سفه

1 سَفِهَ, (S, MA, Msb,) aor. ـَ (Msb;) and سَفُهَ, [aor. ـُ (S, Msb;) inf. n. سَفَهٌ and سَفَاهَةٌ (S, MA, Msb, K *) and سَفَاهٌ, (S, MA, K, *) [all mentioned in the MA as of the former verb, and so in the TA when that verb is trans., but properly] the first is of the former verb, and the second is of the latter verb, (S, Msb,) and so is the third; (S;) He (a man, S) was, or became, such as is termed سَفِيه; (S, TA;) [i. e.] he was, or became, unwise, witless, or destitute of wisdom or understanding, or [rather] lightwitted. (MA.) b2: The phrase سَفِهَ نَفْسَةُ, [of which an instance occurs in the Kur ii. 124, and] to which غَبِنَ رَأْيَهُ and بَطِرَ عَيْضْلَرRَهُ and أَلِمَ بَطْنَهُ and وَفِقَ أَمْرَهُ and رَضْلَرRِدَ أَمْرَهُ are similar, was originally سَفِهَتْ نَفْسُ زَيْدٍ [or rather سَفِهَتْ نَفْسُهُ i. e. Himself, or his mind, was, or became, lightwitted, &c.]; but when [the dependence of] the verb became transferred [from the نفس] to the man, what followed the verb was put in the accus. case by being its objective complement, for the phrase became identical in meaning with نَفْسَهُ ↓ سَفَّهَ [he made himself, or his mind, lightwitted, &c.]: so say the Basrees and Ks; and it is allowable with them to make this accus. to precede [the verb]; like as it is allowable to say, غُلَامَهُ ضَرَب زَيْدٌ: (S, TA:) accord. to the K, the verb thus used has three forms; (TA;) you say سَفِهَ نَفْسَهُ and رَأْيَهُ, (K, TA,) and حِلْمَهُ, (TA,) and سَفُهَ, and سَفَهَ, meaning حَمَلَهُ عَلَىالسَّفَهِ [which is virtually the same as سَفَّهَهُ i. e. he made himself, or his mind, lightwitted, or unwise, &c., and in like manner his judgment, or opinion, and he made his gravity, or forbearance, or the like, to become levity, or hastiness, &c.]: or he attributed سَفَه [i. e. lightwittedness, &c., to himself, or his mind, and to his judgment, or opinion]: or he destroyed it; (K, TA;) agreeably with the meaning assigned to سَفِهَ نَفْسَهُ by AO: (TA:) or this means he held himself in mean, or light, estimation; (MA, and Ksh and Bd in ii. 124;) and rendered himself low, base, or contemptible: (Bd ibid.:) but Lh says that سَفِهَ نَفْسَهُ, with kesr [to the ف], inf. n. سَفَهٌ and سَفَاهَةٌ and سَفَاهٌ, means حَمَلَهُ عَلَى

السَّفَهِ [or حَمَلَهَا], and is the approved form, and that some say سَفُهَ, which is rare: and accord. to J and others, (TA,) when they say سفه نَفْسَهُ, and رَأْيَهُ, they do not say it otherwise than with kesr [to the ف], because فَعُلَ is not trans.: (S, TA:) so that the three forms of the verb mentioned in the K require consideration: (TA:) accord. to Fr, when [the dependence of] the verb in the phrase سَفِهَ نَفْسَهُ became transferred from the نفس to the possessor thereof, what followed the verb became an explicative, to indicate that the سَفَه [or lightwittedness, &c.,] was therein; and by rule it should be سَفِهَ زَيْدٌ نَفْسًا, for the explicative should not be otherwise than indeterminate; but it was left in its state of a prefixed noun, and put in the accus. case in the manner of an indeterminate noun as being likened thereto; [the meaning, therefore, accord. to him, is he was, or became, lightwitted, &c., as to his mind;] it is not allowable, however, in his opinion, to make this accus. to precede [the verb], because the explicative may not precede; and similar to this is the phrase ضِقْتُ بِهِ ذَرْعًا, and طِبْتُ بِهِ نَفْسًا, meaning ضَاقَ ذَرْعِىبِهِ and طَابَتْ نَفْسِى بِهِ: (S, TA:) but this saying [of Fr] is disallowed by the grammarians; for they say that explicatives are indeterminate, and that determinate nouns may not be used as indeterminate: some of the grammarians say that إِلَّامَنْ سَفِهَ نَفْسَهُ in the Kur [ii. 124] means الّا من سَفِهَ فِىنَفْسِهِ [but he who is lightwitted, &c., in his mind], i. e., who becomes سَفِيه; [the prep.] فى being suppressed [and the noun therefore put in the accus. case agreeably with a general rule]: Zj holds that the approvable saying is, that it means إِلَّا مَنْ جَهِلَ نَفْسَهُ, i. e., but he who is [ignorant or silly or foolish or] unreflecting in his mind: and in like manner, سَفِهَ رَأْيَهُ means جَهِلَهُ [i. e. he was ignorant, &c., in his judgment, or opinion]; and his judgment, or opinion, was unsound, without rectitude: and سَفِهَ نَفْسَهُ signifies also he lost himself, or his own soul. (TA.) سَفِهَ الحَقَّ is likewise expl. as meaning الحَقَّ ↓ سَفَّهَ [He made the truth, or right, to be foolishness, or the like]; and Yoo held the one to be a dial. var. of the other, and the measure of the former verb to denote intensiveness; and accord. to this explanation one may say, سَفِهْتُ زَيْدًا meaning زَيْدًا ↓ سَفَّهْتُ [I pronounced Zeyd lightwitted, &c.]: or the meaning is جَهِلَ الحَقَّ [he ignored the truth, or right], and he did not see it to be the truth, or right: (TA:) or he regarded the truth, or right, as foolishness, or ignorance. (S and TA in art. غمط.) See also 2. b3: سَفِهَ عَلَيْهِ signifies جَهِلَ [i. e., when thus trans. by means of عَلَى, He feigned ignorance to him]; as also سَفُهَ, (K, TA,) and ↓ تسافه. (K.) b4: and سَفِهْتُ نَصِيبِى [and it is implied in the K that one says سَفَهْتُ نصيبى also, but only the former is authorized by the TA,] I forgot my share, or portion. (Th, K, TA.) b5: And سَفَهَ صَاحِبَهُ, aor. ـُ He overcame his companion in what is termed مُسَافَهَة [inf. n. of 3, q. v.]. (K.) You say, ↓ سَافَهَهُ فَسَفَهَهُ. (TA.) b6: سَفِهَتِ الطَّعْنَةُ, (JK, K, TA,) inf. n. سَفَهٌ, (TA,) (tropical:) The spear-wound, or the like, emitted blood which came from it quickly (JK, K, TA) and dried up (وَجَفَّ [in the TK وِخف]): (K, TA:) so in the A. (TA.) b7: سَفِهَ الضْلَرRَّرَابَ, (S, K,) inf. n. سَفَهٌ, (TA,) He drank much of the beverage, or wine, without having his thirst satisfied thereby. (S, K, TA.) See also 3. and سَفِهَ المَآءَ (tropical:) He drank the water immoderately. (TA.) b8: And سَفِهْتُ and سَفَهْتُ signify ضْلَرRُغِلْتُ, (so in the CK,) in [some of] the copies of the K ضْلَرRَغَلْتُ, but the right reading is ضْلَرRُغِلْتُ [i. e. I was occupied, or busied, or diverted from a thing]: or, accord. to the copies of the K, تَضْلَرRَغَّلْتُ; but correctly, or ضْلَرRَغَلْتُ [i. e. I occupied, or busied, or diverted from a thing]. (TA.) 2 سَفَّهَ see 5. b2: [Hence,] سِفِهِهُ, inf. n. تَسْفِيهٌ, (S, Msb, K,) signifies جَعَلَهُ سَفِيهًا [i. e. He, or it, made him to be, or he pronounced him to be, lightwitted, &c.]; as also ↓ سَفِهَهُ; (K, TA;) on the authority of Akh and Yoo: (TA:) or he attributed to him what is termed سَفَه [i. e. lightwittedness, &c.]: (S, Msb:) or he said to him that he was such as is termed سَفِيه. Msb.) and سفّه الجَهْلُ حِلْمَهُ Ignorance made him light, inconstant, unsteady, irresolute, or fickle; syn. أَطَاضْلَرRَهُ and أَخَفَّهُ. (TA.) See also 1, in three places.3 سافههُ, (S, MA, K,) inf. n. مُسَافَهَةٌ, (S, KL,) He acted [in a lightwitted manner,] foolishly, or ignorantly, with him; (MA, KL;) showed lightness, levity, weakness of mind, and lack of حِلْم [or gravity, &c.], with him. (KL.) You say, سَافَهَهُ فَسَفَهَهُ: see 1, near the end of the paragraph. [سافهه in this instance may mean as above, or may have the meaning here next following.] b2: He reviled him; or he reviled him, being reviled by him; syn. ضْلَرRَاتَمَهُ: whence the prov., سَفِيهٌ لَمْ

↓ يَجِدْ مُسَافِهًا [A lightwitted person found not a reviler, or mutual reviler]; (K, TA;) mentioned in the S. (TA.) [See also 5.] b3: سافه الدَّنَّ, (S, K,) or الوَطْبَ, (S,) (assumed tropical:) He sat with (قَاعَدَ) the دنّ [or wine-jar], (S, K,) or the وطب [or milk-skin], (S,) and drank from it while after while. (S, K.) And سافه الضْلَرRَّرَابَ (tropical:) He exceeded the due bounds in respect of the beverage, or wine, drinking it without measure; (K, TA;) as also ↓ سَفِهَهُ. (K.) And سَافَهْتُ المَآءَ (tropical:) I drank the water immoderately, (Lh, TA,) or without measure. (A, TA.) [See also 1, near the end of the paragraph.] b4: And سَافَهَتِ النَّاقَةُ الطَّرِيقَ (tropical:) The she-camel kept to the road, or way, (A, K, TA,) or took to it, (A, TA,) with a vehement pace: (A, K, TA:) or was light, or agile, in her pace, or going. (TA.) 4 أَسْفَهْتُهُ I found him to be سَفِيه [i. e. lightwitted, &c.]. (TA. [There said to be tropical; but I see not why.]) b2: أَسْفَهَكَ اللّٰه الضْلَرRَّرَابَ (assumed tropical:) May God make thee to drink of the beverage, or wine, without having thy thirst satisfied thereby: or أَسْفَهَهُ اللّٰهُ God made him, or may God make him, to drink without having his thirst satisfied: (S, accord. to different copies:) or اسفه اللّٰهُ فُلَانَّا المَآءَ God made, or may God make, such a one to drink much water. (TA.) 5 تسفّهت الرِّيَاحُ The winds became in a state of commotion. (TA.) b2: تسفّهت الرِّيحُ الضْلَرRَّجَرَ, (S,) or الغُصُونَ, (K, TA,) and الرِّيحُ ↓ سَفَّهَتِ الغُصُونَ, (Ham p. 359,) The wind made the trees, (S,) or the branches, (K,) to bend, or incline: (S, K:) and put the branches in motion: (K, and Ham ubi suprà:) or ruffled, and put in motion, the branches. (TA. [There said to be tropical: but see what is said of the primary signification of سَفَهٌ, below.]) b3: [Hence,] it is said in a prov., فُرَارَةٌ تَسَفَّهَتْ قَرَارَةً A lamb, or kid, made a sheep, or goat, to incline [to silly behaviour]: applied to the old whom the young incites to lightwittedness (السَّفَه) and levity. (Meyd. [See also a similar prov. in Freytag's Arab. Prov., ii. 253.]) b4: تسفّههُ عَنْ مَالِهِ He deluded him, or beguiled him, of his property. (S, K.) b5: تسفّه عَلَيْهِ He acted with سَفَاهَة [i. e. lightwittedness, &c.], or foolishly, towards him. (MA.) b6: And تَسَفَّهْتُ عَلَيْهِ signifies أَسْمَعْتُهُ [as meaning I reviled him]. (S.) [See also 3.]6 تسافه عَلَيْهِ: see 1, in the last quarter of the paragraph. b2: [And تسافهوا They behaved in a lightwitted, foolish, or ignorant, manner, one with another. See also 3, which has a similar meaning. b3: And They reviled one another: as seems to be indicated in the TA. See also Har p. 522: and see, again, 3.] b4: تَسَافَهُ أَضْلَرRْدَاقُهَا, in a verse of Khalaf Ibn-Is-hák El-Bahránee, [describing swift camels,] means Their sides of the mouth casting forth their foam, one at another: like the saying of El-Jarmee, تَسَافَهُ أَضْلَرRْدَاقُهَا بِاللُّغَامِ [Their sides of the mouth casting forth the foam, one at another]. (TA. [تسافه, there written without any syll. signs, is app. thus, (for تَتَسَافَهُ,) not تُسَافِهُ.]) سَفَهٌ, (S, TA,) as also ↓ سَفَاهَةٌ and ↓ سَفَاهٌ, (TA,) [all mentioned as inf. ns. in the first paragraph of this art.,] primarily signifies خِفَّةٌ [in its proper sense of Lightness], and motion, commotion, or agitation. (S, TA.) b2: And hence (S, TA) the first, (S, K, TA,) like each of the others, (K, TA,) signifies [generally Lightwittedness, or the like;] the contr. of حِلْمٌ; (S, K, TA;) [i. e.] خِفَّةٌ [as meaning lightness or levity, inconstancy, unsteadiness, irresoluteness; or lightness or levity, &c., and hastiness; for, as is said in the TA in art. رجح, the contr. of حِلْمٌ is described by the terms خِفَّةٌ and عَجَلٌ, like as حِلْمٌ is described by the term ثِقَلٌ]; and slenderness, shallowness, or weakness, of judgment; qualities which deficiency of intellect, or understanding, necessarily involves: (Bd in ii. 12, in explanation of سَفَهٌ:) or خِفَّةُ حِلْمٍ

[i. e. slightness of gravity or staidness or sedateness or calmness &c.]: or جَهْلٌ [i. e. ignorance, or silliness or foolishness]: (K, TA:) all of which explanations are nearly alike: (TA:) or سَفَهٌ is a deficiency in intellect or understanding: (Msb:) or a lightness, or levity, accidental to a man, arising from joy or anger, inducing him to act unreasonably and unlawfully. (KT.) سَفَاهٌ: see the next preceding paragraph.

سَفيِهٌ [Having the quality termed سَفَهٌ; i. e., accord. to the explanation of the primary signification of the latter, above, Light; and in a state of motion, commotion, or agitation:] applied to a camel's nose-rein, (S, K,) light: (S:) or quivering; (K, TA;) because of the she-camel's shaking it, and contending in pulling it. (TA: but there said to be, when thus applied, tropical.) Dhu-rRummeh says, عَلَى ظَهْرِ مِقْلَاتٍ سَفِيهٍ جَدِيلُهَا i. e. [Upon the back of a she-camel that had brought forth but once and not conceived after,] whose nose-rein was light. (S. In the TA, زِمَامُهَا is here put in the place of جَدِيلُهَا.) and one says also نَاقَةٌ سَفِيهَةُ الزِمَامِ, (K, TA,) meaning [A she-camel whose nose-rein is light, or quivering: or] light, or agile, in pace or going. (TA: in which this, also, is said to be tropical.) b2: Also Lightwitted; light of intellect or understanding; (TA;) deficient in intellect or understanding; (Msb;) ignorant; (Mujáhid, K, TA;) weak; foolish, stupid, unsound in intellect or understanding, dull therein, or having little, or no, intellect, or understanding; (Mujáhid, TA;) and ↓ سَافِهٌ, also, [which is syn. with سَفِيهٌ in all the senses mentioned above,] is expl. by IAar as having this last meaning of foolish, stupid, &c.: (TA:) the fem. is سَفِيهَةٌ: (Msb, K:) and the pl. of the masc., (K,) or of the masc. and fem., (Msb, TA,) is سُفَهَآءُ, (Msb, K, TA,) and of both, سِفَاهٌ, and of the fem., سَفِيهَاتٌ also and سَفَائِهُ and سُفَّهٌ. (K, TA.) In the Kur ii. 282, سَفِيهًا means, accord. to Ibn-'Arafeh, Ignorant of the ordinances, or statutes; one who does not dictate well, and knows not what dictation is; for he who is ignorant in all his circumstances may not deal with another upon credit: accord. to ISd, ignorant or صَغِير [meaning under the age of puberty]; not ignorant of dictating, as Lh asserts it to mean, because it is added, “or not able to dictate, himself: ” this, says Er-Rághib, denotes سَفَه in respect of worldly matters: in the Kur lxxii. 4, سَفِيهُنَا denotes سَفَه in religion. (TA.) In the Kur iv. 4, the pl. السُّفَهَآء is said to mean Women, and young children; because they are ignorant of the proper object of expense: and I'Ab is related to have said that women are termed السُّفَّهُ and السُّفَهَآءُ: (Lh, TA:) Az, also, says that a woman is termed سَفِيهَةٌ because of the weakness of her intellect, and because she does not manage well her property; and in like manner are termed children as long as they are not known to be characterized by maturity of intellect, and rectitude of actions, and good management of affairs. (TA.) b3: ثَوْبٌ سَفِيهٌ (tropical:) A garment, or piece of cloth, badly woven; thin, flimsy, unsubstantial, or scanty in the yarn. (K, * TA.) سَفَاهَةٌ: see سَفَهٌ.

سَافِهٌ: see سَفيهٌ. b2: Also, applied to a man, (assumed tropical:) Vehemently thirsty: and so سَاهِفٌ. (Az, TA.) وَادٍ مُسْفَهٌ (tropical:) A valley filled [with water]: (K, TA:) as though it exceeded the due bounds, and became such as is termed سَفِيه: imagined to be from أسْفَهْتُهُ signifying “ I found him to be سَفِيه. ” (TA.) طَعَامٌ مَسْفَهَةٌ, (K, TA, in the CK [erroneously]

مُسْفِهٌ,) as also مَسْهَفَةٌ, (TA,) (assumed tropical:) Food that incites [in the CK يُتْعِبُ is erroneously put for يَبْعَتُ] to the drinking of much water. (IAar, * K, TA.) مُسَافِهٌ act. part. n. of 3, q. v.

حت

1 حَتَّهُ, (A, Mgh, Msb, K, &c.,) aor. ـُ (Mgh, Msb,) inf. n. حَتٌّ, (S, Mgh, Msb,) He scraped it, or rubbed it, off, (Az, Mgh, Msb, TA, and Ham p. 310,) or rubbed it and scraped it off, (A, K,) or scraped it off by little and little, (Az, TA,) namely, a thing, (TA,) as, for instance, blood, (A, TA,) or semen, (S, A,) or something dry, (Ham ubi suprà,) from a garment, (S, A, Ham, TA,) or the like, (S, Ham,) with the hand, or with a stick, or piece of wood, (Mgh, Ham,) or with the end of a stone or of a stick or piece of wood. (Az, Msb.) And حَتَّ الوَرَقَ, (A, Msb,) inf. n. as above, (S, Msb,) He removed the leaves [by rubbing or scraping], (Msb,) from a branch, (S,) or from trees. (A.) b2: Hence, حَتَّ اللّٰهُ مَالَهُ, (A, TA,) inf. n. as above, (TA,) (tropical:) God destroyed, or may God destroy, his property: (A:) or God caused his property to pass away, and so reduced him to poverty; or may God cause &c. (TA.) b3: And حَتَّهُ عَنِ الشَّىْءِ, (A, * TA,) aor. and inf. n. as above, (TA,) (tropical:) He repelled him, drove him back, or turned him back, from the thing. (A, * TA.) b4: حَتَّهُ مِائَةَ دِرْهَمٍ (tropical:) He payed him hastily a hundred dirhems. (A, TA. *) And حَتَّهُ مِائَةَ سَوْطٍ (tropical:) He inflicted upon him hastily a hundred lashes with a whip. (S, A.) b5: حَتَّ الشَّىْءَ i. q. حَطَّهُ [He put the thing; put it down; &c.]. (K.) A2: See also 6.4 احتّ It (the kind of tree called أَرْطَى) dried, or dried up. (K.) 6 تحاتّ It became rubbed and scraped off; as also ↓ انحتّ: (K:) it (a thing) became scattered, strewn, or dispersed; or became so by degrees, part after part; syn. تَنَاثَرَ. (S.) and تحاتّ الوَرَقُ, (A, TA,) or تَحَاتَّت; (K;) and ↓ انحتّ, (A,) or انحتّت; (K;) and ↓ حَتَّت, (K,) [aor., app., حَتِّ, the verb being intrans.,] inf. n. حَتٌّ; (TA;) and ↓ تَحَتْحَتَت; (K;) The leaves became rubbed and scraped off: (A:) or fell (K) from the branch &c.: or fell successively, one after another. (TA.) And تحاتّت الشَّجَرَةُ The tree shed its leaves, one after another. (Msb.) And شَعَرُهُ عَنْ رَأْسِهِ ↓ انحت His hair fell off from his head. (TA.) And تحاتّت أَسْنَانُهُ His teeth fell out, one after another. (TA.) b2: [Hence,] تحاتّت ذُنُوبُهُ (assumed tropical:) His sins fell from him. (TA, from a trad.) 7 إِنْحَتَ3َ see 6, in three places. R. Q. 1 حَتْحَتَ: see حَتْحَتَةٌ R. Q. 2 see 6.

