زكو

1 زَكَا, aor. ـْ (S, Msb, K, &c.,) inf. n. زَكَآءٌ, (S,) or زُكُوٌّ, (Msb, [accord. to which the former seems to be a simple subst.,]) or both, (K, TA,) the latter like عُلُوٌّ, as in the M, but accord. to [some of] the copies of the K زَكْوٌ, (TA,) It increased, or augmented; (S, Msb, K, TA;) it received increase and blessing from God; it throve by the blessing of God; (Er-Rághib, TA;) and produced fruit; (TA in art. زكى;) and زَكِىَ, (K in that art.,) aor. ـْ inf. n. زَكَاةٌ, (TA in that art.,) signifies the same, (K, TA,) mentioned by ISd, on the authority of Lh, as a dial. var. of زَكَا, aor. ـو (TA;) and so ↓ ازكى; (Msb, K;) and ↓ تزكّى: (K in art. زكى:) it is said of seed-produce, (S, Msb, Er-Rághib, TA,) and of wealth, or cattle &c., and of other things: of anything that increases, or augments, one says يَزْكُو, inf. n. زَكَآءٌ. (TA.) [This is the primary meaning: or, accord. to some, the primary meaning is, It was, or became, pure:] some say that the root denotes purity: and some, that it denotes a state of increase, or augmentation. (Mgh.) You say also زَكَتِ الأَرْضُ The land throve, or yielded increase. (Msb.) And زَكَا الغُلَامُ [The boy grew, or throve], inf. n. زُكُوٌّ and زَكَآءٌ, on the authority of Akh. (S.) And زَكَا عَمَلُهُ (assumed tropical:) [His deed, or work, throve]. (K in art. در.) It is said in a trad. of 'Alee, المَالُ تَنْقُصُهُ النَّفَقَةُ وَالعِلْمُ يَزْكُو عَلَى

الإِنْفَاقِ (assumed tropical:) [Wealth, what one expends diminishes it, but knowledge increases by expending]: زَكَآء being thus predicated of knowledge, though this is not a corporeal thing. (TA.) Accord. to El-Umawee, (S,) said of a man, زَكَا, (S, K,) aor. ـْ inf. n. زُكُوٌّ, (S,) means He enjoyed, or led, a plentiful, and a pleasant or an easy, and a soft or delicate, life; (S, K;) was in a state of abundance of the goods, conveniences, or comforts, of life. (S.) And likewise said of a man, (having the same aor. and inf. n., TA,) it means also He was, or became, good, or righteous; (Jel in xxiv. 21, Msb, K, TA;) and pure from sin. (Jel ibid.) [Hence,] هٰذَا الأَمْرُ لَا يَزْكُو بِفُلَانٍ means This thing, or affair, will not be suitable to such a one; will not befit him. (S.) 2 زكّاهُ, inf. n. تَزْكِيَةٌ: see 4. b2: Also He purified him, or it. (Er-Rághib, TA.) Sometimes the agent of the verb in this sense is a man; as in the saying in the Kur [xci. 9], قَدْ أَــفْلَحَ مَنْ زَكَّاهَا [Verily he prospereth who purifieth it; namely, his soul]: sometimes it is God; as in [the saying in the Kur xxiv. 21,] وَلٰكِنَّ اللّٰهَ يُزَكِّى

مَنْ يَشَآءُ [But God purifieth whom He willeth]: and sometimes it is the Prophet; as in the saying [in the Kur ix. 104], خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا [Take thou, from their possessions, a poor-rate, whereby thou shalt cleanse them and purify them; where (J says in the S) they say that تُزَكِّيهِمْ means the same as تُطَهِّرُهُمْ]; and in the saying [in the Kur ii. 146], يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ [Who reciteth to you our signs, and purifieth you]. (Er-Rághib, TA.) b3: [Hence, accord. to what is said in the Kur ix. 104, i. e. because the act which it signifies is believed to purify the performer, or because it is believed to purify, or to occasion an increase of, the rest of his property,] زكّى مَالَهُ, (S, Mgh, Msb,) inf. n. as above, (S, Msb,) He gave the زَكَاة [or poorrate] from his property. (S, Mgh.) And زكّاهُ, (S,) or زكّاهُمْ, (Mgh,) He took (S, Mgh) his, (S,) or their, (Mgh,) زَكَاة [or poor-rate]. (S, Mgh.) b4: زَكَّيْتُهُ also signifies I attributed to him زَكَآء, i. e. [purity, or] goodness, or righteousness. (Msb.) [And hence, I praised him.] And زكّى

نَفْسَهُ, (S, Mgh,) inf. n. as above, (S,) He praised himself. (S, Mgh.) The doing this is forbidden in the Kur liii. 33. (Er-Rághib, TA.) Hence, also, تَزْكِيَةُ الشُّهُودِ The pronouncing the witnesses to be veracious, and good, or righteous. (Mgh.) A2: هُوَ يُخَسِّى وَيُزَكِّى He plays, and says, “Is it even or odd [or rather odd or even]?” (TA in art. خسو;) he takes, or holds, something in his hand, and says, “Is it even or odd [or odd or even]?” (TA in the present art.) [See زَكَا below.]4 ازكاهُ He (God) made it to increase, or augment; (S, Msb, K;) [made it to thrive; and put it into a good, or right, state, or condition;] namely, seed-produce, (S, Msb, TA,) and wealth, or cattle &c, and any other thing capable of increase; (TA;) as also ↓ زكّاهُ, (Msb, K, TA,) inf. n. تَزْكِيَةٌ. (TA.) b2: Also He put it into a bag, or some other receptacle; namely, property: thus expl. by Aboo-Moosà. (Nh, TA.) A2: See also 1, first sentence.5 تزكّى: see 1, first sentence. b2: Also He became purified; or he purified himself: (TA:) also pronounced اِزَّكَّى, aor. ـّ (Bd in xxxv. 19.) b3: And He endeavoured to attain much piety; from الزَّكَآءُ. (Bd in lxxxvii. 14.) b4: And He gave the poor-rate. (S.) زَكَا, (S, K, * TA,) without tenween, and accord. to some with tenween, and not having the article ال prefixed to it; and in like manner خَسَا, which is coupled with the former, is without tenween, and accord. to some with tenween, and not having the article ال prefixed to it; (TA;) [but each has ال prefixed to it in the K;] i. q. الشَّفْعُ (S, K) مِنَ العَدَدِ (K) [or شَفْعٌ, as meaning An even number; a number consisting of pairs; or a single pair]: said to be so called because the pair are more, or more perfect, or better, (↓ أَزْكَى,) than is the one. (TA.) You say خَسَا أَوْ زَكَا or خَسًا أَوْ زَكًا [Odd or even?]. (TA.) [See more voce خَسَا.]

زَكَاةٌ. or زَكٰوةٌ, [accord. to El-Hareeree, to be written with ا when prefixed to a pronoun, and also in the dual number, (see De Sacy's Anthol. Gram. Arabe, p. 67 of the Arabic text,) but this rule I have not found to be generally observed, even in the best MSS., nor have I in the similar cases of صَلٰوةٌ and حَيٰوةٌ, (to which it is also applied,) in the best copies of the Kur-án,] of the measure فَعَلَةٌ, [i. e., originally زَكَوَةٌ,] like صَدَقَةٌ [which is one of its syns.]; a noun of the class of homonyms: (IAth, TA:) it signifies Increase, or augmentation, (IAth, Er-Rághib, TA,) as also ↓ زَكَآءٌ [mentioned in the first paragraph as an inf. n.], (Msb,) resulting from the blessing of God; and this is [said to be] the primary meaning; and is considered as relating to the things of the present world and to those of the world to come. (Er-Rághib, TA.) b2: And Purity. (IAth, TA.) And [particularly] The dryness of the earth or ground; which is its purity from defilement. (TA.) b3: And Purification: a meaning which it is said to have in the saying in the Kur [xxiii. 4], وَالَّذِينَ هُمْ لِلزَّكٰوةِ فَاعِلُونَ, (IAth, Mgh, Er-Rághib, TA,) i. e. And who are acting in their religious service for God's purification of them; or for their purification of themselves: for لِلزَّكٰوة is not here an objective complement of فَاعِلُونَ; the ل therein denoting the aim and the cause. (Er-Rághib, TA.) b4: Also, [as being a mode of purification of oneself,] Good, or righteous, conduct: and in this sense it has been expl. as used in the Kur xviii. 80: or as meaning goodness, or righteousness: (TA:) which ↓ زَكَآءٌ [also] signifies. (Msb.) And Religious service; as being the means of purification: so [accord. to some] it signifies in the saying [in the Kur xix. 14], وَحَنَانًا مِنْ لَدُنَّا وَزَكٰوةً [And the disposition to mercy, or compassion, from us, and religious service]: (Er-Rághib, TA:) or it here means طُهْرَة [i. e. purification, or purity]: and [accord. to some, if we except the instances mentioned above in the next two preceding sentences,] this is the only instance in the Kur-án in which it is used in any other sense than that which next follows. (Kull p. 199.) b5: And [The poor-rate;] the portion, or amount, of property, that is given therefrom, (M, IAth, Mgh, Msb, K, Er-Rághib, TA,) as the due of God, (Er-Rághib, TA,) by its possessor, (M, K, TA,) to the poor, (M, Mgh, Er-Rághib, TA,) in order that he may purify it thereby: (M, IAth, K, TA:) [in the S it is merely said that “ the زَكٰوة of property is well known: ” the giving it is obligatory, provided that the property is of a certain amount, and has been in possession eleven months: the portion given varies according to the nature and amount of the property; but is generally a fortieth part thereof, or of its value; i. e. two and a half per cent.:] it is thus termed [for the reason assigned above; or] as being a cause of the hope of increase, (Msb, Er-Rághib, TA,) or as causing the soul, or person, to thrive, or grow, by means of good things and blessings [procured thereby], or for both of these reasons. (Er-Rághib, TA.) زَكَاةُ الفِطْرِ [The alms of the breaking of the fast, given at the end of Ramadán,] is obligatory upon every person of the Muslims, the free and the slave, the male and the female, the young and the old, the poor and the rich; and purifies the faster from unprofitable and lewd discourse: it consists of a صَاع [q. v.] of dates, or of barley, [or of raisins or some other ordinary kind of food,] or half that quantity of wheat. (El-Jámi' es-Sagheer, voce زَكَاة.) [The pl. is زَكَوَاتٌ.] b6: Also, [as being an attribution of purity or goodness or righteousness,] Praise. (IAth, TA.) b7: And The pure, or best, part of a thing: (K, TA:) on the authority of Aboo-'Alee. (TA.) زَكَآءٌ an inf. n. of 1 [q. v.]. (S, K.) See also the next preceding paragraph, in two places. b2: Also [The increase of the earth; or] the fruits caused to come forth by God. (TA.) زَكِىٌّ i. q. ↓ زَاكٍ, (Akh, S,) which signifies Increasing [&c., as act part. n. of زَكَا, q. v.]: (Ham p. 722:) [and growing, or thriving]: applied in this sense to a boy. (Akh, S.) b2: غُلَامًا زَكِيًّا in the Kur xix. 19 means [A boy] pure from sins: or growing, or increasing, in goodness and righteousness: (Bd:) or purified by nature: or such as shall in the future become purified. (TA.) and نَفْسًا زَكِيَّةً in the Kur xviii. 73 means [A soul, or person,] pure from sins: some read ↓ زَاكِيَةً; but the former is more forcible: [or,] accord. to AA, ↓ the latter means that has never sinned: and the former, that has sinned and then been forgiven. (Bd.) [Or] رَجُلٌ زَكِىٌّ signifies A good, or righteous, man: and the pl. is أَزْكِيَآءُ. (Msb, K, * TA.) And also A man enjoying, or leading, a plentiful, and a pleasant or an easy, and a soft or delicate, life: pl. as above. (K, TA.) b3: and أَرْضٌ زَكِيَّةٌ Good, fat land. (TA in art زكى.) زَكَوِىٌّ [generally meaning Of, or relating to, the poor-rate] is the rel. n. of زَكَاةٌ; like as حَصَوِىٌّ is that of حَصَاةٌ; because the rel. n. reduces the word to its original form: زَكَائِىٌّ is vulgar and wrong. (Msb.) زَاكٍ, and its fem. زَاكِيَةٌ: see زَكِىٌّ, in three places.

أَزْكَى More, or most, profitable: (Bd in ii. 232:) or better, or best: (Jel ibid:) more, or most, pure: (Bd in xxiv. 28:) more, or most, lawful, (Bd and Jel in xviii. 18,) and good, or pleasant: or more, or most, abundant and cheap. (Bd ibid.) See also زَكَا as a noun.

