دخن

1 دَخَنَتِ النَّارُ, aor. ـَ and دَخُنَ, (S, K,) inf. n. دَخْنٌ and دُخُونٌ, (K,) The دُخَان of the fire rose; [i. e. the fire smoked, or sent up smoke;] as also ↓ اِدَّخَنَت, (S, K,) of the measure اِفْتَعَلَت; (S;) and ↓ أَدْخَنَت, and ↓ دَخَّنَت; (K;) the last with teshdeed, mentioned by Z. (TA.) b2: And دَخَنَ الدُّخَانُ, (JK,) and الغُبَارُ (K) and النَّقْعُ, (TA,) inf. n. دُخُونٌ, (K) The smoke, (JK,) and (tropical:) the dust, (K, TA,) rose; or spread, or diffused itself. (JK, K, TA.) b3: And دَخِنَتِ النَّارُ, (JK, S, Msb, K,) with kesr to the خ, (S, Msb, K,) aor. ـَ (JK, Msb, K,) inf. n. دَخَنٌ, (Msb,) The smoke (دُخَان) of the fire (JK, S, Msb, K) became vehement, (JK,) or became excited, or raised, (S, Msb, K,) in consequence of its having firewood, (JK, S, Msb, K,) in a fresh, or green, state, (JK,) thrown upon it, (JK, S, Msb, K,) and being thus marred. (S, Msb, K.) b4: دَخِنَ, aor. ـَ said of food, (JK, K,) and of flesh-meat, (TA,) inf. n. دَخَنٌ, (JK,) means It was, or became, infected with smoke (دُخَان), (K, TA,) while being roasted or cooked, (TA,) and acquired its odour, (K, TA,) so that this predominated over its flavour: (TA:) [in this sense] it is said of cooked food when the cooking-pot is infected with smoke (↓ إِذَا تَدَخَّنَتِ القِدْرُ). (S, TA.) b5: [Hence, as is indicated in the TA, it is said of wine, or beverage, as meaning (assumed tropical:) It became altered for the worse in odour. (See دَخِنٌ.) b6: Hence also,] (assumed tropical:) It was, or became, of a dusky, or dingy, colour, inclining to black, (K, TA,) like the colour of iron: (TA:) you say دَخِنَ النَّبْتُ, and دَخِنَتِ الدَّابَّةُ, (tropical:) The plant, and the beast, became of that colour; (K, TA;) as though overspread with smoke (دُخَان); (TA;) as also دَخُنَ, aor. ـُ inf. n. دُخْنَةٌ. (K.) b7: [Hence also,] دَخِنَ خُلُقُهُ (tropical:) His nature, or disposition, was, or became, bad, corrupt, or wicked. (K, TA. [See also دَخَنٌ, below.]) 2 دَخَّنَ see 1, first sentence.

A2: دخّنهُ [He smoked it, or made it smoky]; namely, flesh-meat. (S in art. شيط.) And دخّنهُ بِالدُّخْنَةِ [He fumigated it, or him, with what is termed دُخْنَة, q. v.]; namely, a house, or tent, or chamber, (JK, S, M, Mgh, Msb, K,) and a garment, (M,) and another man. (TA.) And دَخَّنُوا عَلَى قَوْمٍ فِى غَارٍ

فَقَتَلُوهُمْ [They smoked a party of men in a cave and so killed them]. (TA.) 4 أَدْخَنَ see 1, first sentence. b2: أَدْخَنَ الزَّرْعُ; (JK, CK, and so in my MS. copy of the K;) or ↓ اِدَّخَنَ, (so in the K accord. to the TA,) of the measure اِفْتَعَلَ; (TA;) (assumed tropical:) The seed-produce became hard in the grain, (JK, K, TA,) and full therein; (JK;) being overspread with a slight duskiness, or dinginess. (TA.) 5 تدخّن i. q. تَبَخَّرَ [He fumigated himself]: (TA in art. بخر:) from الدُّخْنَةُ. (Mgh.) Yousay, of a man, تدخّن بِالدُّخْنَةِ [He fumigated himself with what is termed دُخْنَة q. v.]; as also ↓ اِدَّخَنَ, of the measure اِفْتَعَلَ. (TA.) b2: See also 1.8 إِدْتَخَنَ see 1: b2: and 5: b3: and 4.

دُخْنٌ A well-known kind of grain; (Msb;) i. q. جَاوَرْسٌ; (S;) [i. e.] the grain of the جاورس: (JK, M, K:) or a certain grain smaller than that, very smooth, cold, dry, and constipating: (M, K:) [a species of millet; the holcus saccharatus of Linn.; holcus dochna of Forskål; sorghum saccharatum of Delile: and the holcus spicatus of Linn.: and the panicum miliaceum of Linn.: (Delile's “ Flor. Aegypt. Illustr.,”

no. 164: no. 57: and no. 79:)] n. un. with ة; signifying a single grain thereof. (Msb.) دَخَنٌ inf. n. of دَخِنَ [q. v.]. (JK, Msb.) b2: [Hence,] (assumed tropical:) The appearance, or appearing, of conflict and faction, sedition, discord, or the like. (TA.) b3: Hence also, i. e. from دَخَنُ النَّارِ and الطَّبِيخِ, (TA,) (tropical:) A state of alteration for the worse, of intellect, and of religion, and of the grounds of pretension to respect or honour. (K, TA.) b4: Also i. q. دُخَانٌ. (S, K.) See this word in two places. b5: [Hence,] (assumed tropical:) A duskiness, or dinginess, inclining to blackness; (S TA;) as also ↓ دُخْنَةٌ; (JK, S, K;) [like the colour of smoke, (see 1, last signification but one,) or] like the colour of iron: (TA:) it is in a sheep, (S,) or a horse and similar beasts, or in a garment, (TA,) and in a sword: (S, A, TA:) in this last it means (tropical:) a blackness that appears in the broad side, by reason of its great brightness: (A, TA:) or the diversified wavy marks, streaks, or grain, (syn. فِرِنْد,) of a sword. (K.) b6: Also (tropical:) Rancour, malevolence, malice, or spite. (JK, K, TA.) b7: And (tropical:) Badness, corruptness, or wickedness, of nature or disposition. (K, TA.) دَخِنٌ [applied to food, and to flesh-meat, Infected with smoke: see دَخِنَ. b2: And hence,] applied to wine, or beverage, (assumed tropical:) Altered for the worse in odour. (TA.) b3: And رَجُلٌ دَخِنُ الخُلُقِ (Sh, JK, S) (tropical:) A man bad, corrupt, or wicked, in respect of nature, or disposition. (Sh, JK, TA.) [See also دَاخِنٌ.]

دُخْنَةٌ i. q. ذَرِيَرةٌ [which generally means Particles of calamus aromaticus], (K,) or the like thereof, (S,) [i. e.] incense, or a substance for fumigation, (بَخُورٌ, JK, Mgh, Msb,) [of any kind, and particularly] like ذريزة, (Mgh, Msb,) with which houses, or tents, or chambers, (S Mgh, Msb, K,) or a house, or tent, or chamber, (JK, M,) and clothes, (M,) are fumigated. (JK, S M, Mgh, Msb, K.) A2: See also دَخَنٌ. b2: [Hence, app.,] أَبُو دُخْنَةِ or ابو دُخْنَةَ A certain bird, (IB, K, TA,) the colour of which is like that of the قُبَّرَةٌ [or lark]: so says IB: or, as in some MSS., like the colour termed الغُبْرَة [i. e. dust-colour]. (TA.) دُخْنَآءٌ A species of عُصْفُور [or sparrow]; as also ↓ دُخْنَانٌ. (K, * TA.) يَوْمٌ دَخْنَانٌ (tropical:) A hot, or an intensely hot, day: (JK, K, TA:) and لَيْلَةٌ دَخْنَانَةٌ (tropical:) a night intensely hot, (JK, TA,) in which the heat is such as takes away the breath; (TA;) as though it were overspread by smoke: (JK, TA:) or a dusky, or dingy, night, inclining to blackness. (S.) دُخْنَانٌ: see دُخْنَآءٌ.