حَتِّ (indecl., with kesr for its termination, TA) A cry by which birds are chidden. (K.) حَتٌّ: see حُتَات. b2: Also Dead; [as though strewn upon the ground, in fragments;] applied to locusts (جَرَاد): pl. أَحْتَاتٌ; (K;) its only pl. (MF.) [Hence, app.,] تَرَكُوهُمْ حَتًّا بَتًّا and حَتًّا فَتًّا (tropical:) They destroyed them. (A, TA.) b3: Dates (تَمْر) not sticking together. (K, * TA.) [See also حُثٌّ.]

b4: (tropical:) A fleet, or swift, horse; (S, A;) as though he scraped the ground; (A;) light in pace, and wide in step: pl. as above: (S:) or a fleet, or swift, and excellent horse; (K;) that runs swiftly and much, or that furrows the ground much with his feet: (TA:) also generous and high-bred (كَرِيمٌ عَتِيقٌ [app. as applied to a horse]): (K:) and a fleet, or swift, camel: (K:) a quick-paced and light-paced camel; as also ↓ حَتْحَتٌ: (TA:) and a male ostrich. (K.) The Hudhalee says, (S,) namely, El-Aalam, (TA,) على حَتِّ البُرَايَةِ زَمْخَرِىِّ السْ سَوَاعِدِ ظَلَّ فِى شَرْىٍ طِوَالِ (S, TA:) he likens himself, says As, in his running and fleeing, to a male ostrich, as is shown by what precedes this verse: (S:) by حتّ البراية is said to be meant حَتٍّ عِنْدَ البُرَايَةِ, i. e. (tropical:) fleet, or swift, when emaciated by journeying; the subst.

براية being said to be put for the inf. n. بَرْى: (A, * L:) some of the Basrees say that the poet means a camel; but As disapproves of this, because to that which he here describes he has before applied the epithet هِجَفّ: ISd says that in his opinion he likens his horse or his camel to a male ostrich, because of the epithet هجفّ, preceding, and because neither the horse nor the camel eats the colocynth, but this plant is cropped by ostriches; شرى meaning the colocynth: IJ says that شرى here signifies a tree of which bows are made; and the poet means that if the trees thus called are tall, they conceal him, and he is the more lonesome, or sad; and that if they were short, his eye would range freely, and he would be pleased, and would run gently. (L.) A2: See also حَتَّى, near the end of the paragraph.

حُتٌّ, applied to سوِيق, i. q. مَلْتُوتٌ [i. e. Moistened, or stirred about, with water, &c.]. (K.) [See also حُثٌّ.]

حَتَتٌ A disease that affects trees, in consequence of which their leaves fall off. (TA.) حتّه [app. حِتَّةٌ, as pronounced in the present day; pl. حِتَتٌ; now applied to A bit of anything; properly, a paring, or scraping;] a piece of peel or bark or crust or the like. (TA.) حَتَاتٌ Cries, shouts, noises, or clamour; or a confusion, or mixture, of cries or shouts or noises, or of crying or shouting or noise. (K.) حُتَاتٌ What is rubbed and scraped off; or what becomes scattered, strewn, or dispersed; or what becomes so by degrees, part after part; of a thing. (S, TA.) A word of this class generally ends with ة; (TA;) [as قُلَامَةٌ and نُجَارَةٌ &c.; but ↓ حُتَاتَهٌ seems to be also used in the same sense: and hence the phrase,] مَافِى يَدِى مِنْهُ حُتَاتَهٌ, so in the A, but in the K ↓ حَتٌّ, (TA,) There is not aught of it in my hand. (A, K, TA.) b2: Also A disease that attacks the camel, so that he becomes emaciated, and his flesh and fat and colour change, and his hair falls off. (TA.) حَتُوتٌ A palm-tree of which the full-grown unripe dates fall off and become scattered, one after another; as also ↓ مِحْتَاتٌ: (K:) and the latter, a tree that scatters its leaves. (TA.) حُتَاتَةٌ: see حُتَاتٌ.

حَتَّى is a particle, used in three senses: (Mughnee:) it is a particle denoting the end of an extent; (Mughnee, K;) which is its predominant meaning; (Mughnee;) asserted by some to be always its meaning: (TA:) and denoting a cause, or motive: and syn. with إِلَّا as an exceptive; (Mughnee, K;) which last is the rarest, and is mentioned by few. (Mughnee.) b2: It is used as a preposition governing the gen. case, in the same manner as إِلَى (S, Mughnee) in respect of meaning and government, (Mughnee,) denoting the end of an extent; (S;) [signifying To, till, until, or to the time of;] but the word that it so governs must be a noun properly so called, not a pronoun except in a case of poetic license; and must signify the last part, or portion, of what is signified by that which precedes حتّى, as in the saying, أَكَلْتُ السَّمَكَةَ حَتَّى رَأْسِهَا [I ate the fish, even to its head]; or must be prefixed to the word signifying that part, or portion, as in the saying, [in the Kur xcvii. last verse,] سَلَامٌ هِىَ حَتَّى مَطْلَعِ الفَجْرِ [A night of peace, or of salutation, is it, until the time of the rising of the dawn]. (Mughnee.) It is also followed by a mansoob aor. , as in سِرْتُ حَتَّى أَدْخُلَهَا [I journeyed until I entered it, ادخلها here virtually meaning دَخَلْتُهَا], أَنْ being here understood after حتّى, and the ان together with the verb being rendered in grammatical analysis by an inf. n. governed in the gen. case by حتّى

[so that حتّى ان ادخلها means حتّى دُخُولِى إِيَّاهَا]: this is one of the cases in which حتّى differs from إِلَى; for one may not say, سِرْتُ إِلَى أَدْخُلَهَا [with أَنْ understood after الى]: and in the same sense it is used in the phrase, [in the Kur xx. 93,] حَتَّى

يَرْجِعَ إِلَيْنَا مُوسَى [Until Moses return to us]. (Mughnee.) b3: It is also syn. with كَىْ, denoting a cause or motive [of action &c., signifying To the end that, in order that, or so that], as in the saying, أَسْلِمْ حَتَّى تَدْخُلَ الجَنَّةَ [Become a Muslim, to the end that, or in order that, or so that, thou mayest enter Paradise]; being in this case, likewise, followed by a mansoob aor. (Mughnee.) b4: It is also used [as a preposition virtually governing the gen. case, أَنْ being understood after it,] in the sense of إِلَّا, meaning Except, or unless, likewise followed by a mansoob aor. , as in the following verse: لَيْسَ العَطَآءُ مِنَ الفُضُولِ سَمَاحَةً

حَتَّى تَجُودَ وَمَا لَدَيْكَ قَلِيلُ [The giving of superfluities is not liberality: (giving is not liberality) except, or unless, (or here we may also say until,) thou be bountiful when little is in thy possession]. (Mughnee.) b5: It is also a conjunction, like وَ, [signifying And, or rather even,] (S, Mughnee,) but on three conditions: first, that the word following it and conjoined by it be a noun properly so called, not a pronoun: secondly, that this noun signify a part, or portion, of what is signified by that which precedes حتّى, as in قَدِمَ الحُجَّاجُ حَتَّى

المُشَاةُ [The pilgrims arrived: even those on foot], and أَكَلْتُ السَّمَكَةَ حَتّى رَأْسَهَا [I ate the fish: even its head]: thirdly, that the noun following it and conjoined by it denote either the greatest or the least [literally or figuratively] of what are included in the signification of the noun that precedes حتّى, as in مَاتَ النَّاسُ حَتَّى الأَنْبِيَآءُ [Men have died: even the prophets], and زَارَكَ النَّاسُ حَتَّى

الحَجَّامُونَ [The people visited thee: even the cuppers]. (Mughnee.) b6: It is also used as an inceptive particle, (S, Mughnee,) preceding a nominal proposition, (Mughnee,) as in the following verse (of Jereer [so in a copy of the S]): فَمَا زَالَتِ القَتْلَى تَمُجَّ دِمَآءَهَا بِدِجْلَةَ حَتَّى مَآءُ دِجْلَةَ أَشْكَلُ [And the slain ceased not to emit their blood into the Tigris, so that the water of the Tigris was of a mixed colour consisting of red and white]: (S, Mughnee:) and preceding a verbal proposition, of which the verb is a pret., as in the phrase, [in the Kur vii. 93,] حَتَّى عَفَوْا وَقَالُوا [So that they became numerous, and said]: (Mughnee:) and preceding a marfooa aor. , as in the phrase, [in the Kur ii. 210,] حَتَّى يَقُولُ الرَّسُولُ [So that the Apostle said, or, as in the S, so that this was the case: the Apostle said], accord. to him who reads يَقُولُ; (IHsh, in De Sacy's “ Anthol. Gramm. Ar.,” p. 82 of the Arabic text;) others reading يَقُولَ, which, as well as يَقُولُ, here means قَالَ. (Jel.) b7: [Respecting the cases in which the mansoob aor. is used after حاّى, and those in which the marfooa aor. is used, the following observations are made.] When حتّى precedes a future, the latter is mansoob, by reason of أَنْ understood before it, as in the saying, سِرْتُ إِلى

الكُوفَةِ حَتَّى أَدْخُلَهَا [I journeyed to El-Koofeh until I entered it: see above]: (S:) it is not mansoob unless the verb is a future: if it is future with respect to the time of speaking, it must be mansoob, as in حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى

[cited above]: if the verb is future with respect to what precedes, only, it may be mansoob, as in حَتَّى يَقُولَ الرَّسُولُ [mentioned above]; or it may be marfooa; but not unless [somehow] denoting a present time; (Mughnee;) and if present with respect to the time of speaking, it must be marfooa, as in the saying, سِرْتُ إِلَى الكُوفَةِ حَتَّى أَدْخُلُهَا [I have journeyed to El-Koofeh so that now I am entering it]; (S, Mughnee; *) but if not really present, it is not marfooa unless denoting a past event as though it were present, as in حَتَّى يَقُولُ الرَّسُولُ [explained above]; nor may it be marfooa unless denoting an effect of what precedes it; so that you may not say, سِرْتُ حَتَّى تَطْلُعُ الشَّمْسُ, nor مَا سِرْتُ حَتَّى أَدْخُلُهَا unless the ما is regarded as prefixed to the entire affirmative phrase that follows it, nor هَلْ سِرْتَ حَتَّى تَدْخُلُهَا; nor may it be marfooa unless it denote a complement to what precedes it, so that you may not say سيْرى

حَتَّى أَدْخُلُهَا, as the inchoative would in this case be without an enunciative. (Mughnee.) b8: [The following verse of El-Farezdak is cited in the Mughnee as an ex. of حتّى used as an inceptive particle: فَوَاعَجَبَا حَتَّى كُلَيْبٌ تَسُبُّنِى

كَأَنَّ أَبَاهَا نَهْشَلٌ وَمُجَاشِعُ and it is there added that يَسُبُّنِى النَّاسُ must be understood in this verse before حتّى: but I rather think that حتّى is here a conjunctive particle, and that the meaning is, And alas, my wonder! the people revile me: even Kuleyb revile me, as though their father were Nahshal and as though he were Mujáshi'.] b9: It should be observed that حتُّى may be used in three different ways in some sentences: thus you may say, using it as a preposition (in the sense of إِلَى), أَكَلْتُ السَّمَكَةَ حَتَّى

رَأْسِهَا [I ate the fish, even to its head]; and, using it as a conjunction, حَتَّى رَأْسَهَا [even its head]; and, using it as an inceptive particle, حَتَّى رَأْسُهَا [for حَتَّى رَأْسُهَا مَأْكُولٌ so that its head was eaten]. (Mughnee.) b10: It is said in the K that حتّى

renders makhfood and marfooa and mansoob; and that therefore Fr said, أَمُوتُ وَفِى نَفْسِى مِنْ حَتَّى شَىْءٌ [“ I shall die with something respecting حتّى (remaining unsettled) in my mind ”]: this is said on the supposition that حتّى deviates in government from an established rule, which is, that a particle which governs one part of speech governs that only; those, for instance, which render mansoob and mejzoom governing verbs only, and the particles that govern nouns governing none but nouns: but the truth is, that حتّى

governs only the gen. case; a marfooa noun or aor. after it would be so without it, as حتّى in this case is only an inceptive particle; and a mansoob aor. after it is rendered so by أَنْ understood, so that حتّى in this case virtually governs a noun in the gen. case [as has been shown above]: therefore the remark quoted above from the K is faulty, and confounds things that should be distinguished. (MF, TA.) b11: Some say that حتّى is [a noun] of the measure فَعْلَى, from ↓ الحَتُّ the ceasing from a thing, having finished it; or the becoming unoccupied by a thing; like شَتَّى from الشَّتُّ: but Az disapproves of this, because, were it so, the pronunciation termed إِمَالَة would be allowable in its case, and it is not so: حتّى, he says, is a particle, not a noun, nor a verb. (TA.) b12: حَتَّامَ is originally حَتَّى مَا [Till when? until when? or how long?]: the ا of ما is elided because the expression is used interrogatively, like as it is when any preposition is prefixed to it if used interrogatively, as in بِمَ and فِيمَ and عَمَّ. (S.) b13: In the dial. of Hudheyl, عَتَّى is said for حَتَّى. (L.) مَا تَرَكُوا إِلَّا رِمْدَةَ حَتَّانَ, or حَتَّانٍ, (as in different copies of the K in art. رمد,) They left not of them so much as thou mightest rub thy hands therewith and then blow it away in the wind after rubbing it off. (K ubi suprà.) حَتْحَتٌ: see حَتٌّ.

حَتْحَتَةٌ (tropical:) Quickness, (K, TA,) and haste, in anything. (TA.) [App. an inf. n., of which the verb is ↓ حَتْحَتَ.] Hence the prov., شَرُّ السَّيْرِ الحَتْحَتَهُ (tropical:) [The worst pace is that which is quick and hasty: but in Freytag's “ Ar. Prov. ” (i. 654,) الحَقْحَقَة]. (TA.) حَتْحَاتٌ i. q. حَثْحَاثٌ [Quick, or swift, &c.]. (K.) مِحْتَاتٌ: see حَتُوتٌ.

حق
الحَقُّ: نَــقِيْضُ الباطِلِ، والحَقَّةُ: مِثْلُه، هذه حَقَّتي: أي حَقَّي. وحَقَّ الشَّيْءُ: وَجَبَ، يَحْقُّ ويَحِقُّ، وهو حَقِيْقٌ ومَحْقُوقٌ. وبَلَغَتُ حَقِيْقَةَ الأمْرِ: أي يَقِيْنَ شَأْنِه. والحَقِيْقَةُ: الرّايَةُ. والحُرْمَةُ أيضاً، من قَوْلهم: حامِي الحَقِيقَةِ.
وأَحَقَّ الرَّجُلُ: قال حَقّاً؛ أو ادَّعى حَقّاً فَوَجَبَ له، من قَوْلِه عزَّ وجلَّ: " لِيُحِقَّ الحَقَّ ".
والحاقَّةُ: النَّازِلَةُ التي حَقَّتْ فلا كاذِبَةَ لها. والحِقَاقُ: المُحَاقَّةُ. وحاقَقْتُ الرَّجُلَ: ادَّعَيْتَ أنَّكَ أوْلى بالحقِّ منه. وحَقَقْتُه: غَلَبْتُه على الحَقِّ، وأحْقَقْتُه: مِثْلُه. وقَوْلُ لَبِيْدٍ:
حتَّى تَهَجَّرَ في الرَّواحِ وهاجَها ... طَلَبَ المُعَقَّبِ حَقَّهُ المَظْلُومُ.
مَعْنَاه: حَجَّه وغَلَبَه، من قَوْلهم: حاقَّه فحقَّه. وفي حَديثِ عليٍّ - رضي الله عنه -: " إذا بَلَغَ النِّسَاءُ نَصَّ الحِقاقِ فالعَصَبَةُ أوْلَى بها " يعني: الإدراكَ، وهو أنْ تقولَ: أنا أَحَقُّ، ويقولُونَ: نَحْنُ أَحَقُّ. وَحَقَقْتُ ظَنَّه: مخَفَّفٌ بمعنى التشديد. ويقولونَ: لَحَقُّ لا آتِيْكَ، رَفْعٌ بلا تَنْوينٍ. وإنَّه لَحَقُّ عالِمٍ وحَاقُّ عالِمٍ، لا يُثَنّى ولا يُجْمَعُ. والرَّجُلُ إذا خَصَمَ في صغارِ الأشْياءِ قِيْلَ: هو نَزْرُ الحِقَاقِ. وفي الحَديث: متى تَغْلُوا تَحْتَقُّوا يقولُ كُلُّ واحِدٍ منهم: الحَقُّ في يَدي. وما كانَ يُحَقُّكَ أنْ تَفْعَلَ كذا: أي ما يَحٍقُّ لك. وحَقَقْتُ العُقْدَةَ فانْحَقَّتْ: أي شَدَدْتَها فانْشَدَّتْ. وحَقَقتُ الأمْرَ وأحْقَقْتُه: إذا كُنْتَ منه على يَقينٍ. وحَقَّ اللهُ الأمْرَ. وحَقَّ الأمرَ نَفْسُه. وحُقَقْتُ الرَّجُلَ وأحْقَقْتُه: فَعَلْتَ به ما كانَ يَحْذَرُه. وأحْقَقْتُ الرَّمِيَّةَ: قَتَلْتَها على المَكان. وأحَقَّ القَوْمُ من الربيع: سَمِنُوا. وأحَقَّتِ النَّاقَةُ واسْتَحَقَّتْ: مِثْلُه. والمَحَاقُّ من المال: اللاّتي لم يُنْتَجْنَ في العام الماضي ولم يُحْلَبْنَ. والحِقُّ: الجَذَعُ من الإِبِلِ بِسَنَةٍ يَسْتَحِقُّ الرُّكُوْبَ، والأُنثى حِقَّةٌ لأنَّها تَسْتَحِقُّ الفَحْلَ. وأَحَقَّتِ البَكْرَةُ من الإبلِ إحْقاقاً: صارَتْ حِقَّةً. وبَلَغَتِ النَّاقَةُ حِقَّتَها. وما حَقَّتِ السَّحَابَةُ القُلَّةَ حَتَّى الآنَ: أي ما بَلَغَتْ. واستَحَقَّ الرَّجُلُ مكانَ كذا: أعْجَبَه. والحُقَّةُ من خَشَبٍ: مَعْروفَةٌ. والحَقْحَقَةُ: سَيْرُ الليلِ في أوَّلِهِ. والأحَقُّ من الخَيْلِ: الذي لا يَعْرَقُ. وإذا طَبَّقَ حافِرُ رِجْلَيْه مَوْضِعَ حافِرِ يَدَيْه: فهو أَحَقُّ أيضاً، والاسْمُ الحَقَقُ، وهو عَيْبٌ. ويُقال لِمُلْتَقَى كُلِّ عَظْمَيْنِ من الفَرَس: حُقٌّ، إلاَّ الظَّهْر. ويُقال لِضَبْبٍ من التَّمْرِ: بَنَاتُ الحُقَيْقِ. وقَرَبٌ حَقْحَاقٌ: زادَ على مَرْحَلَةٍ. وكانَ هذا عند حَق لقاحِها: أي عند وُجُوبِه.

