زبن

1 زَبَنَهُ, (Msb, TA,) and زَبَنَ بِهِ, (TA,) aor. ـِ (Msb, TA,) inf. n. زَبْنٌ, (S, M, Mgh, Msb, K,) He pushed it, or thrust it; or pushed it, or thrust it, away; (S, * Mgh, * Msb, K, * TA;) namely, a thing: (Msb, TA:) or a thing from another thing. (M, * TA.) You say of a she-camel, تَزْبِنُ حَالِبَهَا She pushes, or thrusts, or she pushes, or thrusts, away, her milker. (Mgh, Msb, TA.) And زَبَنَتْ, (S,) or زَبَنَتْ بِثَفِنَاتِ رِجْلِهَا, (TA,) She (a camel) struck with her stifle-joints (TA) on the occasion of being milked: زَبْنٌ being [generally] with the stifle-joints; and رَكْضٌ, with the hind leg; and خَبْطٌ, with the fore leg. (S, TA.) and تَزْبِنُ وَلَدَهَا عَنْ ضَرْعِهَا بِرِجْلِهَا She (a camel) pushes, or thrusts, away her young one from her udder with her hind leg. (M, TA.) And زَبَنَهُمْ He pushed, or thrust, them away; put them away, or removed them from their place. (TA.) and of war, or battle, (حَرْب,) one says, تَزْبِنُ النَّاسِ, meaning (tropical:) It dashes men [one against another], and pushes, or thrusts, them. (S, TA.) b2: and زَبَنْتَ عَنَّا هَدِيَّتَكَ وَمَعْرُوفَكَ, inf. n. as above, (assumed tropical:) Thou hast turned away from us thy present and thy bounty, or favour: accord. to Lh, properly meaning thou hast turned them away from thy neighbours and acquaintance to others: or, accord. to the A, (tropical:) thou hast withdrawn, and withheld, from us thy present &c. (TA.) b3: زَبْنٌ also signifies The selling any fruit upon its trees for [other] fruit by measure: (K:) whence ↓ المُزَابَنَةُ (see 3): it has been forbidden, because of the fraud, or deceit, and the ignorance, attending it: and is thus termed because either of the two parties, when he repents, repels the other [if able to do so] from the obligation that he has imposed upon him. (TA.) 3 زابنهُ, (K,) inf. n. مُزَابَنَهٌ, (TA,) i. q. دَافَعَهُ [He contended, or strove, with him in pushing, or thrusting, or in pushing, or thrusting, away; or he pushed him, &c., being pushed &c. by him; or he pushed against him]. (K.) b2: مُزَابَنَةٌ signifies [also] The selling dates (S, Mgh, Msb, K) in their fresh ripe state (S, K) upon the heads of the palm-trees for dried dates (S, Mgh, Msb, K) by measure; (Mgh, Msb;) which is forbidden, because it is a sale by conjecture, [or] without measuring and without weighing: (S, TA:) it is from الزَّبْنُ; because it leads to contention and mutual repulsion: (Mgh:) and in like manner, the selling any fruit upon its trees for fruit by measure: see 1, last sentence: (TA:) accord. to Málik, any selling or buying of a thing by conjecture, not knowing its measure nor its number nor its weight, for something named of that which is measured and weighed and numbered: or the selling of a thing known for a thing unknown of its kind: or the selling of a thing unknown for a thing unknown of its kind: or a buying and selling in which is a mutual endeavour to endamage, or overreach, (بَيْعُ مُغَابَنَةٍ,) in a kind in which endamaging, or overreaching, is not allowable; (K;) because, in this case, he who is endamaged, or overreached, desires to annul the sale, and he who endamages, or overreaches, desires to make it take effect, so they repel one another, and contend. (TA.) 4 ازبنوا بُيُوتَهُمْ They removed their tents from the road, or way. (TA.) 5 تَزَبَّنَ see 10, in two places.6 تزابنوا i. q. تدافعوا [They contended, or strove, together, in pushing, or thrusting, or in pushing, or thrusting, away; or they pushed, &c., one another; or pushed against one another]. (TA.) 7 انزبنوا They removed, withdrew, or retired to a distance. (K.) 10 استزبنهُ He made him a زَبُون; [i. e. treated him as such;] meaning a simpleton, or fool; one much, or often, endamaged, or overreached, defrauded, or deceived; as also ↓ تزبّنهُ: (Mgh:) or استزبنهُ and ↓ تزبّنهُ are like اِسْتَغْبَنَهُ and تَغَبَّنَهُ [both app. meaning he esteemed him غَبِين, i. e. weak in judgment, and therefore liable to be endamaged, or overreached, defrauded, or deceived; like as استضعفهُ and تضعّفهُ both signify “ he esteemed him ضَعِيف, i. e. weak ”]; or like اِسْتَغْبَاهُ and تَغَبَّاهُ [both app. meaning he esteemed him unintelligent, or one having little intelligence]. (TA.) زَبْنٌ A tent, or house, (بَيْتٌ,) standing apart from the [other] tents or houses: (K:) as though it were pushed from them. (TA.) b2: See also زَبَنٌ. b3: مَقَامُ زَبْنٍ A narrow standing-place, upon which a man cannot stand by reason of its narrowness and slipperiness. (TA.) b4: [In one place in the CK, الزَّبْنُ is erroneously put for الزَّبِنُ.]

زِبْنٌ: see زَبَنٌ.

A2: Also A want, or thing wanted: you say, قَدْ أَخَذَ زِبْنَهُ مِنَ المَالِ, i. e. [He has taken] what he wanted [of the property], (K,) and مِنَ الطَّعَامِ [of the food]. (TA.) زَبَنٌ A side; a lateral, or an adjacent, part or tract or quarter: (K:) [and so, app., ↓ زَبْنٌ and ↓ زِبْنٌ: for] you say, حَلَّ زَبْنًا مِنْ قَوْمِهِ, with fet-h, [as well as زَبَنًا, with two fet-hahs,] and زِبْنًا, with kesr, meaning He alighted aside, or apart, from his people, or party; as though he were thrust from their place: scarcely ever, or never, used otherwise than as an adv. n. [of place] or as a denotative of state. (TA.) A2: Also A piece of cloth [shaped] after the fashion of the tent (عَلَى

تَقْطِيعِ البَيْتِ), like the حَجَلَة [a kind of curtained canopy prepared for a bride]. (K.) زَبِنٌ, (K, TA,) like كَتِفٌ, (TA, [الزَّبْنٌ in the CK being a mistranscription for الزَّبِنُ,]) Vehement in pushing, or thrusting; and so ↓ زُبُنٌّ. (K, * TA.) زِبْنِيَةٌ: see زَبَانِيَةٌ.

زِبْنِىٌّ: see زَبَانِيَةٌ.

زُبُنٌّ: see زَبِنٌ.

زُبُنَّةٌ The hind leg of a she-camel: (TA:) the hind legs of the she-camel are called زُبُنَّتَاهَا (K, TA) because she pushes, or thrusts, with them. (TA.) زَبُونٌ One who pushes, or thrusts, or who pushes, or thrusts, away, [or who pushes &c. much or vehemently, or who is wont to push &c.,] a thing. (Msb.) A she-camel that pushes, or thrusts, or that pushes, or thrusts, away, (Mgh, Msb, K,) or that kicks, or strikes, and pushes, &c., (S, TA,) her milker, (S, Mgh, Msb, K, *) with her hind leg (Msb) [or with her stifle-joint: see 1]: or that is wont, or accustomed, to push, &c., her milker. (TA.) Hence, (A,) one says حَرْبٌ زَبُونٌ (S, A, Msb, K) meaning (tropical:) A difficult, or stubborn, war or battle; likened to the she-camel termed زبون: (A, TA:) or that dashes men [one against another], and pushes, or thrusts, them: (S:) or in which one portion pushes, or thrusts, or pushes or thrusts away, another, by reason of multitudinousness: (K:) or it is thus called because it repels the valiant men from advancing, through fear of death. (Msb.) b2: As meaning غَبِىٌّ [i. e. (assumed tropical:) Unintelligent, or having little intelligence], and حَرِيفٌ [syn. with مُعَامِلٌ, and hence, as will be seen from what follows, app. here used in the sense of (assumed tropical:) a dealer with others in buying and selling, a meaning which مُعَامِلٌ often has, though, as I have shown in art. حَرف, I do not know any authority for assigning this meaning to حَرِيفٌ], (S, K, [the latter explanation thus written in my copies of the S and in my MS. copy of the K and in the CK, but in the TA, and hence in the TK, خريف, which has no meaning, that I know of, appropriate in this instance,]) it is post-classical, (K,) not of the language of the people of the desert: (S:) it signifies (tropical:) a simpleton, or fool, who is endamaged, or defrauded, (يُغْبَنُ,) much; by a tropical attribution [of the meaning of a pass. part. n. to a word which has properly the meaning of an act. part. n.; because the person thus termed is as though he were pushed, or thrust, away]: (Mgh:) it signifies also (assumed tropical:) a purchaser; because he pushes away another from the thing that is sold; [or because he is often duped;] and in this sense, [a sense in which it is commonly now used, or as meaning a customer, and also a dupe,] it is a post-classical word, not of the language of the people of the desert. (Msb.) [The pl. now commonly used is زَبَائِنُ, and some say زَبُونَاتٌ.] It is said in a post-classical prov., الزَّبُونُ يَفْرَحُ بِلَا شَىْءٍ [which I would render (assumed tropical:) The dupe rejoices without anything, or at nothing]: (Meyd:) or الزَّبُونُ يَفْرَحُ بِأَدْنَى شَىْءٍ, meaning [(assumed tropical:) The dupe rejoices at the least, or the meanest, thing: or] the dealer (المُعَامِلُ), or the purchaser (المُشْتَرِى), as the word signifies in the dial. the people of El-Basrah. (Har p. 76, q. v. [The editors of the sec. ed. of De Sacy's Har, to which reference is here made, say, (Notes, p. 90,) “ Nous pensons que le mot الزبون, dans l'acception qu'il prend dans ce proverbe dérive du chaldéen זַבֵּן 'vendre.'” (This verb is written in the Lex. of Gesenius זְבַן.) See also De Sacy's Chrest. Arabe, sec. ed., pp. 186 — 190.]

A2: Also A well in which is a receding in its مَثَابَة [or place where the water collects, or place reached by the water when it returns and collects after one has drawn from it, &c.; (see art. ثوب;) as though its casing were pushed back in that part]. (K.) A3: And [An inner vest; so in the present day; pl. أَزْبِنَةٌ;] a thing that is cut so as to fit the body, and worn. (TA.) زُبَانَى is the sing. of which زُبَانَيَانِ is the dual. (Mz, 40th نوع.) زُبَانَى العَقْرَبِ signifies The horn [or claw] of the scorpion: (Msb:) its two horns [or claws] are called زُبَانَيَا العَقْرَبِ; (S, K;) because it pushes with them. (TA.) b2: and الزُّبَانَيَانِ, (Ibn-Kunáseh, S, Kzw,) or زُبَانَيَا العَقْرَبِ, (K,) [the former the more common,] (assumed tropical:) The two horns [or claws] of Scorpio; [which, like the constellation Leo, the Arabs extended much beyond the limits that we assign to it, and which they thus made to include a portion of Libra;] (Kzw;) two stars, widely separated, (Ibn-Kunáseh, Kzw,) [that rise] before الإِكْلِيل [q. v.]; (Ibn-Kunáseh;) between which (Ibn-Kunáseh, Kzw) is the measure of a spear (رُمْح [q. v.]), more than the stature of a man, (Ibn-Kunáseh,) [or,] in appearance, the measure of five cubits: (Kzw:) two bright stars, (S, K,) in, or upon, (K,) the two horns [or claws] of Scorpio: (S, K:) [a and g of Libra, accord. to those who make النَّوْء to mean “ the auroral setting; ” and perhaps the same, or α and β of Libra, accord to those who make النَّوْء to mean “ the auroral rising: ”] one of the Mansions of the Moon, (S, Kzw,) namely, the Sixteenth Mansion. (Kzw. [See مَنَازِلُ القَمَرِ, in art. نزل.]) The saying عَضَّ بِأَطْرَافِ الزُّبَانَى قَمَرُهْ [lit. His moon bit the extremities of the claw of Scorpio], cited by IAar, is expl. as meaning “ he is uncircumcised, except the part from which the قَمَر has contracted; ” his قُلْفَة being likened to the زُبَانَى [and his كَمَرَة to the قَمَر]: and he is related to have said that he who is born when the moon is in Scorpio is unprosperous: but Th says, I asked him respecting this saying, and he disallowed it, and said, No, but he is a low, or mean, or sordid, person, who does not give food in winter; and when the moon [in winter] bites the extremities of the زُبَانَى, [i. e. enters Scorpio,] it is most intense cold. (TA.) A2: See also زَبَانِيَةٌ.

زَبَانٍ: see the next paragraph.

زَبَانِيَةٌ is a pl., of which the sing. is ↓ زِبْنِيَةٌ, (Akh, Zj, S, K,) as some say, or ↓ زَبَانٍ, (Akh, S,) or ↓ زُبَانَى, like سُكَارَى, (TA,) or ↓ زَابِنٌ, (Akh, S,) or ↓ رِبْنِىٌّ, (Ks, K,) the pl. of this last being originally زَبَانِىُّ, the ة [in زَبَانِيَةٌ] being substituted for the [last] ى: (Bd in xcvi. 18:) but the Arabs hardly, or in nowise, know this [attribution of a sing. to زَبَانِيَةٌ], holding it to be a pl. having no sing., like أَبَابِيلُ and عَبَادِيدُ. (Akh, S.) With the Arabs [of the classical age] it signifies The شُرَط [app. in the earlier sense of the braves of an army, or in the later sense of the armed attendants, officers, or soldiers, of the prefect of the police]: (S:) this is the primary signification: (Bd in xcvi. 18:) the sing. being syn. with شُرْطِىٌّ: and also signifying the مُتَمَرِّد [i. e. one who exalts himself, or is insolent and audacious, in pride and in acts of rebellion or disobedience, &c.,] of the jinn, or genii, and of mankind: (K:) and i. q. شَدِيدٌ [i. e. strong, &c.]: (Secr, K:) each of these two significations [and the first also] being from the meaning of “ pushing,” or “ thrusting. ” (TA.) b2: الزَّبَانِيَةُ signifies also Certain angels, [the tormentors of the damned in Hell,] so called because of their thrusting the people of the fire thereto; (Katádeh, S, Msb; *) the angels mentioned in the Kur [lxvi. 6] as غِلَاظٌ شِدَادٌ, (Zj,) i. e. rough in speech or in disposition, strong in deeds or in make. (Bd.) زَبَّانٌ is said by Freytag to signify a foot (“ pes ”), as on the authority of J; as though he had found it expl. by the word رِجْل: but this is a mistake: it is said in the S that زَبَّانٌ is the name of a man (اِسْمُ رَجُلٍ).]

زِبِّينٌ One striving to suppress the urine and ordure: (K, * TA: [the word, with the article ال, is expl. by مُدَافِعُ الأَخْبَثَيْنِ: see 3 in art. دفع, and see also أَخْبَثُ:]) such is said in a trad. to be one of those from whom prayer will not be accepted; or, as some relate it, it is the زِنِّين, with ن [in the place of the ب]: (TA:) or it means one withholding them against his will. (K.) b2: One says also, مَا بِهَا زِبِّينٌ, meaning There is not in it [i. e. the house, الدَّار,] any one: so says Aboo-Shubrumeh. (TA.) زَبُّونَةٌ Pride; syn. كِبْرٌ. (S.) b2: And [hence, probably,] رَجُلٌ ذُو زَبُّونَةٍ i. q. مَانِعٌ جَانِبَهُ [app. meaning A man who defends his honour, or reputation: see جَانِبٌ]: (S, TA:) or a man who defends what is behind his back (مَا وَرَآءَ ظَهْرِهِ [perhaps meaning his household: see ظَهْرٌ]). (TA, and so in a copy of the S.) A2: Also, and ↓ زُبُّونَةٌ, The neck; (IAar, K;) as in the saying خُذْ بِقُرُونِهِ وَبِزَبُّونَتِهِ [Take thou hold of his horns and his neck]: (IAar, TA:) or زَبُّونَةٌ may signify the ear; and the pl. زَبُّونَاتٌ, the head and neck of a horse, by a metonymy, because the ears are therein. (Ham p. 58, q. v.) زُبُّونَةٌ: see the next preceding paragraph.

زَابِنٌ: see زَبَانِيَةٌ, first sentence.

زَابِنَةٌ An [eminence such as is termed] أَكَمَة, (K, TA,) raised high (TA) in a valley that bends, or turns, from it; (K, TA;) as though it pushed it, or thrust it, away. (TA.)