بل

1 بَلَّهُ (S, M, &c.,) aor. ـُ (S, M,) inf. n. بَلٌّ (M, Msb, K) and بِلَّةٌ, (M, K,) He moistened it (S, M, K) with water (M, Msb, K) &c.; (M;) and in like manner, ↓ بلّلهُ, (S, M, K,) but signifying he moistened it much. (S, TA.) b2: [Hence,] بَلَّتِ الإِبِلُ أَغْمَارَهَا [The camels damped their thirst;] i. e., drank a little. (TA in art. غمر.) b3: [Hence also,] بَلَّ رَحِمَهُ, (T, S, M, K,) aor. ـُ (T, M,) inf. n. بَلٌّ (with fet-h, TA [in the CK it has kesr]) and بِلَالٌ, (M, K,) (tropical:) He made close [or he refreshed] his ties of relationship by behaving with goodness and affection and gentleness to his kindred; syn. وَصَلَهَا, (T, S, M, K,) and نَدَّاهَا: (T:) for, as some things are conjoined and commixed by moisture, and become disunited by dryness, بَلٌّ is metaphorically used to denote conjunction, as above, and يُبْسٌ to denote the contrary. (TA.) A poet says, وَالرِّحْمَ فابْلُلْهَا بِخَيْرِ البُلَّانْ فَإِنَهَااشْتُقَّتْ مِنِ اسْمِ الرَّحْمٰنْ [(tropical:) And the ties of relationship, make thou them close &c. by the best mode, or modes, of doing so; for the name thereof is derived from the name of the Compassionate]: here ↓البُلَّان may be a noun in the sing. number, like غُفْرَانٌ, or it may be pl. of بَلَلٌ, which may be either a subst. or an. inf. n., for some inf. ns. have pls., as شُغْلٌ and عَقْلٌ and مَرَضٌ. (M.) And it is said in a trad., بُلُّوا أَرْحَامَكُمْ وَلَوْ بِالسَّلَامِ (tropical:) Make ye close [or refresh ye] your ties of relationship &c., though but, or if only, by salutation; syn. صِلُوهَا, (M,) or نَدُّوهَا بِالصِّلَةِ. (S.) And hence the saying in another trad., إِذَ اسْتَشَنَّ مَا بَيْنَكَ وَ بَيْنَ اللّٰهِ فَابْلُلْهُ بِالإِحْسَانِ إِلَى عِبَادَهِ (tropical:) [When the tie between thee and God wears out, repair thou it, or refresh thou it, by beneficence to his servants]. (TA.) [See also بِلَالٌ.] b4: بَلَّكَ اللّٰهُ بِابْنٍ, (S, M, K,) and ابْنًا, (M, K,) (assumed tropical:) May God give thee a son. (S, M, K, TA.) Hence, perhaps, the phrase, بُلَّتْ يَدَاكَ بِهِ as meaning (assumed tropical:) Thou was given it. (Har p. 479.) You say also, بَلَلْتُهُ, meaning (assumed tropical:) I gave to him. (T.) And ↓ لَا تَبْلُكَ عِنْدِى بَالَّةٌ, and ↓ بَلَالٌ, (T, S, M, K, [but in the K عِنْدَنَا, and “ or ” for “ and,” and in the CK لا تَبَلُّكَ,]) (tropical:) No bounty, (S,) no good, or no benefit, shall betide thee from me, (T, S, K, TA,) nor will I profit thee, nor believe thee. (T.) b5: بَلُّوا They sowed land. (ISh, T, K.) A2: [بَلَّ as an intrans. verb perhaps primarily signifies It was, or became, moist; and has for its sec. Pers\. بَلِلْتَ or بَلَلْتَ, and for its aor. ـَ or بَلِّ, and for its inf. n. بَلَلٌ, and probably بِلَّةٌ &c. mentioned with that noun below. b2: And hence,] بَلَّتِ الرِّيحُ, aor. ـِ inf. n. بُلُولٌ, The wind was cold and moist. (M, K.) [See بَلِيلٌ.] b3: [And hence, probably, as though originally said of one who had had a fever,] بَلَّ مِنْ مَرَضِهِ, aor. ـِ inf. n. بَلٌّ (S, M, K) and بَلَلٌ and بُلُولٌ; (M, K) and ↓ ابلّ, and ↓ استبلّ; (S, M, K;) He recovered from his disease: (S, M:) and ↓ ابتلّ and ↓ تبلّل he became in a good condition after leanness, or meagerness: (M,Z:) or all have this latter signification: and the second (ابلّ) has the former also. (K.) b4: And بَلَّ, (M, K,) aor. ـِ (M,) inf. n. بُلُولٌ; and ↓ ابلّ; He (a man, TA) escaped, or became safe or secure, (M, K,) from difficulty, distress, or straitness. (TA.) b5: بَلَّ فِى الأَرْض, (Msb, K, * TA,) aor. ـِ inf. n. بَلٌّ; (Msb;) and ↓ ابلّ; (M, K;) He (a man, M) went away in, or into, the land, or country. (M, Msb, K.) And بَلَّتْ نَاقَتُهُ His she-camel went away. (TA.) And بَلَّتْ مَطِيَّتُهُ عَلَى وَجْهِهَا, (Fr, T, TA,) and على ↓ ابلّت وجها, (K,) His camel, or riding-camel, ran away, or went away, at random, to pasture, straying; syn. هَمَتْ ضَالَّةً. (Fr, T, K, TA. [In the CK, همت, which, as is said in the TA, is without teshdeed, is written هَمَّتْ.]) A3: بَلِلْتُ مِنْهُ, (As, T, S, &c.,) inf. n. بَلَلٌ, (M,) I got him; got possession of him; (As, T, S, M, K;) got him in my hand. (S.) One says, لَئِنْ بَلَّتْ بِكَ يَدِى لَا تُفَارِقُنِى أَوْ تُؤَدِّىَ حَقِّى [Assuredly if my hand get hold of thee, thou shalt not quit me unless thou give up, or pay, my right, or due]. (S.) and hence the prov., مَا بَلَلْتُ مِنْ فُلَانٍ بِأَفْوَقَ نَاصِلٍ [I did not get, in such a one, a man like an arrow with a broken notch and without a head]; meaning I got a perfect man; one sufficient. (Sh, T.) b2: Also, (T,) or بَلِلْتُهُ, (M, K,) I kept, or clave, to him, (T, M, K,) namely, a man, (T, K,) and constantly associated with him. (T.) And بَلَّ بِالشَّيْءِ, inf. n. بَلٌّ, He became devoted, or attached, to the thing, and kept to it constantly. (TA.) b3: And بَلِلْتُ مِنْهُ, (M, K,) aor. ـَ (TA,) inf. n. بَلَلٌ and بَلَالَةٌ and بُلُولٌ, I was tried by him (مُنِيتُ بِهِ [app. meaning بِحُبِّهِ by love of him]), and loved him (عَلِقْتُهُ [in the CK عَلَقْتُهُ]); as also بَلَلْتُ به, (AA, M, K,) aor. ـِ inf. n. بُلُولٌ (AA, TA.) And بَلِلْتُ بِهِ I was tried by him, as though by fire, (صَلِيتُ به, [in the CK صَلَيْتُ,]) and suffered distress, or misery, or fatigue (شَقِيتُ, for which شُفِيتُ is erroneously put in the copies of the K: TA). (M, K. *) b4: مَا بَلَلْتُ بِهِ, (K,) aor. ـَ inf. n. بَلَلٌ, (TA,) I did not light on, or meet with, or find, nor know, him, or it; expl. by مَا أَصَبْتُهُ وَ لَا عَلِمْتُهُ. (K.) A4: بَلَّ, (Th, M, K,) inf. n. بَلَلٌ, (Th, S, M, K,) He (a man) was, or became, such as is termed أَبَلّ [which epithet see below]. (Th, S, M, K.) 2 بَلَّّ see 1, first sentence.4 ابلّ It (wood, or a branch or twig,) had the sap, (المَآء, K,) or the produce of the rain, (O,) flowing in it. (O, K.) b2: See also بَلَّ, in four places.

A2: He (a man) resisted, or withstood, and overcame. (As, T, S. [See also أَبَلَ.]) And ابلّ عَلَيْهِ He overcame him. (M, K.) [See an ex. in a verse of Sá'ideh, cited voce خَسْفٌ.] b2: He wearied by badness, or wickedness: (M, K:) or he wearied another in aiding him to accomplish his desire. (TA. [See مُبِلٌّ.]) A3: أَبْلَلْتُهُ I made him to go away. (Msb.) 5 تَبَلَّّ see 8: b2: and see also بَلَّ.8 ابتلّ It became moist or moistened (S, M, Msb, * K) with water (M, Msb, K) &c.; (M;) and in like manner, [but signifying it became much moistened, being quasi-pass. of بلّلهُ,] ↓ تبلّل. (M, K.) b2: See also بَلَّ.10 إِسْتَبْلَ3َ see بَلَّ.

R. Q. 1 بَلْبَلَ, inf. n. بَلْبَلَةٌ and بِلْبَالٌ, (M, K,) the latter with kesr, (TA,) [but written in the CK with fet-h,] He put people in motion; and roused, or excited, them. (M, K.) b2: Also, (T,) inf. n. بَلْبَلَةٌ, (K,) He scattered, dispersed, or put asunder, his goods, commodities, or householdutensils and furniture. (IAar, T, K. * [In the CK, والمَتاعُ is erroneously put for وَالمَتَاعِ.]) b3: And He divided, or disunited, opinions. (Fr, T, K; but only the inf. n. of the verb in this sense is mentioned.) b4: And He (God) [mixed or confounded or] made discordant the tongues, or languages, of a people. (T.) b5: [See also بَلْبَلَةٌ below.] R. Q. 2 تَبَلْبَلَ He (a man) was moved by grief [or anxiety: see بَلْبَلَةٌ, below]. (Har p. 94.) b2: تَبَلْبَلَتِ الأَلْسُنُ The tongues, or languages, became mixed, or confounded. (S, K.) A2: تَبَلْبَلَتِ الإِبِلُ الكَلَأَ The camels went on seeking the herbage, or pasture, and left not of it aught. (S, K.) بَلْ is a particle of digression: (Mughnee, K:) or, accord. to Mbr, it denotes emendation, wherever it occurs, in the case of a negation or an affirmation: (T, TA:) or it is a word of emendation, and denoting digression from that which precedes; as also بَنْ, in which the ن is a substitute for the ل, because بل is of frequent occurrence, and بن is rare; or, as IJ says, the latter may be an independent dial. var. (M.) When it is followed by a proposition, the meaning of the digression is either the cancelling of what precedes, as in وَقَالُوا اتَّخَذَ الرَّحْمٰنُ وَلَدًا سُبْحَانَهُ بَلْ عِبَادٌ مُكْرَمُونَ [And they said, “The Compassionate hath gotten offspring: ” extolled be his freedom from that which is derogatory from his glory! nay, or nay rather, or nay but, they are honoured servants (Kur xxi. 26)], or transition from one object of discourse to another, as in قَدْ أَــفْلَحَ مَنْ تَزَكَّى وَ ذَكَرَ اسْمَ رَبِّهِ فَصَلَّى

بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا [He hath attained felicity who hath purified himself, and celebrated the name of his Lord, and prayed: but ye prefer the present life (Kur lxxxvii. 14-16)]: (Mughnee, K: *) and in all such cases it is an inceptive particle; not a conjunctive. (Mughnee.) When it is followed by a single word, it is a conjunction, (S, * Msb, * Mughnee, K,) and requires that word to be in the same case as the word before it: (S:) and if preceded by a command or an affirmation, (Mughnee, K,) as in اِضْرَبْ زَيْدًا بَلْ عَمْرًا [Beat thou Zeyd: no, 'Amr], (Msb, Mughnee, K,) and قَامَ زَيْدٌ بَلْ عَمْرٌو [Zeyd stood: no, 'Amr], (M, Mughnee, K,) or جَآءَنِى أَخُوكَ بَلْ أَبُوكَ [Thy brother came to me: no, thy father], (S,) it makes what precedes it to be as though nothing were said respecting it, (S, * Msb, * Mughnee, K,) making the command or affirmation to relate to what follows it: (S, * Msb, * Mughnee:) [and similar to these cases is the case in which it is preceded by an interrogation: see أَمْ as syn. with this particle:] but when it is preceded by a negation or a prohibition, it is used to confirm the meaning of what precedes it and to assign the contrary of that meaning to what follows it, (Mughnee, K,) as in مَا قَامَ زَيْدٌ عَمْرٌو [Zeyd stood not, but 'Amr stood], (Mughnee,) or مَا رَأَيْتُ زَيْدًا بَلْ عَمْرًا, [I saw not Zeyd, but I saw 'Amr], (S,) and لَا يَقُمْ زَيْدٌ بَلْ عَمْرٌو [Let not Zeyd stand, but let 'Amr stand]. (Mughnee.) Mbr and 'Abd-El-Wárith allow its being used to transfer the meaning of the negation and the prohibition to what follows it; so that, accord. to them, one may say, مَازَيْدٌ قَائِمًا بَلْ قَاعِدًا [as meaning Zeyd is not standing: no, is not sitting], and بَلْ قَاعِدٌ [but is sitting]; the meaning being different [in the two cases]. (Mughnee, K. *) The Koofees disallow its being used as a conjunction after anything but a negation [so in the Mughnee, but in the K a prohibition,] or the like thereof; so that one should not say, ضَرَبْتُ زَيْدًا بَلْ إِيَّاكَ [I beat Zeyd: no, thee]. (Mughnee, K.) Sometimes لَا is added before it, to corroborate the meaning of digression, after an affirmation, as in the saying, وَجْهُكَ البَدْرُ لَا بَلِ الشَّمْسُ لَوْ لَمْ يُقْضَ لِلشَّمْسِ كَسْفَةٌ وَ أُفُولُ [Thy face is the full moon: no, but it would be the sun, were it not that eclipse and setting are appointed to happen to the sun]: and to corroborate what precedes it, after a negation, as in وَ مَا هَجَرْتُكَ لَا بَلْ زَادَنِى شَغَفًا هَجْرٌ وَ بَعْدٌ تَرَاخَى لَا إِلَى أَجَلِ [And I did not abandon thee, or have not abandoned thee: no, but abandonment and distance, protracted, not to an appointed period, increased, or have increased, my heart-felt love]. (Mughnee, K. *) b2: Sometimes it is used to denote the passing from one subject to another without cancelling [what precedes it], and is syn. with وَ, as in the saying in the Kur [lxxxv. 20 and 21], وَاللّٰهُ مِنْ, وَ رَائِهِمْ مُحِيطٌ بَلْ هُوَ قُرْآنٌ مَجِيدٌ [And God from behind them is encompassing: and it is a glorious Kur-án: or here it may mean إِنَّ, as in an ex. below]: and to this meaning it is made to accord in the saying, لَهُ عَلَىَّ دِينَارٌ بَلْ دِرْهَمٌ [I owe him a deenár and a dirhem]. (Msb.) b3: In the fol-lowing saying in the Kur [xxxviii. 1],وَالْقُرْآنِ ذِى