حق

1 حَقَّ, aor. ـِ (S, Msb, K, &c.) and حَقُّ, (IDrd, Msb, K,) [the latter irregular,] inf. n. حَقَّةٌ (K, TA) and حَقٌّ (IDrd, TA) and حُقُوقٌ, (TA,) i. q. صَارَ حَقًّا [i. e., accord. to the primary meaning of حَقٌّ, as explained below, on the authority of Er-Rághib, It was, or became, suitable to the requirements of wisdom, justice, right or rightness, truth, or reality or fact; or to the exigencies of the case]: (TA:) it was, or became, just, proper, right, correct, or true; authentic, genuine, sound, valid, substantial, or real; established, or confirmed, as a truth or fact: and necessitated, necessary, requisite, or unavoidable; binding, obligatory, incumbent, or due: syn. وَجَبَ; (T, S, Msb, K, &c.;) and ثَبَتَ: (Msb, TA:) it was, or became, a manifest and an indubitable fact or event; as explained by IDrd in the JM; (TA;) it happened, betided, or befell, surely, without doubt or uncertainty. (K.) It is said in the Kur xxxvi. 6, لَقَدْ حَقَّ القَوْلُ عَلَى أَكْثَرِهِمْ, i. e. The saying, “ I will assuredly fill Hell with genii and men together,” [Kur xi. 120 and xxxii. 13,] (Bd,) or the sentence of punishment, (Jel,) hath become necessitated [as suitable to the requirements of justice, or as being just or right,] to take effect upon the greater number of them; syn. وَجَبَ, (Jel, TA,) and ثَبَتَ. (TA.) And this, namely, ثَبَتَ, is the meaning of the verb in the phrase, حَقَّ عَلَيْكَ القَضَآءُ [The sentence was, or, emphatically, is, necessitated as suitable to the requirements of justice to take effect upon thee; or it was, or is, necessary, just, or right, that the sentence should take effect upon thee]. (TA.) [In like manner,] one says, يَحِقُّ عَلَيْكَ أَنْ تَفْعَلَ كَذَا It is necessary for thee [as suitable to the requirements of wisdom or justice or the like], or incumbent on thee, or just or proper or right for thee, that thou shouldst do such a thing. (TA.) [Thus one says,] الحَقِيقَةُ مَا يَحِقُّ عَلَيْكَ

أَنْ تَحْمِيَهُ [The حقيقة is that which it is necessary for thee &c., or that which it behooveth thee, that thou shouldst defend it, or protect it]. (S, * K.) Accord. to Sh, the Arabs said, حَقَّ عَلَىَّ أَنْ

أَفْعَلَ ذٰلِكَ and حُقَّ: but accord. to Fr, when you say حَقَّ, you say عَلَيْكَ; and when you say حُقَّ, you say لَكَ. (TA.) [Accordingly] one says, حُقَّ لَكَ أَنْ تَفْعَلَ ذَا and حُقِقْتَ أَنْ تَفْعَلَهُ: both mean the same: (Ks, S, K:) [i. e., each has one, or the other, or both, of the meanings next following:] or the former means It was, or, emphatically, is, rendered حّقّ [or suitable to the requirements of wisdom or justice &c.] for thee, or necessary for thee, or incumbent on thee, or just or proper or right for thee, [or it behooved or behooves thee,] that thou shouldst do, or to do, this, or that: and [the latter, or] حُقِقْتَ بِأَنْ تَفْعَلَ, Thou wast, or, emphatically, art, rendered حَقِيق [or adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, competent, or worthy,] that thou shouldst do, or to do, this, or that]: (A, TA:) and in like manner, حُقَّتْ signifies in the Kur lxxxiv. 2 and 5: (Bd, Jel: *) or حُقِقْتَ بِأَنْ تَفْعَلَ may mean thou wast, or art, known by the testimony of thy circumstances to be حَقِيق

&c. (A, TA.) And مَا كَانَ يَحُقُّكَ أَنْ تَفْعَلَهُ [virtually] means the same as مَا حُقَّ لَكَ [best rendered in this case It did not behoove thee to do it]. (TA.) One says also, حَقَّ أَنْ تَفْعَلَ [It was, or, emphatically, is, necessary &c. that thou shouldst do or to do such a thing]: but they did not say, حَقَقْتَ أَنْ تَفْعَلَ. (Fr, TA.) b2: But حَقَّ عَلَىَّ أَنْ تَفْعَلَ كَذَا means Thy doing so distressed, or hath distressed, or afflicted, me; or, emphatically, distresses, or afflicts, me; like عَزَّ عَلَىَّ. (S and K and TA in art. عز.) And in like manner, حَقَّ أَنَّكَ ذَاهِبٌ [or حَقَّ مَا أَنَّكَ ذَاهِبٌ] means عَزَّ مَا أَنَّكَ ذَاهِبٌ [It is distressing to me that thou art going away]. (TA in art. عز.) And لَحَقَّ مَا is used in the same manner as لَعَزَّ مَا, q. v. (A and TA in art. عز.) You say also, حَقَّتِ الحَاجَةُ Want befell, or betided, or happened, and was severe, or distressing: (Msb, TA:) [which is said to be] from the phrase, حَقَّتِ القِيَامَةُ, aor. ـُ The resurrection included, or shall include, within its sphere [all] the created beings. (Msb.) A2: حَقَّتْ, aor. ـِ (K,) inf. n. حِقَّةٌ (S, * Msb, K,) and حِقٌّ, (K,) or, accord. to ISd, it should rather be حَقَاقَةٌ and حُقُوقَةٌ, because حِقَّةٌ is used as an epithet, [as will be seen below,] and the inf. n. in a case like this, by rule, should differ from the epithet, (TA,) She (a camel) became a حِقّ, or حِقَّة; i. e., entered the fourth year: (K:) and ↓ أَحَقَّ, inf. n. إِحْقَاقٌ, he (a camel) became a حِقّ: because, so they say, he is then fit to be laden: (Msb:) and ↓ احقّت she (a young camel) completed three years; (Aboo-Málik, K;) became a حِقَّة; (Ibn-'Abbád, K;) like حَقَّتْ. (TA.) You say, هُوَ حَقٌّ بَيِّنُ الحِقَّةِ [He is a حقّ, bearing evidence of being such]: (S:) and هِىَ حِقٌّ (K) and حِقَّةٌ (Msb, K) بَيِّنَةُ الحِقَّةِ [she is a حقّ or حقّة, bearing evidence &c.]: (Msb:) [a phrase] to which a parallel is scarcely known, (Msb,) or to which there is no parallel (K) except أَسَدٌ بَيِّنُ الأَسَدِ [a lion bearing evidence of being like a lion in boldness]. (TA.) b2: حِقٌّ [as inf. n. of حَقَّتْ] also signifies A she-camel's overpassing the days [corresponding to those] in which she was covered [in the preceding year]: (K:) or her completing [the time of] her pregnancy; as also ↓ اِسْتِحْقَاقٌ. (TA.) b3: And حَقَّتْ and ↓ احقّت and ↓ استحقّت She (a camel) became fat. (TA. [See also 8, last signification.]) A3: حَقَّهُ, (K,) aor. ـُ inf. n. حَقٌّ, (TA,) He, or it, rendered it [suitable to the requirements of wisdom, justice, rightness, truth, or reality or fact; or to the exigencies of the case; (see the first of the significations in this art.;) or] necessary, requisite, or unavoidable; binding, obligatory, incumbent, or due; or just, proper, or right; syn. أَوْجَبَهُ; (K;) [whence حُقَّ لَكَ أَنْ تَفْعَلَ ذَا, explained above;] as also ↓ حقّقهُ (K) and ↓ احقّهُ; (S, K;) which last some explain by صَيَّرَهُ حَقًّا [meaning as above; or he rendered it true;] or صيّره حقًّا لَا شَكَّ فِيهِ [he rendered it true, so that there was no doubt respecting it]; as also حَقَّهُ, inf. n. حَقٌّ: and حَقَّهُ signifies also he established it so that it became true and undoubted in his estimation: (TA:) or حَقَّهُ signifies, (S, Msb,) or signifies also, (K,) he assured, or certified, himself of it; he ascertained it; he was, or became, sure, or certain, of it; (A 'Obeyd, S, Msb, * K; *) and so ↓ تحقّقه (A 'Obeyd, S, K) and ↓ احقّهُ: (S, Msb: *) or he pronounced it, or held or believed it, to be established as a necessary truth or fact; as also ↓ احقّهُ: and ↓ حقّقهُ has a similar, but intensive, signification: (Msb:) or ↓ احقّهُ signifies he established it as true; or he judged, or decided, it to be so: (TA: [contr. of أَبْطَلَهُ: see an ex., from the Kur viii., voce أَبْطَلَ:]) and ↓ حقّقهُ, inf. n. تَحْقِيقٌ, signifies صَدَّقَهُ [as meaning he verified it, or proved it to be true or veritable; or he found it to be true or veritable; both of which significations are of very frequent occurrence]; (S, K;) as also حَقَّهُ, inf. n. حَقٌّ: and accord. to IDrd, ↓ حقّقهُ signifies [also] صَدَّقَ قَائِلَهُ [he proved, or found, or pronounced, the sayer of it to be ture]: and حقّق is also said to signify he said, “This thing is the truth; ” like صَدَّقَ. (TA.) You say, حَقَقْتُ عَلَيْهِ القَضَآءَ, aor. ـُ inf. n. حَقٌّ, I necessitated the sentence [as suitable to the requirements of justice] to take effect upon him; or necessitated [as suitable &c.] the taking effect of the sentence upon him; syn. أَوْجَبْتُهُ; as also ↓ أَحْقَقْتُهُ, inf. n. إِحْقَاقٌ. (TA.) And ↓ أُحِقَّ عَلَيْكَ القَضَآءُ The sentence was, or, emphatically, is, necessitated [as suitable to the requirements of justice] to take effect upon thee; syn. أُثْبِتَ. (TA.) And حَقَقْتُ حَذَرَهُ, (S, K,) or حِذْرَهُ, (so in one copy of the S,) aor. and inf. n. as above, (S,) [I rendered his caution, or fear, necessary; or justified it; meaning] I did that of which he was cautious, or that which he feared; (S, K;) as also حذره ↓ أَحْقَقْتُ: (S:) or, accord. to Az, the latter only is right. (TA.) And حَقَقْتُ ظَنَّهُ; (Ks, TA;) and ↓ حَقَّقْتُهُ, (Ks, S, TA,) inf. n. تَحْقِيقٌ: (S:) both signify the same; (Ks, TA;) i. e. صَدَّقْتُ; (S;) which means I found his opinion to be true; (Ksh and Bd and Jel, in xxxiv. 19;) or proved it to be true: (Ksh, ibid.:) and so قَوْلَهُ his saying: (S:) and تَحْقِيقٌ signifies [also] the strengthening, or confirming, a saying; or making it strong, or firm. (KL.) And أَنَا

أَحَقُّ لَكُمْ هٰذَا الخَبَرَ I will know, or ascertain, the truth, or real nature, of this piece of news or information, for you. (TA.) And أَظُنُّهُ وَ لَا

أَحُقُّهُ [I think it, but I do not know the truth of it, or am not certain of it]. (T in art. إِيَّا; &c.) And حَقَقْتُ العُقْدَةَ, [written in the TA without any syll. signs, so that it may be either thus or ↓ حَقَّقْتُهُ; but it is most probably the former, as the quasi-pass. is not تحقّقت, but انحقّت: it signifies lit. I made the knot right, or sure; meaning] (tropical:) I tied, or made fast, or tightened, the knot; (Ibn-'Abbád, TA;) or I tied, or tightened, firmly the knot. (A, TA.) b2: [He, or it, rendered him حَقِيق, i. e. adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, or worthy, to do a thing &c.; whence حُقِقْتَ أَنْ تَفْعَلَهُ, or بِأَنْ تَفْعَلَ, explained above. b3: It was necessary for him, or incumbent on him, or just or proper or right for him, or it behooved him, to do a thing &c.; whence مَا كَانَ يَحُقُّكَ أَنْ تَفْعَلَهُ, explained above.] b4: Also, (S, K,) aor. ـُ (K,) inf. n. حَقٌّ, (TA,) He overcame him in disputing, or contending, for a right, or due; (S, K, * TA;) and so ↓ احقّهُ, (K,) inf. n. إِحْقَاقٌ, mentioned by Az on the authority of Ks, but, he adds, disallowed by A 'Obeyd. (TA.) See 3. b5: Also He (a man) came to him, namely, another man; (A 'Obeyd, S, K;) and so ↓ احقّهُ. (A 'Obeyd, S.) [Hence, app.,] حَقَّتْنِى الشَّمْسُ The sun reached me. (TA.) And لَا يحقُّ مَا فِى هٰذَا الوِعَآءِ رِطْلًا [app. يَحُقُّ] What is in this receptacle [does not reach, or amount, to a pound; i. e.,] does not weigh a pound. (TA.) A4: حَقَّ الطَّرِيقَ, (K,) aor. ـُ (TA,) inf. n. حَقٌّ, (TK,) He went upon the حَاقّ of the road; (K;) i. e. the middle of it: the doing of which is forbidden, in a trad., to women. (TA.) And حَقَّ فُلَانًا, (K,) aor. and inf. n. as above, (TA,) He beat, or struck, such a one in, or upon, the حاقّ of his head; (K;) i. e. the middle of it: (TA:) or in, or upon, the حُقّ of his كَتِف; i. e. the small hollow upon the head of his shoulder-blade: (K:) or, as some say, the head of the upper arm, in which is the وَابِلَة. (TA.) 2 حقّقهُ, inf. n. تَحْقِيقٌ: see حَقَّهُ, above, in six places. [Hence تَحْقِيقُ الهَمْزَةِ The uttering of the hemzeh with its ture, or proper, sound; opposed to تَخْفِيفُهَا. Hence also] صَبَغْتُ الثَّوْبَ صَبْغًا تَحْقِيقًا I dyed the garment, or piece of cloth, with a saturating dyeing. (TA.) And تَحْقِيقٌ signifies also The weaving a garment, or piece of cloth, strongly, or firmly. (KL.) A2: حقّق فِى أَمْرِهِ He was serious, or in earnest, in his affair; contr. of هَزَلَ. (L in art. جد.) 3 حاقّهُ, (S, K,) inf. n. حِقَاقٌ and مُحَاقَّةٌ, (TA,) He disputed, litigated, or contended, with him, (S, K,) each of them laying claim to a right, or due: (S, TA:) the verb is mostly used in the third person. (TA.) You say, حَاقَّنِى وَ لَمْ يُحَاقَّنِى

فِيهِ أَحَدٌ [He disputed, &c., with me, and no one had disputed, &c., with me respecting it]. (TA.) [But] you say also, ↓ حَاقَقْتُهُ فَحَقَقْتُهُ I disputed, litigated, or contended, with him for a right, or due, and I overcame him in doing so. (TA.) And إِنَّهُ لَنَزِقُ الحِقَاقِ (tropical:) Verily he is one who disputes, or litigates, or contends, respecting small things. (S, K, TA.) And مَا لَهُ فِيهِ حَقٌّ وَ لَا حِقَاقٌ, i. e. [He has no right, or due, to exact, in respect of him, or it, nor any cause of] disputing, or litigating, or contending. (S.) And it is said respecting women, (K,) in a trad. of 'Alee, (TA,) إِذَا بَلَغْنَ نَصَّ الحِقَاقِ فَالعَصَبَةُ أَوْلَى, or الحَقَائِقِ: (K:) accord. to some, الحقاق here means the same as المُحَاقَّة: accord. to others, it properly signifies the camels thus called: and so الحقائق; this [likewise] being a pl. of ↓ حِقَّةٌ; or it is pl. of ↓ حَقِيقَةٌ. (TA. [See art. نص; in which this trad. is more fully, but somewhat differently, cited; and fully explained.]) A2: [Also, app., He acted seriously, or in earnest, with him in an affair: see 3 in art. جد: and see also 2 above, last signification.]4 احقّ, [inf. n. إِحْقَاقٌ,] He spoke truth; said what was true: [very common in this sense; contr. of أَبْطَلَ:] or he revealed, or manifested, or showed, a truth, or a right or due: or he laid claim to a right, (or to a thing, TA) and it was, or became, due to him. (Msb.) A2: See also حَقَّ, as an intrans. verb, in three places; relating to camels. b2: احقّ القَوْمُ The people's cattle became fat. (TA.) And احقّ القَوْمُ مِنَ الرَّبِيعِ The people's cattle became fat by means of the [herbage called] ربيع. (AHn, * ISd, TA.) A3: As a trans. verb: see حَقَّهُ, in nine places. You say also, أَحْقَقْتُ الأَمْرَ, inf. n. as above, (tropical:) I did, performed, or executed, the affair in a firm, solid, sound, or good, manner; or put it into a firm, solid, sound, or good, state. (TA.) b2: رَمَى فَأَحَقَّ الرَّمِيَّةَ (tropical:) He cast, or shot, and killed on the spot the animal at which he cast, or shot. (Ibn-'Abbád, Z, K, * TA.) b3: أَحَقَّتْ إِبِلُنَا رَبِيعًا and ↓ استحقّت ربيعا (assumed tropical:) Our camels found [herbage such as is termed] ربيع full-grown, and pastured upon it. (TA.) 5 تحقّق [It was, or became, or proved to be, a truth, a reality, or a fact.] [Hence,] تحقّق عِنْدَهُ الخَبَرُ The information was, or proved, true, right, correct, or valid, in his estimation. (S, K. *) A2: تحقّقهُ: see حَقَّهُ.6 تَحَاقٌّ is syn. with تَخَاصُمٌ; and ↓ اِحْتِقَاقٌ, with اِخْتِصَامٌ; [The disputing, litigating, or contending, together;] (S, K;) [for] تَخَاصَمُوا and اِخْتَصَمُوا signify the same; (K in art. خصم;) [or rather] the meaning of [تحاقّ and] ↓ احتقاق is [the disputing, &c., together for a right, or due;] each one's, or every one's, saying, “The right is mine,” and “ with me; ” or demanding his right, or due. (TA.) One says, تَحَاقٌّوا [They disputed, &c., together for a right, or due]. (TK.) And ↓ اِحْتَقَّا They two disputed, &c., (K, TA,) each of them demanding his right, or due. (TA.) And فُلَانٌ وَ فُلَانٌ ↓ احتقّ [Such a one and such a one disputed, &c., together for a right, or due]. (S.) One does not say of a single person [تحاقّ nor] ↓ احتقّ; like as one does not say of one only [تخاصم nor] اختصم. (S.) 7 اِنْحَقَّتِ العُقْدَةُ (tropical:) The knot became tied, or made fast, or tightened. (Ibn-' Abbád, K, TA.) 8 إِحْتَقَ3َ see 6, throughout.