ليت

1 لَاتَهُ, aor. ـي (inf. n. لَيْتٌ, S,) as also لَاتَةُ, aor. ـُ or لَاتَهُ عَنْ وَجْهِهِ; as also ↓ أَلَاتَهُ; (and أَلَتَهُ; S, K, art. أَلت;) He withheld him, or restrained him, and turned him, or averted him, from his course, purpose, or object. (S, K.) The Rájiz says, وَلَيْلَةٍ ذَاتِ دُجًا سَرَيْتُ وَلَمْ يَلِتْنِى عَنْ سُرَاهَا لَيْتُ [During many a dark night (or many a rainy, or wet, night, accord. to the reading in the TA, namely ذات نَدًى) have I journeyed;] and no hindrance hindered me from journeying during it: (S:) or the meaning is b2: and no averting thing averted me, &c.; لَيْتُ being put for لَائِتُ: or, nothing made me to repent, and say, لَيْتَنِى

مَا سَرَيْتُهَا Would that I had not journeyed during it! or, no deficiency, nor any impotence, averted me, &c., accord. to the T. (TA.) b3: لَاتَهُ حَقَّهُ, aor. ـِ inf. n. لَيْتٌ; and ↓ أَلَاتَهُ; but the former is the more approved; as also أَلَاتَهُ and أَلِتهُ; He diminished unto him his due, or right: [or defrauded him of part thereof.]. (TA.) It is said in the Kur, [xlix. 14,] لَايَلِتْكُمْ مِنْ أَعْمَالِكُمْ شَيْئًا He will not diminish unto you, nor defraud you of, aught [of the reward] of your works. (Fr, Zj.) b4: مَا أَلَانَهُ شَيْئًا; as also مَا أَلَتَهُ (and مَا أَلتَهُ; TA;) He did not diminish unto him aught. (Fr, S, K.) In مَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَىْءٍ, in the Kur, [lii. 21, q. v. in art. ألت.] the verb may be from أَلَتَ or from أَلَاتَ. (TA.) b5: الحَقَّ ↓ بِتُّ أُلِيتُ in a verse of 'Orweh Ibn-El-Ward, signifies أُحِيلُهُ and أُصْرِفُهُ [I passed the night putting away (from my mind the thought of) death: the poet having just before mentioned the death of certain of his camels]. (Sh, L.) b6: In the following saying, الحَمْدُ لِلّٰهِ الَّذِى لَا يُفَاتُ وَلَا يَلَاتُ وَلَا تَشْتَبِهُ عَلَيْهِ الأَصْوَاتُ [Praise be to God, whom nothing will escape, (lit., who will not be escaped, see Kur xxxiv. 50, and 1 in art. فوت,) and —, and to whom voices will not be confused, or undistinguishable, one from another!], لا يلات is from أَلَاتَ, a dial. var. of لَاتَ, aor. ـي in the sense of نَقَصَ, and signifies unto whom one cannot diminish [aught that is his due], and whom prayer cannot be hindered from reaching: so accord. to IAar: or, accord. to Khálid Ibn Jembeh, upon whom nothing that any one saith can have any power; (expl. by لا يأخد فيه قول قائل;) i. e., who obeyeth no one. (L.) b7: لَاتَ شَيْاً, aor. ـِ He concealed a thing that he knew, and told, or narrated, something different from it. (TA, art. لوث, q. v.) b8: لَاتَهُ, aor. ـِ inf. n. لَيْتٌ, He expressed to him the news, or information, obscurely, or enigmatically, or obscured it to him, or concealed it from him: so accord. to As, and the like is said in the L: but accord. to some, the verb is لَاتَهُ, aor. ـُ q. v., in art. لوت. (TA, art. لوت) b9: وَلَاتَ حِينَ مَنَاصٍ, occurring in the Kur, [xxxviii. 2,] (S,) [there meaning, accord. to the general opinion, When (it, or the time,) was not a time of flight: in other cases, and (it, or the time,) is, or was, not a time of flight]. لات is here likened to لَيْسَ; and the name of the agent is understood. (S, K.) So says Akh, accord. to J; but this is the opinion of Sb: so in the margin of some copies of the S. (TA.) Or لات is originally لا; and the ت is added, as in ثُمَّتَ [in the CK, ثَمَّت,] (El-Muärrij, S, K,) and رُبَّتَ. (El-Muärrij, S.) b10: With respect to the proper meaning and etymology of لات there are four opinions. First, that it is a single word, a verb in the pret. tense: and some say, that it is originally لَاتَ in the sense of نَقَصَ, and afterwards used as a negative, like قَلَّ: so says Aboo-Dharr El-Khushanee, in his Expos. of the Book of Sb: others, that it is originally لَيِسَ; that its س is changed into ت, and then the ى into ا, because it is movent and preceded by fet-hah: so says Abu-r-Rabeea. Second, that it is two words, the negative لا, with the fem. ت, added to make the word fem., as say IHsh and Er-Radee, or to render the negation more intensive, as is said in the Expos. of the Katr by the author of the latter work: and this is the general opinion. Third, that it is an independent word, not originally ليس nor لا; as related by the sheykh Aboo-Is- hák Esh-Shátibee alone. Fourth, that it is a word and a part of a word, namely the negative لا, and ت prefixed to حين; which opinion is ascribed to A'Obeyd [as is mentioned in the S] and Ibn-El-Taráweh: the former of whom argues in favour of this opinion from the fact that ت is found so prefixed in Othmán's copy of the Kur-án; but this is no proof, because there are found in the writing of that copy things at variance with analogy. (TA.) تَحِينَ [however] occurs, without لات, in the following verse of Aboo-Wejzeh: العَاطِفُونَ تَحِينَ مَا مِنْ عَاطِفٍ

وَالمُطْعِمُونَ زَمَانَ أَيْنَ المُطْعِمُ [The persons who act affectionately in the time when there is none (other) that acts affectionately; and the feeders in the time when (it is said) Where is the feeder?] (S.) The general opinion is favoured by the following facts: that لات is pronounced in a case of pause لَاتْ and لَاهْ: that it is written separately from حين: and that it is sometimes written لَاتِ, with kesreh to the ت, as is mentioned by Z, agreeably with the fundamental rule with respect to the concurrence of two quiescent letters [when followed by a conjunctive ا]; whereas, were it a verb in the pret. tense, there would be no reason for its being written with kesreh: it is also written لَاتُ, with dammeh to the ت: and both these variations occur in readings of the Kur-án: but لَاتَ, with fet-hah to the ت, is the most common. (TA.) b11: With respect to its government there are also four opinions. First, that it has no government: that if a noun in the nom. case follow it, it is put in that case as an inchoative of which [as is mentioned in the S] the enunciative is suppressed; and that if a noun in the acc. case follow it, it is put in that case as an objective complement of a verb suppressed; which is the opinion of Akh; the meaning of لات حين مناص being, in the former case, لاحِينُ مَنَاصٍ كَائِنٌ لَهُمْ [A place of flight not existing for them; which does not imply that there was none for others; as لا here has the force of a particular, not a general, negation]; and in the latter case, the meaning being, لَا أَرَى حِينَ مَنَاصٍ [I see not a time of flight]. Second, that it governs in the same manner as إِنَّ; which is another opinion of Akh and the Koofees. Third, that it is a particle governing the gen. case; an opinion ascribed to Fr by Er-Radee and IHsh and others. Fourth, that it governs like لَيْسَ; and this is the general opinion; but IHsh restricts it by two conditions; that the two nouns which it governs must be significant of time, and that one of them must be suppressed. (TA.) [It is generally the subject, rarely the predicate, that is suppressed.] b12: لات [when it has grammatical government] does not occur without حين [or, as many say, some word syn. therewith, as وَقْت, &c.]. (S, K.) So says Akh, accord. to J; but this is the assertion of Sb; because the latter holds it to have the same government as ليس; whereas Akh assigns to it no government [as explained above]. (IB.) But [it is said that]

حين is sometimes suppressed, (in poetry, S, [or in prose,]) though meant to be understood; as in the following saying of Mázin Ibn-Málik, [respecting 'Abd-Shems, surnamed Makrooa, the son of Saad the son of Zeyd-Menáh the son of Temeem, and respecting Heyjumáneh the daughter of El-'Ambar the son of 'Amr the son of Temeem, (S, art. قرع,) who was enamoured of Makrooa,] وَحَنَّتْ وَلَاتَ هَنَّتْ وَأَنَّى لَكِ مَقْرُوعٌ [And she conceived a longing desire; but it was not a time for her conceiving such a desire. and how (O Heyjumáneh) should Makrooa be thine? See Freytag, Arab. Prov. i. 343 and ii. 525.] (S, K.) This, however, is said to be not poetry but a prose-example. (TA.) Moreover, it is observed, that لات, in this instance, has no government, and that a word signifying time is not meant to be understood after it: [so that the meaning is, And she conceived a longing desire, but it was as though she did not conceive such a desire:] (MF.) for when لات has government, the subject and predicate cannot both be suppressed. (AHei, MF.) 4 أَلْيَتَ see 1.

لَيْتَ a word denoting a wish [signifying Would that —; I wish that —;] (S, K;) generally relating to a thing that is impossible; rarely to a thing that is possible: (IHsh, K:) governing the subject in the acc. case, and the predicate in the nom. case, (S, K,) like كَأَنَّ (or [rather] إِنَّ, MF) and its coordinates, because it resembles verbs in their force as words, [being composed of at least three letters, and the last being meftoohah,] and in their admitting most of the pronouns as affixes, and in their meanings. (S.) Ex. لَيْتَ زَيْدًا ذَاهِبٌ [Would that Zeyd were going;] (S;) and لَيْتَنِى فَعَلْتُ كَذَا وَكَذَا [Would that I had done so and so.] (TA.) You say لَيْتِى as well as لَيْتَنِى, (S, K,) like لَعَلِّى and لَعَلَّنِى, and إِنِّى and إِنَّنِى: (S:) but ليتنى is more common than ليتى; whereas لعلّنى is less common than لعلّى. (TA.) Youalso say يَا لَيْتَ O, would that —;.] As to the saying of the poet, يَا لَيْتَ أَيَّامَ الصِّبَا رَوَاجِعَا meaning لَنَا رَوَاجِعَ, [O, would that the days of youth were returning (to us)!] رواجع is put in the acc. case therein as a word descriptive of state: (S:) or it is governed in the acc. case by a verb understood, as أَقْبَلَتْ, or عَادَتْ, or some other verb suitable to the meaning: so says Sb: (TA:) or ليت in the above verse may be used in the manner of وَجَدْتُ, [see below], (S,) for ليت is sometimes used in the manner of وَجَدْتُ [I found], (Fr, S, K,) in government, not in meaning, (MF,) as related by the grammarians on the authority of certain of the Arabs, so that it is doubly transitive, and used in the manner of verbs: (S:) you say, لَيْتَ زَيْدًا شَاخِصًا [Would that Zeyd were going away, &c.]: (S, K:) this is done to give intensiveness: one says, for this purpose, لَيْتَ زَيْدًا قَائِمًا (Would that Zeyd were standing) putting both the subject and the predicate in the acc. case. (Msb.) b2: لَيْتَمَا: see De Sacy's Gr. Ar. ii. 63. b3: See also an ex. of ليت as a subst. voce سَوْفَ.

لِيتٌ The side of the neck: (S, K:) or the ليتَانِ are the lower parts of the two sides of the neck, upon which the earrings hang down, behind the two projections of the jaw-bones that are beneath the ear: or the parts of the neck beneath the earrings: or the places upon which the cuppinginstrument is applied; المَحْجَمَتَانِ: pl. أَلْيَاتٌ and ليتة [but whether the latter be لِيتَةٌ or لِيَتَةٌ is not shown]. (TA.) b2: أَصْغَى لِيتًا He inclined the side of his neck. (TA, from a trad.)

لبس

1 لَبِسَ الثَّوْبَ, aor. ـَ inf. n. لُبْسٌ (S, M, A, Msb, K) and لِبَاسٌ, (M,) [He put on, or wore, the garment.] You also say, اِلْبَسْ عَلَيْكَ ثَوْبَكَ [Put on thee thy garment]. (M.) And لَبِسَ السِّلَاحَ [He wore, or put on, the weapon, or weapons]. (S, K, in art. سلح, &c.) [See also 5.] b2: لَبِسَ الحَيَآءَ لِبَاسًا (assumed tropical:) [He put on pudency as a garment;] he protected himself by pudency. (IKtt.) b3: لَبِسَ لَهُ أُذُنَهُ (tropical:) He feigned himself inattentive to him, or heedless of him. (M. [See also أُذُنٌ.]) And لَبِسْتُ عَلَى كَذَا أَذُنِى (tropical:) I was silent respecting such a thing, and feigned myself deaf to it. (A.) [Contr. of نَشَرْتُ لَهُ أُذُنِى.] b4: لَبِسَ امْرَأَةً (tropical:) He had the enjoyment of a woman, or wife, [meaning, of her converse and services,] for a long time. (K, TA.) And لَبِسَ فُلَانَةَ عُمْرَهُ (tropical:) He had such a girl, or woman, with him during the whole period of his youth. (K, TA.) and لَبِسَ الناسَ (tropical:) He lived with the people. (A.) And لَبِسَ قَوْمًا (tropical:) He lived, or enjoyed, a period of time, or a long period of time, (دَهْرًا,) with the people. (K, * TA.) [And لَبِسَ أَبَاهُ, which is explained in the TA by مَلَّهُ, which I also find in a copy of the A thought to have been used by the author of the TA: but, from what follows, it appears to me that the right reading is مُلِّيَهُ, and the meaning, (tropical:) He enjoyed long life with his father: or he lived the period that his father lived: or he lived with his father all his (the latter's) life: see a verse of Ibn-Ahmar cited voce أَبْلَى in art. بلو. See also a verse of El-'Ajjáj cited voce خَلَجَ.] You say also, لَبِسْتُ فُلَانًا (tropical:) I took, or chose, such a one particularly, or specially, as a friend or companion. (Er-Rághib in TA art. بطن.) And اِلْبَسِ النَّاسَ عَلَى قَدْرِ أَخْلَاقهِمِْ (tropical:) Consort thou with men [according to their natural dispositions]. (A, TA.) And لَبِسْتُ فُلَانًا عَلَى مَا فِيهِ (tropical:) I tolerated such a one, and accepted him, [and continued to associate with him, notwithstanding what was in him.] (A, TA.) A2: لَبَسَ عَلَيْهِ الأَمْرَ, (S, M, A, Msb, K,) aor. ـِ (S, M, Msb, K,) inf. n. لَبْسٌ, (S, M, Msb,) He made, or rendered, the thing, or case, or affair, confused to him: (S, M, Msb, K:) and ↓ لبّسهُ, (A, Msb,) inf. n. تَلْبِيسٌ, (S, K,) signifies the same in an intensive degree: (S, * Msb, K: *) or the former signifies either as above, or he concealed the thing, or case, or affair, from him: (R, MF:) and [in like manner] تَلْبِيسٌ is syn. with تَدْلِيسٌ, (K,) or is similar thereto: (S:) and the former also signifies he made, or rendered, the thing, or case, or affair, dubious to him; (TA;) [as also ↓ لبّسهُ: both signify he involved the thing, or case, or affair, in confusion, or doubt, to him: and he concealed, disguised, or cloaked, it to him.] It is said in the Kur., [vi. 9,] وَلَلَبَسْنَا عَلَيْهِمْ مَا يَلْبِسُونَ And we would make confused to them what they make confused: (S, Msb:) or make dubious to them what they make dubious, and would make them to err like as they have made to err. (TA.) and again, [ii. 39,] وَلَا تَلْبِسُوا الْحَقَّ بِالْباطِلِ And do not ye confound the truth with falsity. (Ibn-'Arafeh.) And again, [vi. 82,] وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ And have not mixed up their belief with polytheism. (TA.) And again, [vi. 65,] أَوْ يَلْبِسَكُمْ شِيَعًا Or to confuse your case, [making you to be of different parties,] with the confusion of discordance and of agreement. (TA.) You say also, لَبَسَنِى, meaning, He, or it, made me to become confounded, or in doubt, (جَعَلَنِى أَلْتَبِسُ,) respecting his case, or affair. (TA, from a trad.) 2 لَبَّسَ see 4: b2: and see also لَبَسَ, in three places. [تَلْبِيسٌ, alone, often signifies The involving a thing in confusion, or doubt: and the practising concealment, or disguise.]

A2: See also 8.3 لابس الرَّجُلَ, [inf. n. مُلَابَسَةٌ and لِبَاسٌ,] He mixed, consorted, or held social intercourse, with the man; syn. خَالَطَهُ. (M, A, Msb. *) [Hence, app., it is said that] اللِّبَاسُ signifies, (K,) or is from المُلَابَسَةُ, which signifies, (Ibn-'Arafeh) The mixing one's self and congregating: or the being mixed and congregated. (Ibn-'Arafeh, K.) Yousay, لَا بَسْتُهُ حَتَّى عَرَفْتُ دُخْلَتَهُ I mixed with him [until I knew his mind, or inward state or circumstances]. (A.) And لَا بَسْتُهُ [alone] signifies I knew his mind, or inward state or circumstances. (S, K.) b2: لابس الأَمْرَ, and لابس عَمَلَهُ: see 5. b3: [مُلَابَسَةٌ often signifies A close, or an intimate, connexion between two things.] See also 8.4 البسهُ الثَّوْبَ [He put on him, or clad or decked him with, the garment, and so, vulg., ↓ لبّسهُ]. (M, Msb.) b2: البسهُ also signifies He, or it, covered him, or it: (K:) or overspread him, or it; i. e. covered the whole thereof. (AA.) Yousay, الحَرَّةُ الأَرْضُ الَّتِى أَلْبَسَتْهَا حِجَارَةٌ سُودٌ [The حرّة is ground which black stones have covered, or covered the wholly]. (TA.) And أَلْبَسَتِ السَّمَآءَ السَّحَابُ. (TA,) or أَلْبَسَ, (AA,) [The clouds covered the sky, &c.;] but you do not say, لَبِسَ السَّمَآءُ السَّحَابَ. (AA.) And أَلْبَسَنَا اللَّيْلُ [The night covered us, &c.]; but not لَبِسْنَا اللَّيْلَ. (AA.) And البسهُ الشَّبَابُ: see 1 in art. غطو and غطى.