دُخَانٌ (S, Msb, K) and ↓ دُخَّانٌ, (K,) which latter is the form [now] commonly used, (TA,) and ↓ دَخَنٌ, (S, K,) i. q. عُثَانٌ [a less usual term, meaning Smoke]: (K: [in the S it is said merely that the دُخَان of fire is well known:]) pl. (of the first, S, Msb) دَوَاخِنُ, (S, Msb, K,) like as عَوَاثِنُ is pl. of عُثَانٌ, (S, Msb,) the only other instance of the kind, (Msb,) deviating from rule, (S,) and دَوَاخِينُ, [also irreg., and both pls. of mult.,] and أَدْخِنَةٌ [a pl. of pauc.]. (K.) [Hence, the tribes of] Ghanee and Báhileh (غَنِىّ and بَاهِلَة) were called اِبْنَا دُخَانٍ [The two sons of smoke] (S, K, TA) because they smoked a party of men (دَخَّنُوا عَلَى قَوْمٍ) in a cave and so killed them. (TA.) Hence also, (S,) ↓ هُدْنَةٌ عَلَى دَخَنٍ (tropical:) A calm [or truce] for a cause other than recon-ciliation: (S, K, TA: [in the CK, لَغَلَبَةٍ is erroneously put for لِعِلَّةٍ:]) or (assumed tropical:) [as a cloak] upon [i. e. concealing] inward corruptness; from دَخِنَتِ النَّارُ explained above; [see 1;] (Msb;) [for] IAth says that it likens inward corruptness beneath outward rectitude to the smoke [or smoking] of fresh, or moist, firewood: (TA:) or (assumed tropical:) upon latent rancour or malevolence: (S and TA in art. هدن:) but A'Obeyd, in explaining a trad. in which it occurs, takes it from دَخَنٌ as signifying “ a duskiness, or dinginess, inclining to blackness,” in the colour of a beast or of a garment; for he says that it means [a case in which] the mutual love of two parties will not become pure, like the duskiness, or dinginess, that is in the colour of a beast. (TA.) b2: دُخَانٌ is also used by the Arabs for (assumed tropical:) Evil, or mischief, when it arises; as in the saying, كَانَ بَيْنَنَا أَمْرٌ ارْتَفَعَ لَهُ دُخَانٌ [There was between us an affair that had evil, or mischief, arising in consequence of it]. (TA.) b3: It also means (assumed tropical:) Dearth, drought, sterility, or unfruitfulness; and hunger: and so it has been said to mean in the Kur xliv. 9: for it is said that the hungry [once] saw smoke (دُخَان) between him and the sky: or hunger is thus called because of the dryness of the earth in drought, and the rising of the dust, which is likened to دُخَان [properly so termed]. (TA.) b4: [In the present day, it is also applied, but generally pronounced ↓ دُخَّان, to Tobacco; nicotiana tabacum of Linn.]

دُخَّانٌ: see the next preceding paragraph, first and last sentences.

دَاخِنٌ Firewood producing دُخَان [or smoke]. (TA.) b2: [Hence,] خُلُقٌ دَاخِنٌ (assumed tropical:) A bad, corrupt, or wicked, nature or disposition. (TA.) [See also دَخِنٌ.]

دَاخِنَةٌ [A chimney;] a hole, or perforation, [or hollow channel,] in which are pipes of baked clay (إِرْدَبَّات) [for the passage of smoke]: (JK:) its pl. is دَوَاخِنُ, (TA,) signifying holes, or apertures, [or hollow channels, for the passage of smoke,] made over frying-pans and the fire-places of baths &c.; (K, TA;) called by the vulgar مَدَاخِنُ [pl. of ↓ مَدْخَنَــةٌ]. (TA.) أَدْخَنُ, applied to a ram [&c.], (JK, S,) Of a dusky, or dingy, colour, inclining to blackness: (JK, S, K:) fem. دَخْنَآءُ. (S, K.) مَدْخَنٌ A place of smoke.]

مَدْخَنَــةٌ: see دَاخِنَةٌ.

مِدْخَنَــةٌ A vessel for fumigation; i. q. مِجْمَرَةٌ: (K:) or differing from the مِجْمَرَة, [app. in being made only of baked clay,] and not disapproved; whereas the مجمرة is disapproved, because generally of silver: (Mgh in art جمر:) pl. مَدَاخِنُ. (TA.)

زند

1 زَنَدَ النَّارَ, aor. ـِ He produced fire [with a زَنْد and زَنْدَة]. (A, TA.) b2: [Hence,] زَنَدُوا نَارَ الحَرْبِ (assumed tropical:) [They kindled the fire of war]. (A, TA.) A2: See also 2.

A3: زَنِدَ, aor. ـَ (K,) inf. n. زَنَدٌ, (TK,) He (a man, TA) thirsted. (K.) A4: زَنِدَتْ, inf. n. زَنَدٌ, said of a she-camel, Her womb came forth on her giving birth. (L.) 2 زنّد, inf. n. تَزْنِيدٌ, He made his زَنْد to produce fire. (K.) A2: He lied. (K.) A3: He filled (K, TA) a water-skin, or milk-skin; (TA;) as also ↓ زَنَدَ, (K, TA,) inf. n. زَنْدٌ; and in like manner a watering-trough, and a vessel: and he filled his water-skin, or milk-skin, so that it became like the زَنْد, i. e. [hard, or firm, being] full. (TA.) b2: [He made, or rendered, narrow. Yousay,] لِلْفَرَسِ مَنْخِرٌ لَمْ يُزَنَّدْ The horse has a nostril which was not made narrow when he was created. (A, TA.) b3: [He straitened, or scanted; made strait, or scanty: see the pass. part. n. Hence, app.,] زنّد عَلَى أَهْلِهِ [He straitened, or scanted, his family; made their circumstances, or subsistence, strait, or scanty, to them;] he was hard, severe, or rigorous, to his family. (L.) b4: He punished beyond his right. (K, TA.) b5: He charged with niggardliness: (TA:) or he, or it, made, or rendered, niggardly, mean, or sordid. (KL.) b6: زُنِّدَتِ النَّاقَةُ, inf. n. تَزْنِيدٌ, The she-camel, having a [tumour of the kind called] قَرْن in her vulva, had her vulva perforated on every side, and leathern thongs inserted in the holes and tied tight: (ISh, TA:) or تَزْنِيدٌ [as inf. n. of زُنِّدَتْ] signifies a she-camel's having the vulva perforated with small sharp-pointed pieces of wood, and then tied with [threads or strings of] hair: this is done when her womb comes forth after her having given birth; (S, K;) on the authority of IDrd, with ن and ى. (S.) A4: See also the next paragraph.4 ازند, (K,) said of a man, (TA,) i. q. زَادَ [He exceeded, &c.]. (K, TA.) b2: [Hence, app.,] مَا يُزْنِدُكَ أَحَدٌ عَلَيْهِ, as also ↓ ما يُزَنِّدُكَ, i. q. مَا يَزِيدُكَ [meaning No one is more sufficient for thee than he: see art. زيد]: (K:) or no one exceeds him to thee in excellence. (TA.) A2: ازند فِى

وَجَعِهِ i. q. رَجَعَ [i. e. He relapsed in his pain.] (K.) 5 تزنّد He was, or became, straitened, or embarrassed, and contracted in his bosom: (A:) he was, or became, straitened, or embarrassed, so as to be unable to reply, or to answer: and he was angry; (A, K;) and was incensed. (TA.) The saying of 'Adee, إِذَا أَنْتَ فَاكَهْتَ الرِّجَالَ فَلَا تَلَغْ وَقُلْ مِثْلَ مَا قَالُوا وَلَا تَتَزَنَّدِ

[When thou jestest with men, be not altogether foolish, but say like as they have said, and be not straitened, &c.,] some relate with ى [in the last word, saying تَتَزَيَّدِ: see art. زيد]. (TA.) زَنْدٌ [A piece of stick, or wood, for producing fire;;] the upper one of the two pieces of stick, or wood, (عُودَانِ, S, M, L, K, or خَشَبَتَانِ, L,) with which fire is produced [in a manner described below]; (S, M, L, K;) of the masc. gender; (Msb;) [or masc. and fem.: (see مِيقَادٌ, in art. وقد:)] and ↓ زَنْدَةٌ is the appellation of the lower one thereof, (S, M, L, K,) in which is the notch, or hollow, (فُرْضَة, M, L, or فَرْض, A in art. فرض,) or in which is a hole (ثَقْب, S), [whence the fire is produced;] and this is fem.: (S, M:) one end of the زَنْد is put into the فَرْض of the زَنْدَة, and the زَنْد is then [rapidly] twirled round, in producing fire: (A in art. فرض:) [the best kind of زَنْد is made of عَفَار; and the best kind of ↓ زَنْدَة, of مَرْخ: (see these two words:)] the dual زَنْدَانِ is applied to the two together; (S, M, L;) [and so, very often, is the sing. زَنْدٌ:] one should not say زَنْدَتَانِ; (S, M, L, K;) for it is a well-known rule that predominance is to be attributed to the masc.: (MF:) the pl. [of mult.] is ↓ زِنَادٌ, (S, M, Mgh, L, Msb, K,) which is also syn. with زَنْدٌ, (Kr, L,) and زُنُودٌ (L) and [of pauc.] أَزْنُدٌ and أَزْنَادٌ, (S, M, L, K,) the last anomalous [accord. to general opinion because the medial radical is not an infirm letter]; (TA;) and pl. pl. أَزَانِدُ. (L.) Hence one says, إِنَّهُ لَوَارِى الزَّنْدِ, (TA,) or وَارِى