A2: اِحْتَقَّتْ بِهِ الطَّعْنَةُ (assumed tropical:) The thrust, or piercing, killed him: (AA, K:) or (tropical:) went right, or directly, into him: (As, TA:) or (assumed tropical:) penetrated into his belly, or inside: (L, TA:) or hit, or struck, the socket, or turning-place, of his hip, which is termed its حُقّ. (K, * TA.) One says, رَمَى فُلَانٌ الصَّيْدَ فَاحْتَقَّ بَعْضًا وَ شَرَّمَ بَعْضًا (assumed tropical:) Such a one shot, or cast, at the objects of the chase, and killed some, and wounded some so that they escaped: (S:) or pierced into the bellies, or insides, of some, and wounded the skin of some without so piercing. (L.) A3: احتقّهُ إِلَى كَذَا He kept him, or held him, back, or retarded him, [until such a time, or such an event,] and straitened him. (TA.) A4: احتقّ الفَرَسُ The horse became lean, or light of flesh; or slender, and lean; or lean, and lank in the belly. (S, K, TA.) b2: and احتقّ المَالُ The cattle became fat: (K: [see also the last meaning of 1 as an intrans. verb:]) but in the A and O and L, احتقّ القَوْمُ the people's cattle became fat, and their fatness ended, or attained the extreme point. (TA.) 10 استحقّهُ He demanded it as his right, or due. (TA.) [And hence,] He had a right, or just title or claim, to it; he was, or became, entitled to it; he deserved it, or merited it; syn. اِسْتَوْجَبَهُ: (S, Msb, K:) or these two verbs are nearly the same; (TA;) [the former meaning he was, or became, adapted, disposed, apt, meet, suited, suitable, fitted, fit, competent, or proper, for it; which is the most proper meaning of the phrase صَارَ حَقِيقًا بِهِ, as well as of the verb استحقّ; but this verb has also the former of these two meanings.] When a man purchases a house, and another lays claim to it, and establishes a just evidence of his claim, and the judge decides for him according to his evidence, one says of him, قَدِ اسْتَحَقَّهَا عَلَى المُشْتَرِى [He has a right to it in preference to the purchaser]; meaning that he is to possess it in preference to the purchaser. (TA.) And of a camel such as is termed حِقّ one says, استحقّ أَنْ يُرْكَبَ [He was, or has become, fit to be ridden], (K,) and أَنْ يُحْمَلَ عَلَيْهِ [to be laden]: (S, Msb:) and استحقّ الضِّرَابَ [He was, or has become, fit for covering]. (L, K.) b2: [Hence, It (an action, and anything,) deserved it, merited it, or required it.] And استحقّ إِثْمًا He did what necessitated sin; (Ksh and Bd and Jel in v. 106;) [was guilty of a sin;] and deserved its being said of him that he was a sinner; (Ksh ibid.;) i. q. اِسْتَوْجَبَهُ. (TA.) And استحقّوا They committed sins for which he who should punish them would be excusable, because they deserved punishment; like أَوْجَبُوا, and أَعْذَرُوا, and اِسْتَلَاطُوا. (IAar, TA in art. لوط.) b3: استحقّت

إِبِلُنَا رَبِيعًا: see 4, last sentence. b4: استحقّت النَّاقَةُ لَقَاحًا The she-camel conceived, or became pregnant; and استحقّ لَقَاحُهَا [signifies the same]. (TA.) b5: See also 1, as an intrans. verb, last two sentences. R. Q. 1 حَقْحَقَ, inf. n. حَقْحَقَةٌ, He went the pace, or in the manner, termed حَقْحَقَةٌ; (TA;) which means a pace, or manner of going, in which the beast is made to exert himself to the very utmost, and which is the most fatiguing to the ظَهْر [meaning the camel that is ridden, or the beast that carries one]: (S, Mgh, K:) or a journeying in the beginning, or first part, of the night; (Lth, S, K;) which is forbidden: (Lth, S, TA:) or, as some say, the fatiguing a while, and abstaining a while: (Lth, TA:) but Az says that Lth is not correct in either of his explanations of this word: (TA:) or an obstinate persisting in journeying: or an obstinate persisting in journeying until the camel that one is riding perishes or breaks down: (K:) or, accord. to Az, the correct meaning, confirmed by what the Arabs said, is the making the camel to go on, and urging him to that which fatigues him, and that which is beyond his power, until he breaks down with his rider: or, accord. to IAar, the jading of the weak [beast] by hard journeying. (TA.) It is related in a trad., that Mutarrif Ibn-Esh-Shikhkheer said to his son, when he took extraordinary pains in religious exercises, (S, TA,) and was immoderate therein, (TA,) خَيْرُ الأُمُورِ أَوْسَاطُهَا وَ الحَسَنَةُ بَيْنَ الشَّيْئَيْنِ وَ شَرُّ السَّيْرِ [The best of affairs, or actions, or cases, are such of them as are between two extremes; and the good action is between the two things; and the worst kind of journeying is that in which the beast is made to exert himself to the very utmost, &c.]: (S, TA:) meaning, pursue thou the middle course in religious exercises, and burden not thyself, lest thou become disgusted; for the best of works is that which is continued, though it be small. (TA.) حَقٌّ contr. of بَاطِلٌ [used as a subst. and as an epithet or act. part. n.]: (S, Msb, K:) or, as an inf. n. [and used as a simple subst.], contr. of بُطْلَانٌ; and as an act. part. n., and a simple epithet, contr. of بَاطِلٌ. (Kull.) [As a subst.,] its primary signification is Suitableness to the requirements of wisdom, justice, right, or rightness, truth, reality, or fact; or to the exigencies of the case; as the suitableness of the foot of a door in respect of its socket, for turning round rightly: (Er-Rághib, TA:) [and particularly] the suitableness of a judgment, and of what involves, or implies, a judgment, [i. e., of a saying, and a religion, and a persuasion, or the like, (as will be shown by one of the explanations of its meanings as an epithet,)] to reality or fact; and the suitableness of reality or fact to a judgment: (Kull:) [the state, or quality, or property, of being just, proper, right, correct, or true; justness, propriety, rightness, correctness, or truth; reality, or fact; the state, &c., of being established, or confirmed, as a truth or fact; of being necessary, requisite, or unavoidable; of being binding, obligatory, incumbent, or due: (as shown above: see 1, first sentence:)] and existence in relation to substances, absolutely: and everlasting existence [in relation to God]: (Kull:) pl. حُقُوقٌ and حِقَاقٌ: it has no pl. of pauc. (TA.) As an act. part. n. and a simple epithet, it is applied to a judgment [as meaning] suitable to reality or fact; and to a saying, and a religion, and a persuasion, considered as involving, or implying, such a judgment: (Kull:) to that which is suitable to the requirements of wisdom, justice, right, or rightness; as when one says that every act of God is حَقّ: to a belief, in a thing, suitable to the reality of the case; as when one says that belief in the resurrection is حَقّ: and to an action, and a saying, accordant to what is requisite or obligatory, in quality and measure and time; as when one says that the action of another is حَقّ, and that his saying is حَقّ: (Er-Rághib, TA:) [thus it signifies just, proper, right, correct, or true; authentic, genuine, sound, valid, substantial, or real; established, or confirmed, as a truth or fact: and necessary, requisite, or unavoidable: and binding, obligatory, incumbent, or due:] also the necessarily-existing by his own essence [applied to God; as an epithet of Whom it has other meanings assigned to it by some, as will be seen below]: and anything existing, of an objective kind: (Kull:) existing as an established fact, or truth, (K, TA,) so as to be undeniable. (TA.) In the saying, هٰذَا عَبْدُ اللّٰهِ الحَقَّ لَا البَاطِلَ [This is 'Abd-Allah, truly; not falsely], the article ال is prefixed as it is in the phrase, أَرْسَلَهَا العِرَاكَ; but sometimes it is dropped, so that one says حَقًّا لَا بَاطِلًا. (Sb, TA.) And in the phrase, لَحَقُّ لَا آتِيكَ, a form of oath, the nom. case is used without tenween; but when the ل is dropped, one says, حَقًّا لَا آتِيكَ: (S, TA:) [the latter means Truly I will not come to thee: the former seems to be best explained by what here follows:] accord. to the A, لَحَقُّ لَا أَفْعَلُ is originally لَحَقُّ اللّٰهِ لَا أَفْعَلُ [The truth, or existence, of God is that by which I swear, I will not do such a thing]; the affixed noun [اللّٰه] being suppressed, and meant to be understood. (TA.) الحَقُّ بِيَدِى [The right is mine] and الحَقُّ مَعِى

[The right is with me and الحَقُّ عَلَيْكَ The right is against thee, which last is often used as meaning thou art in fault, or in the wrong,] are said by one disputing, or contending, for a thing. (TA.) [And in like manner one says الحَقُّ بِيَدِكَ and مَعَكَ as meaning Thou art in the right, and الحَقُّ عَلَىَّ as meaning I am in the wrong.] One says also, كَانَ ذٰلِكَ عِنْدَ حَقِّ لَقَاحِهَا, and لَقَاحِهَا ↓ حِقِّ (tropical:) That was on the occasion of the establishment of the fact of her conception, or pregnancy. (S, A, K, * TA.) And هٰذَا العَالِمُ حَقَّ العَالِمِ, [like هٰذَا العَالِمُ جِدَّ العَالِمِ,] This is the learned man, the extremely learned man. (Sb, TA.) And حَقُّ عَلِيمٍ meansVery [or extremely] knowing. (Ham p. 139.) [Respecting the expressions الحَقُّ اليَقِينُ and حَقُّ اليَقِينِ, see art. يقن.] b2: [From the primary and general signification, explained in the first sentence of this paragraph, are deduced several particular meanings here following.] b3: Equity, or justice. (K.) b4: [The right mode, or manner, of acting or being.] b5: Veracity (K) in discourse. (TA.) b6: Prudence. (K, TA.) b7: [A right, or due, of any kind: a just claim: a desert, or thing deserved: anything that is owed; as a fee, hire, or pay, and a price: a duty; an obligation:] the sing. of حُقُوقٌ. (S, K.) [You say, هٰذَا حَقِّى

This is my right, or due, &c. And هٰذَا حَقٌّ لِى

This is a right, or due, belonging to me; or a thing due, or owed, to me: or this is a duty to me. And هٰذَا حَقٌّ عَلَىَّ This is a right, or due, the rendering of which is binding, obligatory, or incumbent, on me: or this is my duty. and hence, حَقُّ الطَّرِيقِ The duty that relates to the road: see art. طرق.] ↓ حَقَّةٌ is a more particular, or peculiar, or special, term. (S, K.) You say, ↓ هٰذِهِ حَقَّتِى [This is my particular, or peculiar, or special, right or due &c.: but it is explained as] meaning حَقِّى. (S.) And ↓ هٰذِهِ حِقَّتِى This is my just, or necessary, or incumbent, right or due &c. (K.) b8: A share, or portion; as in the saying, أَعْطِ كُلَّ ذِى حَقٍّ حَقَّهُ Give thou to every one to whom belongs a share, or portion, his share, or portion, that is appointed, or assigned, to him. (TA.) b9: Property: a possession. (K.) b10: [An appertenance. Hence the pl.] حُقُوقٌ signifies The مَرَافِق [or appertenances, or conveniences, such as the privy and the kitchen and the like,] of a house. (Msb, TA.) b11: [A necessary, or requisite, thing.]

b12: A thing, or an event, that is decreed, or destined. (K, TA.) It is said to have this meaning in the Kur [xv. 8], in the words, مَا نُنَزِّلُ المَلَائِكَةَ

إِلَّا بِالحَقِّ [We send not down the angels save with that which is decreed, or destined]: (TA:) or, as some say, it means here revelation: (Ksh, Bd:) or punishment. (Ksh, Bd, Jel.) b13: [And hence,] Death. (K.) So accord. to some in the Kur [1. 18], where it is said, وَ جَآءَتْ سَكْرَةُ المَوْتِ بِالحَقِّ [And the confusion of the intellect by reason of the agony of death shall come with death: but other and obvious meanings are assigned to it in this instance]. (TA.) b14: [As an epithet,] الحَقُّ is one of the names of God: or one of the epithets applied to Him: (K:) meaning the Really-existing; whose existence and divinity are proved to be true: (IAth, TA:) or the Creator according to the requirements of wisdom, justice, right, or rightness. (Er-Rághib, TA.) b15: It is also applied to The Kur-án. (K.) b16: And to [The religion of] El-Islám. (K.) A2: See also حَقِيقٌ, in two places.

A3: And see حَاقٌّ, in two places.

حُقٌّ: see حُقَّةٌ. b2: Also The breast, or mamma, of an old woman. (TA.) b3: A tuber of a truffle. (TA.) b4: The small hollow upon the head of the shoulder-blade: (K:) or, as some say, the حُقّ of the shoulder-blade is the head of the upper arm, in which is the وَابِلَة: (TA:) or this latter is another signification of حُقّ. (K.) b5: The head, (K,) or lower part of the head, (TA,) of the hip, in which is the thigh-bone; (K, TA;) the socket, or turning-place, of the hip. (TA.) b6: The socket, or turning-place, of the foot of a door. (TA.) You say, لَقِيتُهُ عِنْدَ حُقِّ بَابِ المَسْجِدِ, meaning I met him, or found him, near to the mosque: and المَسْجِدِ ↓ لَقِيتُهُ مِنْ حَاقِّ [app. means the same]. (TA.) b7: See also حَاقٌّ, in two places. b8: Also The web of a spider. (Az, K.) حِقٌّ A camel three years old, (S, Mgh,) that has entered the fourth year: (S, Mgh, Msb:) or a camel entering the fourth year: (K:) so called because fit to be laden (S, Msb) and made use of; (S;) or because fit to be ridden; or because fit for covering: (K:) the female is termed ↓ حِقَّةٌ, (S, Mgh, Msb, K,) and حِقٌّ also: (S, K:) the pl. (of حِقٌّ, Msb) is حِقَاقٌ (S, Mgh, Msb, K) and (of حِقَّةٌ, Msb) حِقَقٌ, (Msb, K,) and the pl. pl., (K,) i. e. pl. of حِقَاقٌ, (S,) is حُقُقٌ, (S, K,) and sometimes حَقَائِقُ, (S, TA,) or this is a pl. of حِقَّةٌ. (TA: see 3.) Or [so in the K, but it should rather be “ and,”] حِقٌّ signifies A she-camel whose teeth have fallen out by reason of extreme age. (K.) b2: One says, رَأَيْتَهَا وَ هِىَ حِقَّةٌ as meaning (assumed tropical:) [I saw her when she was] like a she-camel termed حقّة in bigness. (TA.) b3: And [the pl.] حِقَاقٌ is applied to The young ones of trees: (TA:) and particularly of the [species of mimosa termed]

عُرْفُط: (K, TA:) as being likened to the camels termed حقاق. (TA.) A2: Also (tropical:) The time of year in which a she-camel was covered in the preceding year; (S, TA;) and so ↓ حِقَّةٌ: (TA:) or the usual period of her gestation. (L in art. نضج.) You say, أَتَتِ النَّاقَةُ عَلَى حِقِّهَا (tropical:) The she-camel arrived at the time of year in which she had been covered in the preceding year: (S, TA:) and ↓ اتت على حِقَّتِهَا signifies the same; or she completed her period of gestation, and overpassed by some days the time of year in which she had been covered in the preceding year, to complete the formation of the fœtus. (TA.) And جَازَتِ الحِقَّ She (a camel) overpassed the year without bringing forth. (As, S.) [See also the last sentence but one in the explanations of 1 as an intrans. verb.] b2: كَانَ ذٰلِكَ عِنْدَ حِقِّ لَقَاحِهَا: see حَقٌّ حَقَّةٌ: see حَقٌّ, in two places: b2: and حَقِيقَةٌ, also in two places: b3: and حَاقَّةٌ.

حُقَّةٌ A receptacle of wood, (K, TA,) or of ivory, or of some other material proper to be cut, or shaped out; (TA;) a receptacle for perfume; (Har p. 518;) [generally a small round box, used for unguents and perfumes &c.; and applied also to a small cocoa-nut used as a box for snuff &c.;] a thing well known: (S:) [also a receptacle for wine: (see تَأْمُورٌ, in art. امر:)] pl. ↓ حُقٌّ, [or rather this is a coll. gen. n., as is indicated in the TA, and it is now used as a sing., like حُقَّةٌ,] and حُقَقٌ, (S, K,) which latter is pl. of حُقَّةٌ, (ISd, TA,) and حِقَاقٌ (S, K) and حُقُوقٌ and [of pauc.] أَحْقَاقٌ, (K,) which three are pls. of حُقٌّ. (TA.) b2: And (tropical:) A woman; (K, TA;) as being likened thereto. (TA.) A2: See also حَاقَّةٌ.

حِقَّةٌ: see هٰذِهِ حِقَّتِى, voce حَقٌّ.

A2: See also حِقٌّ, in three places.

حَقَقٌ, in a horse, The quality of not sweating: (S, * K:) which is a fault. (TA.) b2: And, in a horse also, The putting down the hind hoof in the place [that has just before been that] of the fore hoof: (S, * K:) which is also a fault. (K.) [See أَحَقُّ.]

حُقُقٌ [app. pl. of the act. part. n. حَاقٌّ, like بُزُلٌ pl. of بَازِلٌ, &c.,] Persons who have recently known, or been acquainted with, events, or affairs, good and evil. (TA.) b2: And Persons establishing a claim or claims. (TA.) حَقِيقٌ Adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, competent, or worthy; syn. خَلِيقٌ, (Sh, S, Mgh, Msb, K,) and جَدِيرٌ; (K;) as also ↓ حَقٌّ, (Ibn- 'Abbád, K,) and [some say] ↓ مَحْقُوقٌ: (Sh, S, Mgh, K:) حَقِيقٌ is said to be of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ; but accord. to the A, it is not so, because its fem. is with ة; but is from the supposed verb حَقُقَ, and is like خَلِيقٌ from خَلُقَ, and جَدِيرٌ from جَدُرَ: and ↓ مَحْقُوقٌ signifies [properly] rendered adapted &c.: (TA:) the pl. of حقيق is أَحِقَّآءُ; and that of ↓ محقوق is مَحْقُوقُونَ. (S.) You say, هُوَ حَقِيقٌ بِهِ (Sh, S, Msb, K) and به ↓ مَحْقُوقٌ (Sh, S, K) and به ↓ حَقٌّ (Ibn-'Abbád, K) [He is adapted, &c., for it; or worthy of it]. And to a woman, أَنْتَ حَقِيقَةٌ بِكَذَا (A, TA) and حَقِيقَةٌ لِذٰلِكَ and لِذٰلِكَ ↓ مَحْقُوقَةٌ [Thou art adapted, &c., for such a thing and for that thing; or worthy of it]. (TA.) And أَنْتَ حَقِيقٌ بِأَنْ تَفْعَلَ (A, Mgh) and ↓ مَحْقُوقٌ (A) [Thou art adapted, &c., for thy doing such a thing; or worthy of doing it]. And هُوَ حَقِيقٌ أَنْ يَفْعَلَ كَذَا [He is adapted, &c., for his doing such a thing; or worthy to do it]; (S;) in which case, ان is for بِأَنْ. (Mgh.) [And حَقِيقٌ بِكَذَا also signifies Having a right, or just title or claim, to such a thing; entitled to such a thing.] It is said in the Kur [vii. 103], حَقِيقٌ عَلَى أَنْ لَا أَقْولَ عَلَى

اللّٰهِ إِلَّا الحَقَّ, meaning I am disposed [not] to say [of God aught save] the truth: or, as some say, I am vehemently desirous [that I should not say &c.]; for, accord. to Aboo-'Alee, أَنَا حَقِيقٌ عَلَى

كَذَا means I am vehemently desirous of such a thing: but one reading, that of Náfi', is حَقِيقٌ عَلَىَّ أَنْ لَا أَقُولَ, It is binding, or obligatory, or incumbent, on me [that I should not say]. (TA.) حَقِيقَةٌ The essence of a thing as meaning that by being which a thing is what it is; [or that in being which a thing consists;] as when we say that a rational animal is the حقيقة of a human being: (KT:) or that by being which a thing is what it is, considered with regard to its reality, is termed حَقِيقَةٌ: considered with regard to its individuality, هُوِيَّةٌ: and without regard thereto, مَاهِيَّةٌ: (KT, TA:) the ultimate and radical constituent of a thing. (Msb, TA.) b2: [Also The essence of a thing as meaning the property or quality, or the aggregate of properties or qualities, whereby a thing is what it is; the essential property or quality, or the aggregate of the essential properties or qualities, of a thing; that which constitutes the particular and distinguishing nature of a thing or of a genus or species; i. q. ذَاتِيَّةٌ: and] the truth, reality, or true or real nature or state [or circumstances or facts, the very nature, and the gist, and the pith, marrow, or most essential part], of a case, or an affair: pl. حَقَائِقُ: see 3. (TA.) One says, بَلَغَ حَقِيقَةَ الأَمْرِ He arrived at [the knowledge of] the truth, reality, or true or real nature or state [&c.], of the case, or affair. (TA.) and ↓ الحَقَّةُ signifies حَقِيقَةُ الأَمْرِ; (S, K;) as also ↓ الحَاقَّةُ. (TA.) Hence the saying, لَمَّا عَرَفَ مِنِّى هَرَبَ ↓ الحَقَّةَ [When he knew the truth, reality, or true or real nature or state &c., of the case, or affair, from me, he fled]. (S, TA.) And مِنِّى هَرَبَ ↓ لَمَّا رَأَى الحَاقَّةَ [When he saw the truth, &c.]. (TA.) [حَقِيقَةً is often used as meaning In truth, or truly; in reality, or really; and in fact.] You say also, عَرَفْتُهُ حَقِيقَةَ المَعْرِفَةِ [I knew it with reality of knowledge]. (Msb in art. كنه.) And حَقِيقَةُ الإِيمَانِ means Genuine belief or faith; reality of belief or faith. (TA.) [And you say, هٰذَا شَىْءٌ لَا حَقِيقَةَ لَهُ This is a thing having no reality.]

A2: [Also A word, or phrase, used in its proper or original, or in a proper or an original, sense;] that which is constantly used according to its original application; or a name for that whereby is meant what it was [originally] applied to denote; (TA;) contr. of مَجَازٌ: (S, K:) of the measure فَعِيلَةٌ in the sense of the measure فَاعِلَةٌ, from حَقَّ الشَّىْءُ signifying ثَبَتَ: the ة is affixed for the conversion of the word from an epithet to a subst.: (TA:) [pl. as above]. [It is also called حَقِيقَةٌ لُغَوِيَّةٌ, and حَقِيقَةٌ لُغَةً; to distinguish it from what is termed حَقِيقَةٌ عُرْفِيَّةٌ, and حَقِيقَةٌ عُرْفًا, which is A word, or phrase, so much used in a particular tropical sense as to be, in that sense, conventionally regarded as proper; as, for instance, عَدْلٌ in the sense of “ just; ” it being properly an inf. n.] A مَجَاز, when much used, becomes what is termed حَقِيقَةٌ عُرْفًا. (Mz 24th نوع.) [حَقِيقَةٌ means also A proper (opposed to a tropical) signification.]