A2: أَلْبَسَتِ الأَرْضُ The land became covered by plants, or herbage. (M.) A3: See also 8.5 تلبّس بِالثَّوْبِ (S, K) He clad himself [lit. mixed himself, being explained by إِخْتَلَطَ,] with the garment. (K.) You say, تلبّس بِلِبَاسٍ حَسَنٍ and لِبَاسًا حَسَنًا [He clad himself with goodly clothing]. (A, TA.) b2: [Hence,] تلبّس بِالأَمْرِ (S, K) [and بِهِ ↓ التبس] He employed, busied, or occupied, himself [lit. mixed himself] with the affair; engaged in it; entered into it; became involved in it, or implicated in it; (K;) and [in like manner] الأَمْرَ ↓ لَابَسَ, syn. خَالَطَهُ. (S, K. *) You say also, عَمَلَهُ ↓ لَابَسَ and بِهِ ↓ التبس and تلبسّ بِهِ [He employed, busied, or occupied, himself with his work, or the like]. (A, TA.) [See 8.]

b3: تلبّس الطَّعَامُ بِاليَدِ The food stuck to the hand. (K.) b4: تلبّس بِىَ الأَمْرُ The thing, as, for instance, love, mingled with me, and clung to me. (M.) [See an ex. in a verse cited voce عَطْفَةٌ.]8 التبس It (spun thread) became entangled. (Lth, Az, Sgh, in TA, art. عسر.) b2: It (a thing, or an affair, or a case) became [involved, complicated,] confounded, or confused, (S, M, Msb, *) and dubious; (S, Msb;) as also ↓ أَلْبَسَ, (TA,) and ↓ لَبَّسَ, which last belongs to the class of بَيَّنَ in the phrase قَدْ بَيَّنَ الصُّبْحُ لِذِى عَيْنَيْنِ (M, TA.) [You say, التبس الشَّىْءُ بِشَىْءٍ آخَرَ The thing became confounded with another thing; as, for instance, a subst. with a part. n. when both are written in the same manner, as in the case of كَاهِلٌ.] And التبس عَلَيْهِ الأَمْرُ The thing, or affair, became confused and dubious to him. (S.) And جَعَلَنِى أَلْتَبِسُ فِى أَمْرِهِ [He, or it, made me to become confounded, or in doubt, respecting his case, or affair]. (TA.) and اُلْتُبِسَ بِى I was, or became, disordered in my mind. (K, * TA, from a trad.) b3: التبس بِعَمَلِهِ

&c.: see 5. b4: اِلْتَبَسَتْ بِهِ الخَيْلُ (tropical:) The horsemen overtook him. (A, TA.) b5: [التبس بِهِ also signifies He, or it, made it to be, or had it, as an accompaniment, or an adjunct. Hence, one of the uses of the preposition بِ is explained by some as being لِلْاِلْتِبَاسِ: by others, ↓ لِلْمُلَابَسَةِ, or لِلْمُصَاحَبَةِ: all of which signify nearly the same. For instance, it is said in the Mgh, art. توج, that in the phrase التَّمَاثِيلُ بِالتِيجَانِ “ the effigies with the crowns ” upon pieces of money, بالتيجان is used as a denotative of state, meaning مُلْتَبِسَةً بِالِتّيجَانِ and مَقْرُونَةً مَعَهَا accompanied with the crowns, as their attributes: and نُسَبِّحُ بِحَمْدِكَ “ we declare thy remoteness from evil, with the praising of Thee,” in the Kur ii. 28, is explained by Bd and others as meaning, مُلْتَبِسِينَ بِحَمْدِكَ making the praising of Thee to be as an accompaniment, or an adjunct, to our doing that: and تَنْبُتُ بِالدُّهْنِ “ growing, with oil ”, in the same, xxiii. 20, as meaning, مُلْتَبِسًا بِالدُّهْنِ having oil as an accompaniment to its growth. Sometimes, in such instances, we find مُتَلَبِّسًا and مُتَلَبِّسِينَ in the places of مُلْتَبِسًا and مُلْتَبِسِينَ: see 5.]

لَبْسٌ Confusedness of a thing or an affair or a case; as also ↓ لَبَسٌ: (M:) [and ↓ لُبْسٌ and ↓ لُبْسَةٌ and ↓ لَبُوسَةٌ and ↓ لُبُوسَةٌ have the same, or a similar, signification.] You say, فِى رَأْيِهِ لَبْسٌ In his judgment, or opinion, is confusedness. (K.) and ↓ فِى الأَمْرِ لُبْسَةٌ (S, M, * A, Msb, K *) and ↓ لُبْسٌ (M, A, Msb.) In the thing, or affair, or case, is confusedness, and dubiousness; (S, M, Msb, K; *) obscureness, or want of clearness. (S, A.) And ↓ فِى حَدِيثِهِ لُبْسَةٌ In his discourse is confusedness and dubiousness; it is not clear. (TA.) And ↓ فِى كَلَامِهِ لَبُوسَةٌ and ↓ لُبُوسَةٌ In his language is confusedness and dubiousness. (M.) b2: Also, The confusedness of darkness, or the beginning of night. (S.) لُبْسٌ: see لَبْسٌ, in two places: A2: and see لِبَاسٌ.

لِبْسٌ: see لِبَاسٌ, in five places: b2: and see لِبْسَةٌ.

لَبَسٌ: see لَبْسٌ.

لَبِسٌ A man possessing clothing, dress, or apparel: a possessive epithet. (Sb, M.) لَبْسَةٌ [A single art of putting on, or wearing, a garment]. You say, لَبِسْتُ الثَّوْبَ لَبْسَةً وَاحِدَةً

[I put on, or wore, the garment once]. (TA.) لُبْسَةٌ: see لَبْسٌ, in three places.

لِبْسَةٌ A mode, or manner, of putting on, or wearing, apparel; or of dressing one's self. (IAth, K.) [Hence the saying,] لِكُلِّ زَمَانٍ لِبْسَةٌ (tropical:) For every time there is a mode of attiring one's self, according as it is a time of straitness or of plenty. (A, TA.) A2: A certain sort of garments, or cloths; as also ↓ لِبْسٌ. (K.) لِبَاسٌ [Clothing; dress; apparel;] what is worn; as also ↓ لِبْسٌ, and ↓ مَلْبَسٌ (S, M, * Msb, K) and ↓ مِلْبَسٌ (K) and ↓ لَبُوسٌ; (S, K;) or the last signifies garments, or pieces of cloth: (M:) the pl. of the first is لُبُسٌ, like as كُتُبٌ is pl. of كِتَابٌ: and that of مَلْبَسٌ is مَلَابِسُ. (Msb.) Hence, لَباسُ الكَعْبَةِ, and الهَوْدَجِ, (Msb,) or الكَعْبَةِ ↓ لِبْسُ, and الهَوْدَجِ, (S, M, A, K,) The clothing, (S, Msb, K,) or covering of pieces of cloth, (M,) of the Kaabeh, and of the [camel-litter called] هودج. (S, M, Msb, K.) and لِبَاسُ التَّقْوَى, in the Kur [vii. 25,] (TA,) [(assumed tropical:) The apparel of piety: or] (tropical:) thick, or coarse, and rough, and short, apparel: (S:) or (tropical:) the covering of that portion of the person which modesty forbids one to expose; (K;) at which the preceding words of the verse glance; indicating that this is the main purpose of clothing; the additional purpose being to beautify and adorn one's self, and to repel heat and cold: (TA:) or (tropical:) honest shame, or the shrinking of the soul from foul conduct, through fear of blame; syn. الحَيَآءُ: (S, M, A, K:) or (tropical:) righteous conduct: (TA:) or (tropical:) faith. (Es-Suddee, K.) And ↓ اللِّبْسُ, (K,) written by Sgh ↓ اللُّبْسُ, (TA,) or لِبْسُ العَظْمِ, (A, TA,) (tropical:) i. q. السِّمْحَاقُ [The pericranium]: (A, K:) to which is added, in some of the copies of the K, in the handwriting of the author, i. e., a thing pellicle that is between the skin and the flesh. (TA.) b2: The covering of anything. (M.) [Hence,] لِبَاسُ النَّوْرِ The outer coverings, or calyxes, of flowers. (M.) It is said in the Kur [lxxviii. 10,] وَجَعَلْنَا الْلَّيْلَ لِبَاسًا (assumed tropical:) [And we have made the night to be a covering]: i. e., it covers, veils, or conceals, you by its darkness. (TA.) b3: A man's wife; (S, M, * K; *) like إِزَارٌ: (M:) and a woman's husband: (S, M, * K: *) occurring in the Kur ii. 183: (S, M:) or there meaning like a garment: (M, TA:) because each embraces the other: or because each goes to the other for rest, and consorts with (يُلَابِسُ) the other: (Zj, M, Bd, * TA:) from المُلَابَسَةُ, signifying “ the mixing one's self and congregating,” or “ the being mixed and congregated: ” (Ibn-'Arafeh, TA:) or because each conceals the state of the other, and prevents the other from acting viciously. (Bd.) b4: لِبَاسُ الجُوعِ (tropical:) The utmost degree of hunger; (K, TA;) when people are so hungry that they eat camels' fur with blood: (TA:) so termed because all-involving. (K.) It is said in the Kur [xvi. 113,] فَأَذَاقَهَا اللّٰهَ لِبَاسَ الْجُوعِ وَالْخَوْفِ (tropical:) [So God made her to taste the utmost degree of hunger and of fear]. (K, * TA. [See also 4 in art. ذوق.]) لَبُوسٌ: see لِبَاسٌ. b2: A coat of mail: (S, M, K:) in which sense it is fem: (M:) [and, like دِرْعٌ, sometimes masc.: see an instance voce مَسْرُودٌ:] or coats of mail: (so in one copy of the S:) so in the Kur xxi. 80. (S, TA.) b3: A weapon: in which sense it is masc. (M.) A2: See also لَبَّاسٌ.

لَبِيسٌ Much, or often, worn: (Msb:) or worn-out: (M, A, K:) applied to a garment: (M, Msb, K:) and to [the kind of garment called] a مِلْحَفَة: (M:) and to [the kind called] a مُلَآءَة: (A, TA:) without ة: (M, * A, * TA:) and to [a leather water-bag such as is called] a مَزَادَة: (M, A;) meaning used until worn-out: (M:) and to a rope; meaning used: (AHn, M:) and to a house (دار); [meaning impaired by time;] likened to a worn-out garment: (M:) pl. لُبُسٌ; and, when the sing. is applied to a مزادة, the pl. is لَبَائِسُ. (M.) A2: A like: (K:) from المُلَابَسَةُ, signifying “ the mixing ”, or “ consorting ”. (Aboo-Málik.) You say, لَيْسَ لَهُ لَبِيسٌ He, or it, has not a like. (K.) لَبُوسَةٌ and لُبُوسَةٌ: see لَبْسٌ; each in two places.

لَبَّاسٌ A man having many clothes; (K;) as also ↓ لَبُوسٌ: (M, TA:) or who wears much clothing; syn. كَثِيرُ اللُّبْسِ: (so in the K accord. to the TA:) or who confuses, or confounds, much; syn. كَثِيرُ اللَّبْسِ: (so in a copy of the K [and this signification seems to be implied by what immediately precedes, and by what follows, رَجُلٌ لَبَّاسٌ in the S: in the CK, اللَّبْسِ, which is evidently a mistake:]) you should not say مُلَبِّسٌ; (S, K;) for this is vulgar. (TA.) جَآءَ لَابِسًا أُذُنَيْهِ (tropical:) He came feigning himself inattentive, or heedless. (M.) [Contr. of نَاشِرًا

أُذُنَيْهِ.]

مَلْبَسٌ: see لِبَاسٌ. b2: مَا فِى فَلَانٍ مَلْبَسٌ (tropical:) There is no profit (مُسْتَمْتَعٌ) in such a one, (S, M, A, [but in the M and A, مَا is omitted, and the only explanation is the word which I have given in Arabic.]) b3: إِنَّ فِيهِ لَمَلْبَسًا Verily in him is no pride, or greatness; expl. by مَا بِهِ كِبْرٌ, or كِبرٌ, accord. to different authorities [and different copies of the K]: this explanation is by Az. (TA.) b4: أَعْرَضَ ثَوْبُ المَلْبَسِ and ↓ المِلْبَسِ and ↓ المُلْبِسِ (IAar, K) and ↓ المُلْتَبِسِ: (TA:) see عَرُضَ, under which it is explained.

مُلْبِسٌ: see مُلْتَبِسٌ: and مَلْبَسٌ.

مِلْبَسٌ: see لِبَاسٌ: and مَلْبَسٌ.

مُلَبِّسٌ: see لَبَّاسٌ.

أَمْرٌ مُلْتَبِسٌ A confounded, or confused, and dubious, thing affair, or case; as also ↓ مُلْبِسٌ. (K, TA. [In the CK, بِالاَمْرِ is wrongly inserted after ملتبس.]) b2: See 8. b3: And see also مَلْبَسٌ.

شجن

1 شَجِنَ, (S, L, K,) aor. ـَ (K;) and شَجُنَ, aor. ـُ inf. n. [of the former] شَجَنٌ [in some copies of the K شَجْنٌ] and [of the latter, or of both,] شَجُونٌ; (L, K;) He grieved, mourned, or lamented; or was sorrowful, sad, or unhappy; (S, L, K;) and was anxious: and ↓ تشجّن signifies the same: (L:) or this last signifies, (K,) or, as Lth says, it seems to signify, (L,) he remembered; syn. تَذَكَّرَ. (L, K.) And شجنت الحَمَامَةُ, [app. both شَجِنَت and شَجُنَت,] inf. n. شُجُونٌ, The pigeon cooed in a wailing and plaintive manner. (L.) [See also شَجَنٌ below.]

A2: شَجَنَهُ, (S, L, K,) [aor. ـُ accord. to the usual rule of the K,] inf. n. شَجْنٌ and شُجُونٌ, (L, K,) signifies the same as ↓ اشجنهُ, (S, L, K,) i. e. He, (another person, S,) or it, (an affair, or an event, or a case, L, K,) caused him to grieve or mourn or lament, or to be sorrowful or sad or unhappy. (S, L, K.) A3: شَجَنَتْنِى الحَاجَةُ, (S, L,) and شَجَنَتْهُ, (L, K,) aor. ـُ inf. n. شَجْنٌ, (S, L,) Want, or the want, detained, or withheld, (S, L, K,) me, (S, L,) or him. (L, K.) And مَا شَجَنَكَ عَنَّا What detained, or withheld, thee from us? (L.) 4 اشجنهُ: see the preceding paragraph.

A2: اشجن الكَرْمُ The grape-vine had a branchlet of a bunch of which all the grapes came to maturity. (L, K. [See شِجْنَةٌ.]) 5 تَشَجَّنَ see 1, first sentence.