الذِّكْرِبَلِ الَّذِينَ كَفَرُوا فِى عِزَّةٍ وَشِقَاقٍ, it is said to signify إِنَّ; [so that the meaning is, By the Kur-án possessed of eminence, verily they who have disbelieved are in a state of pride and opposition;] therefore the oath applies to it. (Akh, S.) b4: Sometimes the Arabs use it in breaking off a saying and commencing another; and thus a man commences with it a citation, or recitation, of verse; in which case, it does not form any part of the first verse, but is a sign of the breaking off, or ending, of what precedes. (Akh, S.) b5: Sometimes it is put in the place of رُبَّ, (S, Mughnee,) as in the saying of the rájiz, بَلْ مَهْمَهٍ قَطَعْتُ بَعْدَ مَهْمَهٍ

[Many a far-extending desert have I traversed, after a far-extending desert]. (S: [and a similar ex. is given in the Mughnee.]) b6: What is deficient in this word [supposing it to be originally of three letters] is unknown; and so in the cases of هَلْ and قَدْ: it may be a final و or ى or they may be originally بَلّ and هَلّ and قَدّ. (Akh, S.) بَلٌّ Moist, or containing moisture: or rather moistened; being, app., an inf. n. used in the sense of a pass. part. n. ; like خَلْقٌ in the sense of مَخْلُوقٌ. Hence,] رِيحٌ بَلَّةٌ and ↓بَلِيلٌ and ↓بَلِيلَةٌ A wind in which is moisture: (S:) or the last, a wind mixed with feeble rain: (T:) and the second, a wind cold with moisture; (M, K;) or the same, a wind cold with rain; (A, TA;) the north wind, as though it sprinkled water by reason of its coldness: (TA:) and ↓ بَلَلٌ also signifies a cold north wind: (Ibn-'Abbád, TA:) بَلِيلٌ is used alike as sing. and pl. : (K:) it has no pl. (M.) A2: بَلٌّ بِشَىْءٍ A man (M) devoted, or attached, to a thing, and keeping to it constantly. (M, K. [In the CK and in my MS. copy of the K, اللَّهْجُ is erroneously put for اللَّهِجُ.]) b2: And بَلٌّ, alone, Much given to the deferring of payment to his creditors, by repeated promises; (T;) withholding, by swearing, what he possesses of things that are the rightful property of others. (IAar, T, K.) See also أَبَلٌّ, in two places.

بِلٌّ Allowable, or lawful; i. e., to be taken, or let alone, or done, or made use of, or possessed: (T, S, M, K:) so in the dial. of Himyer: (T, S. M:) or a remedy; (A'Obeyd, T, S, M, K;) from the phrase بَلَّ مِنْ مَرَضِهِ [q. v.]: (A' Obeyd, T, S, M:) or it is an imitative sequent to حِلٌّ, (M, K,) as some say: (M:) so As thought until he heard that it was said to be of the dial. of Himyer in the first of the senses explained above: (S, M:) A'Obeyd and ISk say that it may not be so because it is conjoined with حِلٌّ by وَ: (T:) and A'Obeyd says, We have seldom found an imitative sequent conjoined by و. (TA.) Hence the phrase, هُوَ لَكَ حِلٌّ وَبِلٌّ It is to thee lawful and allowable: or lawful and a remedy. (M, K. *) And hence the saying of El-'Abbás the son of 'Abd-El-Muttalib, respecting [the well of] Zemzem, هِىَ لِشَارِبٍ حِلٌّ وَ بِلٌّ It is to a drinker lawful &c. (T, S, M.) بَلَّةٌ [A single act of moistening. b2: And hence,] The least sprinkling (أَدْنَى بَلَلٍ lit. the least moisture) of good. (TA in art. هل.) You say, جَآءَنَا فُلَانٌ فَلَمْ يَأْتِنَا بِهَلَّةٍ وَلَا بَلَّةٍ [Such a one came to us and did not bring us anything to rejoice us nor the least sprinkling of good]: هلّة, accord. to ISK, being from الفَرَحُ and الاِسْتِهْلَالُ, and بلّة from البَلْلُ and الخَيْرُ. (S.) And مَا أَصَابَ هَلَّةً

وَلَا بَلَّةً He did not obtain, or has not obtained, anything. (S.) b3: Wealth, or competence: (Fr, TA:) or wealth, or competence, after poverty; (Fr, T, K, TA;) as also ↓ بُلَّى. (K.) b4: Remains of herbage or pasture; (K;) as also ↓ بُلَّةٌ. (Fr, T, K.) b5: The freshness of youth; as also ↓ بُلَّةٌ; (M, K; *) but the former word is the more approved. (M.) b6: See also an ex. voce بَلَلٌ.

بُلَّةٌ: see بَلَلٌ, in two places: b2: and see also بَلَّةٌ, in two places. b3: Also A state of moisture. (M.) b4: The moisture of fresh pasture. (S, M, K.) The rájiz (Iháb Ibn-'Omeyr, TA) says, describing [wild] asses, وَ فَارَقَتْهَا بُلَّةُ الأَوَابِلِ حَتَّى إِذَا أَهْرَأْنَ بِالأَصَائِلِ meaning that they went in the cool of the evening to the water after that the herbage had dried up: الاوابل means the wild animals that are satisfied with green pasture, so as to be in no need of water. (S.) بِلَّةٌ: see بَلَلٌ, in two places. b2: Also Good, good fortune, prosperity, or wealth: and sustenance, or means of subsistence. (M, K.) b3: Health; soundness; or freedom from disease. (T, K, TA.) b4: A repast prepared on the occasion of a wedding, or on any occasion. (Fr, K.) b5: (tropical:) The tongue's fluency, and chasteness of speech: (K, TA:) or its readiness of diction or expression, and facility; (M;) and [so in the M, but in the K “ or,”] its falling upon the [right] places of utterance of the letters, (T, M, A, K,) and its regular and uniform continuance of speech, (T, M, K,) and its facility. (K.) You say, مَا أَحْسَنٌ بِلَّةَ لِسَانِهِ (tropical:) [How good is the fluency, &c., of his tongue!]. (T, M, TA.) بَلَلٌ Moisture; (S, M, Msb, K;) as also ↓ بِلَّةٌ (S, M, K) and ↓ بِلَالٌ and ↓ بُلَالَةٌ (M, K) [and several other dial. vars. occurring in phrases in this paragraph]: or ↓ بِلَّةٌ signifies an inferior, or inconsiderable, degree of moisture; (Lth, T, K; [an ambiguity in the K in this place has occasioned several mistakes in Freytag's Lex. voce بَلَلٌ;]) and ↓ بِلَالٌ is an anomalous pl. of this word; (M, TA;) and is pl. also of ↓ بُلَّةٌ: (S, TA:) and بُلَّانٌ, occurring in a verse cited above (see 1) may be pl. of بَلَلٌ. (M.) [Using syns. of بَلَلٌ in the sense explained above,] you say, طَوَيْتُ

↓ السِّقَآءَ عَلَى بُلُلَتِهِ, (S, K,) and ↓ بُلَلَتِهِ, (K,) or ↓ بَلَلَتِهِ, (T, M,) I folded the skin while it was moist, (T, S, M, K,) before it should break in pieces, (T,) or lest it should break in pieces. (M.) And [hence,] ↓ طَوَيْتُ فُلَانًا عَلَى بُلُلَتِهِ, (T, *S, M, *K, *) and ↓ بُلَلَتِهِ, (T, S, K,) and ↓ بَلَلَتِهِ, and ↓ بُلَالَتِهِ, and ↓ بَلَالَتِهِ, (K,) and ↓ بُلَّتِهِ, (S, K,) and ↓ بَلَّتِهِ, (M, K,) and ↓ بُلَاتِهِ, (S, K,) and ↓ بَلَاتِهِ, (K) and ↓ بُلُولَتِهِ, (S, K,) which is of the dial. of Temeem, (TA,) and ↓ بُلُولِهِ, (K,) (tropical:) I bore with, suffered, or tolerated, such a one, (S, K,) notwithstanding his vice, or fault, (T, S, M, K,) and evil conduct: (S:) or [so in the M and K, but in the S “ and,”] I treated him with gentleness, or blandishment, (S, K,) while some love, or affection, remained in him; (S, M, K;) and this is the true meaning; (M;) and in like manner, نَفْسِهِ ↓ عَلَى بِلَالٌ. (S, TA.) And ↓ طَوَاهُ عَلَى بِلَالِهِ, and ↓ بُلُولِهِ, (tropical:) He feigned himself heedless of, or inattentive to, his vice, or fault; like as one folds a skin upon its fault [to conceal that fault]. (T.) And اِنْصَرَفَ القَوْمَ

↓ بِبَلَلَتِهِمْ, and ↓ بِبُلُلَتِهِمْ, and ↓ بِبُلُولَتِهِمْ, (assumed tropical:) The people, or company of men, turned away, or back, having some good, or somewhat good, remaining, in them, or among them; expl. by وَفِيهِمْ بَقِيَّةٌ [in which the last word generally implies something good; as, for instance, in the Kur xi. 118]: (M, K:) or, in a good state, or condition: (K:) or this latter is meant when one says, بِبُلُلَتِهِمْ. (T.) b2: Abundance of herbage; or of the goods, conveniences, or comforts, of life. (TA.) b3: See also بَلٌّ. b4: مَا أَحْسَنَ بَلَلَهُ How good is his adornment of himself! or his manner of undertaking a task, or taking upon himself a responsibility! (K: expl. in some copies by تَجَمُّلَهُ; and so in the TA: in others by تَحَمُّلَهُ.) بُلَلٌ, like صُرَدٌ, (K,) or بُلُلٌ, (so in a copy of the T, accord. to the TT,) Seed; grain for sowing. (ISh, T, K.) بَلَلَةٌ and its pl. : see four exs. voce بَلَلٌ.

بُلَلَةٌ and its pl.: see three exs. voce بَلَلٌ b2: The sing. also signifies Garb, guise, aspect or appearance, external state or condition. (Ibn-'Abbád, K.) You say, إِنَّهُ لَحَسَنُ البُلَلَةِ Verily he is goodly, or beautiful, in garb, &c. (Ibn-'Abbád, TA.) b3: You say also, كَيْفَ بُلَلَتُكَ, and ↓ بُلُولَتُكَ, meaning How is thy state, or condition? (Ibn-'Abbád, K.) بُلُلَةٌ: see three exs. voce بَلَلٌ.

بَلَالِ a subst. signifying The making close the ties of relationship by behaving with goodness and affection and gentleness to one's kindred: (K:) changed in form from بَالَةٌ; q. v. (TA.) [See also بِلَالٌ.]

بَلَالٌ: see what next follows.

بُلَالٌ: see what next follows.

بِلَالٌ: see بَلَلٌ, in four places. b2: Also Water; (T, S, M, K;) and so ↓ بُلَالٌ and ↓ بَلَالٌ. (K.) You say, مَا فِى سِقَائِهِ بِلَالٌ There is not in his skin any water: (T, S:) or anything whatever: (so in a copy of the S:) and in like manner one says of a well. (T.) And ↓ مَا فِى البِئْرِ بَالُولٌ There is not any water in the well. (K.) b3: And Anything with which one moistens the fauces, of water or of milk: (S, Msb, K:) such is said to be its meaning. (Msb.) b4: And hence the saying, اِنْضَحُوا الرَّحِمَ بِبَلَالِهَا, i. e. صِلُوهَا بِصِلَتِهَا [Make ye close the ties of relationship by behaving with that goodness and affection and gentleness to kindred which those ties require: see بَلَّ رَحِمَهُ; and see also بَلَالِ]. (S.) بُلُولٌ: see two exs. voce بَلَلٌ.

بَلِيلٌ: see بَلٌّ.

بَلَالَةٌ: see an ex. voce بَلَلٌ.

بُلَالَةٌ: see بَلَلٌ, in two places. b2: Also The quantity with which a thing is moistened. (Har p. 107.) b3: And A remain, or remainder; (T, and Har ubi suprá;) as also عُلُالَةٌ. (Har ubi suprá.) You say, مَا فِيهِ بُلَالَةٌ وَلَا عُلَالَةٌ There is not in it anything remaining. (T, and Har ubi suprá.) بُلُولَةٌ: see two exs. voce بَلَلٌ: b2: and see an ex. voce بُلَلَةٌ.

بَلِيلَةٌ: see بَلٌّ. b2: Also Wheat boiled in water, [in the present day, with clarified butter, and honey,] and eaten. (TA.) A2: And i. q. صِحَّةٌ [Health, or soundness, &c.]. (TA.) بُلَّى: see بَلَّةٌ.

بَلَّانٌ A hot bath: (K:) the ا and ن are augmentative: for the hot bath is thus called because he who enters it is moistened by its water or by his sweat: (TA:) pl. بَلَّانَاتٌ, (K,) occurring in a trad., and said by IAth to be originally بَلَّالَاتٌ. (TA in art. بلن; in which, as well as in the present art., it is mentioned in the K.) b2: It is now applied to A man who serves [the bathers, by washing them &c.,] in the hot bath: [fem. with ة:] but this is a vulgar application of the word. (TA.) بُلَّانٌ: see 1.