A3: الحَقِيقَةُ also signifies (tropical:) That which, or those whom, it is necessary for one, or it behooveth one, to defend, or protect, (S, L, K, TA,) of the people of one's house, (L,) or such as the wife, and the female neighbour, and property, &c.: (Ham p. 181:) pl. as above. (L.) You say, فُلَانٌ حَامِى الحَقِيقَةِ (tropical:) [Such a one is the defender, or protector, of that which, or those whom, it is necessary, &c., to defend, or protect]. (S, TA.) [See also ذِمَارٌ. And see an ex. of this signification, or of the next, in a verse cited in p. 288.] b2: Also (assumed tropical:) The banner, or standard: (S, K, and Ham ubi suprà:) this being included in the preceding meaning. (Ham.) b3: And (assumed tropical:) That which is sacred, or inviolable; that which one is under an obligation to respect, or honour. (TA.) حَقِيقَىٌّ rel. n. of حَقِيقَةٌ, Essential, &c.]

حَقَّانِىٌّ [Of, or relating to, الحَقّ as meaning justness, propriety, rightness, correctness, or truth; &c.: and hence just, proper, &c.; like حَقٌّ when used as an epithet: and of, or relating to, الحَقّ as meaning God:] a rel. n. from الحَقُّ, like رَبَّانِىٌّ from الرَّبُّ. (TA.) قَرَبٌ حَقْحَاقٌ [A night-journey to water] made with labour or exertion or haste; (K;) as also هَقْهَاقٌ and قَهْقَاهٌ; and so ↓ مُحَقْحِقٌ. (TA.) [See R. Q. 1.]

حَاقٌّ i. q. صَادِقٌ [as used in the phrase صَادِقُ الحَلَاوَةِ and صَادِقُ الحَمْلَةِ, &c.: see art. صدق]: so in the phrase حَاقٌّ الجُوعِ [Vehement hunger]: (K:) occurring in a trad. of Aboo-Bekr: but accord. to one reading, it is حَاقُ الجُوعِ, without teshdeed to the ق, from حَاقَ بِهِ البَلَآءُ, inf. n. حَيْقٌ and حَاقٌ, “trial, or trouble, beset him; ” and means the besetting of hunger: or it may mean حَائِقُ الجُوعِ [besetting hunger]. (TA.) One says also, رَجُلٌ حَاقُّ الرَّجُلِ and الرَّجُلِ ↓ حَاقَّةُ A man perfect in manliness: and حَاقُّ الشُّجَاعِ and ↓ حَاقَّةُ الشُّجَاعِ perfect in courage. (K, * TA.) And Az relates that he heard an Arab of the desert say, of a mark of mange, or scab, that appeared upon a camel, هٰذَا حَاقُّ صُمَادِحِ الجَرَبِ [This is a most sure, or a truth-telling, evidence of genuine mange, or scab]. (TA.) A2: Also The middle of the head; (S, K;) as also ↓ حَقٌّ: (K:) and of the back of the neck; as also ↓ حُقٌّ: (TA: [thus the latter is there written, in this instance, with damm:]) and of the eye: (TA:) and of a road: (K, * TA:) and of winter. (S.) One says, سَقَطَ عَلَى حَاقِّ رَأْسِهِ (S, K) and رأسه ↓ حَقِّ (K) He fell upon the middle of his head: (S, K:) and على حَاقِّ القَفَا and القفا ↓ حُقِّ upon the middle of the back of the neck. (TA.) And أَصَابَ حَاقَّ عَيْنِهِ He, or it, hit the middle of his eye. (TA.) And رَكِبَ حَاقَّ الطَّرِيقِ He went upon the middle of the road. (K, * TA.) And جِئْتُهُ فِى حَاقِّ الشِّتَآءِ I came to him in the middle of winter. (S.) And لَقِيتُهُ مِنْ حَاقِّ المَسْجِدِ: see حُقٌّ. b2: هُوَ فِى حَاقٍّ مِنْ كَذَا He is in straitness by reason of such a thing. (TA.) حَاقَّةٌ: see حَقِيقَةٌ, in two places. [In the sense in which it is there explained, its pl. is حَوَاقُّ; and so in other senses; agreeably with analogy: see the second of the sentences here following.]

b2: Also A severe calamity or affliction, the happening of which is fixed, or established; and so ↓ حَقَّةٌ; (K;) which signifies also, [according to another explanation,] like ↓ حُقَّةٌ, [simply,] a calamity; or a great, formidable, terrible, or momentous, thing, or event: (Az, K:) and حَاجَةٌ حَاقَّةٌ a want that befalls, or happens, and is severe, or distressing. (Msb.) b3: And الحَاقَّةُ [in the Kur lxix. 1 and 2] means The resurrection: (S, Msb, K:) because in it shall be [manifest] the true natures (حَوَاقّ) of things, or actions; or because in it shall be [or shall happen (Bd)] severe calamities (حَوَاقُّ الأُمُورِ); (Fr, S, Bd, K;) namely, the reckoning and the recompensing: (Bd:) or because in it things shall be surely known (Bd, Jel) which are denied; namely, the raising of the dead, and the reckoning, and the recompensing: (Jel:) or because including within its sphere [all] the created beings. (Msb. [Several other reasons are assigned; but these which I have mentioned appear to be the most generally approved.]) b4: See also حَاقٌّ, in two places.

أَحَقُّ [comparative and superlative of حَقِيقٌ]. You say, هُوَ أَحَقُّ بِكَذَا [He is more, and most, adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, or competent, for such a thing; or more, and most, worthy, or deserving, of it: and he has a better, and the best, right to such a thing; or a more just, and the most just, title or claim to it; or he is more, and most, entitled to it]: this phrase is used in two senses: first, as denoting the possession of an exclusive right or title, i. e., without the participation of another; as when you say, زَيْدٌ أَحَقُّ بِمَالِهِ Zeyd is entitled to his property exclusively of any other person: secondly, as denoting the possession of a right or title in participation with another person, but in a superior degree; as in the saying, الأَيِّمُ أَحَقُّ بِنَفْسِهَا مِنْ وَلِيِّهَا, (Msb,) i. e. The woman that has not a husband and is not a virgin [is more entitled to dispose of herself than is her guardian]; (Mgh in art. ايم;) meaning that they participate [in the right], but that her right is the stronger: (Msb:) a saying of Mohammad, in which the ايّم is opposed to the بِكْر, for it is added that the بكر is to be asked her permission: but one reading substitutes الثَّيِّبُ for الايّم. (Mgh ubi suprà.) In the saying, in the Kur [v. 106], لَشَهَادَتُنَا أَحَقُّ مِنْ شَهَادَتِهِمَا, it may be formed from اِسْتَحَقَّ by rejection of the augmentative letters, so that the meaning is, [Verily our testimony is] more deserving of being accepted [than the testimony of them two]: or it may be from حَقَّ الشَّىْءُ signifying ثَبَتَ, and so mean more true, or valid. (TA.) A2: Applied to a horse, That does not sweat. (S, K.) b2: And, likewise thus applied, That puts down his hind hoof in the place [that has just before been that] of his fore hoof. (S, * K.) [See حَقَقٌ.]

مُحِقٌّ Speaking truth; saying what is true; (Msb;) contr. of مُبْطِلٌ: (K:) or revealing, or manifesting, or showing, a truth, or a right or due: or laying claim to a right [or to a thing (see 4)] which is, or becomes, due to him. (Msb.) مُحَقَّقٌ, [in the CK, erroneously, حُقَّق,] applied to speech, or language, (tropical:) Sound, or compact, (S, K, TA,) and orderly. (TA.) b2: And, applied to a garment, or piece of cloth, (tropical:) Firmly, or compactly, woven, (S, K, TA,) and figured with the form of حُقَق [pl. of حُقَّةٌ, q. v.]. (TA.) مُحَقِّقٌ is often used as meaning A critical judge in matters of literature.]

مَحْقُوقٌ: see حَقِيقٌ, in six places.

مِحَاقٌّ, applied to cattle, Such as have not brought forth, nor been milked (لَمْ يُحْلَبْنَ [in the CK, erroneously, لم يُجْلَبْنَ]), in the next preceding year: (Ibn-'Abbád, K:) or whose first and second milkings are of biestings. (AHát, TA.) طَعْنَةٌ مُحْتَقَّةٌ (in [some of] the copies of the K, erroneously, مُحَقَّقَةٌ, TA) A thrust, or piercing, in which is no swerving from the right direction. (S, A, O, L, K.) مُحَقْحِقٌ: see حَقْحَاقٌ.

عطو: أعطى: وهب، منح. يقال أعطاه وأعطى له أيضاً. (معجم الماوردي، بوشر، كوسج طرائف ص82).
أعطى: أسهم. (الكالا).
أعطى فلانا: زوّده، ومنحه مصروفه ونفقته (بوشر).
أعطى: شكر، حمد. أثنى. (ألكالا).
أعطى: أظهر، أبدى، أثبت. ففي المقدمة (2: 169): أعطى الوجود أن: أي أظهر الوجود وأثبت أن. (دي سلان).
أعطى الله عهداً: التزم أمام الله، تعهد تعهداً مقدساً. (بدرون ص290).
أعطى أمراً: سمح ب، أذن ب، أجاز. (ألكالا).
أعطى أمراً: سرّح الجندي وأذن له بترك الجندية. (ألكالا) في الكلام عن القائد.
أعطى حصانه الميدان: أطلق حصانه في الميدان، أطلق له العنان. (بوشر).
أعطى شغلاً: توظف، اشتغل، كرس وقته. (الكالا).
أعطى حقاً في أن: جعله أهلاً ل: خوّله الحق في. (بوشر).
أعطى دانه: أصغى، أنصت، أرهف السمع الى. (بوشر).
أعطى ذقنه بيد: انقاد إلى شخص، صار طوع أمره. (بوشر).
أعطى رَأْياً: نصح، أشار ب. (ألكالا).
أعطى شكاً: أوحى بالشك والقلق، أثار الشك والريبة. (بوشر).
أعطى ظَهْرَه: أدار له ظهره، أولاه ظهره وعامله باحتقار. (بوشر، مملوك 1، 1: 105) أعطى مثلاً: كان المثل الصالح، كان قدوة. (بوشر).
أعطاه وجه كجه: استقبله ببرودة، (بوشر سوريا).
أعطى اليد: استسلم، خضع. في الكلام عن مهزوم مكسور من الأعداء. (ألكالا).
تعاطى: فكر، خمن، زعم. ففي كتاب محمد بن الحارث (ص344): أين يتعاطى ابن بقي إنه أَعَلَم بالوثائق منى.
تعاطى: جبى، جمع المحصول، جنى الغلة والدخل وما أشبه ذلك. (بوشر).
تعاطى: باشر، شرع في عمل، (بوشر) تعاطى: التزم بعمل شيء ببعض الشروط (بوشر).
تعاطى: اهتم ب، اشتغل ب. (بوشر) ويقال مثلاً: تعاطى بيع الثياب أي كانت حرفته بيع الثياب. (المقريزي مخطوطة 2: 350).
تعاطى البضائع الممنوعة: اشتغل بتهريب البضائع. (بوشر).
تعاطى: كان قادراً على. ففي رحلة ابن بطوطة (1: 305): لا يتعاطى اللسان وصف بدائعه وفيها (4: 432): لا يتعاطى أحد النزع في قوسه. وفي بسام (3: 86و): وهن يتعاطين إعراب كل ما ينسخنه ويضبطنه فهماً لمعانيه.
تعاطى: عرف كيف يستخدم ويستعمل (بوشر).
تعاطى: اقتضى، تطلب، أوجب. فعند رينان ابن رشد (ص460): غَيْرَ ملتفتٍ إلى ما يتعاطى خِدْمةُ الملوك من التعظيم.
تعاطى: لقد فقد هذا الفعل معناه الأصلي، فإنا نستعمله بدل الفعل ملك وتملك. فيقال مثلاً: يتعاطون السرج، أي كانوا يملكون المسارج والمصابيح، كانت لديهم المسارج. ويتعاطون السيوف المسلولة. أي يملكون السيوف المسلولة. (رسالة إلى السيد فليشر ص18).
تعاطى: تكبّر، تجبر، ازدهى، اعتد بنفسه، تعجرف، تغطرس. ففي المعجم اللاتيني-العربي: Cenodoxia تَعَاطِى وتكَبّرو arrogans، تياه، متعاطى، متكبر وفي معجم فوك: تعاطى في: عنّف. وأرى أن الكلمة تصحيف تعاتي.
تعاطي: في المعجم اللاتيني العربي في مادة Contumacia تَجَبُر وتَعَاطِى. وفي مادة Contumax: عاضٍ (كذا). ويبدو لي أنها تصحيف تعاتي. إذ يذكر هو جفلايت (ص49): ولما تجبر وعتى.
تعاطى: حين ذكر فوك هذا الفعل بمعنى تكبر.
أضاف أيضاً في تعليقه أن معناه تجبر.
انعطى: غلب، قهر (فوك) وانعطى العدو: استسلم، خضع. (الكالا).
عَطَاء: سخاء، جود، كرم، أريحية. (ألكالا).
أَخْذ وعطا: صرافة، تبديل نقد بنقد. تبادل الرسائل بين التجار للتجارة والبيع والشراء.
واتصال، مخالطة، صلة، ألفة. (بوشر).
عاطٍ: مُعْطٍ، مانح. - ومقدم العطاء، مزايد والأفضل مُعْطٍ. (بوشر).
أَعْطى: اسم تفضيل أكثر عطاء (ابن العوام 1: 43) أعطياة: ذكرت في معجم فريتاج ولا بد من حذفها.
مُعْطٍ. المعطون: المكلفون بصرف رواتب الجند. (معجم البلاذري).
مُعْطَّى: تخلٍّ عن الملكية، تحويل الملكية (بوشر).

عطو

1 عَطَا, [aor. ـْ inf. n. عَطْوٌ: see 6, first quarter, in five places. b2: [Hence] one says طَوِيلٌ لَا تَعْطُوهُ الأَيَادِى [High, so that the hands will not reach it]. (TA.) b3: And عَطْوٌ signifies also The act of raising the head and the hands (K, TA) to take a thing. (TA.) See also an ex. in a verse cited voce أَنْ, p. 106, first col. [and see عَطْوٌ, and عَاطٍ.]

A2: تَعَاطَيْنَا فَعَطَوْتُهُ: see 6.2 هُوَ يُعَطِّينِى, (S, K, TA,) with teshdeed, (S, TA,) thus in the M, as well as the S, erroneously written in [some of] the copies of the K يُعْطِينِى, (TA,) He serves me, does service for me, or ministers to me; as also ↓ يُعَاطِينِى. (S, K, TA.) You say, مَنْ يُعَطِّيكَ i. e. Who has the office of serving thee? (TA.) A2: And عَطَّيْتُهُ I incited him, or made him, to hasten, or be quick. (Sgh, K.) 3 عَاْطَوَ see 4, in two places: b2: and see also 2. b3: عَاطَى الصَّبِىُّ أَهْلَهُ means The boy wrought for his family, and gave them, or handed to them, what they desired. (ISd, Z, K, TA.) b4: And المُعَاطَاةُ signifies A man's meeting, face to face, a man having with him a sword, and saying, “Bring near thy sword,” and he gives it, and thereupon each acts with the other awhile in a manner resembling the slaying with the edge of the sword (يَغُرُّهُ [see غَرَّ فُلَانٌ فُلَانًا]); they being in a marketplace or a mosque: the doing of which is forbidden. (TA.) b5: عَاطَيْتُ الأَرْطَالَ means [I joined in mutually, or reciprocally, giving, or presenting, the pints of wine; i. e.] أَعْطَيْتُ النَّدَامَى

وَأَعْطَوْنِى أَرْطَالَ الخَمْرِ [I gave, or presented to, the cup-companions, and they gave, or presented to, me, the pints of wine]. (Har p. 650.) 4 إِعْطَآءٌ, (K, MF, TA,) and ↓ مُعَاطَاةٌ (S, Msb, K) and عِطَآءٌ, (K,) The act of giving, presenting, or offering; or giving with the hand in the way of presenting or offering; syn. مُنَاوَلَةٌ (S, Msb, K, MF, TA) عَلَى جِهَةِ التَّقْرِيبِ; and إِعْطَآءٌ has been expl. as syn. with إِيتآءٌ; but several authors make a distinction between these two words, saying that the latter is sometimes obligatory and sometimes by way of favour, whereas the former is never but by way of sheer favour; as El-Fakhr Er-Rázee says; though most of the leading lexicologists know not this distinction. (MF, TA.) One says, أَعْطَاهُ الشَّىْءَ; and إِيَّاهُ ↓ عَاطَاهُ, inf. n. مُعَاطَاةٌ and عِطَآءٌ; He gave him, &c., the thing. (TA.) And اعطاهُ مَالًا [He gave him, &c., property]. (S.) And أَعْطَيْتُهُ دِرْهَمًا I gave him, &c., a dirhem. (Msb.) And as the signification of this verb does not depend upon the condition of taking, or receiving, but only upon giving, or delivering, one may say, أَعْطَيْتُهُ فَمَا أَخَذَ [I gave, or delivered, &c., to him, and he did not take, or receive]. (Msb.) [See also a verse cited in the first paragraph of art. رأم, in which this verb has a single objective complement with بِ redundantly prefixed to it.] b2: اعطى, (S,) inf. n. as above, (K,) signifies also (tropical:) He was, or became, tractable, manageable, or submissive; (S, K, TA;) said of a camel: (S:) and اعطى بِيَدِهِ [lit. he gave his hand, said of a man,] signifies the same: accord. to Er-Rághib, اعطى, said of a camel, primarily signifies he gave his head, and did not resist. (TA.) [Hence,] one says to a tractable camel, when his haltering becomes loosed (lit. opened) from his muzzle, أَعْطِ [meaning Give thy head]; whereupon he bends his head towards his rider, and he renews his haltering. (TA.) b3: مَا أَعْطَاهُ لِلْمَالِ [How large a giver is he of property!] is like the phrase مَا أَوْلَاهُ لِلْمَعْرُوفِ, and مَا أَكْرَمَهُ لِى; anomalous, because the verb of wonder is not formed from the measure أَفْعَلَ, and only what has been heard, of this kind, from the Arabs, is allowable. (S, TA.) 5 تعطّى: see 10.

A2: And see also 6, last quarter, in two places.