الزِّنَادِ, (A,) (tropical:) [lit. He is one whose زَنْد produces fire, or whose زِنَاد produce fire,] alluding to generosity and other commended qualities [of the person to whom it is applied]. (TA.) And وَرَتْ بِكَ زِنَادِى (tropical:) [lit. My زناد have, or has, produced fire by thy means], (S, A, K,) said by thee to one who has aided, or assisted, thee. (S, K.) And أَنَا مُقْتَدِحٌ بِزَنْدِكَ وَكُلُّ خَيْرٍ عِنْدِى مِنْ عِنْدِكَ (tropical:) [lit. I am one who produces fire by means of thy زند, and all the good in my possession is from thee]. (A.) [Hence also,] لَا يَرُدُّ بُكَاىَ زَنْدًا (assumed tropical:) [My weeping will not bring as a return for it so much as a زند; i. e. it will not avail aught]. (Ham p. 83.) And زَنْدَانِ فِى مُرَقَّعَةٍ: see art. رقع. and زَنْدَانِ فِى وِعَآءٍ (assumed tropical:) [Two pieces of stick, or wood, for producing fire, in a bag or the like]: a prov. denoting lowness, ignobleness, meanness, or weakness; and applied to two weak persons together. (Meyd.) And لَيْسَ فِى جَفِيرِهِ غَيْرُ زَنْدَيْنِ: see art. جفر. b2: Hence, (A,) (tropical:) Each of the two bones of the fore arm; [the radius and the ulna;] (A, Mgh, L;) one of which is more slender than the other: the extremity of the زند next the thumb is called كُوعٌ, and that of the زند next the little finger is called كُرْسُوعٌ: the رُسْغ [or wrist] is the place of junction of the زَنْدَانِ, and the part where the hand of the thief is cut off: (L:) in this sense masc.; but improperly made fem.: (Mgh:) the two bones above mentioned are called the زَنْدَانِ as being likened to the زندان with which fire is produced. (A, Mgh. *) And in some one or more of the dialects, الأَعْلَى مِنْ الزَّنْدَيْنِ is The سَاعِد [q. v.]; and الأَسْفَلُ مِنَ الزَّنْدَينِ, the ذِرَاع [q. v.]. (L and TA in art. سعد.) [Also] The part of the fore arm which is divested of flesh: of the masc. gender: pl. زُنُودٌ. (Msb.) And (L) The part where the extremity of the fore arm joins to the hand [on the side of the thumb and also on the side of the little finger, as is shown by what follows]: there are two parts called together زَنْدَانِ; (S, L, K;) the كُوع and the كُرْسُوع. (S, L.) A2: Also A certain thorny tree. (K.) زَنَدٌ A دُرْجَة (K, TA) consisting of a stone wrapped up in pieces of rag (TA) which is stuffed into a she-camel's vulva, when she is made to take a liking to the young one of another: (K:) it has a string attached to it; and when it distresses her, they pull it out, and she imagines that she has brought forth a young one: so say AO and others. (TA.) زَنْدَةٌ: see زَنْدٌ, in two places.

زِنَادٌ: see زَنْدٌ; of which it is a pl., and with which it is also syn. [In the present day it is commonly applied to A steel for striking fire: and has for its pl. أَزْنِدَةٌ.]

مُزَنَّدٌ [Made, or rendered, narrow]. You say ثَوْبٌ مُزَنَّدٌ A garment, or piece of cloth, of little width. (S, K.) And مَزَادَةٌ مُزَنَّدَةٌ [A leathern water-bag] narrow, but long; [such that] when thou seest that there is somewhat in it, [thou lookest again, and] lo, there is nothing in it. (A, TA.) b2: A small, scanty, gift. (A, TA. *) b3: Narrow; (S, K;) niggardly; (S, A, K;) tenacious; (TA;) who will not confer a small benefit: (A:) low, ignoble, mean, or sordid: (TA:) charged with niggardliness, and held to be little: (Ham p. 178:) and i. q. دَعِىٌّ [i. e. one whose origin, or lineage, is suspected; or an adopted son; &c.]. (K.) And A man quick in becoming angry. (L.)