بُلْبُلٌ [The nightingale: and a certain melodious bird resembling the nightingale: both, in the present day, vulgarly called بِلْبِل:] the عَنْدَلِيب [q. v.]: and the كُعَيْت [q. v.]: (T:) a certain bird, (S, M, K,) well known, (K,) of beautiful voice, that frequents the Haram [or Sacred Territory of Mekkeh], and is called by the people of El-Hijáz the نُغَر [q. v.]. (M.) b2: A man light, or active: (S:) or clever, well-mannered, or elegant, and light, or active: (T:) or a man (M) light, or active, in journeying, and very helpful; (M, K;) and so ↓ بُلَابِلٌ, (M,) or ↓ بُلْبُلِىُّ: (K:) or, accord. to Th, a boy light, or active, in journeying: (M:) and a man light, or active in that which he sets about; (TA;) as also ↓ بُلَابِلٌ; (K;) or this last signifies a man active in intellect, to whom nothing is unapparent: (T:) pl. of the first, (S,) and of the last, (K,) بَلَابِلُ. (S, K.) A2: A certain fish, of the size of the hand. (Ibn-'Abbád, K.) A3: The spout (قَنَاة) of a mug (كُوز), that pours forth the water. (M, K.) بَلْبَلَةٌ inf. n. of بَلْبَلَ [q. v.]. (M, K.) A2: A state of confusion, or mixture, of tongues, or languages. (M, K. *) In the copies of the K, الأَسِنَّة is here erroneously put for الأَلْسِنَة. (TA.) b2: Also, and ↓ بَلْبَالٌ, The vain, or unprofitable, or evil, suggestion of anxieties in the bosom: (T:) or anxiety, and vain, or unprofitable, or evil, suggestion of the mind: (S:) or intense anxiety, and vain, or unprofitable, or evil, suggestions or thoughts; (M, K;) as also ↓ بُلَابِلٌ, (so in the M, accord. to the TT,) or ↓ بَلَابِلُ: (so in copies of the K:) this last [however] is pl. of ↓ بَلْبَالٌ; (T;) which also signifies vehement distress in the bosom; (M, K;) and so does ↓ بَلْبَالَةٌ: (IJ, M:) or ↓ بَلْبَالٌ signifies anxiety and grief: and, as also بَلْبَلَةٌ, a motion, or commotion, in the heart, arising from grief or love. (Har p. 94.) بُلْبُلَةٌ A mug (كُوز) having a spout (بُلْبُل) by the side of its head, (M, K, TA,) from which the water pours forth: (TA:) or a ewer, as long as it contains wine. (Kull p. 102.) بُلْبُلِيٌّ: see بُلْبُلٌ.

بَلْبَالٌ: see بَلْبَلَةٌ, in three places.

A2: Also A putting people in motion; and rousing, or exciting, them: a subst. from R. Q. 1. (M, K.) بَلْبَالَةٌ: see بَلْبَلَةٌ.

بَلَابِلٌ: see بَلْبَلَةٌ.

بُلَابِلٌ: see بُلْبِلٌ, in two places: A2: and see بَلْبَلَةٌ.

بَالَّةٌ [properly A thing that moistens. b2: and hence,] (tropical:) Bounty, or liberality; or a gift; as also ↓ بَلالِ: (T, S, TA:) and both these words, good, or benefit: (T, S, M, TA:) so in a phrase mentioned above; see 1: (T, S, K:) the latter word is changed in form the former. (T.) [See also بَلَالِ above.]

بَالُولٌ: see بِلَالٌ.

أَبَلٌّ More, and most, moist: fem. بَلَّآءُ: and pl. بُلٌّ. Hence,] الجَنُوبُ أَبَلُّ الرِّيَاحِ The south is the most moist of the winds. (S.) b2: [Hence, also,] مَا شَىْءٌ أَبَلَّ لِلْجِسْمِ مشنَ اللَّهْوِ Nothing is more healthful and suitable to the body than sport. (TA.) b3: And صَفَاةٌ بَلَّآءٌ A smooth stone or rock. (S.) b4: And أَبَلُّ, applied to a man, (T, S, &c.,) Violent, or vehement, in contention, altercation, or dispute; (T, M, K;) as also ↓ بَلٌّ: (K:) or (M) one who has no sense of shame: (M, K:) or (TA) one who resists, or withstands, (K, TA,) and overcomes: (TA:) or (M) very mean, (M, K,) from whom that which he possesses cannot be obtained, (Ks, T, S, M, K,) by reason of his meanness; (Ks, T, S;) and so بَلَّآءُ applied to a woman: (Ks, S:) or mean, (TA,) much given to the deferring of payment to his creditors, (IAar, M, K,) much given to swearing (T, S, K) and to wronging, (S, K,) withholding the rightful property of others; (TA;) as also ↓ بَلٌّ [q. v.]: (IAar, M, [but referring only to what is given above on the authority of the former,] K, [referring to the same and to what follows except the addition in the TA,] and TA:) or, (S, M,) accord. to AO, (S,) i. q. فَاجِرُ [i. e. vicious, immoral, unrighteous, &c.]: (S, M, K:) fem. بَلَّآءُ: (M, K:) and pl. بُلُّ: (K:) or it signifies one who pursues his course at random, not caring for what he meets. (Ham p. 383.) مُبِلٌّ One whose aiding thee to accomplish thy desire wearies thee. (A'Obeyd, T, K, TA. [In the CK, for مَنْ يَعْيِيكَ أَنْ يُتَابِعَكَ عَلَى مَا تُرِيدُ, we find مَنْ يُعِينُكَ اَى يُتَابِعُكَ علي ما تُرِيدُ.]) خَصْمٌ مِبَلٌّ A constant, firm, or steady, adversary in a contention, dispute, or litigation. (M, K.)

دس

1 دَسَّهُ, (S, M, A, &c.,) aor. ـُ (M, Msb,) inf. n. دَسٌّ (M, A, Mgh, Msb, K) and دَسِّيسَى, (K,) like خِصِّيصَى, (TA,) He hid it, or concealed it, (Lth, S, A, Mgh, Msb, K,) namely, anything, (A, Mgh, Msb,) in the earth or dust, (S, Mgh,) or beneath a thing: (A, Mgh:) he buried it (A, Msb, K) in the earth or dust, (Msb,) or beneath a thing: (K:) or he put it in, or inserted it, beneath: (M:) or, accord. to some, he put it in, or inserted it, with force; he thrust it in: (TA:) and ↓ دَسَّسَهُ and ↓ دَسَّاهُ, (M, K, *) in the latter of which one of the س is changed into ى because the reduplication is disliked, (M, * TA,) signify the same as دَسَّهُ, (M, K, *) [or, probably, have an intensive signification.] It is said in the Kur [xvi. 61], أَمْ يَدُسُّهُ التُّرَابِ Or whether he shall bury it in the dust: meaning, his female child, which he buried alive: the pronoun agreeing with the word ما [which precedes in the same verse]. (T, TA.) It is also said in the Kur [xci. 9 and 10], قَدْ أَــفْلَحَ مَنْ زَكَّاهَا وَقَدْ

↓ خَابَ مَنْ دَسَّاهَا, (M, K, *) in which دسّاها is for ↓ دَسَّسَهَا, like تَظَنَّيْتُ for تَظَنَّنْتُ, (K,) because the niggardly conceals his place of sojourning and his property, but the liberal makes his place of sojourning upon an open and elevated spot that he may not be concealed from guests and those who desire to come to him: (Fr, Zj, K: *) or the meaning is, He is successful who maketh it (namely his soul) pure and believing, and he is unsuccessful who introduceth it among the good when he is not of them: (IAar, Th, M, K: *) or [he is successful who maketh it to increase in grace by good works,] and he is unsuccessful who maketh it vile and little by evil works: (M:) or the latter clause means, and he is unsuccessful who hideth it, and maketh it obscure and of no reputation, by the neglect of almsgiving and of obedience [to God in other matters]: (TA:) or the soul is unsuccessful that God rendereth obscure [so I render, here, دسّاها]. (Fr, K.) A2: دَسَّ البَعِيرَ, aor. ـُ inf. n. دَسٌّ, He anointed the camel with tar, not thoroughly, [but only in the arm-pits, and the inner parts of the roots of the thighs or other similar parts:] (M:) [for it is said that] دُسَّ البَعِيرُ signifies the camel was anointed with tar in the parts called the مَسَاعِر: (S: [see دَجَلَ:]) or the latter signifies the camel became swollen in the parts so called. (M.) Hence the prov., لَيْسَ الهَنْءُ بِالدَّسِّ [which see explained in art. هنأ]. (TA in art. هنأ. [In the S and M and TA, in the present art., instead of الهَنْءُ, we find الهِنَآءُ: but the former is the preferable reading.]) 2 دَسَّسَهُ and دَسَّاهُ: see دَسَّهُ; each in two places.7 اندسّ [He, or it, became hidden, or concealed, in the earth or dust, or beneath a thing: he, or it, hid, or concealed, himself, or itself, in the earth &c.:] he, or it, became buried: he, or it, buried himself, or itself: (S, K:) or it became put in, or inserted, or it put in, or inserted, itself, beneath. (M.) b2: [Hence,] اندسّ فُلَانٌ إِلَى فُلَانٍ

يَأْتِيهِ بِالنَّمَائِمِ (tropical:) [Such a one came secretly to such a one, bringing him calumnies]: (TA:) or اندسّ الى فلان means (assumed tropical:) he came to such a one with calumnies. (Ham p. 219.) دَسٌّ Tar with which the arm-pits, and the inner parts of the roots of the thighs or other similar parts, of camels, are anointed. (TA.) دَسِيسٌ The concealment of guile or artifice. (S.) A2: One whom thou hidest, or concealest, (مَنْ تَدُسُّهُ,) in order that he may bring thee news, or information: (M, K:) accord. to some, similar to مُتَحَسِّسٌ; (M;) or مُتَجَسِّسٌ; and called by the vulgar ↓ دَاسُوسٌ: (TA:) or دَسِيسُ قَوْمٍ signifies one whom a people send secretly to bring them news, or information; (A;) the spy of a people, who searches for, and then brings, news, or information; syn. جَاسُوس. (Msb.) b2: And دُسُسٌ [pl. of دَسِيسٌ] Persons hypocritical in their actions, who enter among the reciters of the Kur-án when they are not of them. (IAar, K.) دَسِيسَةٌ [app. The coming secretly to a person, bringing him calumnies: in modern Arabic, a secret machination or the like]. (TA, where, after the phrase اندسّ فلان الى فلان يأتيه بالنمائم, (see 7,) it is added, وَهِىَّ الدَّسِيسَةٌ.) دَسَّاسٌ That enters much, or often; wont to enter; syn. دَخَّالٌ: so in the saying, العِرْقُ دَسَّاسٌ [The natural disposition is wont to enter and actuate him in whom it is engendered: generally applied to him who has some fault derived from his mother, or the like; as is said in a marginal note in my copy of the TA: see عِرْقٌ]. (TA.) دَاسُوسٌ: see دَسِيسٌ.

مَدْسُوسٌ, applied to a camel: part. n. of دُسَّ [q. v.]. (S.)

حو

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

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

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

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

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

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

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

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

حَوِيَّةٌ: see حَوًى.

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

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

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

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

حَاوِيَةٌ: see حَوِيَّةٌ, in three places.

حَاوِيَآءُ: see حَوِيَّةٌ, in two places.

حَاوِىٌّ: see حَائِىٌّ, in art. حوأ.

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

أَحْوِىٌّ: see art. حو.

محوى [app. مَحْوًى]: see حِوَآءٌ.

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

محتوى [app. مُحْتَوًى]: see حِوَآءٌ.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

حَيُّوتٌ: see حَيَّةٌ.

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

أُحَيْوٍ: see art. حو.