A3: Also He hastened, or made haste. (Sgh, K.) 6 تَعَاطٍ The act of taking [a thing that is given, presented, or offered, or that is as though it presented, or offered, itself], or taking with the hand; as also ↓ عَطْوٌ; syn. of both تَنَاوُلٌ. (K.) One says, تعاطاهُ He took it, or took it with his hand; syn. تَنَاوَلَهُ: (S:) and هُوَ يَتَعَاطَى كَذَا He takes, or takes with his hand, such a thing; [as, for instance, food, and beverage;] syn. يَتَنَاوَلُهُ: (TA:) and زَيْدٌ دِرْهَمًا ↓ عَطَا Zeyd took, or took with his hand, a dirhem; syn. تَنَاوَلَهُ: (Msb:) and الشَّىْءَ ↓ عَطَوْتُ I took the thing with the hand; syn. تَنَاوَلْتُهُ بِالْيَدِ: (S:) or الشَّىْءَ ↓ عَطَا, and إِلَيْهِ [i. e. إِلَى الشَّىْءِ], inf. n. عَطْوٌ, He took the thing, or took it with his hand; syn. تَنَاوَلَهُ: and بِيَدِهِ إِلَى الإِنَآءِ ↓ عَطَا He took the vessel, or took it with his hand, (تَنَاوَلَهُ,) before its being put upon the ground. (TA.) b2: And The taking with the hand (تَنَاوُل) what is not right, or just, or due. (K.) b3: And The contending in taking. (K.) One says, تَعَاطَوُا الشَّىْءَ They took the thing, or took it with the hand, one from another, and contended together in doing it. (TA.) b4: [And The contending in giving, presenting, or offering.] One says also, ↓ تَعَاطَيْنَا فَعَطَوْتُهُ, (S, K, TA,) aor. ـْ (TA,) i. e. [We contended in giving, and it may also mean in taking, and] I overcame, or surpassed, him [therein]. (S, K, TA.) b5: [and simply The giving, presenting, or offering, mutually, reciprocally, or by one to another. See an ex. voce شَبَرٌ. b6: And hence, The reciting, one with another, or the vying, one with another, in reciting, verses, or poetry.] One says تَعَاطَوُا الرَّجَزَ بَيْنَهُمْ (TA and TK in art. رجز) (assumed tropical:) They recited, one with another, [or they vied, one with another, in reciting,] verses, or poetry, of the metre termed رَجَز; as also تَنَازَعُوهُ. (TK in that art.) b7: And The standing upon the extremities of the toes, with raising the hands to a thing. (K.) And hence, (K, TA,) as some say, (TA,) فَتَعَاطَى

فَعَقَرَ, (K, TA,) in the Kur [liv. 29]: (TA:) for this is said to mean And he stood upon the extremities of his toes, then raised his hands, and smote her: (S, TA:) or this means and he took the sword, (Ksh, Bd, Jel,) or the she-camel, (Ksh,) and slew her: (Ksh, Bd, Jel:) or and he emboldened himself &c.: (Ksh, Bd:) [for] b8: تَعَاطٍ signifies also The being bold, daring, or courageous, so as to attempt, or venture upon, a thing without consideration or hesitation: (TA:) or, as also ↓ تَعَطٍّ, the venturing upon, or embarking in, or doing, (K, TA,) a thing, or an affair, (K,) or a bad, or foul, thing or affair: (TA:) or the former is used in relation to that which is noble, or honourable; and ↓ the latter, in relation to that which is bad, or foul. (K, TA.) and one says, فُلَانٌ يَتَعَاطَى كَذَا (S, Msb) i. e. Such a one enters into such a thing: (S:) or ventures boldly, daringly, or courageously, upon such a thing, and does it. (Msb.). [And Such a one takes, or applies himself, to such a thing; as wine, or the drinking thereof; and gaming: you say, تعاطى الخَمْرَ; and المَيْسِرَ: see Ksh and Bd and Jel in ii. 216.] And تَعَاطَى قَوْلَ الشِّعْرِ He affected to be a poet but was not. (TA in arr. شعر.) And تَعَاطَى البَلَاغَةَ وَلَيْسَ مِنْ أَهْلِهَا [He affected, or attempted, eloquence, not being of those endowed therewith]. (TA in art. بلغ.) 10 استعطى He asked for a gift; as also ↓ تعطّى. (S, K.) And استعطى النَّاسَ بِكَفِّهِ and فِى كَفِّهِ He sought, demanded, or asked, [a gift] of men or of the people [with his hand and in his hand]. (M, TA.) عَطًا: see عَطَآءٌ.

عَطْوٌ and عُطْوٌ and عِطْوٌ, applied to a gazelle, (K, TA,) and to a kid, accord. to Kr, who mentions only the first, as though an inf. n. used as an epithet, (ISd, TA,) Stretching itself up towards the trees, to take therefrom; as also ↓ عَطُوٌّ. (K.) [See also عَاطٍ.]

قَوْسٌ عَطْوَى (assumed tropical:) A bow that is easy (S, K) and yielding. (S.) [See also مُعْطٍ.]

أَلْقَى فُلَانٌ عَطَوِيًّا Such a one voided thin ordure [as an 'Atawee, meaning] much in quantity: originating from the fact that a man of the Benoo-'Ateeyeh voided thin excrement on his being flogged. (Z, TA.) b2: العَطَوِيَّةُ is the appellation of A sect of the خَوَارِج, so called in relation to.

'Ateeyeh Ibn-El-Aswad El-Yemámee El-Hanafee. (TA.) عَطَآءٌ and ↓ عَطًا A gift, as meaning an act of giving [in an absolute sense, or] of such as is liberal, bountiful, munificent, or generous: (K:) [as signifying the act of giving,] عَطَآءٌ is a subst. [i. e. a quasi-inf. n.] from أَعْطَى; (S, Msb;) and is originally عَطَاوٌ: and when they affixed to it ة, to denote unity, some said ↓ عَطَآءَةٌ, and some said ↓ عَطَاوَةٌ: and in forming the dual, they said عَطَاآنِ and عَطَاوَانِ: (S, TA:) it is used as a quasi-inf. n. in the saying, أَكُفْرًا بَعْدَ رَدِّ المَوْتِ عَنِّى

وَبَعْدَ عَطَائِكَ المَائَةَ الرِّتَاعَا [Shall I show ingratitude after the repelling of death from me and after thy giving as a bloodwit for me the hundred camels pasturing at large amid abundant herbage?], المائة being governed in the accus. case by عطائك: (I'Ak p. 211:) the dim. of عَطَآءٌ is ↓ عُطَىٌّ. (S, TA. [See مُحَيِّىٌ, in art. حى.]) b2: Also [i. e. عَطَآءٌ and عَطًا] A gift as meaning a thing that is given; (K;) or so عَطَآءٌ; (Mgh;) and (Mgh, K) so ↓ عَطِيَّةٌ: (S, Mgh, Msb, K:) or, as some say, عَطَآءٌ is a coll. n.; and when the sing. is meant, one says ↓ عَطِيَّةٌ: (TA:) the pl. of عَطَآءٌ is أَعْطِيَةٌ [a pl. of pauc.] and أَعْطِيَاتٌ (Mgh, K) which latter is a pl. pl.: (K:) and the pl. of ↓ عَطِيَّةٌ is عَطَايَا: (S, Mgh, Msb:) and عَطَآءٌ has also for a pl. ↓ مَعَاطِىُّ, anonymously. (TA.) عَطَآءٌ also signifies [A soldier's stipend, or pay; or his allowance; and so ↓ عَطِيَّةٌ:] what is given out to the soldier from the government-treasury once a year, or twice; and رِزْقٌ, what is given out to him every month: or the former, every year, or month; and the latter, day by day: or the former, and ↓ عَطِيَّةٌ, what is assigned to those who fight: and رِزْقٌ and ↓ عَطِيَّةٌ, what is assigned to the poor Muslims when they are not fighting. (Mgh. [See also رِزْقٌ.]) عَطُوٌّ: see عَطْوٌ.

عُطَىٌّ dim. of عَطَآءٌ, q. v. (S, TA.) عَطَآءَةٌ and عَطَاوَةٌ: see عَطَآءٌ, first sentence.

عَطِيَّةٌ: see عَطَآءٌ, latter half, in six places. b2: [Hence] أُمُّ عَطِيَّة The mill, or hand-mill; syn. الرَّحَا. (T in art. ام.) عَاطٍ A gazelle raising his head to take the leaves [of a tree]. (TA.) [See also عَطْوٌ.] Hence, (TA,) عَاطٍ بِغَيْرِ أَنْوَاطٍ (S, Meyd, TA) Taking [or reaching to take] without there being aught of things suspended, (Meyd,) a prov.; (S, Meyd, TA;) applied to him who arrogates to himself that which he does not possess; (Meyd;) or to him who arrogates to himself knowledge that does not regulate him; (TA;) or meaning, taking [or reaching to take] that which is not to be hoped for (S, TA) nor to be taken. (S. [See also art. نوط.]) [And عَاطِيَةٌ is applied to a mare as meaning Raising her head: see شَبَاةٌ (last sentence) in art. شبو.]

أَعْطَى [signifying More, and most, excellent in giving is anomalous, being formed from the augmented verb أَعْطَى]: see أَجْوَبُ.

مُعْطٍ [Giving, &c.]. When thou desirest Zeyd [i. e. any person] to give thee a thing, thou sayest, هَلْ أَنْتَ مُعْطِيَّهُ [lit. Art thou my giver of it?], with fet-h and teshdeed to the ى: and in like manner thou sayest to a pl. number, هَلْ أَنْتُمْ مُعْطِيَّهُ, because the ن [of the word مُعْطُونَ] falls out by reason of the word's becoming a prefixed noun, and the و is changed into ى and incorporated [into the pronominal ى], and the ى is pronounced with fet-h because [originally] preceded by a quiescent letter [i. e. the و which is changed into ى]: and to two persons thou sayest, هَلْ

أَنْتُمَا مُعْطِيَايَهُ, with fet-h to the ى: and thus you do in similar cases. (S, TA.) b2: [Hence,] قَوْسٌ مُعْطِيَةٌ (assumed tropical:) A pliable bow, not rigid nor resisting to him who pulls the string: or, as some say, that has been bent and not been broken. (TA.) [See also عَطْوَى.]

مِعْطَآءٌ A man, and a woman, who gives much, or often: pl. مَعَاطِىُّ and مَعَاطٍ. (Akh, S, K.) مَعَاطِىُّ [a pl. of مِعْطَآءٌ and] an anomalous pl. of عَطَآءٌ, q. v. (TA.)

عشو

1 عَشَا, (TA, and so accord. to some copies of the K,) first Pers\. عَشَوْتُ, (S,) aor. ـْ (TA,) inf. n. عَشْوٌ and عُشُوٌّ; (KL;) as also عَشِىَ, like رَضِىَ [i. e. having for its aor. ـْ but the inf. n. is app. عَشًا, as in the similar sense expl. in the next sentence]; (TA, and so in my MS. copy of the K;) i. q. ↓ تعشّى, (S, K, TA,) [which is more commonly used than either of preceding verbs, and] which signifies He ate the [eveningmeal, or evening-repast, or supper, i. e. what is called the] عَشَآء. (Msb, K, TA.) And عَشِيَتِ الإِبِلُ, (ISk, S, K, TA,) aor. ـْ inf. n. عَشًا, (ISk, S, TA,) i. q. ↓ تَعَشَّت [i. e. The camels ate the evening-pasture, or evening-feed, called the عَشَآء]. (ISk, S, K, TA.) b2: And عَشَاهُ, (K,) first Pers\.

عَشَوْتُهُ, (S, Msb,) aor. ـْ (S, TA,) inf. n. عَشْوٌ; (K, TA;) and inf. n. عَشْىٌ also, (TA, and thus in some copies of the K,) thus correctly, as in the M, عشيانًا in [some of] the copies of the K being a mistake for عَشْيًا, the aor. being also يَعْشِيهِ; (TA;) i. q. ↓ عشّاهُ, (S, Msb, K, TA,) [which is more commonly used than either of the preceding verbs,] inf. n. تَعْشِيَةٌ, (S,) i. e. He fed him (namely, a man, Msb, or a horse, or a camel, (S) with the [evening-meal, or supper, or the evening-pasture or evening-feed, i. e. what is called the] عَشَآء; (S, Msb, K;) as also ↓ اعشاهُ: (K:) and عَشَا الإِبِلَ, (K, TA,) like دَعَا [i. e. having for its aor. ـْ (TA;) and ↓ عشّاها; He pastured the camels by night. (K, TA.) A2: عَشَوْتُهُ also signifies I repaired, or betook myself, to, or towards, him, or it, by night: and hence ↓ عَاشٍ is applied to any one repairing, or betaking himself, to or towards [an object]. (S.) b2: And عَشَوْتُ إِلَى النَّارِ, aor. ـْ inf. n. عَشْوٌ, I sought to be directed, or guided, or I directed, or guided, myself, by weak eyesight, to the fire: (S:) or I looked at the fire, or endeavoured to see it, and repaired, or betook myself, to it, or towards it; and I saw it, or looked towards it trying whether I could see it, and sought to be directed, or guided, to it by its light: (Har p. 535:) El-Hotei-ah says, مَتَى تأْتِهِ تَعْشُو إِلَى ضَوْءِ نَارِهِ تَجِدْ خَيْرَ نَارٍ عِنْدَهَا خَيْرُ مُوقِدِ [When thou comest to him, looking with blinking eyes towards the light of his fire and seeking to be guided by it thereto, thou findest the best fire, and at it is the best kindler]; meaning مَتَى تَأْتِهِ عَاشِيًا; using the marfooa verb between two verbs whereof each is mejzoom because the verb in the future tense when it occurs in the place of a denotative of state is marfooa: (S:) or عَشَا النَّارَ and إِلَى

النَّارِ, inf. n. عَشْوٌ and عُشُوٌّ; as also النَّارَ ↓ اعتشى and بِالنَّارِ; signifies he saw the fire by night from afar, and repaired, or betook himself, to it, or towards it, seeking to light himself thereby, (K, TA,) and hoping to obtain thereby guidance and good. (TA.) b3: And عَشَا عَنِ النَّارِ He turned away and went from the light of the fire. (TA.) b4: and عَشَوْتُ عَنْهُ I went, or turned, from him, or it, to another: whence, it is said, the saying in the Kur [xlii. 35], وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمٰنِ [and such as turns from the admonition of the Compassionate]. (S. See another explanation of this saying in what follows.) [This and other meanings expl. below are app. from what here next follows.] b5: عَشِىَ, aor. ـْ (S, Msb, K,) dual يَعْشَيَانِ, not يَعْشَوَانِ, (S,) inf. n. عَشًا, (S, Msb, K,) He was, or became, weak-sighted: (Msb:) or he did not see by night, but saw by day: (S:) or he had bad sight by night and by day: or he was, or became, blind: [said of a man, and of a beast of the equine kind, and of a camel, and of a bird: (see عَشًا, below:)] and عَشَا, aor. ـْ signifies the same: (K:) or the two verbs differ in meaning; so as that وَمَنْ يَعْشَ عَنْ ذِكْرِ الرَّحْمٰنِ, in the Kur xliii. 35, thus read by some, means (assumed tropical:) and such as is blind to the admonition of the Compassionate, i. e., to the Kur-án; but مَنْ يَعْشُ, as others read, (assumed tropical:) such as feigns himself blind: (Ksh and Bd: *) [see also 6: and see another explanation of the latter reading, above: or] عَشَا signifies also he (a man, TA) did as does the أَعْشَى [q. v.]. (K, TA.) One says also, عشى مِنَ الشَّىْءِ, aor. ـو [thus in my original, but the pret. is app. عَشِىَ, and the aor. ـْ meaning He lacked strength of sight to perceive the thing. (TA.) And عَشِىَ عَنْ حَقِّهِ like عَمِىَ in measure and in meaning [i. e. (assumed tropical:) He was, or became, blind to his right, or due]. (TA.) And لَا يَعْشَى إِلَّا بَعْدَ مَا يَعْشُو is one of their sayings, meaning [app. He will not become weak-sighted except] after his eating the [eveningmeal called the] عَشَآء: (TA:) [for it is said that] the eating of food in the night occasions weakness of sight more than [do] other things. (Har p. 52.

[العشآء is there written in one instance for العَشَا.]) b6: عَشِىَ عَلَيْهِ, inf. n. عَشًا, means He wronged him; treated him wrongfully, injuriously, unjustly, or tyrannically: (K, TA:) mentioned by ISd. (TA.) 2 عَشَّوَ see 1, former half, in two places. One says, عَشِّ وَلَا تَغْتَرَّ, (Meyd, TA,) or عَشِّ إِبِلَكَ وَلَا تَغْتَرَّ [a prov., meaning Pasture thy camels by night, and be not negligent, or be not made to desire what is vain, or false]. (S. [See Freytag's Arab. Prov., ii. 92.]) And عَشَّيْتُ الإِبِلَ عَنِ الوِرْدِ I pastured the camels with the [evening-pasture called]

عَشَآء, so that they might come to the water having satisfied themselves with food: and in like manner one says, ضَحَّيْتُهَا عَنْهُ. (A and TA in art. ضحو and ضحى.) And عَشِّ رُوَيْدًا Pasture thou the camels in the evening (عَشِيًّا) gently: and in like manner one says, ضَحِّ رُوَيْدًا. (A, TA.) and hence, عشّى عَنِ الأَمْرِ (inf. n. تَعْشِيَةٌ, K) (tropical:) He acted gently, or deliberately, in the affair: (A and TA in art. ضحو and ضحى, and S * and K * in the present art.:) and in like manner, ضَحَّى

عَنْهُ. (A and TA in the former art., and S * in the present art.) A2: See also the next paragraph. [Hence,] عشّى الطَّيْرَ, inf. n. تَعْشِيَةٌ, He kindled a fire for the birds in order that they might become dim-sighted (لِتَعْشَى) and consequently be captured. (M, K.) 4 أَعْشَوَ see 1, former half. b2: [Hence, app.,] اعشى also signifies (assumed tropical:) He gave. (K.) A2: And اعشاهُ He (God) rendered him أَعْشَى [i. e. weak-sighted, &c.: and in like manner one says ↓ عشّاهُ: see 2, last sentence; and see also Har p. 52].5 تَعَشَّوَ see 1, first quarter, in two places. One says also, تعشّى بِهِ He fed himself with it [in the evening, or] in the time called the عِشَآء: and [in like manner] تَتَعَشَّاهُ is said of camels [as meaning they feed themselves with it, or pasture upon it, in the evening]. (TA.) And when one says to thee, تَعَشَّ [Eat thou the evening-meal], thou sayest, مَا بِى تَعَشٍّ, (S,) or مَا بِى مِنْ تَعَشٍّ, (TA,) [I have no desire for eating the evening-meal; see 5 in art. غدو;] and not مَا بِى عَشَآءٌ, (S,) or not ما بي مِنْ عَشَآءٍ (TA.) A2: See also 6.

A3: And تعشّاهُ signifies also He gave him an عِشْوَة [or عُشْوَة, i. e. a firebrand]. (TA.) 6 تعاشى He feigned himself أَعْشَى [i. e. weaksighted, &c.; and so ↓ تعشّى as used by Bd in xliii.

35]. (S, TA.) b2: And [hence] (tropical:) He feigned himself ignorant, (K, TA,) عَنْ كَذَا [of such a thing], as though he did not see it; like تَعَامَى. (TA.) 8 اعتشى He journeyed in the time of the عِشَآء

[or nightfall]: (K, TA:) like اهتجر meaning “ he journeyed in the time of the هَاجِرَة. ” (TA.) A2: See also 1, latter half.10 استعشاهُ He found him to be deviating from the right course, or acting wrongfully, injuriously, unjustly, or tyrannically, (وَجَدَهُ جَائِرًا, K, TA, in some copies of the K حَائِرًا,) فِى حَقِّ أَصْحَابِهِ [in respect of the right, or due, of his companions]. (TA.) A2: And استعشى نَارًا He guided himself by means of a fire. (K.) عِشْوٌ A bowl (قَدَح) of milk which is drunk at the time when the sheep, or goats, return from the pasture in the evening or afternoon, or after that time. (K.) عِشْىٌ: see عَشَآءٌ.

عَشًا inf. n. of عَشِىَ: (S, Msb, K:) [used as a simple subst., Weakness of sight: or sightlessness by night with ability to see by day: or] badness of sight by night and by day; as also ↓ عَشَاوَةٌ: (K:) it is in human beings, and beasts of the equine kind (دَوَابّ), and camels, and birds; as is said in the M: (TA:) or it is darkness that happens to the eye: (Er-Rághib, TA:) or blindness; (K, TA;) i. e. absolute destitution of sight. (TA.) عَشٍ applied to a he-camel, and عَشِيَةٌ applied to a she-camel, That exceeds the other camels in the [evening-pasture, or evening-feed, called] عَشَآء; each after the manner of the possessive epithet, having no verb. (TA. [And عَشِىٌّ is said to have a similar meaning.]) A2: See also أَعْشَى.

عَشْوَةٌ Darkness, (K, TA,) in [any part of] the night and in the سَحَر [or period a little before daybreak]; (TA;) as also ↓ عَشْوَآءُ: (K:) or the first of the darkness of the night: (Az, TA:) or the period between the beginning and [the end of] the [first] quarter of the night: (Az, S, K:) thus in the saying, مَضَى مِنَ اللَّيْلِ عَشْوَةٌ [A period between the beginning &c. of the night passed]: and one says also, أَخَذْتُ عَلَيْهِمْ بِالعَشْوَةِ, meaning [I laid hold upon them] in the blackness of night: (Az, S:) the dim. is ↓ عُشَيَّةٌ. (Az, TA.) In the saying جَآءَ عَشْوَةَ, meaning عِشَآءً [i. e. He came at nightfall], it [is an adv. n. which] may not be used otherwise than thus: you may not say, مَضَتْ عَشْوَةُ. (TA.) b2: العشوة [app. العَشْوَةُ] as meaning العَشَآءُ, like الغدوة [app. الغَدْوَةُ] as meaning الغَدَآءُ, is vulgar. (TA.) A2: Also The venturing upon, or embarking in, an affair that is not clear; as also ↓ عِشْوَةٌ and ↓ عُشْوَةٌ: (S, K:) one says, أَوْطَأْتَنِى عَشْوَةً and عِشْوَةً and عُشْوَةً, meaning [Thou hast made me to venture upon, or embark in,] a confused and dubious affair: this is when you tell him of a thing by means of which you have made him to fall into perplexity or trial. (S.) b2: خَبَّاطُ عَشَوَاتٍ, occurring in a trad., see expl. in art. خبط.