جرى: جرى: خب، هملج (الكالا). وهذا الفعل لا يدل على سير السفينة فقط في قولهم السفينة، بل على من في السفينة من ركب البحر أيضاً (معجم الادريسي)، الثعالبي لطائف ص 83، وعليك أن تقرأ فيه: نَجري وليس تجري كما ضبطها الناشر: وجرت الريح: هبت (معجم الادريسي).
وجرت العادة: درجت وقبلت (بوشر).
وجرى: ساوى، سدَّ مَسَدَّ، قام مقام (فاندنبرج 71 رقم 1).
جَري في أمر: توسل، التماس، ملاحقة لإنجاح أمر (بوشر).
أخذ يجري على قانون النحو: أخذ يتكلم حسب القانون النحو (المقري 1: 137).
من جرت عليه الموسى: من مر الموسى على وجهه، من حلق ذقنه بالموسى، أي من أدرك سن البلوغ.
ما جرى عليه الكيل: الذي كِيل (معجم البلاذري).
جرّى بتشديد الراء: جرى، عدا (ألكالا). جرّى الأرض: أغار على البلاد، غزاها (فوك)، (أنظر: تَجْرِيَة).
جَرَّى له أبوه ولاية العهد: سماه أبوه ولي العهد يلي العرش بعده (ابن بطوطة 4: 309) غير أن كتابة الكلمة في رحلة ابن بطوطة ليست دقيقة وتظهر كتابتها سيئة (أنظر التعليق عليها) جَرّى: غطّى، وبخاصة في الكلام عن سطح البيت الذي يغطي بالقرميد والاردواز وغير ذلك (رسالة إلى فلايشر 183 - 184).
جارى. جاراه الكلام. حادثه (معجم المتفرقات).
أجرى. أجرى الفرس: جعله يجري، غير إنه يقال بأسلوب ايجاز الحذف: أجرينا قرمونة (كرتاس 233) بمعنى أحرينا خيلنا إلى قرمونة.
أجرى الفرس: أطلق له العنان (بوشر).
أجرى عليه (انظر لين): وفر له حاجاته، زوده بما يحتاج إليه (الثعالبي لطائف ص 78) وفيه قوله: فيجري عليهن، وهي بمعنى فيجعل صدقته لهت المذكورة في ابن خلكان (9: 134 طبعة وستنفيلد ألف ليلة 3: 204) وأجرى عليه: جعل له راتبا، يقال مثلا: أجرى عليّ من بيت المال كفايتي وزيادة. وكذلك ونُجري عليك الجرايات أي نفرض لك راتبا (فيشر معجم ص86) وأجرى زيدا مُجرى عمرو: عامل زيدا معانلته لعمر (الحماسة 45).
وفي الحلل (33 ق) في الكلام عن الخلاف بين يوسف ويهود لوسبنة (أنظر كتابي تاريخ مسلمي الأندلس 4: 255، ( Hisoire des musulmans d'Espagne) : أن القاضي ابن حمدين (أجرى مَسْئِلَتَهم معه على وجه تركهم ففعل) أي حكم في الخلاف الذي كان بين هؤلاء اليهود والسلطان يوسف بأن يتركهم حيث كانوا، ففعل.
وأجرى: روّج، نفَّق (فاندنبرج 71 رقم 1) -وهَدَّأ، لطَّف (بوشر) - وغطى مثل جَرَّى (انظر جَرّى) (رسالة إلى فليشر 183 - 184).
أجرى الحق: أنصف كل واحد، نفذ الحق (بوشر).
أجرى ذكر الشيء: تحدث عنه أجرى الريق: أسأل اللعاب شهية، وأثار الرغبة في شيء (بوشر).
أجرى الطبيعة: جعله يتغوط (بوشر). أجرى عادة: أوجد عرفا واشاعه (بوشر).
تجَرّى: ذكرت في معجم فوك في مادة Pinillo yerva.
تجاري، عند ميرسنج ص23: (لما كنت بمكة تجاريت مع بعض الفضلاء الكلام في المسألة). ولما كان الفعل الخماسي تجازى من جزي لا يؤدي هنا بمعنى مقبولا فقد قرأتها تجاريت قياسا على جاراه الكلام (أنظر جاري) وترجمتها (بما معناه) (وتناظرت مع بعض الفضلاء في هذه المسألة).
جَرِي وجُرِي (عامية): إسهال، مشاء، استطلاق البطن (رسالة إلى فليشر 224).
وفي معجم فوك: جَرِي البطن.
جُرِي دم: زحار، نوع من نزف الدم (ألكالا).
جَرْيَة: ميدان الخيل، محل السباق (ألكالا).
جِرْيان (تصحيف جَرَيان): زحار (محيط المحيط).
جَرَيان: عارض، طارئ، حادث (فوك).
جراية: قماش مقصب تغطى به الأريكة (هيلو).
وفي ألف ليلة (برسل 10: 433): وجراية وقماش فاخر ينقل إلى الزلال. ويظهر أن هذه الكلمة ترادف كلمة قماش تقريبا.
جَرّاء: مِجلاة، مصقل (الكالا) وفيه: polidero para polir و jarri وأرى أنها تصحيف جَلاّء التي يمكن أن تدل على هذا المعنى.
جَرّاية: دويليب، عجلة صغيرة (شيرب) جار: راتب، وظيفة دائمة (فليشر معجم 86، معجم الماوردي، معجم البلاذري).
أجراء: راتب، وظيفة دائمة (ابن جبير 38، وعليك أن تقرأ فيه: به في جميع، كما هو في المخطوطة، 46، 273، 274).
تَجْرِيَة: غارة على بلاد العدو (فوك، ألكالا) وأنظر جَرُّي بالتشديد.
مَجرى أو مجرى ماء أو مجرى الماء: مسيل الماء، جدول، ساقية، قناة الماء (بوشر، همبرت 174، هيلو، جريجور 36) ومجرور، بالوعة (فوك، ألكالا) مجرى الاقذار (عباد 1: 306) ومفصد، محل فتح العرق لفصده (ألكالا).
وقناة، قناة الصفراء، وريد، عرق، شريان، قناة صغيرة، ومجرى البول: احليل، قناة يخرج منها البول.
ومجاري الرية: قصبات الرئة، شُعَب التي ينفذ إليها الهواء. ومجاري الكيموس: سواعد، بنات اللبن، قنوات تحتوي الكيلوس وهو مستحلب لطعام المهضوم قبل امتصاصه في الأمعاء (بوشر) ومجرى: مِزلاق، مَزلاق في إطار الباب أو في مصراع النافذة لتتحرك فيه منزلقة (بوشر).
مجرى الدخان: مدخنــه، قناة لخروج الدخان (بوشر).
ومجرى: مضمار، ميدان خيل (عباد1: 172، البكري 42).
مجاري السحب، المحال التي تجري فيها السحب (تاريخ البربر 1: 295).
ومجرى السفينة: المسافة التي تقطعها في يوم واحد، ومقدارها مائة ميل (ابن جبير 31).
مجرى المراكب: ميناء، مرفأ (المعجم اللاتيني).
مجرى: حادثة، واقعة (بوشر، ألف ليلة 1: 235)، وحادث سوء، كارثة (بوشر).
مجرى الخطاب: موضوع الخطاب (كرتاس 112).
مجرى: عاصمة، حاضرة البلد (ألكالا).
مُجْرٍ: مروض الخيل ومضمرها (معجم المتفرقات) ونشيط، حَرِك، ذاهب، رائح (بوشر) والموظف المدعى في القضايا، نائب عام، والساعي في إجراء أمر وإنجاحه (بوشر).
مجرى القيح، مسيل القيح، دواء يسيل القيح (بوشر).
مِجْرَاء: عداء، سريع الجري (بوشر).
مَجْراة= مَجْرَى: ميدان السباق (الكامل 486) وقناة، مسيل الماء (الفخري 371، 372).
مِجْراة، مرادف مدفع: نابض، زنبرك (الجريدة الآسيوية 1848، 2: 214 رقم 2) وفي مسارح الأشواق (ص97 طبعة بولاق): القوس المركبة على المجراة.
ومن هذا أطلقت الكلمة على نوع من قذافات السهام والحجارة، وهي قذافة ذات نابض تجد وصفها في الجريدة الآسيوية 1: 1.
جريوات: قرع، دباء (مارتن 101).