A2: تشجّن الشَّجَرُ The trees were, or became, tangled, or luxuriant, or abundant and dense. (L, K.) شَجْنٌ (S, L, K [in the CK شَجَنٌ, but expressly said in the S to be بِالتَّسْكِينِ]) A road of a valley; (S, L;) or a road in a valley: or in the upper, or uppermost, part thereof: as also ↓ شَاجِنَةٌ: (K:) pl. of the former شُجُونٌ: (S, L, K:) and of ↓ شَوَاجِنُ: (K:) or ↓ شَاجِنَةٌ signifies a valley in which are many trees; (S, L;) or a place in which are شُجُون, which means tangled trees; (Ham pp. 761-2;) and شَوَاجِنُ is its pl.: (S, L, and Ham p. 762:) or ↓ شَاجِنَةٌ signifies a sort of valley producing good herbage: or, as some say, شَوَاجِنُ signifies the upper, or uppermost, parts of a valley; and its sing. is ↓ شَجَنٌ [thus written in the L in this instance], as ISd mentions on the authority of A'Obeyd, but adding that, as such, it is irregular, and that it is more properly to be regarded as pl. of ↓ شَاجِنَةٌ. (L.) b2: [Hence,] one says, الحَدِيثُ ذُو شُجُونٍ, (S, Meyd, L, K,) شُجُون being pl. of شَجْنٌ, with the ج quiescent; (Meyd;) a prov., (Meyd, L,) meaning (assumed tropical:) The story is involved, or intricate; (S, Meyd, L;) or has several ways [in which it may be understood]; (Meyd;) or has several modes, or manners; and objects of aim: (L, K:) applied to a story by which one calls to mind another: (A'Obeyd, Meyd, L:) the first who said it was Dabbeh Ibn-Udd Ibn-Tábikhah: he had two sons, named Saad and So'eyd: and some camels belonging to him ran away by night, so he sent his two sons to seek them; and they separated; and Saad found them and restored them; but So'eyd went on seeking them; and El-Hárith Ibn-Kaab met him; and there were upon the young man two [garments such as are called] burds (بُرْدَانِ), which El-Hárith asked him to give to him, but he refused to comply with his desire; whereupon he slew him, and took his two burds: and Dabbeh, when he saw a dark object in the night, used to say, أَسَعْدٌ أَمْ سُعَيْدٌ [“ Is it Saad or So'eyd? ” (see سَعْدٌ)]; and this saying of his became current as a prov.: some time after this, having gone on pilgrimage, he met El-Hárith Ibn-Kaab at 'Okádh, and saw upon him the two burds of his son So'eyd, and asked him respecting them; and he answered that he had met a young man wearing them, and slain him, and taken them: Dabbeh said, “With this thy sword? ” and he answered, “Yes: ” and he said, “ Give it me that I may look at it, for I think it to be sharp: ” and El-Hárith gave it him: and he took it, and shook it, and said, إِنَّ الحَدِيثَ ذُو شُجُونٍ; and slew him with it: whereupon it was said to him, “O Dabbeh, in the sacred month? ” and he said, سَبَقَ السَّيْفُ العَذْلَ [“ The sword preceded the censure ”): these three provs. he originated. (Meyd.) شُجْنٌ and شِجْنٌ: see the next paragraph.

شَجَنٌ Grief, mourning, lamentation, sorrow, sadness, or unhappiness; (S, L, K;) and anxiety: (L, K:) pl. أَشْجَانٌ (S, L, K) and شُجُونٌ; (L, K; [in the latter of which these pls. are mentioned after all the explanations of the sing.;]) the former a pl. of pauc., and the latter of mult. (Ham p. 404.) [See a verse cited voce عَرَضٌ, in which it means A cause of anxiety.] b2: And The soul's love, or its inclination, or its blamable inclination: (L:) [or] love that is followed by anxiety and grief. (Kull p. 165.) b3: And A want, (S, L, Msb, K,) as also ↓ شَجِينٌ, (L,) wherever it be: (S, L, K:) pl. شُجُونٌ (S, L, Msb, K) and أَشْجَانٌ; (L, Msb, K;) the latter being pl. of شَجِينٌ also. (L.) A rájiz says, لِى شَجَنَانِ شَجَنٌ بِنَجْدِ وَشَجَنٌ لِى بِبِلَادِ السِّنْدِ [I have two wants; a want in Nejd, and I have a want in the country of Es-Sind]. (S.) A2: Also An intricately-intermingling branch of a tree; (L, K;) and a شُعْبَة [i. e. branch, or branchlet, or the like,] of anything; (K;) like ↓ شِجْنَةٌ and ↓ شُجْنَةٌ and ↓ شَجْنَةٌ (L, K) in the former sense: (L: [accord. to the K, app., in the latter sense:]) or, accord. to IAar, one says ↓ شُجْنَةٌ and ↓ شُجْنٌ meaning a branch of a tree, [or the latter app. means branches, for it seems to be a coll. gen. n.,] and ↓ شِجْنَةٌ and ↓ شِجْنٌ, and [the pl. of ↓ شُجْنَةٌ is] شُجْنَاتٌ and شُجُنَاتٌ: (L:) or, accord. to J, (L,) ↓ شِجْنَةٌ and ↓ شُجْنَةٌ signify roots of trees intricately intermingling: (S, L:) [but] the primary signification of ↓ شِجْنَةٌ and ↓ شُجْنَةٌ is a branchlet (a شُعْبَة of a غُصْن) of a tree: (L:) or ↓ شِجْنَةٌ signifies tangled, or luxuriant, or abundant and dense, trees. (Msb.) b2: See also شِجْنَةٌ. b3: And see شَجْنٌ. b4: Also, (K,) or شجنة, (L, [thus written without any syll. signs, perhaps fem. of شَجَنٌ, i. e. شَجَنَةٌ, but it seems to be indicated by the context in the L that it is ↓ شُجْنَةٌ,]) A she-camel compact in make, of which the several parts are interknit, one with another, (L, K, *) like the parts of a tree. (L.) شَجْنَةٌ: see the next preceding paragraph.

شُجْنَةٌ: see شَجَنٌ, in six places: and شِجْنَةٌ.

A2: Also, as some say, Leanness; or slenderness, and leanness; or leanness, and lankness in the belly. (L.) شِجْنَةٌ: see شَجَنٌ, in five places. b2: Also, i. e. with kesr, (K,) or ↓ شَجَنٌ and ↓ شَجَنَةٌ, (L,) A branchlet of a bunch of a grape-vine of which all the grapes come to maturity. (L, K.) b3: شِجْنَةٌ signifies also (assumed tropical:) Relationship closely, or intimately, connected. (L.) One says, بَيْنِى وَبَيْنَهُ شِجْنَةُ رَحِمٍ, and رَحِمٍ ↓ شُجْنَةُ, (assumed tropical:) Between me and him is a relationship closely, or intimately, connected. (S.) And it is said in a trad., الرَّحِمُ شِجْنَةٌ مِنَ اللّٰهِ i. e. (tropical:) الرَّحِمُ is derived from الرَّحْمٰن: (S, L: [see رَحِمٌ:]) or, accord. to AO, (L,) the meaning is, [الرَّحِم is] relationship, from God, closely, or intimately, connected, like the roots of trees. (S, L.) b4: Also A crack, or cleft, in a mountain. (Lh, L, K.) شَجَنَةٌ: see the next preceding paragraph.

شَجُونُ ↓ شَاجِنَتِى is a saying of the Arabs like their saying عَابِلَتِى عَبُولُ [i. e., app., My withholder is death, or shall be death alone; for شَجَنَتْهُ شَجُونُ may be rendered Death withheld him, like as عَبَلَتْهُ عَبُولُ is rendered “ death separated him ”]. (L.) شَجِينٌ: see شَجَنٌ.

شَاجِنٌ Grieving, mourning, or lamenting; or sorrowful, sad, or unhappy; (S, L;) and anxious. (L.) A2: See also an ex. of its fem., with ة, voce شَجُونُ.

شَاجِنَةٌ [as a subst.]; pl. شَوَاجِنُ: see شَجْنٌ, in five places.

قل

1 قَلَّ

, It was, or became, few; small, or little, in number, quantity, or amount; scanty. b2: هُوَ يَقِلُّ عَنْ كَذَا He, or it, is smaller than, or too small for, such a thing; syn. يَصْغُرُ. (TA.) b3: قَلَّ لَبَنُهَا Her milk became little, or scanty; she became scant in her milk. b4: قَلَّ خَيْرُهُ [His good things, or wealth, and his beneficence, became few, or little; scanty, or wanting; he became poor; and he became niggardly:] for قِلَّةُ خَيْرٍ signifies “ poverty ” and “ niggardliness. ” (A, TA, in art. حجد.) And It became scanty, or deficient, or wanting, in goodness. b5: قَلَّ He had few aiders: sec an ex. voce فَلَّ.2 قَلَّلَهُ He made it, or held it, to be little. (Msb.) b2: He showed it, or made it to appear, to be little, in quantity. (TA.) b3: See 4.4 أَقَلَّهُ He lifted it, or raised it, from the ground; and carried it. (Msb.) b2: أَقَلَّهُ الغَضَبُ (assumed tropical:) Anger disquieted, or flurried, him. (Mj, TA, in art. حمل.) And أُقِلَّ [alone] (assumed tropical:) He was disquieted, or flurried, by anger. (T, TA, in that art.) b3: أَقَلَّ مِنْهُ i. q. ↓ قَلَّلَهُ. (M.) b4: أَقَلَّ He became poor: (S, Msb:) or he had little property. (K.) 5 تَقَلَّلَ (K, art. نزر) It became diminished, or rendered little or small in quantity. (TK, same art.) b2: تَقَلَّلَهُ He saw it, or deemed it, to be little in quantity. (TA.) 10 اِسْنَفَلَّ He was independent, or alone; with none to share, or participate, with him. (TA.) [And اِسْتَقَلَّ بِنَفْسِهِ, the same; or (as shown by an explanation of the act. part. n. in the TA) he managed his affairs, by himself alone, thoroughly, soundly, or vigorously.] And هُوَ لاَ يَسْتَقِلُّ بِهٰذَا He is not able [by himself] to do this. (TA.) b2: اِسْتَقَلَّ He was independent of all others; absolute. b3: اِسْتَقلَّ He (a man) rose, or raised himself, with a burden: (JK:) and a bird in his flight. (JK, K.) b4: اُسْتُقِلَّ غَضَبًا He (a man) became affected with a tremour, or trembling, by anger. (JK.) b5: اِسْتَقَلَّ بِالشَّىْءِ i. q.

اِسْتَبَدَّ بِهِ. (TA in art. حكر.) ??

Poverty: see an ex. in a verse cited voce طَلَّاع.

قُلُّ بْنُ قُلٍّ

: see ضُلُّ.

قُلَّةٌ The top, or highest part, of a mountain, &c. (S, K.) b2: The top of the head and hump. (K.) See a verse cited voce ظِلٌّ. b3: قلتانِ [app. قُلَّتَانِ, or rather قَلْتَانِ, from قلت] The hollows of the two collar-bones (الترقوتان). (TA, art. ترب.) قِلَّةٌ [Paucity; smallness; littleness; scantiness; want of due amount of anything: as in قِلَّةُ مُبَالَاةٍ

want of due care: or this phrase signifies want of care: also fewness: for] قِلَّةٌ sometimes signifies i. q. عَدَمٌ. (Mgh in art. حفَظ.) b2: قِلَّةٌ may often be well rendered Lack.

قَلِيلٌ Few; small, or little, in number, quantity, or amount; scanty. b2: A small quantity, or quantum, or number, مِن مَالٍ وَغَيْرِهِ of property, or cattle, &c. b3: قَلِيلُ الخَيْرِ: [see art. خير, where an explanation is given equivalent to عَادمُ الخَيْرِ: and in like manner] قَلِيلُ الخَيْرِ is used to signify Not making use of oaths at all. (Mgh in art. حفظ.) It may be well rendered Lacking, or destitute of, good, or wealth; as well as having little thereof: it generally means having little, or no, wealth, or good; or lacking, or destitute of, goodness or good things. b4: قَلِيلٌ: see مَطَّرِدٌ. b5: Possessing little, or possessed in a small degree, of anything.

قَلِيلَةٌ as a subst., Little: see كَثِيرَةٌ.

أَقَلُّ مَالًا وَوَلَدًا Possessing, or possessor, of less than another in respect of wealth and children: see an ex. (from the Kur xviii. 37) in art. ف.

مُسْتَقِلٌّ A writing on a particular, peculiar, or special, subject. b2: رِسَالَةٌ مُسْتَقِلَّةٌ A monograph. See also a verse cited voce غَتْمٌ. b3: مَعْنًى مُسْتَقِلٌّ بِهِ

An independent meaning.