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

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

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

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

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

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

ات

ى1 أَتَى, aor. ـْ (Msb,) and, in the dial. of Hudheyl, يَأْت, without ى; (S;) and أَتَيْتُهُ, (T, S, M, Msb, K,) [aor. ـي and in the imperative, some of the Arabs say, تِ, suppressing the ا, like as is done in خُذْ and كُلْ and مُرْ; (IJ, M;) inf. n. إِتْيَانٌ, (T, S, * M, Mgh, Msb, K,) or this is a simple subst., (Msb.) and إِتْيَانَةٌ, (M, K,) which should not be used as an inf. n. of un., unless by a bad poetic licence, (Lth, T,) and أَتْىٌ (T, S, M, Msb, K) and أُتِىٌ and إِتِىٌ and مَأْتَاةٌ; (M, K;) He [or it] came; (Msb;) and I came to him, or it; (S, M, Mgh, * Msb, K;) or was, or became, present at it, namely, a place: (Mgh:) as also أَتَا, aor. ـْ (Msb;) and أَتَوْتُهُ, (T, S, M, K), aor. ـو (S:) for which reason, we assign the generality of the words mentioned in art. اتو to the present art. also. (M.) [Accord. to the authorities here indicated for the signification of أَتَى, this verb and جَآءَ are syn.: some attempt to distinguish them; but contradict one another in so doing: the slight distinctions that exist between them will be best seen by a comparison of the exs. in this art. with those in art. جيأ:] accord. to Er-Rághib, the proper [or primary] signification of الإِتْيَانُ is The coming with ease. (TA.) b2: أَتَاهَا, (Mgh, Msb,) inf. n. إِتْيَانٌ, (Msb,) [lit. He came to her,] means (assumed tropical:) he lay with her; syn. جَامَعَهَا; (Mgh, Msb;) namely, a woman, (Mgh,) or his wife. (Msb.) Hence an expression in the Kur xxvi. 165. (TA.) b3: أَتَى القَوْمَ [He came to the people: and hence,] he asserted his relationship to the people, not being of them. (Msb.) [See أَتِىُّ in art. اتو.] b4: أَتَي بِهِ [He came with, or brought, him, and it; or] he made him (a man), and it (a thing, such, for instance, as property), to come. (Kull.) [See also 4: and see, in what follows, other significations of أَتَى trans. by means of بِ. Hence, أَتَى بِوَلَدٍ He begot a child, or children. And أَتَتْ بِهِ She brought him forth; gave birth to him.] Accord. to Aboo-Is-hák, the meaning of the words in the Kur [ii. 143] أَيْنَمَا تَكُونُوا يَأْتِ بِكُمُ اللّٰهُ جَمِيعًا is, Wherever ye be, God will bring you all back unto Himself. (M.) [You say also, أَتَى بِبَيِّنَةٍ He adduced a proof.] See also 3. b5: أَتَى الأَمْرَ [He entered into, engaged in, or occupied himself with, the thing, or affair: and, as also أَتَى بِهِ,] he did, executed, or performed, the thing, or affair; (M. K;) and in like manner, الذَّنْبَ, [and بَالذَّنْبِ,] the crime, sin, or offence. (M.) It is said in the Kur [ix. 54], وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا وَهُمْ كُسَالَى, meaning And they do not enter into, or engage in, prayer, unless when they are heavy, or sluggish. (TA.) And you say, أَتَى الفَاحِشَهَ, [and بِالفَاحِشَةِ, (see Kur iv. 23 and lxv. 1,)] He entered into, engaged in, or occupied himself with, [or he did, or committed,] that which was excessively foul or evil. (TA.) And أَتَى بِالجَيِّدِ مِنْ قَوْلٍ أَوْ فِعْلٍ [He said, gave utterance to, uttered, or expressed, or he brought to pass, did, or effected, what was good, or excellent; he said, or did, well, or excel-lently]. (Msb in art. جود.) And أَتَى بِجَرْىِ بَعْدَ جَرْىٍ[He (a horse) performed, or fetched, run after run]. (S in art. تأم, &c.) b6: وَلَا يُــفْلِحُ السَّاحِرُ حَيْثُ أَتَى[in the Kur xx. 72] means حَيْثُ كَانَ [And the enchanter shall not prosper where he is, or wherever he may be]; (M, Bd, K;) and where he cometh: (Bd:) or حَيْثُ أَتَى بِسِحْرِهِ[where he cometh with his enchantment; or where he performeth his enchantment]: (Jel:) and it is said to mean that where the enchanter is, he must be slain: such is the doctrine of the lawyers. (M.) b7: Z mentions that أَتَىoccurs in the sense of صَارَ [He, or it, became; like as we sometimes say, he, or it, came, or came to be]; like جَآءَin the saying, جَآءَ البِنَآءُ مُحْكَمًا. (Kull.) [So you say, البِنَآءُ مُحْكَمًاThe building became, or came to be, firm, strong, or compact.] b8: The saying, in the Kur [xvi. 1], أَتَى أَمْرُ آللّٰهِ فَلَا تَسْتَعْجِلُوهُ means [The threatened punishment ordained of God hath approached: therefore desire not ye to hasten it:] its coming hath approached. (TA.) [And in like manner,] أُتِىَ فُلَانٌ, like عُنِىَ, means Such a one was approached by the enemy come in sight of him. (K.) أُتِيتَ يَا فُلَانٌ[Thou art approached &c., O such a one,] is said when one is warned of an enemy that has come in sight of him. (Sgh, TA.) And أَتَى عَلَيْهِمُ العَدُوُّmeans The enemy came to them, [or came down upon them, for, as MF observes, أَتَىwhen trans. by means of عَلَى seems to imply the meaning of نَزَلَ,] overcoming, or overpowering, them. (Bd in xviii. 40.) b9: Hence, أَتَى عَلَيْهِ[and أَتَاهُ, as will be seen by what follows,] (assumed tropical:) He destroyed him, or it. (Bd ubi suprà.) And hence, from إِتْيَانُ العَدُوِّ, (Mgh,) أَتَى عَلَيْهِ الدَّهْرُ(tropical:) Time, or fortune, destroyed him. (M, Mgh, Msb, K.) Destruction is meant in the Kur [lix. 2], where it is said, فأَتاهُمُ اللّٰهُ مِنْ حيْثُ لَمْ يَحْتَسِبُوا (assumed tropical:) [But God brought destruction upon them whence they did not reckon, or expect]. (EsSemeen, TA.) And it is said in the Kur [xvi. 28], فَأَتَى اللّٰهُ بُنْيَانَهُمْ مِنَ القَوَاعِدِ, i. e. (assumed tropical:) But God removed their building from the foundations, and demolished it upon them, so that He destroyed them. (TA.) أَتَى عَلَيْهِalso signifies (assumed tropical:) He caused it to come to an end; made an end of it; consumed it; [devoured it;] exhausted it; came to, or reached, the end of it; namely, a thing; (Kull;) as, for instance, what was in a bowl; (K in art. جردم;) and what was in a vessel; (K in art. جرجب;) like فَرَغَ مِنْهُ: (ISd cited in the TA in art. نكش:) or i. q. مَرَّ بِهِ[which may be rendered he went away with it; but this, as an explanation of أَتَى عَلَيْهِ, has another meaning, which see in what follows]. (Kull.) And one says, أُتِىَ فُلَانٌ مِنْ مَأْمَنِهِ (assumed tropical:) Destruction came to such a one from the quarter whence he felt secure. (TA.) and أُتِىَ عَلَي يَدِ فُلَانٍ(assumed tropical:) Property belonging to such a one perished. (T.) And يُؤْتَى دُونَهُ(assumed tropical:) He is taken away, or carried off, and overcome. (TA.) A poet says, أَتَى دُونَ حُلْوِالعَيْشِ حَتَّى أَمَرَّهُ نُكُوبٌ عَلَي آثَارِهِنَّ نُكُوبُ meaning (assumed tropical:) [Misfortunes, in the footsteps of which were misfortunes,] took away [what was sweet, of life, and rendered it bitter]. (TA.) One says also, مِنْ هٰهُنَا أُتِيَتْ, [so I find it written, but I think that the last word should be أُتِيتَ, agreeably with a preceding phrase from the T,] (assumed tropical:) Hence the trial, or affliction, came in upon thee. (Mgh.) And أُتِىَ مِنْ جِهَةِ كَذَا, with the verb in the passive form, (assumed tropical:) He missed [his object in respect of such a thing] by laying hold upon it when it was not fit to be laid hold upon. (Msb.) and أُتِىَ الرَّجُلُ, [also] like عُنِىَ, (assumed tropical:) The man was deceived, or deluded, and his faculty of sense became altered to him, so that he imagined that to be true which was not true. (TA.) b10: أَتَى عَلَيْهِ is also syn. with مَرَّ بِهِ[meaning He, or it, (as, for instance, a period of time,) passed by him, or over him]. (Msb.) You say, أَتَ عَلَيْهِ حَوْلٌ[A year passed over him; or he became a year old]. (S, K, Msb, in art. حول; &c.) b11: أَتَتِ النَّاقَهُ, and مَا أَحْسَنَ أَتْىَ يَدَى هذِهِ النّاقَةِ: see art. اتو.2 أتّى لِلمَآءِ, (T, S, M,) or المَآءَ, (K,) or both, (TA,) inf. n. تَأْتِيَةٌand تَأْتِىٌّ, He smoothed, made easy, or prepared, (سَهَّلَ, S, K, or هَيَّأَ, T,) the way, course, passage, or channel, of the water, (T, S, K,) in order that it might pass forth to a place; (S;) he directed a channel for it (M, TA) so that it ran to the places wherein it rested or remained. (TA.) And أتّى لِأَرْضِهِ أَتِيَّا He made a rivulet, or a channel for water, to run to his land. (M.) b2: أتّى اللّٰهُ لِفُلَانٍ أَمْرَهُ, inf. n. تَأْتِيَةٌ, (T, M, * TA,) God prepared, disposed, arranged, or put into a good or right state, [and thus rendered feasible or practicable or easy,] for such a one, his affair. (M, * TA.) 3 آتَاهُ, [inf. n. as below,] He requited, compensated, or recompensed, him. (M, K.) The saying, in the Kur [21:47], ↓ وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا , some read thus, (M, * TA,) meaning [Though it be the weight of a grain of mustard,] we will bring it [forward for requital]: others read بها↓ آتَيْنَا, meaning we will give [a recompense] for it; in which case the verb is of the measure أَفْعَلَ: or we will requite for it; in which case the verb is of the measure فَاعَلَ. (M, TA.) b2: آتَيْتُهُ عَلَى الأَمْرِ, (T, S, M, Msb,) inf. n. مُؤَاتَاةٌ, (T, S,) I agreed with him, or was of one mind or opinion with him, upon, or respecting, the thing, or affair; I complied with him respecting it; (T, S, M, Msb;) in a good manner: (T:) the vulgar say, وَاتَيْتُهُ: (S:) this is of the dial. of the people of El-Yemen, inf. n. مُوَاتَاةٌ; and is the form commonly current: (Msb:) but it should not be used, except in the dial. of the people of El-Yemen. (T.) b3: [Hence, app., آتَىas meaning He aided; a signification mentioned by Golius, on the authority of Z and Ibn-Maaroof.]4 آتَاهُ, (S, M, &c.,) inf. n. إِيتَآءٌ, (TA,) i. q. أَتَى[He came with, or brought, him, or it]; (S;) he made it (a thing) to come, إِلَيْهِto him; (TA;) he made, or caused, him, or it, to be present; (Ksh, TA;) he made, or caused, it (a thing) to go, pass, or be conveyed or transmitted, (syn. سَاقَهُ,) إِلَيْهِto him. (M, K.) It is said in the Kur [xviii. 61], آتِنَا غَدآءَ نَا, i. e. اِيتِنَا[Come thou to us with, or bring thou to us, our morningmeal]. (S.) b2: Hence, (Ksh, TA,) inf. n. as above, (T, S,) He gave him (T, S, M, Msb, K) a thing, (M, K,) or property: (Msb:) and you say, هَاتِin the sense of the [imperative] آتِ [give thou]. (T.) We read in the Kur. [v. 60, &c.] وَيُؤْتُونَ الزَّكَاةَ [And they give the portion of property which is the due of the poor]. (TA.) And in [xxvii. 23 of] the same, وَأُوتِيَتْ مِنْ كُلِّ شَىْءٍ, meaning And she hath been given somewhat of everything. (M, TA.) [You say also, أُوتِىَ كَذَا as meaning He was gifted, or endowed, with such a thing; as, for instance, a faculty.] See also 3. b3: آتَيْتُ المُكَاتَبَI made a gift to the slave between whom and me was a contract that he should become free on payment of a certain sum: or I abated, or took off, somewhat of his appointed part-payments, or instalments. (Msb.) b4: مَا آتَاكُمُ الرَّسُولُ, in the Kur lix. 7, means What the Apostle giveth you, of the [spoil termed] فَىْء, (Bd, Jel,) &c.: (Jel:) or what command he giveth you: (Bd:) or what he commandeth you [to receive]. (Kull.) b5: أُوتِىَ فِى شَىْءٍ A dispute, or an altercation, was held before him, respecting the meaning of a thing: [perhaps more properly signifying he was given authority to decide respecting a thing:] occurring in a trad. (Mgh.) 5 تأتّى لَهُ It (an affair, T, Mgh, Msb, K, or a thing, S, M) was, or became, prepared, disposed, arranged, or put into a good or right state, for him; (T, * S, M, Mgh, Msb, K;) and hence, it (a thing) was, or became, feasible or practicable, and easy, to him; (Mgh;) it (an affair) was, or became, facilitated, or easy, to him; (Msb;) the way thereof (i. e. of an affair) was, or became, facilitated, or easy, to him. (TA.) The following is an ex.: تَأَتَّى لَهُ الدَّهْرُ حَتَّى انْجَبَرْ [Fortune became well, or rightly, disposed for him, so that he became restored to wealth, or competence]: (T:) or تَأَتَّى لَهُ الخَيْرُ الخ[good fortune, or prosperity, became prepared, &c., for him, &c.]. (So in the TA.) And hence the saying, هٰذَا مِمَّا يَتَأَتَّى لِىَ المَضْغُThis is of the things which it is feasible or practicable, and easy, to me to chew. (Mgh). b2: He applied himself to it with gentleness, (As, S, K,) and so تأتّى لَهَا, meaning لِحَاجَتِهِ, to his needful affair or business, (T,) and entered into it, engaged in it, occupied himself with it, did it, executed it, or performed it, by the way, or manner, proper, or suitable, to it. (As, T, S, K. [In the CK, for أَتَاهُ مِنْ وَجْهِهِ, we find اتاهُ عن وَجْهِه.]) And تأتّى فِى أَمرِهِHe used gentleness, or acted gently, in his affair. (Msb.) b3: تأتّى لَهُ بِسَهْمٍ حَتَّى أَصَابَهُ He sought him leisurely or repeatedly [with an arrow, app. taking aim in one direction and then in another, until he hit him]. (Z, TA.) b4: جَآءَ فُلَانٌ يَتَأَتَّى is explained by Fr as meaning يَتَعَرَّضُ لِمَعْرُوفِكَ [Such a one came, or has come, addressing, or applying, or directing, himself, or his regard, or attention, or mind, to obtain thy favour, or bounty]. (S.) and you say, تأتّى لِمَعرُوفِهِ, meaning تَعَرَّضَ لَهُ[He addressed, applied, or directed, himself, &c., to obtain his favour, or bounty]. (TA.) b5: Some say that تأتّىsignifies He prepared himself to rise, or stand. (TA.) 10 استآتى فلَاناًHe asked such a one to come, deeming him slow, or tardy. (K.) b2: استأتت النَّاقَةُ The she-camel desired to be covered; (A, TA;) desired the stallion; (S, M, K;) being excited by lust. (S, A.) إِتَّى: see أَتِىٌّ.