جر

ى1 جَرَى, said of water (S, Mgh, Msb) &c., (S,) or of water and the like, (K,) more properly thus, as in the K, aor. ـِ (TA,) inf. n. جَرْىٌ (S, Mgh, Msb, K) and جَرَيَانٌ (S, K) and جِرْيَةٌ, (S, * Msb, K,) [which last see below,] It ran, or passed along quickly; originally said of water: (Er-Rághib, TA:) or it flowed;; syn. سَالَ; contr. of وَقَفَ and سَكَنَ. (Msb.) b2: Said also of farina, in the phrase جَرَى الدَّقِيقُ فِى السُّنْبُلِ [The farina pervaded the ears of wheat]. (L in art. قمح.) b3: And of a horse (Mgh, Msb, K) and the like, (Msb, K,) aor. as above, (TA,) inf. n. جَرْىٌ (Msb, K) and جَرَيَانٌ (Msb) and جِرَآءٌ (Lth, K) and مَجْرًى, (S,) [He ran;] from the same verb said of water. (Mgh) b4: And of a ship: you say, جَرَتِ السَّفِينَةٌ, (S, TA,) inf. n. جَرْىٌ (TA) and مَجْرًى, (S, K,) [The ship ran.] b5: And of the sun, and a star: you say, جَرَتِ الشَّمْسُ, aor. ـِ inf. n. جَرْىٌ, [The sun pursued its course:] and جَرَتِ النُّجُومُ The stars travelled, or passed along, from east to west. (TA.) b6: جَرَى إِلَى كَذَا, (Msb, and Har p. 152,) inf. n. جَرْىٌ and جِرَآءٌ; (Msb;) and إِلَيْهِ ↓ اجرى, inf. n. إِجْرَآءٌ; (Ham p. 224, and Har p. 152;) He betook, or directed, himself to such a thing; made it his object; aimed at it; intended, or purposed, it: (Msb, and Har ubi suprà:) and he hastened to it: (Msb:) but in the latter phrase, an objective complement is understood; and it is used in relation to something disapproved, or disliked; (Ham and Har;) properly, اجرى فِعْلَهُ إِلَيْه, (Ham,) or اجرى فِعْلَهُ بِالقَصْدِ إِلَيْهِ. (Har.) b7: Hence, perhaps, the saying, جَرَى الخِلَافُ فِى كَذَا (tropical:) [frequently used as meaning A controversy ran, or ran on, respecting such a thing between such and such persons]. (Msb.) b8: جَرَى لَهُ الشَّىْءُ, (Sh, TA,) and جَرَى عَلَيْهِ, (TA,) (assumed tropical:) The thing was permanent, or continued, to him. (Sh, TA.) [And, more commonly, (assumed tropical:) The thing happened, or occurred, to him. Whence, ↓ مَاجَرَيَاتٌ, as pl. of مَاجَرَى, used as a single word, by late writers, meaning (assumed tropical:) Events, or occurrences.] b9: هُوَ يَجْرِى مَجْرَاهُ (assumed tropical:) It is like it, or similar to it, in state, condition, case, or predicament. (TA.) [It (a word or phrase) follows the same rule or rules, or occupies the same grammatical place, as it (another word or phrase). And similar to this is the saying,] مُجَارَاةَ المَبِيعِ ↓ الدَّيْنُ وَالرَّهْنُ يَتَجَارَيَانِ والثَّمَنِ (assumed tropical:) [The debt and the pledge are subject to the same laws as the thing sold and the price]. (Mgh.) b10: [Also (assumed tropical:) It acts as, or in a similar manner to, it: and (assumed tropical:) he acts in his stead: see جَرِىٌّ. Hence the phrase, جَرَى مِنْهُ مَجْرَى كَذَا (assumed tropical:) It acted upon him, or affected him, like, or in a similar manner to, such a thing: as in the prov.,] جَرَى مِنْهُ مَجْرَى اللَّدُودِ (assumed tropical:) [It acted upon him, or affected him, like, or similarly to, the medicine, or draught, called لدود: منه here having the meaning of فِيهِ]. (ISk, S in art. لد.) b11: [One says, also, of an inf. n., and of a part. n., that is regularly formed, يَجْرِى عَلَى الفِعْلِ, meaning (assumed tropical:) It is conformable to the verb.]2 جرّى He sent a deputy, or commissioned agent; as also ↓ اجِرى. (K.) And جرّى جَرِيًّا He made, or appointed, a deputy, or commissioned agent; (ISk, S, * TA;) as also ↓ استجراهُ. (S, * TA.) Hence the trad., (TA,) ↓ لَا يَسْتَجْرِيَنَّكُمُ الشَّيْطِانُ (S, TA) By no means let the Devil make you his followers and his commissioned agents. (TA.) You say also, فِى حَاجَتِهِ ↓ اجراهُ [He sent him to accomplish his needful affair]. (TA.) 3 جاراهُ, inf. n. مُجَارَاةٌ (S, Mgh, Msb, K) and جِرَآءٌ, (S, K,) He ran with him. (S, Mgh, Msb, K.) You say, جَارَيْتُهُ حَتَّى فُتُّهُ I ran with him until I passed beyond him, or outwent him. (TA in art. فوت.) b2: [He vied, contended, or competed, with him in running: and hence, (assumed tropical:) in any affair; like سَايَرَهُ.] You say, جاراهُ فِى كَذَا وَفَعَلَ مِثْلَ فِعْلِهِ (assumed tropical:) [He vied, contended, or competed, with him in such an affair, and did like as he did]. (Mgh in art. فوض.) And جاراهُ فِى الحَدِيثِ (assumed tropical:) [He vied, contended, or competed, with him in discourse]. (S.) And جَارَوْا فِى الحَدِيثِ (TA) and ↓ تَجَارَوْا فِيهِ (S, TA) (assumed tropical:) [They vied, contended, or competed, one with another, in discourse]. And it is said in a trad., مَنْ طَلَبَ العِلْمَ لِيُجَارِىَ بِهِ العُلَمَآءَ (assumed tropical:) He who seeks knowledge in order that he may run [i. e. vie] with the learned in discussion and disputation, to show his knowledge to others, to be seen and heard. (TA.) And in another trad., لَا تُجَارِ أَخَاكَ وَلَا تُشَارِهِ وَلَا تُمَارِهِ (assumed tropical:) [Contend not for superiority with thy brother, (so explained in the TA, voce جَارَّ, in art. جر,) nor dispute with him, nor wrangle with him]: (El-Jámi'-es- Sagheer:) or, as some relate it, لَا تُجَارِّ أَخَاكَ وَلَا تُشَارِّهِ. (TA in art. جر, q. v.) 4 اجراهُ He made it to run; (S, K, * TA;) said of water &c., (S,) or of water and the like. (K, * TA.) [Hence, اجرى دَمْعًا, or دُمُوعًا, He shed tears.] b2: Also He made him to run; namely, a horse (Mgh, Msb, K *) and the like: (Msb, K: *) in which sense مُجْرًى [as well as إِجْرَآءٌ] is used as an inf. n. (S.) b3: اجرى السَّفِينَةَ [He made the ship to run]: (S:) in this sense, also, مُجْرًى [as well as إِجْرَآءٌ] is used as an inf. n. (S, K.) b4: اجرى as syn. with جرّى; and اجراهُ فِى حَاجَتِهِ: see 2. b5: اجرى إِلَيْهِ: see 1. b6: أَجْرَيْتُ عَلَيْهِ [and لَهُ] (assumed tropical:) I made a thing permanent, or continual, to him. (IAar, TA.) [And hence, both of these phrases, in the present day, (assumed tropical:) I made him, or appointed him, a permanent, or regular, allowance of bread &c.; I provided for him, or maintained him.] b7: [اجراهُ مُجْرَى كَذَا (assumed tropical:) He made it to be like, or similar to, such a thing in state, condition, case, or predicament. (assumed tropical:) He made it (a word or phrase) to follow the same rule or rules, or to occupy the same grammatical place, as such another. (assumed tropical:) He made it to act as, or in a similar manner to, such a thing.] b8: [Hence,] اِسْمٌ لَا يَجْرَى i. q. لَا يَنْصَرِفُ (assumed tropical:) [A noun that is imperfectly declinable]. (TA in art. صمت, &c.) A2: أَجْرَتْ said of a herb, or leguminous plant, (بَقْلَةٌ,) mentioned in this art. in the K: see art. جرو.6 تَجَارَوْا فِى الحَدِيثِ: see 3. Hence, in a trad., تَتَجَارَى بِهِمُ الأَهْوَآءُ (assumed tropical:) [Natural desires, or blamable inclinations, or erroneous opinions, contend with them for the mastery: or] they vie, or compete, one with another, in natural desires, &c. (TA.) A2: See also 1.10 استجراهُ He demanded, or desired, that he should run. (TA.) b2: See also 2, in two places.

لَا جَرَ and لَا ذَا جَرَ, for لَا جَرَمَ and لَا ذَا جَرَمَ: see art. جرم.

جُرَةٌ and ↓ جَرَايَةٌ: see 1 in art. جرإ.

جَرًى: see جَرَأءٌ

A2: فَعَلْتُهُ مِنْ جَرَاكَ, and من ↓ جَرَائِكَ, I did it because of thee, or of thine act; on thine account; or for thy sake; i. q. من أَجْلِكَ; like من جَرَّاكَ [which see in art. جر]. (S, K.) جِرْيَةٌ i. q. جَرْىٌ as inf. n. of جَرَى said of water (Msb, K) and the like: (K:) and also A mode, or manner, of running [thereof]. (TA.) Yousay, مَا أَشَدَّ جِرْيَةَ هٰذَا المَآءِ [How vehement is the running, or manner of running, of this water!]. (S.) جَرَآءٌ and ↓ جِرَآءٌ (S, K) and ↓ جَرًى (K) and ↓ جَرَايَةٌ (S, K) and ↓ جَرَائِيَةٌ (IAar, K, TA, [in the CK جِرَايَةٌ]) Girlhood; the state of a جَارِيَة. (S, K.) One says, كَانَ ذٰلِكَ فِى أَيَّامِ جَرَائِهَا That was in the days of her girlhood. (S.) A2: فَعَلْتُهُ مِنْ جَرَائِكَ: see جَرَى.

جِرَآءٌ: see the next preceding paragraph.

جَرِىٌّ A commissioned agent; a factor; a deputy: (S, Mgh, K:) because he runs in the affairs of him who appoints him, (Mgh,) or acts in his stead (يَجْرِى مَجْرَاهُ): (S, Mgh:) [in this and other senses following] used alike as sing. and pl., and also as [masc. and] fem.: (K:) but sometimes, though rarely, جَرِيَّةٌ is used for the fem., accord. to AHát; and accord. to J [in the S, and Mtr in the Mgh], it has أَجْرِيَآءُ for its pl. (TA.) And A messenger, or person sent, (S, K,) that runs in an affair. (TA.) But accord. to Er-Rághib, it is weaker [in signification, or in point of chasteness,] than رَسُولٌ and وَكِيلٌ [which are given as its syns. in the S and K]. (TA.) b2: A servant. (TA.) b3: A hired man; a hireling. (Kr, K.) b4: A surety; a guarantee; one who is responsible, accountable, or answerable, for another. (IAar, K.) A2: The word signifying “ bold,” or “ daring,” is جَرِىْءٌ, with ء. (S.) جَرَايَةٌ: see جِرَايَةٌ: A2: and جَرَآءٌ: A3: and جُرَةٌ.

جِرَايَةٌ The office of a جَرِىّ, i. e. a commissioned agent, factor, or deputy; (S, K;) and of a messenger: (S:) as also ↓ جَرَايَةٌ. (TA.) A2: A running [or permanent] daily allowance of food or the like. (S, TA.) [Hence, in the present day, خُبْزُ جِرَايَةٍ Bread made of inferior flour, for servants and other dependants.]