قل: قل. قل عدلا على: شتم، سب. (بوشر).
قلما: قل ألحقت بها ما لإثبات الشيء القليل أو نفيه كما في هذا البيت الذي ورد في المقري (2: 502):
فقلت قم بي ولا تقم لي ... فقلما يؤكل القيام
وقد ترجمه فليشر إلى الفرنسية في الإضافات مذكرا أن العرب تقول القلة بمنزلة العدم بما معناه: قلت له اعطني ما أعيش به ولا تقم لي لتحيتي فإن القيام لا يؤكل إلا نادرا.
قلما يكون: أقل ما يكون، قليلا ما يكون. (بوشر).
قل عن: عجز عن، لم يستطع بلوغ الشيء (المقري 1: 681).
قل. يقله هذا: يكفيه هذا. ففي رحلة ابن جبير (ص39): لأنهم لا يصلون الا بزاد يقلهم وفي عباد (2: 22): إن أجريت عليك رزقا يقلك. وقد ترددت بين أن يكون هذا الفعل قل أو أقل، ويرى كل من صاحب محيط المحيط والسيد رايت (معجم ابن جبير) إنه أقل. أرى الآن إنه قل: ففي ألف ليلة (برسل 3: 137) إن صيادا اغتنم ظلام الليل ليرمي شباكه في موضع حرم فيه الصيد فقال في هذا الوقت مطمئن من قله الفراش. أي في هذا الوقت الذي يكفي فيه الفراش لمن يريد النوم فلا يطلب شيئا آخر.
وبهذا المعنى يقال: قل له هذا. ففي المقري (1: 536):
سقاك يا سفح الدمع منهملا ... وقل ذاك له أن أعوز المطر
وفي معجم فوك: استقل ب بمعنى يكفى.
قل: ذكرها فوك في مادة Callus، وهي مأخوذة من الكلمة الأسبانية Callo ( انظرها فيما يلي).
قلل في: في ألف ليلة (1: 90): قلل حسده في طعامه ولذيذ أي أن الحسد جعله قليل الأكل والنوم.
قلل الأدب: فقد الأدب. (بوشر).
قلل به: احتقره. ففي كتاب الخطيب (ص40 و): وقال يذم الدنيا ويحمد عقبى من يقلل بها.
قلل (مشتقة من الكلمة الأسبانية callo) : يقال قلل الحذاء الضيق: سبب كنبا وجسأة وثفنا.
(فوك، الكالا) وهو مقلل: فيه كنب وجسأة.
قلل (مشتقة من الفعل الأسباني Calar سيمونيه ص303): تغلغل، خلل، ولج، دخل. (الكالا).
أقل: أقلل بها: رأى أنها قليل. ففي المقري (1: 464):
ألف من الحمر وأقلل بها ... لعالم أربى على بغيته
ما أقل هذا الغلام بأدب: كيف أن هذا الغلام شيء الأدب! ففي المقري (1: 679): ما أقله بشفقة: كيف إنه قليل الشفقة!.
تقلل: تقلل الشيء: رآه قليلا. (فوك).
ويستعمل هذا الفعل للدلالة على الرجل البسيط في الملبس والمطعم. فيقال: تقلل في الملبس وتقلل في المطعم. (الفخري ص89) ويستعمل الفعل تقلل وحده بهذا المعنى. (ابن خلكان 1: 250: 7 255، عبد الواحد ص138، ياقوت 4: 600، ميرسنج ص27).
ويقال أيضا: تقلل من الدنيا (أماري ص189)، وفي رياض النفوس (ص43 و): كان مروان رجلا. صالحا متقللا من الدنيا. وفي (ص53 و): كان رجلا فاضلا مجتهدا ورعا متقللا من الدنيا. وفي (ص62 و) وهذا يدل على تقلله من الدنيا وزهده فيها.
واقرأ كذلك الكلمة التي في لب اللباب خالية من النقط. ففي لب اللباب (ص143): كانوا يتزهدون ويتقللون من الدنيا، وليس يتفللون كما رأى الناشر.
تقلل: احتقر. كان محتقرا. ففي آخر أيام غرناطة لملر (ص41): وقفلل (وتقلل) أولئك المرتدون الذين كانوا بها -لم يبق لهم عند صاحب قشتالة جاه ولا حظوة.
تقلل: (مشتقة من الاسم الأسباني Callo) صار له كنبا وجسأة. (فوك، الكالا).
استقل: حمل. وتستعمل مجازا بمعنى لحق وضم أرضا. (روتجرز ص131) وفيه (ص136): واستقلت البلاد اليمانية في الحوزة الشريفة السلطانية. أي ألحقت البلاد اليمانية بمملكة السلطان.
استقل: حمل الرمح وتسلح به. ففي طرائف كوسج (ص80): فقام وافرغ عليه درعه وتقلد سيفه واستقل رمحه وانتصب على جواده.
استقل به: استطاع حمل الشيء. ففي كليلة ودمنة (ص85): والرجل القوي يستطيع أن يحمل حملا ثقيلا وإن لم يكن قد اعتاد ذلك، والرجل الضعيف لا يستقل به وإن كان ذلك من صناعته. (ويجرز ص53). ومن هذا يقال: استقل به أي كان في استطاعته عمل شيء. (المقري 1: 206، المقدمة 1: 313، 316، 2: 207، 235، 247).
ويقال أيضا: استقل بنفسه في شيء (المقدمة 1: 133).
استقل به: أظهر أن في استطاعته وقدرته عمل شيء. ففي حيان -بسام (1: 88 و): وصرفه في السفارة بينه وبين أمراء الأندلس فيما يجري بينهم من التراسل والــمداخلة فاستقل بذلك لفضل ما أوتيه من اللسن والمعارضة.
والمصدر منه استقلال بمعنى استطاعة وقدرة (المقري 1: 192). وفي حيان (ص4 ق): واثبت له في نفسه الاستقلال والكفاية. وفي كتاب الخطيب (ص53 و): فنهض بأعباء ما قوص الله (فوض إليه) وظهر فيه استقلاله وغناؤه. وفي حيان -بسام (1: 201 و): وأراد اليهودي أن يخلع باديس من ملكه ويولي المعتصم لما كان يعلم من كلامه (كلاله) ويتيقن من قلة استهلاله (استقلاله). والمستقل (اسم الفاعل): معناه القادر على الحرب والمستطيع لذلك. ففي حيان (ص 75 ق): فلما سلكت الأثقال ومقصرو الرجال ولم يبق من الناس إلا المستقل المتخفف أطلق الرجال للحرب.
استقل به: اكتفى به. (فوك) وانظره في قل.
استقل به: التزم به، تعهد به، تكلف به. ففي طرائف دي ساسي (2: 52): استقل بسائر أحوال مصر والشام. (عباد 1: 46، 109 رقم 195).
استقل ب، وبالأمر، وبالولاية وغير ذلك: تفرد في الحكم ولم يشركه فيه غيره ولم يكن لغيره عليه سلطان. ففي محيط المحيط: استقل الوالي بالولاية تفرد بها ولم يشركه فيها غيره ..
مستقل: منفرد بتدبير أموره لا سيادة لغيره عليه (بوشر).
ملك مستقل في ملكه: عاهل، ملك لا سيادة عليه في ملكه. وفي النويري (أفريقية ص23 ق): ولي الأمر في حياة أبيه ثم استقل بالأمر بعد وفاته. وفيه (ص26 ق): وكانوا في مبدأ الأمر كالنواب لملوك الدولة العبيدية بمصر ثم استقلوا بعد ذلك بالأمر. وفيه (ص30 و) وحين مات استقل عبد الله بن محمد الكاتب وحده. (عبد الواحد ص142، ص194، المقدمة 2: 115 (= استبد)، ص116، ص269، (تاريخ البربر 1: 527، 529، المقري 1: 277، 2: 800، تاريخ تونس ص85)، وفي المقدمة (2: 253) استقلوا بأمر أنفسهم. وفيها (2: 19): مستقل بالنظر في استخراج الأموال.
ويقال أيضا وهو نادر: استقل على، ففي حياة تيمور (1: 110): إذا بلغك أنى استوليت، وعلى الممالك استقليت (تصحيف استقللت).
ويقال عن العالم الشاب حين تنقطع علاقته بأستاذه وشيخه: استقل. (ففي المقري 1: 599): قد برع واستقل وجلس للتدريس.
واستقلت الكلمة: اكتفت بذاتها ولم تحتج إلى مفعول. أي كانت لازمة غير متعدية. (المقري 1: 614).
والقناة تستقل نهرا (شعبة) أي تكون نهرا مستقلا ومنفصلا. (طرائف دي ساسي 2: 24).
مستقل (اسم الفاعل): منفرد، منفصل، ففي رحلة ابن جبير (ص44): بلد مستقل بذاته وفيها (ص 226): وكل محلة من محلات بغداد مدينة مستقلة. (المقري 1: 103، 132، 179، 208، 397، الجريدة الآسيوية 1851: 1: 60). وفي العبدري (ص17 ق): وعند كل باب منها ربض متسع على قدر البلد المستقل. مستقل: كتاب منفلاد. (المقري 1: 105، 358). وفي تاريخ تونس (ص117): إن متعنا الله بعمر طويل أفردنا خبر دولتهم السعيدة بتاريخ مستقل.
علم مستقل: علم قائم بذاته. ففي المقدمة (1: 61): هذا علم مستقل بنفسه.
وكذلك يقال: استقل سور المدينة. ففي كلر، نصوص من ابن الخطيب وغيره (1863، 2: 29) ك استقلت من كافة نواحيها.
استقل برأيه: استبد به. (محيط المحيط).
وعمل بحسب ما يمليه عليه هواه (المقدمة 1: 316).
استقل ب: حاز أو قدم وعرض ما ليس في غيره من نفس الصنف. ففي المقدمة (2: 358): وكان كل بيت من الشعر العربي القديم مستقلا بالإفادة. أي يفيد معنى كاملا. وفي المقري (1: 75)؛ وقد قسمت هذا الكتاب إلى قسمين وكل منهما مستقل بالمطلوب قيصح أن يسميا باسمين. وفيه (1: 77): وفي كل كتاب من القسم الأول ذكرت بعض المقتطفات من كتابات لسان الدين مع أن القسم الثاني قد استقل. ويقال استقل بذلك، ففي طرائف دي ساسي (2: 64): وليكون أول ما يقرع الأسماع مستقلا بنوع من الإعجاز. ويقول أبو حمو (ص154): من استقل بمحمود هذه الخصال.
استقل: قام، نهض على قدميه. ففي حيان (ص46 و): لما استقلوا من نكبتهم.
استقل: نهض من مرضه، شفي، استعاد صحته، (رايسكه في معجم فريتاج، ابن بطوطة 2: 146).
وفي كرتاس (ص230): ووجد أمير المسلمين الراحة واستقل من مرضه وعاد إلى صحته، وفي كتاب صاحب الصلاة (ص32 و): واستقل من كان فيها من الموحدين من علة الحصار. وفي العبدري (ص110 ق) في كلامه عن طبيب: ولم يقصر في العلاج حتى استقللت.
استقل كتابا: ألف كتابا خاصا في موضوع ما. (الثعالبي لطائف ص115) استقل الرحيل أزف الرحيل، بدأ الرحيل. ففي ملر (ص35): فكم من قلب لرحيلنا وجب، لما استقل ووجب.
قل: بقايا قليلة. ففي تاريخ البربر (2: 11): والقل منهم بذلك الموطن لهذا العهد. قل وعترة: فقر وتسول. (ميهرن ص33) قلة، وقلة (بالأسبانية Callo سيمونيه ص303): كنب، جسأة، جسو، ثفن، والجمع قلات، وقل. يكون في القدمين واليدين (فوك وفيه Callus وأبدل فيه قلة بقلة لأنه يذكر Coll بمعنى قل. (الكالا). قلة: فقاعة مملوءة هواء تكون على وجه الماء والسوائل في حالة فورانها وغليانها أو في حالة تخمرها وغير ذلك. (الكالا).
قلة: عوز، نقص، (بوشر).
قلة: نقص المال، حاجة، قحط. (الثعالبي لطائف ص56، بوشر).
قلة: عدد قليل، ضد الكثرة. ففي الإدريسي (القسم 1، الفصل 8) في كلامه عن سكان مدينتين:
أهلها في ذاتهم قلة وفي أنفسهم أذلة.
قلة: جرة، أو وعاء. ولا يستعمل لحفظ الاشربة أو الماء (الكالا، لين عادات 1: 22، 224، برتون 1: 227) بل لحفظ أشياء أخرى.
ففي عواده (ص503): قلة أو وعاء للسمن والعسل. وقد أخبرني السيد دي سلان أن هذا الاسم يطلق في الجزائر على وعاء من النحاس يستعمله السقاءون بدل الدلو وهذه صورته.
قلة: مكيال للزيت (كرتاس ص38) وهو يسع 22 ليبرة (الليبرة 500 غرام. هوست ص277، 24 ليبرة، فلوجل مادة 67 ص29، مادة 71 ص3. وهو يسع 16 لترا، رولاند، دوماس قبيل ص255).
قلة: برج، عند ريشاردسون ومنينسكي. (انظرها في مادة غلة).
خزنة القلة: هي حسب ما جاء في صفة مصر (2: 350) اسم برج عال في قصر في القاهرة.
ونجد كلمة أبراج القلال في طرائف ارنولد (ص164). ومعناه حسب ما يقوله الناشر في معجمه أبراج ذات سهام. غير أني أشك في ذلك.
قلة: مرتفع صاعد، فيما يقول رايسكه. غير أن السيد دي جويه أخبرني إنه وجد في بعض المصادر الجمع قلات بهذا المعنى وتنطق قلات (بدل قلات جمع قلت) وهي تدل على هذا المعنى.
قليل. الأيام القلائل: زمن القحط. (أماري ص39 وما يليها).
قليلة: نوع من الطير. (ياقوت 1: 885).
قليلة: قلة صغيرة، جرة صغيرة (المقري 1: 78) وانظر رسالتي إلى السيد فليشر (ص10).
قليلة: مكيال للزيت. (البكري ص113).
قلال: صانع الجرار. (معجم الأسبانية ص80).
قلال: فقير، معدم. (دوماس حياة العرب ص158).
قلال: طبلة، طبل طويل ضيق يضرب عليه بعصا واحدة. (دوماس حياة العرب ص185، ص374).
قليل: في الجزائر، جمعها قلاليل: فقير، معدم (بوسييه، دوماس حياة العرب ص150، 151). وعند همبرت (ص220): كليل (جزائرية).
قليل: فرس وديع هادئ (بوسييه، دوماس حياة العرب ص184).
مقل: صغير؟ ففي رحلة ابن جبير ص249): عبرنا في الزواريق المقلة المعدة للعبور.
اقليل: هو في الفرس الذي ينعل الحافر الذي نفذ فيه المسمار. (ابن العوام 2: 560).
كقلل: نادر، طرفة، فاخر. (بوشر بربرية)

عين

عَيِنَ(n. ac. عِيْنَة
عَيَن)
a. Had large, lustrous eyes.

عَيَّنَa. Determined, defined; distinguished; marked; designated;
specified, particularized; individualized, individuated.
b. [acc. & La], Marked out for, assigned, appointed, designed for.
c. Pierced, bored.
d. Budded, bloomed; formed eyes.
e. Poured water into (skin).
f. Sold on credit.
g. Reproved to his face.
h. Stirred up (war).

عَاْيَنَa. Saw, perceived, beheld; eyed, looked at.

أَعْيَنَa. see I (c)
تَعَيَّنَa. Looked at, eyed, scanned, surveyed
scrutinized.
b. Smote with the evil eye.
c. Was clear, evident, distinct; was defined, determined
specified.
d. ['Ala], Was special, peculiar to.
e. Was confounded.
f. [Fi] [ coll. ], Enlisted in (
the army ).
إِعْتَيَنَ
a. [La]
see I (d)b. Took the choice, the best of.

عَيْن (pl.
أَعْيُن
عُيُوْن أَعْيَاْن)
a. Eye; eyesight.
b. Hole, opening, aperture; mesh; link.
c. Look, glance; view; aspect, appearance, mien; form;
physiognomy.
d. Essence, substance; the best, the choice of.
e. Self.
f. Influence of the evil eye.
g. Lord, chief.
h. (pl.
أَعْيُن
عُيُوْن), Spring, course, well.
i. Property; cash, ready money; gold.
j. Usury.
k. Sun; rays of the sun.
l. Receptacle.
m. Spy, informer.
n. Certain, sure.
o. Knowledge.
P. Might.
q. Health; safety.
r. Thirst.
s. Second radical.
t. 'Ain (letter).
عَيْنِيَّة []
a. [ coll. ], Specimen, sample;
model.
عِيْنَة []
a. The best, the choice of.
b. Fine, goodly (garment).
c. Money paid in advance.

أَعْيَن [] (pl.
عِيْن)
a. Large-eyed.
b. Black.
c. Goodly, fine (sentence).
d. Receptacle.

مَعَان []
a. Place of seeing, beholding; place of alighting.

مَعِيْن []
a. Smitten.
b. Running (water).
عَائِن []
a. see 26b. Person, being.

عِيَان [] (pl.
عُيُن
أَعْيُنَة
16t)
a. Ploughshare.
b. Clear, evident, manifest, apparent.
c. see
N. Ac.
عَاْيَنَ
(عِيْن).
عِيَانِيّ []
a. Ocular.

عَيِّنa. Tearful.
b. Receptacle.

عَيُوْن [] (pl.
عِيْن
عُيُن)
a. Evil-eyed, malignant.

الاعْيَان []
a. [art.], Notables, leaders; aristocracy.
مَعْيُوْن [ N.
P.
a. I]
see 18
مُعَيَّن [ N. P.
a. II], Determinate, definite; individuated; fixed;
particularized; special, distinct, particular.
b. Figured with eyes (garment).
c. [ coll. ], Salary.
تَعْيِيْن [ N.
Ac.
a. II], Individuation, particularization
determination.
b. Appointment.

مُعَايِن [ N.
Ag.
a. III], Spectator, observer.

مُعَايَنَة [ N.
Ac.
عَاْيَنَ
(عِيْن)]
a. Beholding, viewing; view.
مُتَعَيِّن [ N.
Ag.
a. V]
see N. P.
عَيَّنَ
(a).
b. [ coll. ], Enlisted, enrolled.

مُعْتَانٍ [ N.
Ag.
a. VIII], Explorer.

عِيَانًا
a. Visibly, manifestly, publicly, openly.

بَيْع عِيْنَة
a. A sale on credit.

لَقِيْتُهُ عِيَانًا
a. I met him face to face.

عُيُوْن البَقَر
a. A species of grape.

عُيَيْنَة عُوَيْنَة
a. A small eye.
b. Eyelet.

عُوَيْنَات
a. [ coll. ], Spectacles;
eyeglasses.
رَأَيْتُهُ عَرْض عَيْن
a. I saw him nearly, obviously.

لَقِيتُهُ أَوَّل عَيْن
a. I met him the first thing.

عَلَى عَمْدِ عَيْن
a. Purposely, intentionally; earnestly.

هُو صَدِيْق عَيْن
a. He is a friend as long as he is in sight.

صَنَعَ ذَلِكَ عَلَى عَيْن
a. He did that with care.

عَلَى الرَّأْسِ والعَيْن
a. Willingly ! With pleasure!

هُوَ عَيْنُهُ
a. It is himself.

طَلَبَ أَثَرًا بَعْدَ عَيْن
a. He left the real for the unreal.

مَا بِالدَّارِ عَيْن
a. There is no one in the house.

عَيْنُ الثَّور
a. The bull's eye ( a star in Taurus ).

عَيْنُ البَقَر
a. Buphthalmum, oxeye.

عَيْنُ الهِرّ
a. Cat's-eye (stone).
عَيْنُ الشَّمْس
a. Sun-flower.

عين

1 عَيْنٌ [app. as inf. n. of عَانَ, agreeably with analogy, (like as أَذْنٌ is of أَذَنَ, and أَنْفٌ of أَنَفَ, &c.,) aor. ـِ signifies The hitting, or hurting, [another] in the eye. (K.) b2: And The smiting with the [evil] eye: (K:) which is said in a trad. to be a reality. (TA.) You say, عِنْتُ الرَّجُلَ I smote the man with my [evil] eye. (S.) and إِنَّكَ لَجَمِيلٌ وَلَا أَعِنْكَ, meaning [Verily thou art beautiful,] and may I not smite thee with the [evil] eye; and ولا أَعِينُكَ, meaning and I will not smite thee &c. (Lh, TA.) And المَالَ ↓ تعيّن He (a man) smote the مال [i. e. cattle, or camels, &c.,] with an [evil] eye: (S:) or الأِبِلَ ↓ تعيّن, and ↓ اعتانها, and ↓ اعانها, he raised his eyes towards the camels, looking at them, and expanded his hand over his eyebrow like as does he who shades his eyes from the sun, (K, TA,) to smite them with an [evil] eye, (K, * TA,) and he so smote them. (TA) b3: عَانَ عَلَيْنَا, (S, TA,) aor. ـِ (S,) inf. n. عَيَانَةٌ; (S, TA; [in one of my copies of the S, عِيَانَة;]) and لَنَا ↓ اعتان; both signify He was, or became, a spy, or scout, for us. (S, TA.) [Golius mentions also ↓ عاين, construed with ل, in this sense, as from the S; in which I do not find it.] And one says, لَنَا مَنْزِلًا ↓ اِذْهَبْ فَاعْتَنْ, Go thou, and look for, or seek, a place of alighting for us: (S:) and Lh says the like, making the verb trans. (TA.) And ↓ بَعَتْنَا عَيْنًا يَعْتَانُنَا, and يَعْتَانُ لَنَا; (K, TA;) and يَعِينُنَا, (K, TA, but omitted in the CK,) and يَعِينُ لَنَا, (El-Hejeree, TA,) inf. n. عَيَانَةٌ, (K, TA,) with fet-h, (TA) [in the CK عِيَانَة;]) i. e. [We sent a spy, or scout, to bring us information. (K, TA.) [See also مُعْتَانٌ.] b4: عان الدَّمْعُ, and المَآءُ, (S,) inf. n. عَيَنَانٌ (S, K) and عَيْنٌ, (K, TA,) The tears, and (tropical:) the water, flowed. (S, K. *) And عَانتِ البِئْرُ, inf n.