أَتْيَةٌ A single coming; as also أَتْوَةٌ; but not ↓ إِتْيَانَةٌ, unless by a bad poetic licence. (T.) b2: See also أُتِيَّةُ الجُرحِ.

إِتْيَانٌis either an inf. n. of أَتَى, or a simple subst. [signifying A coming]. (Msb.) إِتْيَانَةٌan inf. n. of 1 [q. v.]: (M, K:) see also أَتْيَةٌ.

أَتَآءٌor إِتَآءٌ: see أتِىٌّ.

أَتِىٌّas syn. with أتَاوِىٌّ: see art. اتو. b2: Also, (M, and so in some copies of the K, where it is said to be like رَضِىٌّ,) or ↓ إِتًى, like رِضًى, (so in other copies of the K,) and ↓ أَتَآءٌ, (M, K,) written by some إِتَآءٌ, (TA,) What falls, of wood or leaves, into a river: (M, K:) from الإِتْيَانُ: (M:) pl. آتَآءٌ[in the CK اِتاء] and أُتِىٌّ. (M, K.) b3: رَجُلٌ أَتِىٌّ A man who is sharp, energetic, vigorous, and effective, in affairs; who applies himself to them with gentleness, and enters into them, or performs them, by the way, or manner, proper, or suitable, to them. (M.) b4: فَرَسٌ أَتِىٌّ: see مُسْتَأْتٍ.

أُتِيَّةُ الجُرْحِ, (so in a copy of the M,) or ↓ أُتِّيَّتُهُ, (so in some copies of the K, and accord. to the TA,) or ↓ أَتْيَتُهُ, (so in other copies of the K,) and ↓ آتِيَتُهُ, (so in the M, and in some copies of the K,) or ↓ إِتِّيَتُهُ, (so in some copies of the K, and accord. to the TA,) or أَتِيَّتُهُ, (so in a copy of the K,) The matter which comes from the wound: (M, K:) from Aboo-'Alee. (TA.) أَتَّىi. q. حَتَّى; (K;) a dial. var. of the latter. (TA.) إِتِيَتُهُ الجُرحِand أُتّيَّتُهُ: see أُتِيَّةُ الآجُرْحِ.

آتٍ [Coming; (see also مَأْتِىٌّ;) applied to a man, &c.; and to time, meaning future: also a comer: b2: and hence,] An angel. (Mgh, Msb.) آتِيَةُ الجُرحِ: see أُتِيَّةُ الجُرْحِ.

مَأْتًى A place of coming. (Msb.) [And ↓ مَأْتَاةً signifies the same: or A road, or way, by which one comes; a way of access; an approach; as also مَأْتًى: or, more properly, a means of coming.]

b2: مَأْتَى المَرْأَةِ [The place of access of the woman; i. e. the meatus of her vagina; or her vagina itself;] the مَحِيض, or place of menstruation, of the woman. (Zj in the TA in art. حيض.) b3: مَأْتَىِ الأَمرِ and ↓ مَأْتَاتُهُ The way, or manner, (وَجْه, S, or جِهَة, M, K,) of the affair, (S, M, K,) by which it is, or is to be, entered into, engaged in, done, executed, or performed; like as you say مَعْنَي الكَلَامِ and مَعْنَاتُهُ, meaning the same by both. (S.) You say, أَتَيْتُ الأَمْرَ مِنْ مَأْتاهُand ↓ مَأْتَاتِهِ, (S, M,) i. e., مِنْ وَجْهِهِ الَّذِي يُؤُتَى مِنْهُ[I entered into, engaged in, did, executed, or performed, the affair by the way, or manner, whereby it should be entered into, &c.], (S,) or مِنْ جِهَتِهِ [which means the same]. (M.) مُؤْتًى: see مُسْتَأْتٍ.

مَأْتَاةً: see مَأْتًى, in three places.

مَأْتِىٌّ [pass. part. n. of 1; Come: come to:] is of the measure مَفْعُولٌ; the وbeing changed into ىand incorporated into the ىwhich is the final radical letter. (S.) In the saying, in the Kur [xix. 62], إِنَّهُ كَانَ وَعْدُهُ مَأْتِيًّا, the meaning is ↓ آتِيًا [Verily that which He hath promised, or the fulfilment of his promise, is coming]; like as, in the phrase حِجَابًا مَسْتُورًا, in the Kur [xvii. 47], سَاتِرًا is meant: or it may be a pass. part. n. [in signification as well as form]; for what cometh to thee, of that which God commandeth, thou comest thereto. (S.) It is said in a prov., مَأْتِىٌّ أَنْتَ أَيُّهَا السَّوَادُ [lit. Thou art come to, O thou person], meaning there is no escape for thee from this event. (TA.) b2: Applied to a man, it also signifies أُتِىَ فِيهِ[in a sense indicated in the Kur xxvi.165]. (TA.) طَرِيقٌ مِئْتآءٌ A road to which people come (Th, M, Mgh, Msb) much, or often; (Mgh, Msb;) the latter word being of the measure مِفْعَال, (Th, M, Mgh, Msb,) originally مِئْتَاىٌ or مِئْتَاوٌ; (Msb;) from أَتَيْتُ, (Th, M,) or الإِتْيَانُ; [or from أَتَوْتُ;] like دَارٌ مِحْلاَلٌ, i. e. a house where people alight or abide much, or often: (Mgh, Msb:) a road that is frequented (S, M, K) and conspicuous: (M, K:) in [some of] the copies of the K, incorrectly, مِئْتَآءَةٌ: (TA:) A' Obeyd has inadvertently written it without [the radical] ء, and in the category of فِعْلَآءٌ. (M.) Death is thus termed in a trad., as being a way which every one travels: (TA:) and as that trad. is related, it is without [the radical] ء. (M.) b2: مئْتَآءٌ الطَّرِيقِThe main part, or middle, of the road; or the part of the road along which one travels: (Sh, TA:) or the space within which the road is comprised; (S, Msb, K;) as also مِيدَآءُ الطريقِ: (TA:) or this last, as also مِيتَآءُ الطريقِ, signifies the measure of the two sides, and the distance, of the road. (L in art. ميت.) b3: مِئْتَآءٌalso signifies The extreme limit of the distance to which horses run; (S, Msb;) and so مِيدَآءٌ. (S, TA.) b4: And i. q. تِلْقَآءٌ(K.) You say, دَارِى بِمئْتَآءِ دَارِ فُلَانٍ My house is opposite to the house of such a one; facing it, or fronting it; and so بِمِيدَآءِ دِارِهِ; (S;) and بِمِيتَآءِ دَارِهِ. (L in art. ميت.) b5: And بَنَى القَوْمُ بُيُوتَهُمْ عَلَى مِئْتَآءٍ وَاحِدٍ (S) and مِيدَآءٍ وَاحِدٍ (S, and L in art. ميد,) The people built their houses, or constructed their tents, after one mode, manner, fashion, or form. (L in art. ميد.) A2: رَجُلٌ مِئتَآءٌ A man who requites, compensates, or recompenses; who gives much, or largely. (M, K.) فَرَسٌ مُسْتَأْتٍ, and ↓ أَتِىٌّ, and ↓ مُؤْتًى, and مستوتى, [so I find it written, perhaps for مُسْتَوْتٍ, which may be a dial. van. of مُسْتأْتٍ, like as وَاتَيْتُهُis of آتَيْتُهُ,] A mare desiring the stallion. (TA.)