عُشْوَةٌ: see عَشْوَةٌ.

A2: Also, (S, K, TA,) and ↓ عِشْوَةٌ, (K, TA,) A fire which one sees by night from afar, and to which, or towards which, he repairs, or betakes himself, seeking to light himself thereby: (K, TA:) or (TA) a firebrand (شُعْلَةٌ مِنْ نَارٍ). (S, TA.) عِشْوَةٌ: see عَشْوَةٌ: A2: and see also عُشْوَةٌ.

عَشْوَى A state of perplexity, and of having little guidance: so in the saying, إِنَّهُمْ لَفِى عَشْوَى أَمْرِهِمْ [or, perhaps, مِنْ أَمْرِهِمْ, i. e. Verily they are in a state of perplexity, &c., in respect of their case, or affair]. (TA.) عَشَوِىٌّ Of, or relating to, the [time called]

عَشِيَّة [or عَشِىّ, q. v.]. (S.) عُشْوَانٌ A species of dates: (IDrd, K, TA:) or of palm-tress, (K, TA,) of such as are late in bearing. (TA.) عَشْيَانُ, (S, K, TA,) originally عَشْوَانُ, like غَدْيَانُ [q. v.] which is originally غَدْوَانُ, (TA,) A man (S) eating the [evening-meal, or eveningrepast, i. e. what is called the] عَشَآء; (S, K, TA;) as also ↓ عَاشٍ. (TA.) عَشَآءٌ The meal, or repast, (S, Msb, K,) of the عِشَآء [or nightfall], (S, * Msb,) or of the عَشِىّ [or late part of the evening, &c.]; (S, * K, TA;) [i. e. supper, in a general sense;] opposed to غَدَآءٌ; (S;) as also ↓ عِشْىٌ: (K: [in the CK, العِشٰى is erroneously put for العِشْىُ:]) and in like manner both are used in relation to camels [as meaning their evening-pasture, or evening-feed: see an ex. voce عَتَمَةٌ, and another voce أَقْعَسُ]: (S, TA:) pl. of the former أَعْشِيَةٌ; (K, TA;) to which is added, in [some of] the copies of the K, and عُشِىٌّ; but this is correctly عَشِىَ, [or عَشَا, as in some copies,] and commences another sentence. (TA.) عِشَآءٌ [The time of nightfall; i. e.] the first, or beginning, of the darkness (Msb, K) of night: (Msb:) [this is the sense in which it is generally used, and always when it is used as applied to one of the five times of the divinely-appointed acts of prayer; صَلَاةُ العِشَآءِ, and elliptically العِشَآءُ alone, meaning the prayer of nightfall:] or it is [the time] when the sun has disappeared: (Az, TA:) or [the time] from sunset (K) [i. e.] from the prayer of sunset (Msb, TA) to the عَتَمَة [or darkness after nightfall]; (Msb, K, TA;) [and this is what is meant by its being said that it is] syn. with عَشِىٌّ: (S:) or [the time] from the زَوَال [meaning the declining of the sun from the meridian] to the rising of the dawn: (S, K:) so some assert, and they cite, as an ex., غَدَوْنَا غُدْوَةً سَحَرًا بِلَيْلٍ

عِشَآءً بَعْدَ مَا انْتَصَفَ النَّهَارُ [We went early in the morning, a little before daybreak, in a period between the declining of the sun from the meridian and the rising of the dawn, after the daytime had become halved]: (S, TA:) [sometimes] the Arabs said, أَقْبَلَتِ العِشَآءُ, meaning العَشِيَّةُ; and هٰذَا العَشِيَّةُ, meaning العِشَآءُ. (Msb voce صَوْتٌ.) العِشَاآنِ means The time of sunset and the عَتَمَة [or darkness after nightfall]: (IF, S, Msb, K: [compare הָעַרְבַּיִם in Exodus xii. 6 and xvi. 12:]) this is accord. to the saying that the عِشَآء is from the prayer of sunset to the عَتَمَة. (TA.) عَشَاوَةٌ: see عَشًا.

عَشِىٌّ [The late part of the evening: or the evening: or the afternoon: i. e.] the last, or the latter, part of the day; (Mgh, Msb, K, TA;) as also ↓ عَشِيَّةٌ: (K, TA:) this is the meaning commonly known: (Mgh:) or [the time] from the prayer of sunset to the عَتَمَة [or darkness after nightfall]; (S, Msb, TA;) like عِشَآءٌ; (Msb;) and so ↓ عَشِيَّةٌ: you say, أَتَيْتُهُ عَشِىَّ أَمْسِ and أَمْسِ ↓ عَشِيَّةَ [I came to him late in the evening, or in the time between sunset and nightfall, &c., of yesterday]: (S, TA:) or عَشِىٌّ has the meaning expl. in the K [and mentioned above]; but ↓ عَشِيَّةٌ relates to one day: and one says, جِئْتُهُ عَشِيَّةً [I came to him late in an evening, &c.] and عَشِيَّةَ [late this evening, &c.], and أَتَيْتُهُ العَشِيَّةَ I came to him in the عشيّة [or late part of the evening, &c.,] of this day; and آتِيهِ عَشِىَّ غَدٍ [I will come to him in the late part of the evening, &c., of to-morrow (in my original اتيته, an obvious mistranscription,)] without ة when relating to the future; and أَتَيْتُكَ عَشِيًّا [I came to thee in the late part of an evening, &c.]; and أَتَيْتُهُ بِالغَدَاةِ وَالعَشِىِّ i. e. [I came to him early in the morning and late in the evening, &c., meaning,] every عَشِيَّة [or عَشِىّ] and غَدَاة: (TA:) or, as some say, ↓ عَشِيَّةٌ is a sing. [or n. un.] and عَشِىٌّ is its pl. [or a coll. gen. n.]: and, as IAmb says, sometimes the Arabs make ↓ عَشِيَّةٌ masc., as meaning عَشِىٌّ: (Msb:) or عَشِىٌّ signifies the time between the declining of the sun [from the meridian] and sunset: (Az, Mgh, Msb, TA:) or [the time] from the declining of the sun [from the meridian] to the صَبَاح [app. here, as generally, meaning morning]: (Er-Rághib, Msb, TA:) and sometimes it means the night: (TA:) the pl. is عَشَايَا and عَشِيَّاتٌ, (K, TA,) the former of which [is pl. of ↓ عَشِيَّةٌ, like the latter, or perhaps of عَشِىٌّ also, and] is originally عَشَايِوُ, then عَشَايِىُ, then عَشَائِىُ, then عَشَاءَى, and then عَشَايَا: (TA:) the dim, of عَشِىٌّ is ↓ عُشَيَّانٌ, irreg., as though formed from عَشْيَانٌ, and its pl. is عُشَيَّانَاتٌ; and another form of its dim. is ↓ عُشَيْشِيَانٌ, pl. عُشَيْشِيَانَاتٌ: and the dim. of ↓ عَشِيَّةٌ is ↓ عُشَيْشِيَةٌ, pl. عُشَيْشِيَاتٌ: (S, TA:) one says, ↓ لَقِيتُهُ عُشَيْشَةً

[another form of dim., properly meaning I met him in a short period of a late part of an evening, &c.], and [in like manner] ↓ عُشَيْشَانًا, and ↓ عُشَيَّانًا [in some copies of the K عشّانا], and ↓ عُشَيْشِيَةً

[accord. to the Mgh meaning عِشَآءً], and عُشَيْشَاتٍ, and عُشَيْشِيَانَاتٍ. (K.) صَلَاتَا العَشِىِّ [The two prayers of the afternoon] means the two prayers of the ظُهْر and the عَصْر; (Az, Mgh, Msb, K;) because they are in the latter part of the day (فِى آخِرِ النَّهَارِ), after the زَوَال [or declining of the sun from the meridian]. (TA.) In the phrase أَوْضُحَاهَا ↓ عَشِيَّةً [i. e. A late part of an evening, &c., or its early portion of the forenoon, meaning or an early portion of the forenoon of the same civil day], in the Kur lxxix. last verse, the ضحى is prefixed to [the pronoun referring to] the عشيّة because the ضحى and the عشيّة belong to the same [civil] day, [for this day is reckoned as the period from sunset to sunset,] (Ksh Bd, Jel, *) and also [by a kind of poetic license, for the sake of the rhyme, i. e.] because ضحاها occurs as a فَاصِلَة [q. v.]. (Jel.) b2: عَشِىٌّ also signifies, (K, TA,) and so does ↓ عَشِيَّةٌ, (K,) Clouds (K, TA) coming late in the evening or at eventide (عَشِيًّا). (TA.) b3: And the former, as an epithet applied to a camel, That continues long eating the عَشَآء

[i. e. evening-pasture, or evening-feed]: fem. with ة. (K. [See also عَشٍ.]) عَشِيَّةٌ: see عَشِىٌّ, in ten places.

عُشَيَّةٌ dim. of عَشْوَةٌ, q. v.

عُشَيَّانٌ, pl. عُشَيَّانَاتٌ: see عَشِىٌّ, in two places.

عُشَيْشَةٌ and عُشَيْشِيَةٌ, pls. عُشَيْشَاتٌ and عُشَيْشِيَاتٌ: see عَشِىٌّ; the latter in two places.

عُشَيْشَانٌ and عُشَيْشِيَانٌ, pl., of the latter عُشَيْشِيَانَاتٌ: see عَشِىٌّ.

عَاشٍ: see عَشْيَانُ. The fem., عَاشِيَةٌ, applied to camels, means Eating the [evening-pasture, or evening-feed, called the] عَشَآء. (ISk, S, K.) It is said in a prov., العَاشِيَةُ تَهِيجُ الآبِيَةَ [Such as are eating the عشآء excite such as desire not, or refuse; or she that is eating &c.]: i. e., when the camels that desire not, or refuse, the عشآء see those that are eating it, they follow them, and eat it with them. (S. [See also Freytag's Arab. Prov. ii. 83.]) And [the pl.] العَوَاشِى, (S, K, TA,) [when indeterminate, عَوَاشٍ,] as an epithet in which the quality of a subst. predominates, (TA.) signifies Those (S, K, TA) camels, and sheep or goats, (K, TA,) that are pasturing by night. (S, K, TA.) b2: See also 1, former half. b3: [Hence,] عَاشِيَةٌ signifies also Anything [meaning any man or animal] looking and repairing, by night, towards the fire of a person who entertains guests. (TA.) أَعْشَى Weak-sighted: (Msb:) or sightless by night, but seeing by day: (S:) or having bad sight by night and by day: and so ↓ عَش: (K:) fem. عَشْوَآءُ, (S, Msb, K,) applied to a woman; (S, Msb;) [the masc. being applied to a man, and either masc. or fem. to a beast of the equine kind, and a camel, and a bird, (see عَشًا,)] and dual masc. أَعْشَيَانِ (TA) and fem. عَشْوَاوَانِ: (S, TA:) [and pl. عُشْىٌ.] b2: The fem. عَشْوَآءُ also particularly signifies. A she-camel that sees not before her, (S, K, TA,) [or that has weak sight,] and therefore strikes everything with her fore feet, (S, TA,) not paying attention to the places of her feet [on the ground]. (TA.) [Hence] one says, رَكِبَ فُلَانٌ العَشْوَآءَ, meaning (tropical:) Such a one prosecuted his affair without mental perception, or without certainty. (S, TA.) And خَبَطَهُ خَبْطَ عَشْوَآءَ (K, TA) (tropical:) He did it [at random, or] without aim; thus accord. to the M: (TA:) or be ventured upon it without mental perception, and without certainty: (K, * TA:) or, as some say, he took it upon himself without his endeavouring to ascertain the right course; the doing of which is sometimes, or often, attended with error: it is a prov., applied to him who goes at random and does not care for the result of his conduct. (TA. [See also 1 in art. خبط.]) b3: And عُقَابٌ عَشْوَآءُ An eagle that cares not how it beats the ground, and where it strikes with its talons. (TA.) b4: See also the fem. voce عَشْوَةٌ.

مُتَعَشًّى A place in which one eats the eveningmeal, or supper.] Quasi عشى عِشْىٌ: and عَشِىٌّ, &c.: see in art. عشو.

عد

1 عَدَّهُ, (S, A, O, Msb, &c.,) aor. ـُ (O, Msb,) inf. n. عَدٌّ (S, O, Msb, K) and عِدَّةٌ and تَعْدَادٌ [which last has an intensive signification, and may also be regarded as an inf. n. of the verb next following]; and ↓ عدّدهُ; (TA;) or this latter has an intensive signification; (Msb;) He numbered, counted, reckoned, or computed, it: (S, A, O, Msb, K:) [and ↓ اِعْتَدَّهُ sometimes signifies the same, as is shown by what here follows:] فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا, in the Kur xxxiii. 48, means [Then there shall not be for you, as incumbent on them, any عِدَّة (q. v.)] of which ye shall count the number [of the days]: (Bd, Jel:) or the meaning is, of which ye shall exact the accomplishment of the number [of the days]: (Ksh, Bd:) and Lh has mentioned, as heard from the Arabs, عَدَدْتُ الدَّرَاهِمَ أَفْرَادًا and وِحَادًا [I counted the dirhems by single pieces], and ↓ أَعْدَدْتُ, also, followed by the same words; then adding, “I know not whether it [i. e. the latter] be from العَدَدُ or from العُدَّةُ ” [i. e. whether the meaning be I counted or I prepared or provided, the latter of which is a well-known meaning]: his doubt indicates that أَعْدَدْتُ is a dial. var. of عَدَدْتُ; but [SM says] “ I know it not.” (TA.) عَدَّ is doubly trans.: you say عَدَدْتُكَ المَالَ as well as عَدَدْتُ لَكَ المَالَ [both meaning I numbered, counted, reckoned, or computed, to thee the articles of property]. (TA.) And you say, عُدَّ فِى قَوْمٍ He was numbered, or reckoned, among a people, or party. (S, K.) [And عَدَّ مَحَاسِنَهُ, and ↓ عَدَّدَهَا, inf. n. of the former عَدٌّ, and of either تَعْدَادٌ, He enumerated, or recounted, his good qualities or actions: a phrase of frequent occurrence.] b2: [Also He counted, or reckoned, as meaning he accounted, or esteemed, him, or it, good or bad &c.:] one says عَدَّهُ حَسَنًا He counted, accounted, reckoned, or esteemed, him, or it, good, or goodly; syn. اِسْتَحْسَنَهُ: (S in art. حسن, &c.:) and ↓ اعتدّ signifies the same as عَدَّ [in this sense]; whence the saying, وَيَعْتَدُّهُ قَوْمٌ كَثِيرٌ تِجَارَةً [And many people count it, or reckon it, as merchandise]. (Har p. 127.) 2 عَدَّّ see above, in two places. b2: عدّدهُ also signifies He made it a provision against the casualties of fortune: (S, O, K: see also 4:) so, accord. to Akh, in the Kur civ. 2: or, as some say, he made it numerous: (S, O:) or it may mean he reckoned it (Bd and Jel in civ. 2) time after time. (Bd.) 3 عَاْدَّ [عادّ بَعْضُهُمْ بَعْضًا, inf. n. مُعَادَّةٌ and عِدَادٌ, app. signifies They enumerated, or recounted, their good qualities or actions, one to another: for] يَوْمُ العِدَادِ is expl. by Sh as meaning يَوْمُ الفِخَارِ وَمُعَادَّةِ بَعْضِهِمْ بَعْضًا [i. e. The day of vying, or contending for superiority, in glory, or excellence, &c., and app. of persons enumerating, or recounting, their good qualities or actions, one to another]. (TA.) [See also عِدَادٌ.] b2: عَادَّهُمُ الشَّىْءَ He shared with them equally in the thing: and عادّ بَعْضُهُمْ بَعْضًا فِى الشَّىْءِ They shared one with another in the thing; i. e., in anything. (TA.) [Hence,] one says, عادّهُ فِى المِيرَاثِ [He shared with him in the inheritance]. (S.) b3: [The inf. n.] عِدَادٌ also signifies The contributing equally, or clubbing, for the purchase of corn, or food, to eat: and a people's having money, or property, divided into lots, or portions, and distributed in shares among them: syn. بِدَادٌ; (T and L in art. بد from IAar, and O in the present art.;) and مُنَاهَدَةٌ. (T and L in art. بد from IAar, and O and K in the present art.) [You say, عادّ القَوْمُ: see بَادَّ] b4: عادّهُ, inf. n. مُعَادَّةٌ and عِدَادٌ, said of a malady, and of the pain of a venomous sting or bite, and of insanity, It intermitted, and returned to him. (TA.) It is said in a trad., (S, O,) مَا زَالَتْ أُكْلَةُ خَيْبَرَ تُعَادُّنِى (S, O, K) The pain of the poison of the food of Kheyber which I ate has not ceased to return to me at certain periods. (TA.) and one says, عَادَّتْهُ اللَّسْعَةُ The pain of the venomous sting, or bite, returned to him with vehemence at the expiration of a year. (S, O, K.) 4 أَعْدَدْتُهُ, (Msb,) inf. n. إِعْدَادٌ, (Msb, TA,) with which ↓ اِعْتِدَادٌ and ↓ اِسْتِعْدَادٌ and ↓ تَعْدَادٌ [as inf. n. of 2] are syn., (TA,) I made it ready, prepared it, or provided it. (Msb, TA. *) One says, اعدّهُ لِأَمْرِ كَذَا He made it ready, prepared it, or provided it, for such an affair. (S, O, K. *) And أَعْدَدْتُ لِلْأَمْرِ عُدَّتَهُ [I made ready, prepared, or provided, for the affair, its proper apparatus]. (TA.) Some say that أَعَدَّ is originally أَعْتَدَ; but others deny this. (L in art. عتد.) See also 1, former half.

A2: أَعَدَّ is also intrans.: [but when it is used as such, نَفْسَهُ may be considered as understood after it:] see 10.5 تَعَدَّّ [تعدّد It was, or became, numerous: often used in this sense. b2: Hence, one says,] هُمْ يَتَعَدَّدُونَ عَلَى عَشَرَةِ آلَافٍ They exceed in number ten thousand; and ↓ يَتَعَادُّونَ signifies the same; (S, O, K; *) or the latter means they participate, one with another, in such generous qualities as may be shared. (TA.) b3: See also 10.6 تعادّوا They shared, one with another, in a thing. (TA.) See also 5. [And see 3.]7 انعدّ: see what next follows.8 اعتدّ It was, or became, numbered, counted, reckoned, or computed. (S, O.) Many of the learned say that ↓ انعدّ should not be [thus] used as a quasi-pass. of عَدَّهُ: it is said to be vulgar, or bad. (MF.) A2: اعتدّهُ: see 1, first and last sentences. b2: One says also اعتدّ بِهِ (S, O, Msb) meaning He included it in a numbering, or reckoning. (Msb.) [And hence, He made account of it; accounted it a matter of importance. And لَا يُعْتَدُّ بِهِ No account is made of it, or him; it, or he, is not reckoned, or esteemed, as of any account, or importance: a phrase of frequent occurrence.]

A3: [He made it ready, prepared it, or provided it:] see 4. b2: See also 10.

A4: اِعْتَدَّتْ, said of a woman, She observed, or kept, the period of her عِدَّة [q. v.]. (S, O.) 10 استعدّ, (S, O, Msb, K,) as also ↓ اعدّ and ↓ اعتدّ and ↓ تعدّد, the last, as well as the first, mentioned by Th, (TA,) He made himself ready, prepared himself, or became in a state of preparation, (S, O, K, TA,) لِلْأَمْرِ for the affair; (S, O, K, * TA; *) he prepared, or provided, himself with proper, or necessary, apparatus, or implements, or the like. (A'Obeyd, Msb, &c.) A2: All except the last are also trans.: see 4.