عَيْنٌ, The well had in it much water. (TA.) b5: And حَفَرْتُ حَتَّى عِنْتُ (assumed tropical:) I dug until I reached the springs, or sources: (S, TA:) and in like manner one says, المَآءَ ↓ أَعْيَنْتُ [I reached the water]: (S:) or, accord, to the T, one say, حَفَرَ

↓ الحَافِرُ فَأَعْيَنَ and ↓ أَعَانَ. meaning [The digger dug,] and reached the springs, or sources. (TA.) A2: عَيِنَ, (K,) inf. n. عَيَنٌ, (S, * K, [not, as in the CK, with the ى quiescent.]) and عِيْنَةٌ, (Lh, * K.) [He was wide in the eye: or large and wide therein: (see أَعْيَنُ:) or ] he was large in the black of the eye, with width [of the eye itself]. (K.) 2 عيّن اللّْؤْلُؤَةَ (assumed tropical:) He bored, perforated, or pierced, the pearl; (S, K, TA;) as though he made to it an eye. (TA.) b2: عيّن القِرْبَةَ He poured water into the skin in order that the stitchholes might become closed (S, K, TA) by swelling, (S,) it being new: and سَرَّبَهَا [q. v.] signifies the same, as mentioned by As, (TA.) A2: تَعْيِينُ الشَّئِ signifies (assumed tropical:) The individuating of a thing, or particularizing it; i. e. the distinguishing it from the generality, or aggregate. (S, Msb, TA) عيّنهُ means (assumed tropical:) He individuated it, &c.: and he particularized, or specified, it by words; mentioned it particularly, or specially. And عيّن لَه كَذَا (assumed tropical:) He appointed, or prescribed, for him, or he assigned to him, particularly, such a thing: and عيّن عَلَيْهِ كَذَا He appointed against him, or imposed upon him, particularly, such a thing]. Yousay, عَيَّنْتُ المَالَ لِزَيْدٍ (assumed tropical:) I assigned the property particularly, or specially, to Zeyd. (Msb.) and أَتَيْتُ فُلَانًا فَمَا عَيَّنَ لِى بِشَئٍْ and مَا عَيَّنَنِىبِشَئٍْ

i. e. (assumed tropical:) [I came to such a one,] and he did not give me anything: (Lh, TA:) or, as some say, he did not direct me to anything. (TA.) And عَيَّنَ عَلَى السَّارِقِ (assumed tropical:) He distinguished, or singled out, the thief from among the suspected persons: or, as some say, he manifested against the thief his theft. (TA.) And عَيَّنْتُ النِّيَّةَ فِى الصَّوْمِ (assumed tropical:) I purposed the performance of a particular fast. (Msb.) b2: عيّن فُلَانًا He told such a one to his face of his vices, or faults, or the like. (I. h, S, K.) A3: عيّن الحَرْبَ بَيْنَنَا i. q. أَدَارَهَا [He, or it, stirred war, or conflict, or the war or conflicet, between us, or among us]: so in the K in the L, ادرها [perhaps for أَدَرَّهَا, but more probably, I think, for أَدَارَهَا]. (TA.) A4: عيّن الشَّجَرُ The trees became beautiful and bright, and blossomed. (K. TA.) A5: عيّن الرَّجُلُ The man took [or bought] بِالعِينَةِ i. e. السَّلَفِ [meaning for payment in advance, accord. to all the explanations that I find of السَّلَف as used in buying and selling; but accord to the TK, upon credit, i. e. for payment at a future period, agreeably with an explanation of (??_ in the A and (??) (??) thin by reason of oldness: (TA:) [or it became lacerated, or worn in holes; as is shown by what here follows.] One says also, تَعَيَّنَتْ أَخْفَافُ الأِبِلِ, meaning (assumed tropical:) The feet of the camels became lacerated [in the soles], or worn in holes, or blistered; like the water-skin of which one says تعيّن. (IAar, TA.) A6: تعيّن also signifies (assumed tropical:) It was, or became, clear, or distinct. (KL.) b2: And (assumed tropical:) It was or became, individuated, or particularized; i. e., distinguished from the generality, or aggregate. (KL,) [Thus signifying, it is quasi-pass. of عَيَّنَهُ. Hence it means (assumed tropical:) It had, or assumed, the quality of individuality. And (assumed tropical:) It was, or became, particularized. or specified, by words; mentioned particularly, or specially. And تعيّن لَهُ It was appointed, or prescribed, for him, or was assigned to him, particularly or peculiarly. And تعيّن عَلَيْهِ (assumed tropical:) It was appointed against him, upon him, particularly. And hence.] one says, تعيّن عَلَيْهِ الشَّئْ, meaning لَزِمَهُ بِعَيْنِهِ, [i. e. : The thing was, or became, incumbent, or obligatory, on him in particular] (S, K.

A7: See also the next paragraph.8 إِعْتَيَنَ see 1, in tour places.

A2: اعتان الشَّئْ (assumed tropical:) He took the عَيْن of the thing, (S,) the (??) thereof. (S, TA.) [See also 8 in art. عون]) A3: And He bought the thing upon credit, for payment at a future (??) (S, Msb, (??) signifies he took (??) future time; (Mgh: [in which is expl. by the words أَخَذَ بِالعِينةِ, and in which عِينَة in a sale is expl. as meaning نَسِيْئَة;]) and so ↓ تعيّن; (KL;) [but Mtr says,] the saying تَعَيّنْ عَلَىّٰ حَرِيرًا as meaning اشْتَرِهْ بِبَيْعِ العِينَةِ I have not found. (Mgh,) [See also عيّن الرَّجُلُ expl. as meaning “ The man took بِالعينَةِ. ”]

عَيْنٌ is a homonym, applying to various things (Msb:) in the K. forty-seven (??) assigned to it; but it is said by MF that its meanings exceed a hundred; those occurring in the Kur-án are seventeen. (TA.,) By that which is app. its primary application, and which is by many affirmed to (??) (TA,) العَيْنُ signifies The eye: the organ of sight: (S, Mgh, Msb, K, TA [in the S expl. by حَاسَّةُ الرُّؤْيَةِ, evidently used in this sense; in the Mgh, by المُبْصِرَةُ; in the Msb and K, by البَاصِرَةُ; and in a mater place in the K. by حَاسَّةُ الرُّؤْيَة, app. as meaning the sense of sight;]) also denoted [emphatically] by the term الجَارِحَةُ [i. e. the organ]; (TA;) it is that with which the looker sees: (ISk, TA;) and is of a human being and of any other animal: (TA;) (??) is of the fem. gender; (S, K:) and the pl. [of mult.] as عُيُونٌ, (S, Mgh, Msb, K,) also pronounced عُيونٌ, (K, [in which وَتُكْسَرُ, immediately following عُيُونٌ, has been erroneously supposed by Golius and Freytag to relate to the sing.,]) and [of pause أَعْيَانٌ and أَعْيُنٌ, (S, Mgh, Msb, K,) which last is asserted by Lh to be sometimes a pl. of mult., as it is in the Kur vii. [178 and] 194; (TA.) and pl. pl. أَعْيُنَاتٌ: (K:) the dim. is ↓ عُيَيْنَةٌ, (S.) Hence the saying in a trad. of 'Alee, قَاسَ عَيْنًا بِبَيْضَةٍ جَعَلَ عَلَيْهَا خُطُوطًا [He measured the reach of an eye by means of an egg upon which he made lines]. (Mgh.) And [hence also] one says, بِعَيْنٍ

مَّا أَرَيَنَّكَ [lit. With some eye I will assuredly see thee]: it is said to one whom you send, and require to be quick; and means (assumed tropical:) pause not for anything, for it is as though I were looking at thee. (TA. [See also art. رأى.]) And لَقِيتُهُ عَيْنَ عُنَّةٍ [I met him so that] I saw him with [or before] my eye, he not seeing me. (S, TA.) [And رَأَيْتُهُ عَيْنَ عُنَّةٍ or عُنَّةَ, which see in art. عن. And أَعْطَيْتُهُ عَيْنَ عُنَّةَ and عُنَّة, which also see in art. عن.] and رَأَيْتُهُ عَرْضَ عَيْنٍ I saw him, or it, obviously; nearly. (TA, voce عَرْضٌ, q. v.) And هَا هُوَ عَرْضُ عَيْنٍ [or عَرْضَ عَيْنٍ?] i. e. [Lo, he, or it, is] near [before thee]: and in like manner, هُوَ مِنِّى عَيْنُ عُنَّةٍ [or عَيْنَ عُنَّةٍ? i. e. He is near before me]. (K.) and لَقِيتُهُ أَوَّلَ عَيْنٍ, (S, K,) and أَوَّلَ ذِى عَيْنٍ and ↓ عَائِنَةٍ, (TA,) I met him, or it, the first thing: (S, K, TA:) and before every [other] thing; as also ↓ أَوَّلَ عَائِنَةٍ and أَدْنَى عَائِنَةٍ: (S:) or this last means the nearest thing perceived by the eye. (TA.) And فَعَلْتُ ذَاكَ عَمْدَ عَيْنٍ and عَمْدًا عَلَى

عَيْنٍ (assumed tropical:) I did that purposely, with seriousness, or earnestness, and certainty: (S:) or صَنَعَ ذٰلِكَ عَلَى

عَيْنٍ and عَلَى عَيْنَيْنِ, (K, TA,) and عَمْدَ عَيْنٍ and عَمْدَ عَيْنَيْنِ, (K,) or عَلَى عَمْدِ عَيْنٍ and عَلَى عَمْدِ عَيْنَيْنِ, (TA,) (assumed tropical:) He did that purposely, (Lh, K, TA,) with seriousness, or earnestness, and certainty. (K.) And هُوَ عَبْدُ عَيْنٍ (tropical:) He is like the slave to thee as long as thou seest him, (S, K, * TA,) but not when thou art absent; and so هُوَ عَبْدُ العَيْنِ: (S:) or he is a man who pretends, or feigns, to thee, his doing that which he does not perform: (TA:) and (K, TA) in this sense, (TA,) one says also, هُوَ صَدِيقُ عَيْنٍ i. e. (assumed tropical:) [He is a friend, or a true friend,] as long as thou seest him: (K, TA:) and هُوَ أَخُو عَيْنٍ (assumed tropical:) He is one who acts as a friend hypocritically with thee. (TA.) أَنْتَ عَلَى عَيْنِى is said in relation to honouring and protecting: (S, K, TA:) [accordingly I would render it (tropical:) Thou art entitled to be honoured and protected by me above my eye: for the eye is esteemed the most excellent of the organs, (as is said in this art. in the TA,) and it is that which most needs protection:] أَنْتَ عَلَى رَأْسِى is said in relation to honouring only. (TA.) And the Arabs say, عَلَى

عَيْنِى قَصَدْتُ زَيْدًا, meaning thereby the regarding with solicitude mixed with fear [so that I would render it (assumed tropical:) As one to be regarded with solicitude mixed with fear above my eye I made Zeyd the object to which my mind was directed]. (TA.) [See another ex. of عَلَى عَيْنِى (in which it cannot be rendered as above) in a later part of this paragraph.] نَعِمَ اللّٰهُ بِكَ عَيْنًا [in the CK نَعَّمَ, which is wrong,] means the same as أَنْعَمَهَا. (K. [See both in art. نعم.]) قُرَّةُ العَيْنِ [signifying مَا قَرَّتْ بِهِ العَيْنُ, as expl. in the M and K in art. قر, i. e. That by which, or in consequence of which, the eye becomes cool, or refrigerated, or refreshed, &c.,] is a phrase used as meaning (assumed tropical:) A man's child or offspring. (TA.) فَقَأَ عَيْنَهُ [properly signifying He put out his eye, or blinded it, &c.,] means [sometimes] (tropical:) he struck him; or struck him vehemently with a broad thing, or with anything; or slapped him with his hand: (صَكَّهُ:) or he was rough, rude, or ungentle, to him in speech. (TA.) اَلَّذِى فِيهِ عَيْنَاكَ means Thy head. (TA. [There mentioned preceded by لاتحرمَن: thus dubiously, and perhaps incorrectly, written. What is means, or should be, I know not.]) b2: عَيْنُ الثَّوْرِ (assumed tropical:) (The eye of the Bull;] the great red star [a] that is upon the southern eye of Taurus, and also [more commonly] called الدَّبَرَانُ. (Kzw, Descr. of Taurus.) [and عَيْنُ الرَّامِى (assumed tropical:) The eye of Sagittarius; app. the two stars v, on the eye thereof.] b3: عَيْنُ البَقَرِ (assumed tropical:) [The buphthalmum, or ox-eye;] the [plant called] بَهَار [q. v.]. (S in art. بهر.) And عُيُونُ البَقَرِ (tropical:) A sort of grapes, (S, K, TA,) black, (K, TA,) but not intensely so, large in the berries, (TA,) and round, (K, TA,) which are converted into raisins, and are not very sweet: so says AHn: thus called as being likened to the eyes of the animals termed بَقَر: (TA:) they are found in Syria: (S:) or said by some to be peculiar to Syria. (TA.) and Certain black إِجَّاص [or plums]: (K, TA:) thus called for the same reason. (TA.) b4: عَيْنُ الهِرِّ (assumed tropical:) [Cat's-eye;] a certain stone, well known, of no utility. (TA.) A2: [فَتَحَ هَيْنَ النَّارِ means (assumed tropical:) He made an opening in the live coals of the fire, that had become compacted; in order that it might burn up well. (See 1 in art. سخو and سخى.)] b2: and عَيْنٌ signifies also (assumed tropical:) The عَيْن [i. e. eye] of the needle: such as is narrow is termed عَيْنُ صَفِيَّة [in which the latter word is app. a proper name, and, as such and of the fem. gender, imperfectly decl., i. e., in this case, written صَفِيَّةَ]. (TA.) b3: Also, as being likened to the organ [of sight] in form, or appearance, (tropical:) A [small round hole or] place of perforation in a [leathern water-bag such as is called] مَزَادَة. (TA.) And (tropical:) Thin circles, or rings, or round places, in a skin, (S, K, TA,) which are a fault therein, (S, TA,) like أَعْيُن [or eyes; or one of such thin circles &c.]; being likened to the organ [of sight] in form. (TA.) [See 10.] And (K) (tropical:) A fault, or defect, (K, TA,) of this description, in a skin. (TA.) b4: And (tropical:) The small hollow or cavity of the knee; (S, K; in [some of] the copies of the latter of which, الرَّكِيَّة is erroneously put for الرُّكْبَة; TA;) likened to the socket of the eye: (TA:) each knee has عَيْنَانِ [i. e. two small hollows or cavities, the articular depressions for the condyles of the femur], in the fore part thereof, at [the joint of] the سَاق. (S, TA.) b5: And (tropical:) The piece of skin [or small leathern receptacle] in which are put the بُنْدُق [or bullets] (K, TA) that are shot from the قَوْس [app. meaning the large kind of cross-bow, called balista, or ballista]: (K, * TA:) likened to the organ [of sight] in form. (TA.) b6: [In the B, accord. to the TA, it is also expl. as meaning the سنام: but this, I think, is most probably a mistranscription for سَام (q. v.) as signifying (assumed tropical:) The hollow, or cavity, in the ground, thus called, in which water remains, or stagnates, and collects.] And (tropical:) The place [or aperture] whence the water of a قَنَاة [i. e. pipe, or the like,] pours forth: (K, TA:) as being likened to the organ [of sight] because of the water that is in it. (TA.) And, (K, TA,) for the same reason, (TA,) (tropical:) The place whence issues the water of a well. (TA.) And, (S, Msb, K, &c.,) for the same reason, as is said by Er-Rághib, (TA,) (tropical:) The عَيْن, (S, Msb,) or source, or spring, (K, TA,) of water, (S, Msb, K, TA,) that wells forth from the earth, or ground, and runs: (TA:) [and accord. to the Msb, it app. signifies a running spring:] of the fem. gender: (TA:) pl. عُيُونٌ and أَعْيُنٌ, (Msb, K,) and accord. to ISk, sometimes the Arabs said, as a pl. thereof, أَعْيَانٌ, but this is rare. (Msb.) Hence a saying, in a trad., cited and expl. voce سَاهِرٌ. (TA.) Also (assumed tropical:) Abundance of water of a well. (TA.) And A drop of water. (TA.) عَيْنُ المَآءِ, [originally signifying “ the source of water,”] accord. to Th, means (assumed tropical:) Life for men; thus in the following verse: أُولَائِكَ عَيْنُ المَآءِ فِيهِمْ وَعِنْدَهُمْ مِنَ الخِيفَةِ المَنْجَاةُ وَالمُتَحَوَّلُ (assumed tropical:) [Those, life for men is among them; and with them are the means of safety, and the place of removal, from fear]: accord. to the A, عَيْنُ المَآءِ فِيهِمْ means good, or means of attaining good, and provision of corn, or abundance of the produce of the earth, are among them. (TA.) b7: Also (assumed tropical:) The عَيْن [meaning eye, or bud, (thus called in the present day,)] of a tree. (Es-Subkee, TA.) b8: [and (tropical:) Sprouting herbage; as being likened to the eye or eyes:] one says, نَظَرَتِ البِلَادُ بِعَيْنٍ or بِعَيْنَيْنِ [lit. (tropical:) The lands looked with an eye or with two eyes], meaning, had their herbage come forth: (K:) or it is said when their herbage comes forth: or, as in the A, when that which cattle depasture comes forth without [as yet] becoming firm [in the ground, or firmly rooted]: taken from the saying of the Arabs, إِذَا سَقَطَتِ الجَبْهَةُ نَظَرَتِ الأَرْضُ بِإِحْدَى عَيْنَيْهَا فَإِذَا سَقَطَتِ الصَّرْفَةُ نَظَرَتْ بِهِمَا جَمِيعًا (assumed tropical:) [lit. When El-Jebheh (the 10th Mansion of the Moon) sets aurorally (i. e. about the 11th of Feb., O. S.), the land looks with one of its eyes; the, when Es-Sarfeh (the 12th Mansion) sets aurorally (about the 9th of March), it looks with both of them]. (TA. [See also art. نظر.]) A3: عَيْنٌ also, (S, Msb, K, &c.,) as being likened to the organ of sight, (TA,) signifies (tropical:) A spy; and ↓ ذُو العُيَيْنَتَيْنِ [in the CK ذُو العَيْنَتَيْنِ], in like manner, signifies the spy, (S, K, TA,) and ↓ ذُو العُوَيْنَتَيْنِ likewise, and ذُو العَيْنَيْنِ: (TA:) he who looks for a people, or party: (M, TA:) the watcher, or observer; (S, * K, * TA;) or the scout: (S, * Msb, K, * TA:) masc. and fem.: (M, TA:) accord. to the opinion of ISd, made by some to accord with a part [i. e. the eye], and therefore fem.; and by some, to accord with the whole [person], and therefore masc.: (TA:) pl. عُيُونٌ and أَعْيُنٌ, and, accord. to ISk, sometimes أَعْيَانٌ. (Msb.) b2: And i. q. مُكَاشِفٌ [app. as meaning (assumed tropical:) A discoverer, or revealer, of tidings &c.]. (Es-Subkee, TA.) A4: [And (assumed tropical:) An eye as meaning a look, i. e. an act of looking: and hence, a stroke of an evil eye: or, simply, an evil eye: a meaning of frequent occurrence.] أَصَابَتْ فُلَانًا عَيْنٌ (assumed tropical:) [An evil eye smote such a one] is said of a person when an enemy or an envier has looked at him and produced such an effect upon him that he has fallen sick in consequence thereof (TA.) [عَيْنُ الكَمَالِ is applied to an eye believed to have the power of killing by its glance: see an ex. voce فَقَأَ.] b2: And (assumed tropical:) Sight with the eye [or before the eyes; or ocular view]: thus in the saying, لَا أَطْلُبُ أَثَرًا بَعْدَ عَيْنٍ (assumed tropical:) [I will not seek a trace, or vestige, (or, as we rather say in English, a shadow,) after an ocular view]: (S, TA:) or the meaning is, after suffering a reality, or substance, to escape me: (Har pp. 120 and 174: [this latter rendering being agreeable with explanations of عَيْنٌ which will be found in a later part of this paragraph:]) i. e. I will not leave the thing when I see it ocularly, and seek the trace or vestige, thereof, after its [the thing's] disappearing from me: and the origin of it was the fact that a man saw the slayer of his brother, and when he desired to slay him, he [the latter] said, “ I will ransom myself with a hundred she-camels; ” whereupon he [the other] said, لَسْتُ