أَجأ:
بوزن فعل، بالتحريك، مهموز مقصور، والنسب إليه أجئيّ بوزن أجعيّ: وهو علم مرتجل لاسم رجل سمّي الجبل به، كما نذكره، ويجوز أن يكون منقولا.
ومعناه الفرار، كما حكاه ابن الأعرابي، يقال: أجأ الرجل إذا فرّ، وقال الزمخشري: أجأ وسلمى جبلان عن يسار سميراء، وقد رأيتهما، شاهقان. ولم يقل عن يسار القاصد إلى مكة أو المنصرف عنها، وقال أبو عبيد السكوني: أجأ أحد جبلي طيّء وهو غربي فيد، وبينهما مسير ليلتين وفيه قرى كثيرة، قال:
ومنازل طيّء في الجبلين عشر ليال من دون فيد إلى أقصى أجإ، إلى القريّات من ناحية الشام، وبين المدينة والجبلين، على غير الجادّة: ثلاث مراحل. وبين الجبلين وتيماء جبال ذكرت في مواضعها من هذا الكتاب، منها دبر وغريّان وغسل. وبين كل جبلين يوم. وبين الجبلين وفدك ليلة. وبينهما وبين خيبر خمس ليال. وذكر العلماء بأخبار العرب أن أجأ سمّي باسم رجل وسمّي سلمى باسم امرأة. وكان من خبرهما أن رجلا من العماليق يقال له أجأ بن عبد الحيّ، عشق امرأة من قومه، يقال لها سلمى. وكانت لها حاضنة يقال لها العوجاء. وكانا يجتمعان في منزلها
حتى نذر بهما إخوة سلمى، وهم الغميم والمضلّ وفدك وفائد والحدثان وزوجها. فخافت سلمى وهربت هي وأجأ والعوجاء، وتبعهم زوجها وإخوتها فلحــقوا سلمى على الجبل المسمى سلمى، فقتلوها هناك، فسمّي الجبل باسمها. ولحقوا العوجاء على هضبة بين الجبلين، فقتلوها هناك، فسمّي المكان بها. ولحقوا أجأ بالجبل المسمّى بأجإ، فقتلوه فيه، فسمّي به.
وأنفوا أن يرجعوا إلى قومهم، فسار كل واحد إلى مكان فأقام به فسمي ذلك المكان باسمه، قال عبيد الله الفقير إليه: وهذا أحد ما استدللنا به على بطلان ما ذكره النحويّون من أن أجأ مؤنثة غير مصروفة، لأنه جبل مذكّر، سمّي باسم رجل، وهو مذكر.
وكأنّ غاية ما التزموا به قول امرئ القيس:
أبت أجأ أن تسلم العام جارها، ... فمن شاء فلينهض لها من مقاتل
وهذا لا حجّة لهم فيه، لأن الجبل بنفسه لا يسلم أحدا، إنما يمنع من فيه من الرجال. فالمراد: أبت قبائل أجإ، أو سكّان أجإ، وما أشبهه، فحذف المضاف وأقام المضاف إليه مقامه، يدلّ على ذلك عجز البيت، وهو قوله:
فمن شاء فلينهض لها من مقاتل
والجبل نفسه لا يقاتل، والمقاتلة مفاعلة ولا تكون من واحد، ووقف على هذا من كلامنا نحويّ من أصدقائنا وأراد الاحتجاج والانتصار لقولهم، فكان غاية ما قاله: أن المقاتلة في التذكير والتأنيث مع الظاهر وأنت تراه قال: أبت أجأ. فالتأنيث لهذا الظاهر ولا يجوز أن يكون للقبائل المحذوفة بزعمك، فقلت له: هذا خلاف لكلام العرب، ألا ترى إلى قول حسان بن ثابت:
يسقون من ورد البريص عليهم ... بردى، يصفّق بالرحيق السّلسل
لم يرو أحد قط يصفّق إلا بالياء آخر الحروف لأنه يريد يصفّق ماء بردى، فرده إلى المحذوف وهو الماء، ولم يردّه إلى الظاهر، وهو بردى. ولو كان الأمر على ما ذكرت، لقال: تصفّق، لأن بردى مؤنث لم يجيء على وزنه مذكّر قط. وقد جاء الردّ على المحذوف تارة، وعلى الظاهر أخرى، في قول الله، عز وجل: وكم من قرية أهلكناها فجاءها بأسنا بياتا أوهم قائلون، ألا تراه قال: فجاءها فردّ على الظاهر، وهو القرية، ثم قال: أو هم قائلون فردّ على أهل القرية وهو محذوف، وهذا ظاهر، لا إشكال فيه. وبعد فليس هنا ما يتأوّل به التأنيث، إلا أن يقال: إنه أراد البقعة فيصير من باب التّحكّم، لأن تأويله بالمذكّر ضروريّ، لأنه جبل، والجبل مذكّر، وإنه سمي باسم رجل بإجماع كما ذكرنا، وكما نذكره بعد في رواية أخرى، وهو مكان وموضع ومنزل وموطن ومحلّ ومسكن. ولو سألت كل عربيّ عن أجإ لم يقل إلا أنه جبل، ولم يقل بقعة. ولا مستند إذا للقائل بتأنيثه البتة. ومع هذا فإنني إلى هذه الغاية لم أقف للعرب على شعر جاء فيه ذكر أجإ غير مصروف، مع كثرة استعمالهم لترك صرف ما ينصرف في الشعر، حتى إن أكثر النحويين قد رجّحوا أقوال الكوفيّين في هذه المسألة، وأنا أورد في ذلك من أشعارهم ما بلغني منها، البيت الذي احتجّوا به وقد مرّ، وهو قول امرئ القيس: أبت أجأ، ومنها قول عارق الطائي:
ومن مبلغ عمرو بن هند رسالة، ... إذا استحقبتها العيس تنضى من البعد
أيوعدني، والرمل بيني وبينه! تأمّل رويدا ما أمامة من هند ومن أجإ حولي رعان، كأنها قنابل خيل من كميت ومن ورد
قال العيزار بن الأخفش الطائي، وكان خارجيا:
ألا حيّ رسم الدّار أصبح باليا، ... وحيّ، وإن شاب القذال، الغوانيا
تحمّلن من سلمى فوجّهن بالضّحى ... إلى أجإ، يقطعن بيدا مهاويا
وقال زيد بن مهلهل الطائي:
جلبنا الخيل من أجإ وسلمى، ... تخبّ نزائعا خبب الرّكاب
جلبنا كلّ طرف أعوجيّ، ... وسلهبة كخافية الغراب
نسوف للحزام بمرفقيها، ... شنون الصّلب صمّاء الكعاب
وقال لبيد يصف كتيبة النّعمان:
أوت للشباح، واهتدت بصليلها ... كتائب خضر ليس فيهنّ ناكل
كأركان سلمى، إذ بدت أو كأنّها ... ذرى أجإ، إذ لاح فيه مواسل
فقال فيه ولم يقل فيها، ومواسل قنّة في أجإ، وأنشد قاسم بن ثابت لبعض الأعراب:
إلى نضد من عبد شمس، كأنهم ... هضاب أجا أركانه لم تقصّف
قلامسة ساسوا الأمور، فأحكموا ... سياستها حتى أقرّت لمردف
وهذا، كما تراه، مذكّر مصروف، لا تأويل فيه لتأنيثه.
فإنه لو أنّث لقال: أركانها، فإن قيل هذا لا حجّة فيه لأن الوزن يقوم بالتأنيث، قيل قول امرئ القيس أيضا، لا يجوز لكم الاحتجاج به لأن الوزن يقوم بالتذكير، فيقول: أبى أجأ لكنّا صدّقناكم فاحتججنا، ولا تأويل فيها، وقول الحيص بيص:
أجأ وسلمى أم بلاد الزاب، ... وأبو المظفّر أم غضنفر غاب
ثم إني وقفت بعد ما سطرته آنفا، على جامع شعر امرئ القيس، وقد نصّ الأصمعي على ما قلته، وهو: أن اجأ موضع، وهو أحد جبلي طيّء، والآخر سلمى. وإنما أراد أهل أجإ، كقول الله، عزّ وجل:
واسأل القرية، يريد أهل القرية، هذا لفظه بعينه. ثم وقفت على نسخة أخرى من جامع شعره، قيل فيه:
أرى أجأ لن يسلم العام جاره
ثم قال في تفسير الرواية الأولى: والمعنى أصحاب الجبل لم يسلموا جارهم. وقال أبو العرماس: حدثني أبو محمد أنّ أجأ سمّي برجل كان يقال له أجأ، وسمّيت سلمى بامرأة كان يقال لها سلمى، وكانا يلتقيان عند العوجاء، وهو جبل بين أجإ وسلمى، فسمّيت هذه الجبال بأسمائهم. ألا تراه قال: سمي أجأ برجل وسميت سلمى بامرأة، فأنّث المؤنث وذكّر المذكّر. وهذا إن شاء الله كاف في قطع حجاج من خالف وأراد الانتصار بالتقليد. وقد جاء أجا مقصورا غير مهموز في الشعر، وقد تقدّم له شاهد في البيتين اللذين على الفاء، قال العجّاج:
والأمر ما رامقته ملهوجا ... يضويك ما لم يج منه منضجا
فإن تصر ليلى بسلمى أو أجا، ... أو باللوى أو ذي حسا أو يأججا
وأما سبب نزول طيّء الجبلين، واختصاصهم بسكناهما دون غيرهم من العرب، فقد اختلفت الرّواة فيه. قال ابن الكلبي، وجماعة سواه: لما تفرق بنو سبا أيام سيل العرم سار جابر وحرملة ابنا أدد بن زيد بن الهميسع قلت: لا أعرف جابرا وحرملة وفوق كل ذي علم عليم، وتبعهما ابن أخيهما طيّء، واسمه جلهمة، قلت: وهذا أيضا لا أعرفه، لأن طيّئا عند ابن الكلبي، هو جلهمة بن أدد بن زيد بن يشجب بن عريب بن زيد بن كهلان. والحكاية عنه، وكان أبو عبيدة، قال زيد بن الهميسع: فساروا نحو تهامة وكانوا فيما بينها وبين اليمن، ثم وقع بين طيّء وعمومته ملاحاة ففارقهم وسار نحو الحجاز بأهله وماله وتتبّع مواقع القطر، فسمّي طيّئا لطيّه المنازل، وقيل إنه سمّي طيّئا لغير ذلك، وأوغل طيّء بأرض الحجاز، وكان له بعير يشرد في كل سنة عن إبله، ويغيب ثلاثة أشهر، ثم يعود إليه وقد عبل وسمن وآثار الخضرة بادية في شدقيه، فقال لابنه عمرو: تفقّد يا بنيّ هذا البعير فإذا شرد فاتبع أثره حتى تنظر إلى أين ينتهي. فلما كانت أيام الربيع وشرد البعير تبعه على ناقة له فلم يزل يقفر أثره حتى صار إلى جبل طيء، فأقام هنالك ونظر عمرو إلى بلاد واسعة كثيرة المياه والشجر والنخيل والريف، فرجع إلى أبيه وأخبره بذلك فسار طيء بإبله وولده حتى نزل الجبلين فرآهما أرضا لها شأن، ورأى فيها شيخا عظيما، جسيما، مديد القامة، على خلق العاديّين ومعه امرأة على خلقه يقال لها سلمى، وهي امرأته وقد اقتسما الجبلين بينهما بنصفين، فأجأ في أحد النصفين وسلمى في الآخر، فسألهما طيء عن أمرهما، فقال الشيخ: نحن من بقايا صحار غنينا بهذين الجبلين عصرا بعد عصر، أفنانا كرّ الليل والنهار، فقال له طيء:
هل لك في مشاركتي إياك في هذا المكان فأكون لك مؤنسا وخلّا؟ فقال الشيخ: إنّ لي في ذلك رأيا فأقم فإن المكان واسع، والشجر يانع، والماء طاهر، والكلأ غامر. فأقام معه طيء بإبله وولده بالجبلين، فلم يلبث الشيخ والعجوز إلا قليلا حتى هلكا وخلص المكان لطي فولده به إلى هذه الغاية.
قالوا: وسألت العجوز طيّئا ممّن هو، فقال طيء:
إنّا من القوم اليمانيّينا ... إن كنت عن ذلك تسألينا
وقد ضربنا في البلاد حينا ... ثمّت أقبلنا مهاجرينا
إذ سامنا الضّيم بنو أبينا ... وقد وقعنا اليوم فيما شينا
ريفا وماء واسعا معينا
ويقال إن لغة طيء هي لغة هذا الشيخ الصّحاري والعجوز امرأته. وقال أبو المنذر هشام بن محمد في كتاب افتراق العرب: لما خرجت طيء من أرضهم من الشحر ونزلوا بالجبلين، أجإ وسلمى، ولم يكن بهما أحد وإذا التمر قد غطّى كرانيف النخل، فزعموا أن الجنّ كانت تلقّح لهم النخل في ذلك الزمان، وكان في ذلك التمر خنافس، فأقبلوا يأكلون التمر والخنافس، فجعل بعضهم يقول: ويلكم الميّث أطيب من الحيّ. وقال أبو محمد الأعرابي أكتبنا أبو الندى قال: بينما طيء ذات يوم جالس مع ولده بالجبلين إذ أقبل رجل من بقايا جديس، ممتدّ القامة، عاري الجبلّة، كاد يسدّ الأفق طولا، ويفرعهم باعا، وإذا هو الأسود بن غفار بن الصّبور الجديسي،
وكان قد نجا من حسّان تبّع اليمامة ولحق بالجبلين، فقال لطي: من أدخلكم بلادي وإرثي عن آبائي؟
اخرجوا عنها وإلا فعلت وفعلت. فقال طيء:
البلاد بلادنا وملكنا وفي أيدينا، وإنما ادّعيتها حيث وجدتها خلاء. فقال الأسود: اضربوا بيننا وبينكم وقتا نقتتل فيه فأيّنا غلب استحقّ البلد. فاتّعدا لوقت، فقال طيء لجندب بن خارجة بن سعد بن فطرة بن طيء وأمّه جديلة بنت سبيع بن عمرو ابن حمير وبها يعرفون، وهم جديلة طيء، وكان طيء لها مؤثرا، فقال لجندب: قاتل عن مكرمتك.
فقالت أمه: والله لتتركنّ بنيك وتعرضنّ ابني للقتل! فقال طيء: ويحك إنما خصصته بذلك.
فأبت، فقال طيء لعمرو بن الغوث بن طيء:
فعليك يا عمرو الرجل فقاتله. فقال عمرو: لا أفعل، وأنشأ يقول وهو أول من قال الشعر في طيء بعد طيء:
يا طيء أخبرني، ولست بكاذب، ... وأخوك صادقك الذي لا يكذب
أمن القضيّة أن، إذا استغنيتم ... وأمنتم، فأنا البعيد الأجنب
وإذا الشدائد بالشدائد مرّة، ... أشجتكم، فأنا الحبيب الأقرب
عجبا لتلك قضيّتي، وإقامتي ... فيكم، على تلك القضيّة، أعجب
ألكم معا طيب البلاد ورعيها، ... ولي الثّماد ورعيهنّ المجدب
وإذا تكون كريهة أدعى لها، ... وإذا يحاس الحيس يدعى جندب
هذا لعمركم الصّغار بعينه، ... لا أمّ لي، إن كان ذاك، ولا أب
فقال طيء: يا بنيّ إنها أكرم دار في العرب. فقال عمرو: لن أفعل إلا على شرط أن لا يكون لبني جديلة في الجبلين نصيب. فقال له طيء: لك شرطك.
فأقبل الأسود بن غفار الجديسي للميعاد ومعه قوس من حديد ونشّاب من حديد فقال: يا عمرو إن شئت صارعتك وإن شئت ناضلتك وإلا سايفتك.
فقال عمرو: الصّراع أحبّ إليّ فاكسر قوسك لأكسرها أيضا ونصطرع. وكانت لعمرو بن الغوث ابن طيء قوس موصولة بزرافين إذا شاء شدّها وإذا شاء خلعها، فأهوى بها عمرو فانفتحت عن الزرافين واعترض الأسود بقوسه ونشّابه فكسرها، فلما رأى عمرو ذلك أخذ قوسه فركّبها وأوترها وناداه: يا أسود استعن بقوسك فالرمي أحبّ إليّ. فقال الأسود: خدعتني. فقال عمرو: الحرب خدعة، فصارت مثلا، فرماه عمرو ففلق قلبه وخلص الجبلان لطي، فنزلهما بنو الغوث، ونزلت جديلة السهل منهما لذلك. قال عبيد الله الفقير إليه:
في هذا الخبر نظر من وجوه، منها أن جندبا هو الرابع من ولد طيء فكيف يكون رجلا يصلح لمثل هذا الأمر؟ ثم الشعر الذي أنشده وزعم أنه لعمرو ابن الغوث، وقد رواه أبو اليقظان وأحمد بن يحيى ثعلب وغيرهما من الرّواة الثقات لهانىء بن أحمر الكناني شاعر جاهليّ. ثم كيف تكون القوس حديدا وهي لا تنفذ السّهم إلّا برجوعها؟ والحديد إذا اعوجّ لا يرجع البتّة. ثم كيف يصحّ في العقل أن قوسا بزرافين؟
هذا بعيد في العقل إلى غير ذلك من النظر. وقد روى بعض أهل السير من خبر الأسود بن غفار ما هو أقرب إلى القبول من هذا، وهو أنّ الأسود لما أفلت
من حسّان تبّع، كما نذكره إن شاء الله تعالى في خبر اليمامة، أفضى به الهرب حتى لحق بالجبلين قبل أن ينزلهما طيء، وكانت طيء تنزل الجوف من أرض اليمن، وهي اليوم محلّة همدان ومراد، وكان سيّدهم يومئذ أسامة بن لؤي بن الغوث بن طيء وكان الوادي مسبعة وهم قليل عددهم فجعل ينتابهم بعير في زمن الخريف يضرب في إبلهم، ولا يدرون أين يذهب، إلا أنهم لا يرونه إلى قابل، وكانت الأزد قد خرجت من اليمن أيام سيل العرم فاستوحشت طيء لذلك وقالت: قد ظعن إخواننا وساروا إلى الأرياف، فلما همّوا بالظعن، قالوا لأسامة: إن هذا البعير الذي يأتينا إنما يأتينا من بلد ريف وخصب وإنا لنرى في بعره النّوى، فلو إنا نتعهده عند انصرافه فشخصنا معه لعلنا نصيب مكانا خيرا من مكاننا. فلما كان الخريف جاء البعير فضرب في إبلهم، فلما انصرف تبعه أسامة بن لؤي بن الغوث وحبّة بن الحارث بن فطرة بن طيء فجعلا يسيران بسير الجمل وينزلان بنزوله، حتى أدخلهما باب أجإ، فوقفا من الخصب والخير على ما أعجبهما، فرجعا إلى قومهما فأخبراهم به فارتحلت طيء بجملتها إلى الجبلين، وجعل أسامة بن لؤي يقول:
اجعل ظريبا كحبيب ينسى، ... لكلّ قوم مصبح وممسى
وظريب اسم الموضع الذي كانوا ينزلون فيه قبل الجبلين، قال فهجمت طيء على النخل بالشّعاب على مواش كثيرة، وإذا هم برجل في شعب من تلك الشعاب وهو الأسود بن غفار، فهالهم ما رأوا من عظم خلقه وتخوّفوه، فنزلوا ناحية من الأرض فاستبرؤوها فلم يروا بها أحدا غيره. فقال أسامة بن لؤي لابن له يقال له الغوث: يا بنيّ إن قومك قد عرفوا فضلك في الجلد والبأس والرّمي، فاكفنا أمر هذا الرجل، فإن كفيتنا أمره فقد سدت قومك آخر الدهر، وكنت الذي أنزلتنا هذا البلد. فانطلق الغوث حتى أتى الرجل، فسأله، فعجب الأسود من صغر خلق الغوث، فقال له:
من أين أقبلتم؟ فقال له: من اليمن. وأخبره خبر البعير ومجيئهم معه، وأنهم رهبوا ما رأوا من عظم خلقه وصغرهم عنه، فأخبرهم باسمه ونسبه. ثم شغله الغوث ورماه بسهم فقتله، وأقامت طيء بالجبلين وهم بهما إلى الآن. وأما أسامة بن لؤي وابنه الغوث هذا فدرجا ولا عقب لهما.