جَرَائِيَةٌ: see جَرَآءٌ جِرِيَّآءُ: see إِجْرِيَّا جِرِّىٌّ [The eel;] a certain fish, well known. (K: mentioned also in art. جر, q. v.) جِرِّيَّةٌ, like قِرِّيَّةٌ, (S,) The stomach, or triple stomach, or the crop, or craw, of a bird; syn. حَوْصَلَةٌ: (S, K: mentioned also in art. جر, q. v.:) so called because the food at the last runs into it, or because it is the channel through which the food runs: (Er-Rághib, TA:) thus pronounced by Fr, and by Th on the authority of Ibn-Nejdeh, without ء: by Ibn-Háni, [جِرِّيْئَةٌ,] with ء, on the authority of Az. (TA.) جَارٍ applied to water [and the like], [Running, or flowing, or] pressing forward, in a downward and in a level course. (Msb.) b2: Also, [as meaning Running,] applied to a horse and the like. (Msb.) b3: صَدَقَةٌ جَارِيَةٌ (assumed tropical:) A permanent, continuous, charitable donation; such as the unalienable legacies provided for various benevolent purposes. (TA.) جَارِيَةٌ A ship; (S, Msb, K;) because of its running upon the sea: (Msb:) an epithet in which the quality of a subst. predominates: pl. جَوَارٍ (TA.) b2: The sun; (K;) because of its running from region to region: (TA:) or the sun's disk in the sky. (T, TA.) And الجَوَارِى

الكُنَّسُ The stars. (TA. [But see art. كنس.]) b3: The wind: pl. as above. (TA.) b4: A girl, or young woman; (S, * Mgh, Msb, * K;) a female of which the male is termed غُلَامٌ; so called because of her activity and running; opposed to عَجُوزٌ: (Mgh:) and (tropical:) a female slave; (Mgh voce غُلَامٌ;) [in this sense] applied even to one who is an old woman, unable to work, or to employ herself actively; alluding to what she was: (Msb:) pl. as above. (Msb, K.) b5: (assumed tropical:) The eye of any animal. (TA.) b6: (assumed tropical:) A benefit, favour, boon, or blessing, bestowed by God (K, TA) upon his servants. (TA.) إِجْرِىٌّ A kind of running: pl. أَجَارِىُّ. (TA.) You say فَرَسٌ ذُوأَجَارِىَّ A horse that has several kinds of running. (TA.) b2: See also إِجْرِيَّا.

إِجْرِيَّةٌ: see what next follows.

إِجْرِيَاهُ: see what next follows.

إِجْرِيَّا The act of running: (S, and so in some copies of the K: [in this sense, erroneously said in the TA to be بتخفيف:]) or ↓ إِجْرِىٌّ. (So in this sense in some copies of the K.) b2: Also, (S, K,) and ↓ إِجْرِيَّآءُ, (K,) (assumed tropical:) A custom, or habit, (S,) or manner, (K,) that one adopts (S, K) and follows; (K;) [like هِجْرِيَّا &c.;] and so ↓ إِجْرِيَآءُ without teshdeed: (TA:) and (assumed tropical:) nature, constitution, or natural disposition; [in the CK, الخَلْقُ is erroneously put for الخُلُقُ;] as also ↓ جِرِيَّآءُ and ↓ إِجْرِيَّةٌ. (K.) One says, الكَرَمُ مِنْ إِجرِيَّاهُ and ↓ من إِجْرِيَّائِهِ (assumed tropical:) Generosity is [a quality] of his nature, &c. (Lh, TA.) إِجْرِيَّآءُ: see what next precedes, in two places.

مَجْرًى [A place, and a time, of running, &c.]. The channel of a river [and of a torrent &c.: a conduit; a duct; any passage through which a fluid runs: pl. مَجَارٍ]. (TA.) b2: Also an inf. n. of 1 [q. v.]. (S, K, &c.) مُجْرٍ [Making to run]. It is said in a prov., كُلُّ مُجْرٍ فِى الخَلَآءِ يُسَرُّ [Every one who makes his horse to run in the solitary place rejoices, because no one can contradict his account of his horse's fleetness]. (Mgh.) [See Freytag's Arab. Prov., ii. 315 and 316, where two other readings are added: كلّ مجر بِخَلَآءٍ مُجِيدٌ, i. e., is possessor of a fleet horse; and كلّ مجر بِخَلَآءٍ سَابِقٌ, i. e., is one who outstrips.]

مَاجَرَيَاتٌ: see 1.

ظل: ظلَّ: مكث، لبث، بقي، دام، استمر، ويقال: ظل واقفاً: لبث واقفاً وظل على حاله: عني بصحبته، لم يشخ ويطعن في السن ولم يأسن ويتعفن (بوشر).
ظلَل: معناها الأصلي أظلّ، فيأ، وجعله في الظلّ.
ويقال مجازاً: ظلَّلَته مَسَرَّتُه (عباد 1: 66) مثل ما نقول: ارتسم السرور على وجهه.
ظَلَّل: جعله في الظلّ، خصص له مكاناً فيه ظلّ (معجم البلاذري).
ظَلَّل ب: غطاه من أعلاه ففي المقري (1: 380): مَسارح للطيور مظلَّلة بالشباك (مِطِيرة بناء كبير مخصص لتربية الطيور).
أظلَّله: دنا منه، صار قريباً منه (لين، فليشر في تعليقه على المقري 1: 660، بريشت ص216 معجم مسلم) وقد تغير معنى هذا الفعل فصار يدل على شيء أو وقت قد حان حينه.
ففي رحلة ابن بطوطة (1: 22) مثلاً: أظلني بتونس عيد الفطر، أي اقبل عيد الفطر وأنا بتونس،. وفيها (1: 26): أظلنا عيد الأضحى في بعض تلك المراحل أي اقبل علينا عيد الأضحى في بعض تلك المراحل. وفي ملّر (ص12): أظلتنا بها ليلة شتائية أي كنا في ليلة ممطرة. وفي معجم مسلم: أظلهم رعب أي استولى عليهم رعب.
ظَلّ؟: يقول ريشاردسون (مراكش 2: 30) ذَلّ تعني مِظلّة ولعلها تصحيف مَظلّ (انظر مَظَلّ) وعند بوسيبه ظلّيلة وهي لفظة مراكشية تعني مِظلَّة.
ظِلّ: وجمع الجمع أظَاليل (ديوان الاخطل ص8 ورايت).
ظل الشمْس: مِزُولة، ساعة شمسية (الكالا).
ظُلَّة: مدخنــة الموقد (فوك، الكالا).
ظِلّي: هو نوع من الزبيب في سلجماسة وقد سمي بذلك لأنه يجفف في الظل (البكري ص148).
ظِلاَلة: نوع من الأخبية للوقاية من الشمس مثل مظلَّة (ابن جبير ص178، 187).
الظِلالات عند الصوفية عبارة عن الأسماء الإلهية (محيط المحيط).
ظِلاِليّ: ترجمة كلمة السريانية طالما (باين سميث 1470).
مظّل: خيمة كبيرة فسطاط. ففي المعجم اللاتيني- العربي ( tentorium فسطاط ومَظَلّ).
ويطلق على هذا الاسم على خيمة السلطان. فعند ابن القوطية (ص40 ق): ولم يُؤذَّن بالظُهْر إلا وقد اجتمع على باب المظل ثلاثون ألف رأس.
وفي حيان (ص72 ق) وأمر الأمير عبد الله بإنزال العسكر وإقامة المظل فاتفق من سوء الطيرة أن المظل لما قام عمود (عموده) وشُدَّ باطنابه اندقَّ العمود فخر المظل ثم أهوى إلى عمود فامتلخه وتقدّم به إلى المظل فعمده فاستوى على ساقه. كما يطلق هذا الاسم على خيمة ولد السلطان ففي حيان (ص90 ق) في كلامه عن عاصفة واقتلعت مظل الولد أبان وقبةّ القائد أحمد (والمظل في هذا الخبر مرداف قبة).
مَظْلّ وجمعه مظلات: عرزال وهو سقيفة من أغصان الأشجار تحمي من الشمس (الكالا).
وفي المعجم اللاتيني العربي ذكرت هذه الكلمة مقابل الكلمة اللاتينية umbraculum ولهذه الكلمة معنيان أحدهما هو هذه السقيفة والثاني مظلّة.
مَظَلّ وجمعها مظلات: طابق دور (الكالا).
وهو يذكر لفظة مدل التي تعني عنده دائماً مَظَلّ وجمعها مظلات في المادة اللاتينية Madera tinada de وأرى من الصعب معرفة المراد من هذه الكلمة. غير أني حين رجعت إلى معجم نبريجا، حيث رتبت فيه الكلمات نفس الترتيب في معجم الكالا، وجدت فيه: tina de madera وهو يترجم هذه بالكلمة اللاتينية contignation ( أي طابق، دور) وقد ذكر في القسم اللاتيني - الأسباني أن معنى الكلمة هو دور وطابق. وهذا ما تدل عليه كلمة مَظْلْ.
مَظَلّ: مظلة شمسية (هوست ص153، هلو).
مَظَلّ وجمعها مظلات: نوع من القبعات تعتمر لتحمي لابسها من الشمس (فوك) وقبعة من القش (دوماس عادات ص38) وقال دوماس (حياة العرب ص67): وهي لا تلبس الا في حمارَّة القيظ، وهي عالية جداً وذات حاشية عريضة جداً، وترى في الصحراء خاصة وهي مغطاة بريش النعام (انظر المادة التالية) مِظلّة (بفتح الميم وكسرها): البيت الذي يذكره لين والذي ينتهي بكلمة المظلي موجود في ديوان الهذليين (ص196 البيت 71).
مَظَلَّة: مثل ظُلْة التي اشتقت منها الكلمة الأسبانية تولدا، تولدا (انظر معجم الأسبانية ص351): جنفاص يمد على ساحة الدار والشارع والمحفة والزورق ليمحيها من الشمس أو من المطر (مختارات من تاريخ العرب ص452، 580، ابن جبير ص63) وفي رحلة ابن بطوطة (4: 290): واجتمعت بتلك الخليج من السفن طائفة كبيرة لهم القلاع الملونة ومظلات الحرير.
وقد ترجمها المترجم بالمعنى المألوف وهو شمسية لكن قارن هذا بما جاء في (4: 271) وهو: ويظللّون على المركب بثياب الخ ثم ان في مخطوطة السيد جاينجوس مظلّلات بدل مظلات.
مظلَّة: ظُلَّة في أعلى السرير (بوشر).
مظلّة: قبعة من خوص النخيل (بليسييه ص152) وقبعة عريضة الحاشية جداً تصنع من خوص الدوم وهي شجرة المقل (اسبينا مجلة الشرق والجزائر 13: 145، كاريت جغرافية ص228، يراكس مجلة الشرق والجزائر 5: 215).
وعند البربر الخوص التي يلبسها الأوربيون (برجون).
مظلَّة: خيمة حيث كانت سفينة نوح (بوشر). عيد المظلة: عيد العرازيل عند اليهود (بوشر، دي ساسي طرائف 1: 93) وفي محيط المحيط: عيد المظال مُظلَّل: ما تعلوه الظُلَّة (ابن البيطار 4: 390).
مظلّل بالجلال: يعلوه الجلال (بوشر).
مُظَلّل وتجمع على مُظللات: انظرها في مادة مُظلَّة.
مُظلّل: مظلة شمسية، (ابن بطوطة 2: 421) وفي مخطوطة جاينجوس مظلات بدل مظلاّت في المطبوع من الرحلة).