أَطْلُبُ أَثَرًا بَعْدَ عَيْنٍ; and slew him: (TA:) it is a prov., thus, or, as some relate it, لَا تَطْلُبْ. (Har p. 120.) b3: And (assumed tropical:) Look, or view. (K, TA.) It is said in the Kur [xx. 40], وَالتُصْنَعَ عَلَى عَيْنِى, (S, TA,) and it has been expl. as there having this meaning [i. e. (assumed tropical:) And this I did that thou mightest be reared and nourished in my view], as in the B; or, as Th says, that thou mightest be reared where I should see thee: (TA:) or the meaning is, (assumed tropical:) in my watch, or guard, (Bd, * Jel,) and my keeping, or protection. (Jel. [It is implied by the context in the S, that عَلَى عَيْنِى is said in this instance in relation to honouring and protecting, as it is in a phrase mentioned in the first quarter of this paragraph; but my rendering of it there is obviously inapplicable here. See also 1 in art. صنع.]) And in like manner it has been expl. as used in the Kur [xi. 39], وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا (assumed tropical:) [And make thou the ark in our view]. (TA.) [In like manner, also,] فَأْتُوا بِهِ عَلَى أَعْيُنِ النَّاسِ, in the Kur [xxi. 62], means عَلَى مَنْظَرِهِمْ (assumed tropical:) [i. e. Then bring ye him in the view of the people; منظر being here evidently an inf. n.]; (B, TA:) or [bring ye him] openly, or conspicuously. (Jel.) A5: And (assumed tropical:) The مَنْظَر [as meaning aspect, or outward appearance], (S, K,) and شَاهِد [meaning the same as being an evidence of the intrinsic qualities], (S,) of a man. (S, K.) So in the saying of El-Hajjáj to El-Hasan [ElBasree, when he (the former) had asked مَا أَمَدُكَ

“ What was the time of thy birth? ” and the latter had answered (see أَمَدٌ)], لَعَيْنُكَ أَكْبَرُ مِنْ أَمَدِكَ (assumed tropical:) [Verily thy aspect is greater than thy age], أَمَدِكَ meaning سِنِّكَ. (S.) And it is said in a prov., إِنَّ الجَوَادَ عَيْنُهُ فُرَارُهُ (assumed tropical:) [Verily the fleet and excellent horse, his aspect is (equivalent to) the examination of his teeth]: (S, TA: [accord. to the latter, عَيْنُهُ meaning شَاهِدُهُ:]) i. e. his external appearance renders it needless for thee to try him and to examine his teeth. (S and K in art. فر, q. v.) A6: Also, [by a synecdoche, as when it means “ a spy,”] (assumed tropical:) A human being: (K:) and any one: (S, K:) [in which sense, as when it means “ a spy,” it may be masc. or fem.:] and human beings: (S:) or a company [of people]; (K;) as also ↓ عَيَنٌ: (S, K:) and the people of a house or dwelling: (K:) and so ↓ عَيَنٌ; (S, K;) and the people of a town or country; as also ↓ عَيَنٌ. (K.) One says, مَا بِهَا عَيْنٌ (assumed tropical:) There is not in it any one; (S, K, TA;) [i. e. بِالدَّارِ in the house, or dwelling;] as also ↓ عَيَنٌ, (TA,) and ↓ عَائِنٌ, (S, TA,) and ↓ عَائِنَةٌ: (TA:) and مَا بِهَا عَيْنٌ تَطْرِفُ [virtually meaning the same, but fit. There is not in it an eye twinkling]. (TA.) And ↓ مَا رَأَيْتُ ثَمَّ عَائِنَةً i. e. (assumed tropical:) [I was not there] a human being. (TA.) And بَلَدٌ قَلِيلُ العَيْنِ (assumed tropical:) [A town, or country,] having few human beings, (S.) or few people. (TA.) A7: and (assumed tropical:) A lord, chief, or chief personage: (K, TA:) in [some of] the copies of the K, السدّ or الشدّ is erroneously put for السَّيِّدُ: (TA:) the great, or great and noble, person of a people or party: (K, TA:) and the head, chief, or commander, of an army: (TA:) the pl. is أَعْيَانٌ: (TA:) which signifies [lords, chiefs, or chief personages: &c.: and] the eminent, or high-born, or noble, individuals (S, Mgh, Msb, TA) of a people, or party, (S, Mgh,) or of men; (Msb;) and the most excellent persons. (TA.) b2: Hence, (Mgh, Msb,) as pl. of عَيْنٌ, (K,) أَعْيَانٌ signifies also ا Brothers from the same father and mother: (S, Mgh, Msb, K:) this brotherhood is termed ↓ مُعَايَنَةٌ: (S, K:) and أَوْلَادُ الأَعْيَانِ means the sons of the same father and mother. (Msb in art. عل. [See عَلَّةٌ.]) b3: Also. the sing., (assumed tropical:) The choice, or best, (S, Mgh, Msb, K,) of a thing, (S, K,) or of goods, or household-goods, or furniture and utensils, (Mgh, Msb, TA,) and of camels, or cattle, or other property, (TA,) and so ↓ عِينَةٌ, (S, K, TA,) of which the pl. is عِيَنٌ, (TA,) like عِيمَةٌ: (S:) ↓ عِينَةُ الخَيْلِ signifies (assumed tropical:) the fleet and excellent of horses. (Lh, TA.) And (assumed tropical:) Highly prized, in much request, or excellent. (TA.) And, as applied to a deenár, (assumed tropical:) Outweighing, so that the balance inclines with it. (TA.) b4: And (assumed tropical:) i. q. مَالٌ, (K, TA,) [i. e. Property, or such as consists of camels or cattle,] when of a choice. or of the best, sort. (TA.) A8: and (assumed tropical:) Such as is ready, or at hand, (K, TA,) present, (TA,) or within one's power, or reach, (S, TA,) of property. (S, K, TA.) And (assumed tropical:) Anything present, or ready, (K, TA,) found before one. (TA.) You say, بِعْتُهُ عَيْنًا بِعَيْنٍ (assumed tropical:) I sold it ready merchandise for ready money. (Msb.) b2: [Hence,] (assumed tropical:) Ready money; cash: or simply money: syn. نَقْدٌ: (T, Mgh, Msb, TA:) not عَرْضٌ [q. v.]: (Mgh:) and sometimes, دَرَاهِمُ. (Msb.) So in the saying عَيْنٌ غَيْرُ دَيْنِ (assumed tropical:) [Ready money, not debt]. (TA.) And [hence also] one says, اِشْتَرَيْتَ بِالدَّيْنِ أَوْ بِالعَيْنِ (assumed tropical:) [Didst thou buy on credit or with ready money?]. (Msb.) b3: And ا A present gift. (Mgh, TA.) So in the saying (Mgh, TA) of a rájiz (TA) satirizing a man, (Mgh,) وَعَيْنُهُ كَالكَالِئِ الضِّمَارِ [And his present gift is a thing not hoped for, like the unseen debt of which the payment is deferred by the creditor:] meaning, his present gift is like the absent that is not hoped for. (Mgh, TA.) [And hence, app.,] أَصَابَتْهُ عَيْنٌ مِنْ عُيُونِ اللّٰهِ, occurring in a trad., means, خَاصَّةٌ مِنْ خَوَاصِّ اللّٰهِ [i. e. (assumed tropical:) A particular, or special, gift of God betided him]. (TA.) b4: Also (assumed tropical:) A deenár: (S, K:) or deenárs; (Az, TA;) [i. e.] coined gold; (Mgh, Msb; *) different from وَرِقٌ [which signifies “ coined silver or “ dirhems ”]. (Mgh.) They said, عَلَيْهِ مِائَةٌ عَيْنًا (assumed tropical:) [On him is incumbent the payment of a hundred deenars]: but properly one should say عَيْنٌ, because it is identical with what precedes it (Sb, TA.) b5: And The half of a dánik [app. deducted] from seven deenars: (K, TA:) mentioned by Az. (TA.) b6: And (tropical:) Gold, (K, TA,) in a general sense; as being likened to the organ [of sight], in that the former is the most excellent of the metals, like as the latter is the most excellence of the organs. (TA.) A9: And (tropical:) The sun itself; (A, K, TA;) as being likened to the organ [of sight], because the former is the most noble of the stars, like as the latter is the most noble of the organs. (TA:) or (K, TA) the عَيْن of the sun; (S, Msb, TA;) i. e. the شُعَاع thereof; (K, TA,) [meaning its rays, or beams,] upon which the eye will act remain fixed: (TA:) or [more commonly] the عَيْن means the قُرْص [q. v., that is disk] of the sun. (KL.) [Using it in the first of these senses.] one says, طَلَعَتِ العَيْنُ (tropical:) [The sun rose], and غَابَتِ العَيْنُ [The sun set]. (Lh, TA.) A10: And (assumed tropical:) A thing's نَفْس [i. e. its self]; (S, Mgh, Msb, K, TA;) and its ذَات [which means the same]; (K, TA:) and its شَخْص, which means nearly, or rather exactly, the same as its ذات; (TA;) [and likewise a man's person, as does also ↓ عِيَانٌ, (see exs. in Har pp. 20 and 45,) and the material substance of a thing;] and its أَصْل [as meaning its essence, or constituent substance]: (TA:) pl. أَعْيَانٌ, (Mgh, Msb, TA,) not أَعْيُنٌ nor عُيُونٌ. (Mgh, TA.) One says, هُوَ هُوَ عَيْنًا and هُوَ هُوَ بِعَيْنِهِ (assumed tropical:) (It is it itself, or he is he himself]: (S, TA:) بِ when prefixed to عَيْن, [thus] used as a corroborative, being redundant. (Mughnee in art. بِ.) and لَا آخُذُ إِلَّا دِرْهَمِى بِعَيْنِهِ (assumed tropical:) [I will not take aught save my dirhem itself]. (S.) And أَخَذْتُ مَالِى

بِعَيْنِهِ (assumed tropical:) I took my property itself. (Msb.) and هذِهِ أَعْيَانُ دَرَاهِمِكَ (Lh, TA) and دَرَاهِمُكَ بِأَعْيَانِهَا (Lh, Mgh, * Msb, TA) (assumed tropical:) These are thy dirhems themselves]. And هُمْ إِخْوَتُكَ بِأَعْيَانِهِمْ (assumed tropical:) [They are thy brothers themselves]. (Msb.) And عَيْنُ الرِّبَا occurs in a trad. as meaning (assumed tropical:) Usury itself. (TA.) [مَوْضِعٌ بِعَيْنِهِ, a phrase very frequently occurring in the L and TA &c., means (assumed tropical:) A certain, or particular, place: and in a similar manner بِعَيْنِهِ is used after the mention of a plant &c.] One says also جَآءَ بِالأَمْرِ مِنْ عَيْنٍ صَافِيَةٍ i. e. (assumed tropical:) [He brought forth, brought to light, or declared, the affair] from its very essence. (TA.) And بِالحَقِّ بِعَيْنِهِ means (assumed tropical:) With truth, clearly and manifestly. (TA.) [In grammar, اِسْمُ عَيْنٍ means (assumed tropical:) A real substantive; the name of a real thing; also termed اِسْمُ ذَاتٍ; and sometimes termed عَيْنٌ alone: opposed to اِسْمُ مَعْنًى i. e. an ideal substantive.]

A11: عَيْنٌ ثَاقِبَةٌ means (assumed tropical:) Certain, or sure, news or information. (A and TA in art. ثقب.) A12: And العَيْنُ [sometimes] signifies (assumed tropical:) Knowledge; [or rather sure, or certain, and manifest, knowledge;] which is also termed عَيْنُ اليَقِينِ. (TA.) A13: And (assumed tropical:) Might (العِزُّ). (TA.) b2: And (assumed tropical:) Health and safety (العَافِيَةُ). (TA.) b3: And (assumed tropical:) Thirst; and so الغَيْنُ. (TA in art. غين.) A14: And (assumed tropical:) The صُورَة [which generally means form, or the like: but it has many other significations; one of which is essence, before mentioned as a meaning of عَيْنٌ]. (TA.) A15: And it signifies also النَّاحِيَةٌ [app. as meaning (assumed tropical:) The part, or point, towards which one directs himself]: (K, TA:) or, accord. to some, particularly that of the قِبْلَة [i. e. that towards which one directs his face in prayer]: (TA:) [or] it signifies also the true direction of the قِبْلَة: (K, TA:) or the part that is on the right of the قِبْلَة of El-'Irák: [whence] one says, نَشَأَتِ السَّحَابَةُ مِنْ قِبَلِ العَيْنِ (assumed tropical:) [The cloud rose from the part on the right of the قبلة of El-'Irák]: (S: [see also خَسْفٌ:]) or this means, from the direction of the قبلة of El-'Irak; and the Arabs say that this scarcely ever, or never, breaks its promise [of giving rain]: when it rises from the direction of the sea, and then goes northward, one says عَيْنٌ غُدَيْقَةٌ; and this is usually most disposed to rain: (TA:) غُدَيْقَة is a dim. of magnification, meaning abounding with water. (TA in art. غدق.) Also (assumed tropical:) The clouds (سَحَاب) that have come from the direction of the قِبْلَة: (K, * TA:) or, from the direction of the قبلة of El-'Irák: or, from the right thereof: (K, TA:) and it is said in the B to signify [simply] السَّحَابُ [the clouds]; (TA;) and so الغَيْنُ. (TA in art. غين.) And, accord. to Th, مَطَرُ العَيْنِ signifies (assumed tropical:) The rain that is from the direction of the قِبْلَة: or, from the direction of the قبلة of El-'Irák: or, from the right thereof. (TA.) The saying of the Arabs مُطِرْنَا بِالعَيْنِ (assumed tropical:) [We were, or have been, rained upon by the عين] is allowed by some, but disapproved by others. (TA.) b2: And [hence, app.,] (assumed tropical:) The rain that continues during some days, (S, K, TA,) some say five, and some say six, or more, (TA,) without clearing away. (S, K, TA.) A16: عَيْنٌ signifies also (assumed tropical:) Usury; syn. رِبًا; (K, TA; [see also عَيْنُ الرِّبَا above;]) and so ↓ عِينَةٌ. (TA.) And (assumed tropical:) An inclining in the balance; (Kh, Mgh, K, TA;) said to be the case in which one of the two scales thereof outweighs the other: (TA:) one says, فِى المِيزَانِ عَيْنٌ, meaning (assumed tropical:) In the balance is an unevenness; (S, TA;) a little inclining in the tongue thereof: and the word is fem. (TA.) b2: And (assumed tropical:) The tongue [or cock, itself,] of the balance. (TA.) b3: And (assumed tropical:) A scale of a balance; i. e. either of the two scales thereof. (TA.) Also (assumed tropical:) A small بَيْت [meaning partition, or part divided from the rest,] in a chest. (TA.) b2: And (assumed tropical:) A مِحَشَّة [app. meaning a thing in which حَشِيش, or dry herbage, is put]. (TA.) b3: [And (assumed tropical:) Either half, or one side, of a خُرْج, or pair of saddle-bags.] And A certain bird, (K, TA,) yellow in the belly, أَخْضَر [generally in a case of this kind meaning of a dingy, or dark, ash-colour or dust-colour] in the back; of the size of the [species of collared turtle-dove called]

قُمْرِىّ. (TA.) Also (assumed tropical:) [The letter ع;] one of the letters of the alphabet, (S, K,) of those termed حَلْقِيَّة and مَهْجُورَة. (K. [See art. ع.]) b2: and (assumed tropical:) The middle [radical letter] of a word [of the triliteral-radical class; the root of such a word being represented by فعل]. (TA.) b3: In the calculation by means of the letters ا, ب, ج, د, &c., it denotes Seventy. (TA.) عِينٌ, originally عُيْنٌ, pl. of أَعْيَنُ [q. v.]: (S, K: *) A2: and also, (as a contraction of عُيُنٌ, IB, TA,) pl. of عِيَانٌ: (AA, S, IB:) [and of عَيُونٌ.]