البَحْرين:
هكذا يتلفظ بها في حال الرفع والنصب والجر، ولم يسمع على لفظ المرفوع من أحد منهم، إلّا أن الزمخشري قد حكى أنه بلفظ التثنية فيقولون:
هذه البحران وانتهينا الى البحرين، ولم يبلغني من جهة أخرى، وقال صاحب الزيج: البحرين في الإقليم الثاني، وطولها أربع وسبعون درجة وعشرون دقيقة من المغرب، وعرضها أربع وعشرون درجة
وخمس وأربعون دقيقة، وقال قوم: هي من الإقليم الثالث وعرضها أربع وثلاثون درجة، وهو اسم جامع لبلاد على ساحل بحر الهند بين البصرة وعمان، قيل هي قصبة هجر، وقيل: هجر قصبة البحرين وقد عدّها قوم من اليمن وجعلها آخرون قصبة برأسها.
وفيها عيون ومياه وبلاد واسعة، وربما عدّ بعضهم اليمامة من أعمالها والصحيح أن اليمامة عمل برأسه في وسط الطريق بين مكة والبحرين.
روى ابن عباس: البحرين من أعمال العراق وحدّه من عمان ناحية جرّفار، واليمامة على جبالها وربما ضمّت اليمامة الى المدينة وربما أفردت، هذا كان في أيام بني أميّة، فلما ولي بنو العباس صيّروا عمان والبحرين واليمامة عملا واحدا، قاله ابن الفقيه، وقال أبو عبيدة: بين البحرين واليمامة مسيرة عشرة أيام وبين هجر مدينة البحرين والبصرة مسيرة خمسة عشر يوما على الإبل، وبينها وبين عمان مسيرة شهر، قال: والبحرين هي الخطّ والقطيف والآرة وهجر وبينونة والزارة وجواثا والسابور ودارين والغابة، قال: وقصبة هجر الصّفا والمشقّر، وقال أبو بكر محمد بن القاسم: في اشتقاق البحرين وجهان:
يجوز أن يكون مأخوذا من قول العرب بحرت الناقة إذا شقّقت أذنها، والبحيرة: المشقوقة الأذن من قول الله تعالى: ما جَعَلَ الله من بَحِيرَةٍ وَلا سائِبَةٍ وَلا وَصِيلَةٍ وَلا حامٍ 5: 103، والسائبة معناها: ان الرجل في الجاهلية كان يسيب من ماله فيذهب به الى سدنة الآلهة، ويقال: السائبة الناقة التي كانت إذا ولدت عشرة أبطن كلهن إناث سيبت فلم تركب ولم يجزّ لها وبر وبحرت أذن ابنتها أي خرقت. والبحيرة:
هي ابنة السائبة، وهي تجري عندهم مجرى أمّها في التحريم، قال: ويجوز ان يكون البحرين من قول العرب: قد بحر البعير بحرا إذا أولع بالماء فأصابه منه داء، ويقال: قد أبحرت الروضة إبحارا إذا كثر إنقاع الماء فيها فأنبت النبات، ويقال للروضة:
البحرة، ويقال للدم الذي ليست فيه صفرة: دم باحريّ وبحرانيّ، قلت: هذا كله تعسف لا يشبه ان يكون اشتقاقا للبحرين، والصحيح عندنا ما ذكره أبو منصور الأزهري، قال: انما سمّوا البحرين لأن في ناحية قراها بحيرة على باب الأحساء، وقرى هجر بينها وبين البحر الأخضر عشرة فراسخ، قال:
وقدرت هذه البحيرة ثلاثة أميال في مثلها، ولا يفيض ماؤها، وماؤها راكد زعاق، وقال أبو محمد اليزيدي: سألني المهدي وسأل الكسائي عن النسبة الى البحرين والى حصنين لم قالوا حصنيّ وبحرانيّ؟
فقال الكسائي: كرهوا أن يقولوا حصنانيّ لاجتماع النونين، وانما قلت: كرهوا أن يقولوا بحريّ فتشبه النسبة الى البحر، وفي قصتها طول ذكرتها في أخبار اليزيدي من كتابي في أخبار الأدباء، وينسب الى البحرين قوم من أهل العلم، منهم محمد بن معمّر البحراني بصريّ ثقة حدّث عنه البخاري، والعباس ابن يزيد بن أبي حبيب البحراني، يعرف بعبّاسوية، حدث عن خالد بن الحارث وابن عيينة ويزيد بن زريع وغيرهم، روى عنه الباغندي وابن صاعد وابن مخلد، وهو من الثقات، مات سنة 258، وزكرياء بن عطية البحراني وغيرهم. واما فتحها فإنها كانت في مملكة الفرس وكان بها خلق كثير من عبد القيس وبكر بن وائل وتميم مقيمين في باديتها، وكان بها من قبل الفرس المنذر بن ساوي بن عبد الله ابن زيد بن عبد الله بن دارم بن مالك بن حنظلة بن مالك بن زيد مناة بن تميم، وعبد الله بن زيد هذا هو الأسبذي، نسب الى قرية بهجر، وقد ذكر في موضعه. فلما كانت سنة ثمان للهجرة وجه رسول الله، صلى الله عليه وسلم، العلاء بن عبد الله بن عماد الحضرمي حليف بني عبد شمس الى البحرين ليدعو أهلها الى الإسلام أو الى الجزية، وكتب معه الى المنذر بن ساوي والى سيبخت مرزبان هجر يدعوهما الى الإسلام أو الى الجزية، فأسلما وأسلم معهما جميع العرب هناك وبعض العجم. فأما أهل الأرض من المجوس واليهود والنصارى فإنهم صالحوا العلاء وكتب بينهم وبينه كتابا نسخته: بسم الله الرحمن الرحيم- هذا ما صالح عليه العلاء بن الحضرمي أهل البحرين، صالحهم على أن يكفونا العمل ويقاسمونا الثمر، فمن لا يفي بهذا فعليه لعنة الله والملائكة والناس أجمعين. وأما جزية الرؤوس فانه أخذ لها من كل حالم دينارا. وقد قيل: إن رسول الله، صلى الله عليه وسلم، وجّه العلاء حين وجّه رسله الى الملوك في سنة ستّ. وروي عن العلاء أنه قال: بعثني رسول الله، صلى الله عليه وسلم، الى البحرين، أو قال: هجر، وكنت آتي الحائط بين الأخوّة، قد أسلم بعضهم، فآخذ من المسلم العشر ومن المشرك الخراج. وقال قتادة: لم يكن بالبحرين قتال، ولكن بعضهم أسلم وبعضهم صالح العلاء على أنصاف الحب والتمر. وقال سعيد بن المسيب: أخذ رسول الله، صلى الله عليه وسلم، الجزية من مجوس هجر، وأخذها عمر من مجوس فارس، وأخذها عثمان من بربر. وبعث العلاء بن الحضرمي الى رسول الله، صلى الله عليه وسلم، مالا من البحرين يكون ثمانين ألفا، ما أتاه أكثر منه قبله ولا بعده، أعطى منه العباس عمه. قالوا: وعزل رسول الله، صلى الله عليه وسلم، العلاء وولّى البحرين أبان بن سعيد ابن العاصي بن أمية، وقيل إن العلاء كان على ناحية من البحرين منها القطيف، وأبان على ناحية فيها الخط، والأول أثبت، فلما توفي رسول الله، صلى الله عليه وسلم، أخرج أبان من البحرين فأتى المدينة، فسأل أهل البحرين أبا بكر أن يردّ العلاء عليهم ففعل، فيقال: إن العلاء لم يزل واليا عليهم حتى توفي سنة 20، فولّى عمر مكانه أبا هريرة الدوسي، ويقال:
ان عمر ولّى أبا هريرة قبل موت العلاء فأتى العلاء توّج من أرض فارس وعزم على المقام بها ثم رجع الى البحرين فأقام هناك حتى مات، فكان أبو هريرة يقول: دفنّا العلاء ثم احتجنا الى رفع لبنة فرفعناها فلم نجد العلاء في اللحد. وقال أبو مخنف: كتب عمر بن الخطاب الى العلاء بن الحضرمي يستقدمه وولى عثمان بن أبي العاصي البحرين مكانه وعمان، فلما قدم العلاء المدينة ولّاه البصرة مكان عتبة بن غزوان فلم يصل إليها حتى مات، ودفن في طريق البصرة في سنة 14 أو في أول سنة 15، ثم ان عمر ولى قدامة ابن مظعون الجمحي جباية البحرين وولى أبا هريرة الصلاة والاحداث، ثم عزل قدامة وحدّه على شرب الخمر، وولى أبا هريرة الجباية مع الاحداث، ثم عزله وقاسمه ماله، ثم ولى عثمان بن أبي العاصي عمان والبحرين فمات عمر وهو واليهما، وسار عثمان الى فارس ففتحها وكان خليفته على عمان والبحرين وهو بفارس أخاه مغيرة بن أبي العاصي. وروى محمد بن سيرين عن أبي هريرة قال: استعملني عمر بن الخطاب على البحرين فاجتمعت لي اثنا عشر ألفا، فلما قدمت على عمر قال لي: يا عدو الله والمسلمين، أو قال: عدو كتابه، سرقت مال الله، قال قلت: لست بعدو الله ولا المسلمين، أو قال: عدو كتابه، ولكني عدوّ من عاداهما، قال: فمن أين اجتمعت لك هذه الأموال؟ قلت:
خيل لي تناتجت وسهام اجتمعت، قال: فأخذ منى
اثني عشر ألفا، فلما صلّيت الغداة قلت: اللهم اغفر لعمر، قال: وكان يأخذ منهم ويعطيهم أفضل من ذلك، حتى إذا كان بعد ذلك قال: ألا تعمل يا أبا هريرة؟ قلت: لا، قال: ولم وقد عمل من هو خير منك يوسف؟ قال اجعلني على خزائن الأرض اني حفيظ عليم، قلت: يوسف نبي ابن نبي وأنا أبو هريرة ابن أمية وأخاف منكم ثلاثا واثنتين، فقال: هلا قلت خمسا؟ قلت: أخشى أن تضربوا ظهري وتشتموا عرضي وتأخذوا مالي، وأكره أن أقول بغير علم وأحكم بغير حلم. ومات المنذر بن ساوي بعد وفاة النبي، صلى الله عليه وسلم، بقليل وارتد من بالبحرين من ولد قيس بن ثعلبة بن عكابة مع الحطم وهو شريح بن ضبيعة بن عمرو بن مرثد أحد بني قيس بن ثعلبة، وارتدّ كلّ من بالبحرين من ربيعة خلا الجارود بن بشر العبدي ومن تابعه من قومه، وأمّروا عليهم ابنا للنعمان بن المنذر يقال له المنذر، فسار الحطم حتى لحق بربيعة فانضمت اليه ربيعة فخرج العلاء عليهم بمن انضمّ اليه من العرب والعجم، فقاتلهم قتالا شديدا، ثم ان المسلمين لجؤوا الى حصن جواثا، فحاصرهم فيه عدوهم، ففي ذلك يقول عبد الله ابن حذف الكلابي:
ألا أبلغ أبا بكر ألوكا، ... وفتيان المدينة أجمعينا
فهل لك في شباب منك أمسوا ... أسارى في جواث محاصرينا
ثم ان العلاء عني بالحطم ومن معه وصابره وهما متناصفان، فسمع في ليلة في عسكر الحطم ضوضاء، فأرسل اليه من يأتيه بالخبر، فرجع الرسول فأخبره أن القوم قد شربوا وثملوا، فخرج بالمسلمين فبيّت ربيعة فقاتلوا قتالا شديدا فقتل الحطم. قالوا: وكان المنذر بن النعمان يسمى الغرور، فلما ظهر المسلمون قال: لست بالغرور ولكني المغرور، ولحق هو وفلّ ربيعة بالخط فأتاها العلاء وفتحها، وقتل المنذر معه، وقيل: بل قتل المنذر يوم جواثا، وقيل:
بل استأمن ثم هرب فلحــق فقتل، وكان العلاء كتب الى أبي بكر يستمده فكتب أبو بكر الى خالد بن الوليد وهو باليمامة يأمره بالنهوض اليه، فقدم عليه وقد قتل الحطم، ثم أتاه كتاب أبي بكر بالشخوص الى العراق فشخص من البحرين، وذلك في سنة 12، فقالوا: وتحصن المكعبر الفارسي صاحب كسرى الذي وجهه لقتل بني تميم حين عرضوا لعيره بالزارة، وانضمّ اليه مجوس كانوا تجمّعوا بالقطيف وامتنعوا من أداء الجزية، فأقام العلاء على الزارة فلم يفتحها في خلافة أبي بكر وفتحها في خلافة عمر، وقتل المكعبر، وانما سمي المكعبر لأنه كان يكعبر الايدي، فلما قتل قيل ما زال يكعبر حتى كعبر، فسمي المكعبر، بفتح الباء، وكان الذي قتله البراء بن مالك الأنصاري أخو أنس بن مالك. وفتح العلاء السابور ودارين في خلافة عمر عنوة.