ظل

1 ظَلَّ, aor. ـِ inf. n. ظِلَالَةٌ: see 4.

A2: ظَلَّ, (T, M, Msb, K,) first Pers\. ظَلِلْتُ, (T, S, M, O, Msb, K,) [and accord. to SM ظَلَلْتُ also, for he says that] the verb is of the class of مَنَعَ as well as of the class of تَعِبَ, (TA,) and ظَلْتُ, (T, S, * M, O, K,) likened to لَسْتُ, (M, K, *) formed by rejecting the former ل in ظَلِلْتُ, (T, O,) and ظِلْتُ, which is [also] originally ظَلِلْتُ, (Sb, T, M, O, K,) formed by transferring to the ظ the vowel of the rejected ل, (Sb, T, M, O,) anomalously, (Sb, M,) the latter of the dial. of the people of El-Hijáz; (T;) aor. ـَ (S, * M, O, * Msb, K;) imperative اِظْلَلْ and ظَلْ (T) [and it is implied in the M voce قَرَّ that one says also اِظْلِلْ and ظِلْ, which indicates that the aor. is also يَظِلُّ, but this requires confirmation, which I have not anywhere found]; inf. n. ظُلُولٌ (T, S, M, O, Msb, K) and ظَلٌّ (M, K) and ظِلٌّ; (thus also in a copy of the M; [but this I think doubtful;]) accord. to Lth, (T,) or Kh, (Msb,) [i. e. accord. to the author of the 'Eyn,] is said only of a thing that is done in the day, or daytimes; (T, S, M, O, Msb;) like as بَاتَ, aor. ـِ is said only of a thing that is done in the night: (T:) it is an incomplete [i. e. a non-attributive] verb, relating to a time in which is a shade from the sun, from morning to evening, or from sunrise to sunset: (Esh-Shiháb, TA:) one says, ظَلَّ فُلَانٌ نَهَارَهُ صَائِمًا [Such a one was during his day fasting; or he passed his day fasting]: (Lth, T:) and ظَلَّ نَهَارَهُ يَفْعَلُ كَذَا [He was in, or during, his day doing such a thing; or he passed his day doing such a thing]: (M, K:) and ظَلِلْتُ أَعْمَلُ كَذَا [I was in the day or daytime, or I passed the day, doing such a thing; or] I did such a thing in the day or daytime. (S, O, Msb. *) In the saying of 'Antarah, وَلَقَدْ أَبِيتُ عَلَى الطَّوَى وَأَظَلُّهُ حَتَّى أَنَالَ بِهِ كَرِيمَ المَأْكَلِ [app. meaning And verily I pass the night in hunger, and I pass the day in it, that I may attain thereby plentiful eating], أَظَلُّهُ is for أَظَلُّ عَلَيْهِ. (S, O.) And accord. to some, (TA,) ظَلَّ لَيْلَهُ occurs in poetry; (M, K, TA;) so that one says, ظَلَّ لَيْلَهُ يَفْعَلُ كَذَا [He was in, or during, his night, or he passed his night, doing such a thing]: but it is said that in this case the verb has the meaning next following. (TA.) b2: and it signifies also He, or it, became; syn. صَارَ: (Er-Rághib, TA:) being in this sense likewise an incomplete [i. e. a non-attributive] verb, divested of that meaning of time which it radically denotes; as in the phrase in the Kur [xvi. 60 and xliii. 16], ظَلَّ وَجْهُهُ مُسْوَدًّا [His face becomes black]: so says Ibn-Málik: (TA:) or this may mean his face continues all the day black: (Bd in xvi. 60:) and one says also, ظَلَّ يَفْعَلُ كَذَا meaning He continued doing such a thing: this too is mentioned by Ibn-Málik, and is of the dial. of the people of Syria. (TA.) b3: It is also a complete [i. e. an attributive] verb as meaning He, or it, continued; as is said in the Expos. of the “ Shifè,” and by Ibn-Málik; and, as Ibn-Málik likewise says, it was, or became, long. (TA.) 2 ظللّٰهُ عَلَيْهِ [He made it to give shade over him, or it,] (M,) inf. n. تَظْلِيلٌ. (O.) It is said in the Kur [vii. 160, and the like is said in ii. 54], وَظَلَّلْنَا عَلَيْهِمُ الغَمَامَ And we made the clouds to give shade over them. (M.) b2: [And ظللّٰهُ signifies He shaded him, or it. See an ex. in a verse of Jereer in art. ردف, conj. 3.] لٰكِنْ عَلَى الأَثَلَاتِ لَحْمٌ لَا يُظَلَّلُ [But at the tamarisk-trees is flesh that will not be shaded, or, accord. to the reading given by Meyd, بِالأَثَلَاتِ,] is a prov., said by Beyhes, in allusion to the flesh of his slain brothers, on the occasion of persons saying, ظَلِّلُوا لَحْمَ جَزُورِكُمْ [Shade ye the flesh of your slaughtered camel]. (S, O.) A2: See also 4.