عَيَنٌ The quality denoted by the epithet أَعْيَنُ [q. v.; i. e. width in the eye; &c.]; (S;) and so ↓ عِينَةٌ. (Lh, TA.) [See also 1, last sentence; where both are mentioned as inf. ns.]

A2: See also عَيْنٌ, in the third quarter of the paragraph, in four places.

A3: And see the paragraph here following.

عِينَةٌ: see the next preceding paragraph. b2: Also The part that surrounds the eye of a ewe; (K, TA;) like the مَحْجِر of a human being. (TA.) b3: And Goodly appearance: so in the saying, هٰذَا ثَوْبُ عِينَةٍ [This is a garment of goodly appearance]. (S, K) b4: See also عَيْنٌ, latter half, in three places. b5: Also i. q. سَلَفٌ [in buying and selling; i. e. Any money, or property, paid in advance, or beforehand, as the price of a commodity for which the seller has become responsible and which one has bought on description: or payment for a commodity to be delivered at a certain future period with something additional to the equivalent of the current price at the time of such payment: or a sort of sale in which the price is paid in advance, and the commodity is withheld, on the condition of description, to a certain future period: but it seems to be in most cases used in one or another of the senses expl. in what here follows]. (S, Mgh, Msb, K, TA.) and one says, بَاعَهُ بِعِينَةٍ meaning بِنَسِيْئَةٍ [i. e. He sold it upon credit, for payment at a future time]: (A, Mgh: [see 8:]) or, as some say, [and more commonly,] العِينَةُ is the buying what one has sold for less than that for which one has sold it: and ↓ العَيَنُ signifies the same: (Mgh:) or, accord. to Az, the selling a commodity for a certain price to be paid at a certain period, and then buying it for less than that price with ready money: [see 2, last quarter:] this is unlawful when the buyer makes it a condition with the seller that he shall buy it for a certain price; but when there is no condition between them, it is allowable accord. to Esh-Sháfi'ee, though forbidden by some others; and he used to call it the sister of usury: and the sale of a commodity by the purchaser [thereof upon credit] to other than the seller of it, on the spot (lit. in the sitting-place), is also termed عِينَةٌ; but is lawful by common consent: (Msb:) or it is the case of a man's coming to another man to ask of him a loan, which the latter does not desire to grant, coveting profit, which is not to be obtained by a loan, wherefore he says, “I will sell to thee this garment for twelve dirhems upon credit, for payment at a certain time, and its value is ten [which thou mayest obtain by selling it for ready money]. ” (KT: in some copies of which the word thus expl. is [erroneously] written العَيْنِيَّةُ instead of العِينَةُ.) [See also زَرْنَقَةٌ. The word is generally held to be derived from عَيْنٌ as signifying “ ready money ” or “ ready merchandise. ”] b6: Also The مَادَّة [meaning accession to the strength or forces] of war: (K, * TA:) used in this sense in a verse of Ibn-Mukbil [in which it is shown to be so used as being likened to the accession, to the quantity of milk, which has collected and become added to that previously left in the udder: see مَادَّةٌ]. (TA.) لَقِيَهُ عِيَنَةً: see 3.

عَيْنُونٌ A certain plant, found in El-Andalus, that attenuates the humours of the body, when cooked with figs. (TA.) عِيَانٌ an inf. n. of 3. (S, Msb.) b2: [And Clear, evident, manifest, open, or public: thus, by the Pers\. word اَشْكَارْ, the KL explains عيان, which, in my copy of that work, is written عَيَان, evidently, I think, a mistranscription for عِيَان, an inf. n. of 3, used in the sense of a pass. part. n., agreeably with a well-known license, lit. meaning ocularly seen: see ضِمَارٌ, under which I have rendered its contrary by “ unseen; not apparent. ”] b3: See also عَيْنٌ, latter half.

A2: Also A certain iron thing among the appertenances of the فَدَّان, (S, K,) or فَدَان [i. e. plough], this word (فدان) written in the copies of the S, [as in the K,] with teshdeed to the د, but, as IB says, it is without teshdeed when signifying the implement with which ploughing is performed: accord. to AA, the لُؤْمَة, i. e. the سِنَّة [or share] with which the earth is ploughed up, is called the عِيَان when it is upon the فَدَان [or plough]: or, accord. to the M, the عِيَان is a ring at the extremity of the لُؤْمَة and the سليب. [app. a mistranscription] and the دُجْرَانِ [two pieces of wood upon which the share is bound]: (TA:) pl. [of pauc.] أَعْيِنَةٌ and [of mult.] عُيُنٌ, with two dammehs; (K;) or عِينٌ, originally of the measure فُعْلٌ [i. e. عُيْنٌ]; (S;) accord. to AA, عِينٌ, with kesr only; accord. to IB, عُيُنٌ, with two dammehs, and, when the ى is made quiescent, عِينٌ, not عُيْنٌ. (TA).

A3: اِبْنَا عِيَانٍ means Two birds, (K, TA,) from the flight, or alighting-places, or cries, &c., of which, the Arabs augur: (TA:) or two lines which are marked upon the ground (S, K) by the عَائِف [or augurer], by means of which one augurs, from the flight, &c., of birds; (S;) or which are made for the purpose of auguring; (TA;) then the augurer says, اِبْنَىْ عِيَانْ أَسْرِعَا البَيَانْ [O two sons of 'Iyán, hasten ye the manifestations] (K, * TA: [see 1 in art. خط:]) in the copies of the K, اِبْنَا is here erroneously put for اِبْنَى or, as some say اِبْنَا عِيانٍ means two well-known diviningarrows: (TA:) and when it is known that the gaming arrow of him who plays therewith wins, one says, جَرَى ابْنَا عِيَانٍ [app. meaning The two sons of 'Iyán have hastened. i. e. the two arrows so termed: as seems to be indicated by (??) cited in the L (in which it is followed by the words بِالشِّوَآءِ المُضَهَّبِ with the roast meat (??) thoroughly cooked), and also by what here fel-lows]: (S, L, K. TA:) these [arrows] being called اِبْنَ عِيَانٍ because by means of them the people [playing at the game called المَيْسِر see the winning and the food [i. e. the hastily cooked flesh of the slaughtered camel]. (L, TA.) رَجُلٌ عَيُونٌ (K, TA) and ↓ عَيَّانٌ (TA) A man who smites vehemently with the [evil] eye; as also ↓ مِعْيَانٌ: (K, TA,) pl. [of the first] عينٌ and عُيُنٌ. (K.) عُيَيْنَةٌ: and ذُو العُيَيْنَتَيْنِ and ذُو العُوَيْنَتَيْنِ: see عَيْنٌ, in the former half of the paragraph.

عَيَّنٌ: see the next paragraph, in two places.

رَجُلٌ عَيِّنٌ A man quick to weep. (TA.) b2: And سِقَآءٌ عَيِّنٌ, (S, K,) and ↓ عَيَّنٌ, (K,) the latter less common, and said to be the only instance of an epithet of the measure فَيْعَلٌ with an infirm [medial] radical, or it may be of the measure فَوْعَلٌ or فَوْعَلٌ, and in either of these two cases not without a parallel, (TA,) and ↓ مُتَعَيِّنٌ, (S, K,) (assumed tropical:) A skin, for water, or for milk, having thin circles, or rings, or round places, [likened to eyes,] rendering it faulty: (S:) or of which the water runs forth: (Lh, K:) or new; (K;) or thus عَيِّنٌ and ↓ عَيَّنٌ, in the dial. of Teiyi; and so قِرْبَةٌ عَيِّنٌ in that dial.: the pl. of عيّن applied to a skin is عَيَائِنُ, with hemzeh because the place thereof is near to the end. (TA.) عَيَّانٌ: see عَيُونٌ.

عَائِنٌ Smiting with the [evil] eye. (S, TA.) b2: And (assumed tropical:) Flowing water: (S:) or so مَآءٌ عَائِنٌ; from عَيْنُ المَآءِ. (TA.) b3: See also عَيْنٌ, third quarter.

عَائِنَةٌ: see عَيْنٌ, first quarter, in two places: b2: and again, third quarter, in two places. b3: One says also, رَأَيْتُ عَائِنَةً مِنْ أَصْحَابِهِ, meaning I saw a party of his companions who saw me. (TA.) b4: And رَأَيْتُهُ بِعَائِنَةِ العِدَا I saw him where the eyes of the enemy were seeing him. (TA.) b5: And عَائِنَةُ بَنِى فُلَانٍ The herds, or flocks, or herds and flocks, (أَمْوَال,) and pastors, of the sons of such a one. (S.) أَعْيَنُ A man wide in the eye: (S, Mgh:) or large and wide therein. (Lh, TA:) or large in the black of the eye, with width [of the eye itself]: (K.) fem. عَيْنَآءُ; (S:) when is applied to a woman as meaning beautiful and wide in the eyes (Msb:) pl. عِينٌ, (S, Msb,) originally عُيْنٌ (S.) b2: Hence. (S,) عينٌ is an appellation of Wild oxen; (S, K, TA:) as an epithet in which the quality of a subst. predominates: (TA:) and أَعْيَنُ, of the wild bull, (S, ISd, K,) which one should not call ثَوْرٌ أَعْيَنُ: (ISd, K:) and عَيْنَآءُ, of the (??) (S:) and women are likened to these wild animals. (TA,) b3: عَيْنَاءُ also signifies, applied to a sheep or goat (شَاة), Of which the eyes are black one the rest white; and some say, or the converse thereof: in this sense used as an epithet. (TA.) b4: (??) A good or beautiful, word or saying (??) a woman beautiful and wide on the eyes (Msb:) opposed to عَوْرآءُ. (??) b5: And. applied to a ?? i. q. ??: (K) [i. e. accord. to the TK. which is followed by Freytag, applied to a rhyme or meaning Having what is termed ??: (see De Sacy's Ar. (??), see, ed., ii. 657) but this explanation may be conjectural; and, (??) the meaning may be (assumed tropical:) (??) an effective an applied to a verse on an ode] b6: And i. q. ?? (K) [accord. to the TK as an epithet applied to land, and meaning (assumed tropical:) Black likened to the eye of the buffalo; for ?? was sometimes termed by the Arabs خُضْرَة. but this explanation also may be conjectural; and ا rather think that it is so, and that by خَضْرآءِ is here meant (assumed tropical:) a bucket with which water has been drawn long, so that it has become green or blackish; (see أَخْضرْ,) agreeably with the following explanation, which is immediately subjoined in the K]. b7: And A water-skin (قِرْبَة) ready to become lacerated, or rent, (K, TA, [see عَيْنٌ,]) and worn out. (TA.) مَعَانٌ [A place in which one is seen]. One says, القَوْمُ مِنْكَ مَعَانٌ [in which the last word is app. a mistranscription. for بِمَعَانٍ, as in Har p. 22,] The people, or party are [in a place] where thou sees them with thine eye. (TA.) b2: And A place of alighting or abode, (K, TA,) and one in which one is known to be, (TA.) So in the saying, الكُوفَةُ مَعَانٌ مِنهْا [El-Koofeh is a place of our alighting or abode, &c.,] (TA.) مَعِينٌ Smitten with the [evil] eye; as also ↓ مَعْيُونٌ, the complete form: (S, TA:) or, accord. to Ez-Zejjájee, the former has this meaning, but ↓ المَعْيُونُ means اَلَّذِى فِيهِ عَيْنٌ [in which the last word is probably a mistranscription for عَيْبٌ; so that the meaning is, in whom is a fault, or defect], (L, TA.) A poet says, (S,) namely, 'Abbás, (TA,) قَدْ كَانَ قَوْمُكَ يَحْسَبُونَكَ سَيِّدًا

↓ وَإِخَلُ أِنَّكَ سَيِّدٌ مَعْيُونُ [Thy people, or party, used to reckon thee a chief; but I think that them art a chief (??) with the evil eye, or, perhaps, in whom is a fault, or defect]. (S, TA.) b2: مَآءٌ مَعِينٌ and ↓ مَعْيُونٌ (S, K:) (assumed tropical:) Water of which one has reached the (??) or sources, by digging: (S:) or water that is apparent (ظَاهِرٌ, for which the CK has ظاهرٌ), (K, TA,) seen by the eye, (TA,) running upon the surface of the earth: (K, TA:) Bedr Ibn-(??) El-Hudhalee says.

↓ مَآءٌ يُجِمُّ لِحَافِرٍ مَعْيُونِ [meaning Water collecting for a digger of which the springs have been reached by digging]; the last word, it as said, being put by him in the gen. case because of the proximity (??) a word (??) that case, agreeably with a poetic license of which there are many (??) مَعْيُونٌ, as it is an epithet (??) Respecting the measure of مَعِينٌ, which (??) from عَيْنُ المَآءِ. and explain as meaning (??) the source apparent, (??) (??) some say that it is an (??) of مَفْعُولٌ though not having a verb; and some, that of the measure فَعِيلٌ, from المعْنُ signifying the drawing of water. (TA.) In the say إِنْ كَانَتِ البَشَرُ مَعِينًا لَا تُنْزَحُ, meaning [If the (??) one] having a running spring, (that was not (??) entirely exhausted,] معينا is made masc. to (??) with the word [??, which is masc. in form though fem. by usage]; or it is thus because (??) imagined to be of the measure فَعِيل, in the sense of the measure مَفْعُول; or because it is for ذَاتَ مَعِينٍ, i. e. [having] water running upon the surface of the earth. (Mgh.) In the Kur xxxvii.

44. [and in like manner in lvi. 18.] مَعِين is used as meaning (assumed tropical:) Wine running upon the surface of the earth, like rivers of water. (Jel.) b3: عَيْنٌ

↓ مَعْيُونَةٌ means (assumed tropical:) A spring, or source, having a continued increase of water (Aboo-Sa'eed, TA.) مُعَيَّنٌ (assumed tropical:) A garment figured with eyes (S in art. برج:) or a garment in the figuring of which are small تَرَابِيع [app. meaning quadrangular forms (in the CK تَرْبِيع)] like the eyes of wild animals. (K.) b2: And (assumed tropical:) A bull having a blackness between his eyes: (K:) or a bull; so called because of the largeness of his eyes: or so called because having spots of black and white, as though there were eyes upon his skin. (Ham p. 293.) b3: And (assumed tropical:) Locusts (جَرَاد) which, when stripped of the integument, are seen to be white and red: mentioned by Az in art. ينع, on the authority of ISh. (TA.) A2: [Also, as pass. part. n. of 2, (assumed tropical:) Individuated, or particularized; i. e. distinguished from the generality, or aggregate: &c.: see the verb. Hence] نِيَّةٌ مُعَيَّنَةٌ means [A distinct, particular, or special, purpose; lit.] a purpose made distinct: and it is allowable for one to attribute the action to the purpose, tropically; and thus to say ↓ نِيَّةٌ مُعَيِّنَةٌ [A distinguishing purpose], using the act. part. n. (Msb.) مُعَيِّنٌ: see an ex. of its fem. in what next precedes.

مِعْيَانٌ: see عَيُونٌ. [And see also مُعْتَانٌ.]

مَعْيُونٌ and its fem.: see مَعِينٌ, in six places.

مُعْتَانٌ An explorer of a people or party, who is sent before to seek for herbage and water and the places where rain has fallen, (K, TA, [in the CK, المِعْيانُ is erroneously put for المُعْتَانُ,]) and who searches for news or tidings. (TA.) مُتَعَيِّنٌ: see عَيِّنٌ.