R. Q. 1 عَدْعَدَ, (IAar, O, TA,) inf. n. عَدْعَدَةٌ, (IAar, O, K, TA,) He was quick, (IAar, TA,) or he hastened, and was quick, (O, K,) in walking, or going along, (IAar, O, K, TA,) &c. (IAar, TA.) A2: [And app. said of the sandgrouse (القَطَا) meaning It uttered its cry: see عَدْعَدَةٌ below.] Q. Q. 2 تَمَعْدَدَ, in which, accord. to Sb, the م is a radical letter, because of the rarity of the measure تَمَلْعَلَ, but others contradict him, (S, K, *) He assumed the dress, garb, habit, or external appearance, of the sons of Ma'add who was the son of 'Adnán, and who is called the Father of the Arabs [because through him all the descendants of Ismá'eel, or Ishmael, trace their ancestry], (S, O, K,) imitating them in their coarseness therein: (K:) or he asserted himself to be related to them: (S, O, K:) or he spoke their language: (TA:) or he affected, or constrained himself, to endure with patience their mode of life: (S, O, K:) or he imitated their mode of life, which was coarse and rude; abstaining from ease and luxury, and from the garb of the foreigners: (S, O:) and he (a boy) attained to the prime of manhood, and became thick, or coarse. (S, O, K.) 'Omar said, (S, O,) or not 'Omar, but the Prophet, (K,) اِخْشَوْشِنُوا وَتَمَعْدَدُوا, (S, O, * K, *) i. e. [Lead ye a rough, or coarse, life, and] imitate the mode of life of the sons of Ma'add, &c. (TA.) [See also art. معد.] b2: It is also used by the poet Maan Ibn-Ows for تَبَاعَدَ [He went, or withdrew himself, far away]: (S, O:) it means thus, and he went away into the country, or in the land. (TA.) عَدْ عَدْ A cry by which the mule is chidden; (Az, O, K;) like عَدَسْ. (Az, O.) عُدٌّ and ↓ عُدَّةٌ Pustules in the face: (IJ, TA:) or pustules that come forth in the faces of beautiful, or goodly, persons: (O, K:) pl. of the former [and app. of the latter also, which is probably a n. un.,] أَعْدَادٌ. (Marg. note in a copy of the S.) عِدٌّ Multitude, muchness, or abundance, (S, O, K,) in a thing. (K.) One says, إِنَّهُمْ لَذَوُو عِدٍّ وَقِبصٍ (in one of my copies of the S and in the O لَذُو, and in the other of my copies of the S and in the O قِبْضٍ,) [Verily they are many, or numerous]. b2: [It is also an epithet, signifying] Water having a continual increase; (S, O, K;) that does not cease; as the water of a spring; (S, O, Msb, K;) and of a well: (S, O, Msb:) or copious water of the earth: or spring-water; rain-water being called كَرَعٌ: (TA:) or old water, that does not become exhausted: (IDrd, TA:) or an old well; (M, O, K;) said in the M [and O] to be from حَسَبٌ عِدٌّ: (TA: [but see this in what follows:]) or in the dial. of Temeem, much water; but in the dial. of Bekr Ibn-Wáïl, little water: (AO, TA:) or well-water, whether little or much; so accord. to a woman of Kiláb; opposed to that of the rain: accord. to Lth, a place which men make, or prepare, wherein much water collects; but Az says that this is a mistake: (TA:) pl. أَعْدَادٌ. (S, A, O.) b3: And حَسَبٌ عِدٌّ (tropical:) Old nobility or the like: (M, A, O:) accord. to IDrd, from عِدٌّ applied to old water that does not become exhausted. (TA. [This derivation is probably correct: but see above.]) A2: See also عَدِيدٌ.

A3: And see the paragraph here following.

عُدَّةٌ Apparatus, equipments or equipage, accoutrements, furniture, gear, tackle or tackling, (S, O, L, Msb,) that one has prepared for the casualties of fortune, (S, O, L,) consisting of property and weapons, (S, O,) or of property, or weapons, or other things, (Msb,) or of implements, instruments, tools, or the like, and of beasts: (L:) accord. to some, formed from عُتْدَةٌ [q. v.]; but others deny this: (L in art. عتد:) pl. عُدَدٌ. (Msb.) One says, أَخَذَ لِلْأَمْرِ عُدَّتَهُ and عَتَادَهُ [He took, for the affair, his apparatus, &c.; or he prepared, or provided, himself for the affair]: both signify the same. (S, O.) b2: Also, (S, O,) and ↓ عِدٌّ, this latter of the dial. of Temeem, (A'Obeyd, Msb,) A state of preparation. (A'Obeyd, S, O, Msb.) One says, كُونُوا عَلَى عُدَّةٍ Be ye in a state of preparation. (S, O.) A2: See also عُدٌّ.

عِدَّةٌ an inf. n. of 1[q. v.]. (TA.) b2: And A number collected together; a number collectively. (TA.) You say, رَأَيْتُ عِدَّةَ رِجَالٍ I saw a number of men collected together. (TA.) And أَنْفَذْتُ عِدَّةَ كُتُبٍ I transmitted a number of letters together. (S, K, * TA.) b3: عِدَّةُ المَرْأَةِ The days of the menstruation of the woman, (S, O, Msb, K, TA,) which she numbers, when she has been divorced, or when her husband has died; [until the expiration of which she may not marry again; the period being, in the case of a divorced woman, not pregnant, that of three menstruations]; or [in the case of a pregnant woman] the days of her pregnancy; or [in the case of a widow not pregnant] four months and ten nights: (TA:) or the woman's waiting the prescribed time after divorce, or after the death of her husband, until she may marry again: (Msb:) and the days of the woman's mourning for a husband, and of abstaining from the wearing of ornaments &c.; (K, TA;) whether it be a period of months or of menstruations, or the period completed by her giving birth to offspring in her womb, which she has conceived by her husband: (TA:) pl. عِدَدٌ. (Msb.) One says, اِنْقَضَتْ عِدَّتُهَا Her عِدَّة ended, (S, TA,) from the period of the death of her husband, or of his divorcing her. (TA.) b4: اِنْقَضَتْ عِدَّةُ الرَّجُلِ means The man's term of life ended: pl. عِدَدٌ. (TA.) b5: And one says, فُلَانٌ إِنَّمَا يَأْتِى أَهْلَهُ العِدَّةَ Such a one comes to his wife, or family, only once in the month, or in the two months. (O, L.) See also عِدَادٌ, in two places.

عَدَدٌ a subst. from عَدَّهُ “ he numbered it; ” as also ↓ عَدِيدٌ: (S, O, K:) [originally] What is numbered, counted, reckoned, or computed: (O, Msb, K: [in the CK, a و is inadvertently omitted after the explanation of this meaning:]) [and hence,] a number; (Msb;) and ↓ عَدِيدٌ is syn. therewith [in this sense, as will be seen in what follows]; (A;) a quantity composed of units; and therefore not [properly] applicable to one; but accord. to the grammarians, one belongs to the predicament ofالعَدَدُ because it is the root thereof, and because it implies quantity, for when it is said “ How many hast thou? ” it is as proper to answer “ One ” as it is to answer “ Three ” &c.: (Msb:) pl. أَعْدَادٌ. (TA.) ↓ مَا أَكْثَرَ عَدِيدَهُمْ means عَدَدَهُمْ [i. e. How great is their number!]. (A.) Zj says that عَدَدٌ is sometimes used in the sense of an inf. n.; as in the phrase in the Kur [xviii. 10], سِنِينَ عَدَدًا: but many say that it is in this instance used in its proper sense, meaning مَعْدُودَةً [i. e. numbered], and is made masc. because سِنِين is syn. with أَعْوَام. (Msb.) In the phrase وَأَحْصَى

كُلَّ شَىْءٍ عَدَدًا, in the Kur [lxxii. last verse], it is used in its proper sense of مَعْدُودًا, and is put in the accus. case as a denotative of state; or it is used in this case as an inf. n. (IAth, O.) b2: It signifies also The years of a man's life, which one numbers, or counts. (IAar, O, K. [In the CK, after the words وَالعَدَدُ المعدُودُ, a و should be inserted.]) Hence the phrase رَقَّ عَدَدُهُ The years of his life, which he numbered, became few, the greater part having passed. (IAar, O.) عِدَدٌ: see the next paragraph.

عِدَادٌ an inf. n. of 3 [q. v.]. (TA.) b2: يَوْمُ العِدَادِ [as expl. by Sh: see 3, first sentence. b3: Also] The day of giving: (S, O:) العِدَاد signifies العَطَآء (S, O, K) in this phrase. (S, O.) b4: And i. q. يَوْمُ العَرْضِ [which generally means The day of the last judgment]. (TA.) b5: And one says, أَتَيْتُ فُلَانًا فِى يَوْمِ عِدَادٍ meaning I came to such a one on a Friday (يوم حُمُعَةٍ), or on a Minor Festival (يوم فِطْرٍ), or on a Great Festival (يوم أَضْحَى). (O, K, * TA.) b6: And لَقِيتُ فُلَانًا عِدَادَ الثُّرَيَّا, (S, O, K,) or عِدَادَ الثُّرَيَّا القَمَرَ, and فِى

نُزُولِ القَمَرِ الثُّرَيَّا, (TA,) meaning I met such a one once in the month: (S, O, K:) because the moon makes its abode in الثريّا [the Pleiades, its third Mansion,] once in every month: (S, O:) IB [understood the meaning to be, once in the year; for he] asserts that, correctly, J should have said, because the moon is in conjunction with الثريّا once in every year, and that is on the fifth day of [the Syrian month] Ádhár [corresponding to March O. S.], agreeably with what is said in a verse of Ibn-Holáhil which will be found cited in what follows: but [this verse evidently relates to what was the case in its author's time; for it is well known that] the moon traverses the firmament once in every month, and is every night in a [different], Mansion, and it is therefore in [the Mansion of] الثريّا once in every month. (L, TA.) [Accord. to some,] one says, لَا آتِيكَ

إِلَّا عِدَادَ القَمَرِ الثُّرَيَّا, meaning I will not come to thee save once in the year: because the moon makes its abode in الثريّا but once in the year: (A:) and مَا يَأْتِينَا فُلَانٌ إِلَّا عِدَادَ الثُّرَيَّا القَمَرَ, and إِلَّا قِرَانَ القَمَرِ الثُّرَيَّا, meaning Such a one comes not to us save once in the year: and مَا أَلْقَاهُ إِلَّا الثُّرَيَّا القَمَرَ ↓ عِدَّةَ, and الّا عِدَادَ الثُّرَيَّا القَمَرَ, and الّا عِدَادَ الثُّرَيَّا مِنَ القَمَرِ, meaning I do not meet him save once in the year: (TA:) [but these explanations are probably founded upon a want of due consideration of a statement which here follows:] after citing this verse of Aseed, or Useyd, or Useiyid, [written in the TA اسيد,] Ibn-Holáhil, or Ibn-El-Holáhil, [thus differently written in different places,] إِذَا مَا قَارَنَ القَمَرُ الثُّرَيَّا لِثَالِثَةِ فَقَدْ ذَهَبَ الشِّتَآءُ [When the moon is in conjunction with the Pleiades in a third night, then winter has departed], AHeyth said, [as though what was the case at a particular period of a cycle were the case generally,] the moon is in conjunction with الثريّا only in a third night from the new moon, [meaning only once in the year in the third night,] and that is in the beginning of spring and the end of winter. (TA.) b7: And عِدَادٌ and ↓ عِدَدٌ, (S, O, K,) the latter a contraction of the former, used by poetic license, (S, O,) signify A paroxysm of pain which a person stung or bitten by a venomous reptile suffers on the completion of a year from the day on which he was stung or bitten: (S, O, K: *) a paroxysm of pain occurring at a certain period: (A:) a paroxysm such as that of a tertian, or quartan, fever; and the pain of poison which kills at a certain period: and the regular period of the return of a fever is called its عِدَاد. (TA.) One says, أَتَتْهُ اللَّسْعَةُ لِعِدَادٍ The pain of the venomous sting, or bite, returned to him with vehemence at the expiration of a year. (S, O, * K.) And بِهِ مَرَضٌ عِدَادٌ He has a malady that intermits and returns. (A.) And عِدَادُ السَّلِيمِ is said to signify A period of seven days from that on which the person has received a venomous sting or bite: when it has expired, his recovery is hoped for: as long as it has not expired, one says, هُوَ فِى

عِدَادِهِ. (A, TA.) [See also 3.] b8: عِدَادٌ signifies also The time of death. (O, K.) b9: And A day, or night, when the family of a person deceased assemble together to wail for him. (ISk, TA.) b10: And A touch of insanity or diabolical possession: (S, O, K:) or an affection resembling insanity or diabolical possession, that takes a man at certain times. (Az, TA.) One says, بِالرَّجُلِ عِدَادٌ In the man is a touch of insanity [&c.]. (S, O.) b11: And The twanging of a bow; (S, O, K; *) and so ↓ عَدِيدٌ. (O, K.) b12: See also the next paragraph, in five places: b13: and see عَدِيدَةٌ.

عَدِيدٌ: see عَدَدٌ, in three places. b2: Also A man who introduces himself into a tribe, to be numbered, or reckoned, as belonging to it, but has no kindred in it: (Msb:) or عَدِيدٌ قَوْمٍ signifies one who is numbered, or reckoned, among a people, (K, TA,) but is not with them (معهم [app. a mistranscription for مِنْهُمْ of them]); as also ↓ عِدَادٌ. (TA.) One says, فُلَانٌ عَدِيدُ بَنِى فُلَانٍ, (S, Mgh, O, Msb,) and ↓ مِنْ عِدَادِهِمْ, (Msb,) Such a one is numbered, or reckoned, among the sons of such a one. (S, Mgh, O, Msb.) And فِى بَنِى ↓ عِدَادُهُ فُلَانٍ He is numbered among the sons of such a one in the دِيوَان [or register of soldiers or pensioners]. (S, O, K.) And أَهْلِ ↓ فُلَانٌ فِى عِدَادِ الخَيْرِ Such a one is numbered, or reckoned, among the people of goodness, or of wealth. (S, O.) b3: And A like, or an equal; [originally, in number;] (A, O, K;) as also ↓ عِدٌّ and ↓ عِدَادٌ: (IAar, O, K:) pl. of the first عَدَائِدُ; and of the second and third أَعْدَادٌ. (TA.) One says, هٰذِهِ الدَّرَاهِمُ عَدِيدُ هٰذِهِ These dirhems are equal to these. (A, * TA.) And هُمْ عَدِيدُ الحَصَى وَالثَّرَى They are equal in multitude, or quantity, to the pebbles and the moist earth; (S, * O, * TA;) i. e. they are innumerable. (TA.) The saying of Aboo-Duwád, describing a mare, وَطِمِرَّةٍ كَهِرَاوَةِ الأَعْزَابِ لَيْسَ لَهَا عَدَائِدْ Th explains by saying that he likens her to the staff of the wayfarer, because of her being smooth, as though عدائد here meant knots: [so that, accord. to him, we should render the verse thus: and compact in make, or swift and excellent, like the staff of those who go far away with their camels to pasture, having no knots:] but Az says that the meaning is, [like Hiráwet-el-Aazáb (a celebrated mare)], having no equals. (TA.) A2: See also عِدَادٌ, last sentence but one.

عَدِيدَةٌ A lot, portion, or share: (IAar, O, K:) like غَدِيدَةٌ: (IAar, O:) pl. عَدَائِدُ; (IAar, O, TA;) with which ↓ عِدَادٌ is syn.: and عَدَائِدُ signifies also property divided into shares; and an inheritance [so divided]. (TA.) Lebeed says, تَطِيرُ عَدَائِدُ الأَشْرَاكِ شَفْعًا وَوِتْرًا وَالزَّعَامَةُ لِلْغُلَامِ The portions of property and inheritance of the sharers fly away in the course of time, two together and singly; but the lordship, or mastery, is still remaining for the boy: (IAar, TA:) or the poet means those who share with him [i. e. with the boy] (مَنْ يُعَادُّهُ) in the inheritance: or it (عدائد) is from عُدَّةُ المَالِ [i. e. what one prepares for a future time, of property]: (S, O:) for عدائد, in this verse, some read غَدَائِدُ. (L in art. غد [q. v.]) [See also زَعَامَةٌ.]

عِدَّانٌ and عَدَّانٌ The time, or period, of a thing; (IAar, K, TA;) as in the phrase أَنَا عَلَى عَدَّانِ ذٰلِكَ I was at the time, or period, of that; (IAar, TA;) and in the saying جِئْتُ عَلَى عَدَّانِ تَفْعَلُ ذٰلِكَ I came at the time of thy doing that; (TA;) and thus in the saying كَانَ ذٰلِكَ عَلَى عَدَّانِ فُلَانٍ

That was in the time of such a one: (S, O:) or the first, and best, or most excellent, part, (K, TA,) and the most, (TA,) of a thing; (K, TA;) accord. to Az, from أَعَدَّهُ “ he prepared it; ” and so in the saying كَانَ ذٰلِكَ فِى عَدَّانِ شَبَابِهِ and مُلْكِهِ [That was in the first and best and chief part of his young manhood and of his dominion]. (TA.) [See also art. عدن.]

A2: عِدَّانٌ as a contraction of عِتْدَانٌ: see عَتُودٌ, of which it is a pl. عَدْعَدَةٌ inf. n. of عَدْعَدَ [q. v.]. (IAar, O.) A2: And The cry, or crying, of the sand-grouse (القَطَا): (A 'Obeyd, O, K:) app. onomatopoetic. (A 'Obeyd, O.) جَيْشٌ أَعَدُّ An army in the most complete state of preparation, or equipment. (TA, from a trad.) مَعَدٌّ The side (ISd, TA) of a man and of a horse &c.: (L in art. معد [in which it is fully explained]:) المَعَدَّانِ signifies the places of the two boards of the saddle (S, * O, * A, K, * TA) upon the two sides of the horse. (A, TA.) One says, عَرِقَ مَعَدَّاهُ [The parts of his sides beneath the two boards of the saddle sweated]. (A, TA.) اللِّبْسَةُ المَعَدِّيَّةُ The mode of dress of the sons of Ma'add, which was coarse and rude. (S, from a trad. [See Q. Q. 2.]) مَعْدُودٌ [meaning Numbered, counted, reckoned, or computed,] is applied to any number, little or large; but مَعْدُودَاتٌ more particularly denotes few; and so does every pl. formed by the addition of ا and ت, as دُرَيْهِمَاتٌ and حَمَامَاتٌ; though it is allowable to use such a pl. to denote muchness. (Zj, TA.) الأَيَّامُ المَعْدُودَاتُ signifies The days called أَيَّامُ التَّشْرِيقِ; (S, Mgh, O, Msb, K;) the three days next after the day of the sacrifice [which is the tenth of Dhu-l-Hijjeh]; thus called because they are few. (TA.) and one also says دَرَاهِمُ مَعْدُودَةٌ [lit. Numbered, or counted, dirhems] as meaning a few dirhems. (TA.) المُعَيْدِىُّ is the dim. of المَعَدِّىُّ, (S, O, K,) meaning He whose origin is referred to Ma'add, (S, O, TA,) and is originally المُعَيْدِدِىُّ, then المُعَيْدِّىُّ, and then المُعَيْدِىُّ, (IDrst, TA,) thus pronounced without the teshdeed of the د because the double teshdeed, (IDrst, S, O, K, TA,) that of the د with that of the ى after it, (IDrst, TA,) is found difficult of pronunciation, (IDrst, S, O, K, TA,) combined with the ى that denotes the dim.: (S, O, K:) it is thus pronounced in the prov., أَنْ تَسْمَعَ بِالْمُعَيْدِىِّ خَيْرٌ مِنْ أَنْ تَرَاهُ [Thy hearing of the Mo'eydee is better than thy seeing him]: (Ks, S, O:) or تَسْمَعُ بالمعيدىّ خير من ان تراه, (K, TA,) which means the same, the ع in تسمع being pronounced with damm because أَنْ is suppressed before it; but some pronounce it with nasb, regarding أَنْ as understood, though this is anomalous: (TA:) or تَسْمَعُ بِالْمُعَيْدِىِّ لَا

أَنْ تَرَاهُ; as though meaning hear thou of the Mo'eydee, but do not see him: (ISk, S, O, K:) of which three variants, the second is that which is best known: so says A 'Obeyd: (TA:) the prov. is applied to him who is of good repute, but whose outward appearance is contemned. (S, O, K, TA. [See also Freytag's Arab. Prov. i. 223.]) مُعْتَدٌّ بِهِ A thing included in a numbering, or reckoning. (Msb.) [And hence, A thing of which account is made; that is accounted a matter of importance. See the verb.]

مُسْتَعِدَّاتٌ is used in a verse of Ibn-Mukbil as meaning The legs of a she-camel. (AA, TA voce أَطَامِيمُ, q. v.)