A3: One says also ظلّل بِالسَّوْطِ, meaning He made a sign with the whip for the purpose of frightening. (Ibn-'Abbád, O, K.) 4 اظلّ, said of a day, It was, (S, O,) or became, (M, K,) shady, or a day having shade: (S, M, O, K:) or it was a day having clouds, or other [causes of shade]: (T:) or it was continually shady; as also ↓ ظَلَّ, aor. ـِ inf. n. ظِلَالَةٌ. (Msb.) b2: And, said of a thing, [It extended its shade; or] its shade extended; as also ↓ ظلّل. (Msb.) A2: أَظَلَّتْنِى الشَّجَرَةُ [The tree shaded me, or afforded me shade]: and in like manner one says of other things than trees. (S, O.) أَظَلَّكَ said of a building, or of a mountain, or of a cloud, means It protected thee, and cast its shade upon thee. (Mgh.) b2: [Hence,] اظلّهُ (assumed tropical:) He took him into his shelter, or protection: (TA:) or he guarded, or protected, him, and placed him within the scope of his might, or power of resistance or defence. (Er-Rághib, TA.) b3: And أَظَلَّنِى (assumed tropical:) It (a thing) covered me: (M, K:) or it approached me, or drew near to me, so as to cast its shade upon me: (K:) or it has both of these meanings: (M:) or أَظَلَّكَ means he, (T, S,) or it, (O,) approached thee, or drew near to thee, as though he, or it, cast his, or its, shade upon thee. (T, S, O.) And hence one says, أَظَلَّكَ أَمْرٌ (assumed tropical:) An event approached thee, or drew near to thee: (S, O:) and in like manner one says of a month. (T, S, O.) And اظلّ [alone] (assumed tropical:) It (a thing) advanced: or approached, or drew near. (Msb.) And i. q. أَشْرَفَ [app. as meaning (assumed tropical:) He, or it, became within sight, or view]. (Msb.) 5 تَظَلَّّ see the next paragraph. It is also pronounced تَظَلَّى: (IAar, T:) and signifies He kept to shady places, and to ease, or repose: (IAar, T and K in art. ظلى:) it is like تَظَنَّيْتُ from الظَّنُّ. (T in that art.) 10 استظلّ, (T,) or استظلّ بِالِظِّلِّ, (Msb, TA,) He (a man, T) sheltered, or protected, himself by means of the shade: (T, TA:) or the latter means he inclined to the shade and sat in it. (M, K.) And استظلّ مِنَ الشَّىْءِ and بِهِ means↓ تَظَلَّلَ [i. e. he shaded himself (تظلّل being quasi-pass. of ظَلَّلَهُ) from the thing and by means of it]. (M, K.) You say, استظلّ بِهِ مِنَ الشَّمْسِ [He shaded himself with it, or by means of it, from the sun]. (T.) And استظلّ بِالشَّجَرَةِ He shaded and sheltered himself by means of the tree. (Ibn-'Abbád, S, O.) b2: استظلّ الدَّمُ The blood was in the جَوْف [or belly, or interior of the belly, or the chest]. (T, O, K, TA. [In the CK, من الجَوْفِ is put for فِى الجَوْفِ.]) b3: استظلّت العَيْنُ, (T, Ibn-'Abbád, O,) or العُيُونُ, (K,) The eye, (T, Ibn-'Abbád, O,) meaning that of a she-camel, (Ibn-'Abbád, O,) or the eyes, (K,) sank, or became depressed, in the head. (T, Ibn-'Abbád, O, K.) b4: And استظلّ الكَرْمُ The grape-vine became luxuriant, or abundant and dense, in its branches whereon were the bunches. (M, K.) ظِلٌّ properly signifies Shade; i. e. the light of the sun without the rays: when there is no light, it is ظُلْمَةٌ, not ظِلٌّ: (S, O:) contr. of ضِحٌّ: (M, K:) or i. q. فَىْءٌ: (K:) so some say: (M:) or so the [common] people say: (IKt, Msb:) or the former is [shade] in the morning; and the latter is in the evening: (M, K:) or, accord. to IKt, the former is in the morning and in the evening; but the latter is only after the declining of the sun from the meridian: ISk says that the former is from the rising of the sun to its declining; and the latter, from the declining to the setting: Th says that the ظِلّ of a tree &c. is in the morning; and the فَىْء, in the evening: (Msb:) Ru-beh says, (M, Msb,) any place, (M,) or any thing, (Msb,) upon which the sun has been and which it has quitted is termed ظِلٌّ and فَىْءٌ; (M, Msb;) but a thing [or place] upon which the sun has not been is termed ظِلٌّ [only]; and hence it is said that the sun annuls, or supersedes, the ظِلّ, and the فَىْء annuls, or supersedes, the sun: (Msb:) AHeyth says, the ظِلّ is anything upon which the sun has not come; and the term فَىْء is applied only after the declining of the sun; the فَىْء being eastwards and the ظِلّ being westwards; and the ظِلّ being termed ظِلّ from the beginning of the day to the declining of the sun; after which it is termed فَىْء until the night: (T, TA:) one says the ظِلّ of Paradise, but not its فَىْء, because the sun will never replace its ظِلّ; but En-Nábighah El-Jaadee has assigned to Paradise فَىْء having ظِلَال: (M, TA:) in a verse of Aboo-Sakhr ElHudhalee, ظِلٌّ is made fem. as meaning مَنِيَّة [i. e. death]: (Ham p. 161:) the pl. [of mult.] is ظِلَالٌ (S, M, O, K) and ظُلُولٌ and [of pauc.] أَظْلَالٌ. (M, O, K.) The saying of a rájiz, كَأَنَّمَا وَجْهُكَ ظِلٌّ مِنْ حَجَرْ [As though thy face were a shade of a stone] is said to mean hardness of face, and shamelessness: or the being black in the face: (T, TA:) for the Arabs say that there is nothing more dense in shade than a stone. (TA.) قَدْ ضَحَا ظِلُّهُ [His shade, or shadow, has become sun] is said of the dead. (TA.) مَرَّ بِنَا كَأَنَّهُ ظِلُّ ذِئْبٍ [He passed by us as though he were the shadow of a wolf] means swiftly, as does a wolf. (M.) اِنْتَعَلَتْ ظِلَالَهَا (assumed tropical:) [They made their shadows to be as though they were sandals to them] is said of camels or other beasts when it is midday in summer and they have no shadow [but such as is beneath them]: a rájiz says, قَدْ وَرَدَتْ تَمْشِى عَلَى ظِلَالِهَا وَذَابَتِ الشَّمْسُ عَلَى قِلَالِهَا [They came to the water walking upon their shadows, and the sun was intensely hot upon the tops of their heads and humps]. (T.) And one says, هُوَ يَتْبَعُ ظِلَّ نَفْسِهِ (tropical:) [He follows the shadow of himself; i. e. a thing that he will not overtake; for], as a poet says, the shadow that goes with thee thou wilt not overtake by following: and هُوَ يُبَارِى ظِلَّ نَفْسِهِ (tropical:) [He strives to outstrip the shadow of himself], meaning that he walks with a proud and self-conceited gait: so in the A. (TA.) And اِنْتَقَلْتُ عَنْ ظِلِّى (tropical:) I left my state, or condition. (TA.) And تَرَكَ الظَّبْىُ ظِلَّهُ: so in the T and S and O: (TA:) but [said to be] correctly, أَتْرُكُهُ تَرْكَ الظَّبْىِ ظِلَّهُ, (K,) or لَأَتْرُكَنَّهُ, (M, TA,) i. e. [I will forsake him, or I will assuredly forsake him, as the gazelle forsakes] the place of its shade: (O, TA:) [each, however, is app. right; and the former is the more agreeable with the following explanations:] a prov., (M,) applied to the man who is wont to take fright and flee; for the gazelle, when it takes fright and flees from a thing, never returns to it: (S, O, K:) by the ظِلّ is here meant the covert in which it shades and shelters itself in the vehemence of the heat; then the hunter comes to it and rouses it, and it will not return thither; and one says, تَرَكَ الظَّبْىُ ظِلَّهُ, meaning the place of its shade: it is applied to him who takes fright and flees from a thing, and forsakes it so as not to return to it; and to the case of a man's forsaking his companion. (Meyd.) [ثَقِيلُ الظِّلِّ as applied to a man, see expl. in art. ثقل: see also Har p. 250, where it is indicated that it may be rendered One whose shadow, even, is oppressive, and therefore much more so is his person.] In the phrase وَلَا الظِّلُّ وَلَا الْحَرُورُ, (M, K) in the Kur [xxxv. 20], Th says, accord. to some, (M,) الظِّلُّ means Paradise; (M, K;) and الحَرُورُ, the fire [of Hell]: but he adds, I say that الظِّلُّ is the ظِلّ itself [i. e. shade], and الحَرُورُ is the حَرّ itself [i. e. heat]: (M: [see also حَرُورٌ:]) and Er-Rághib says that ظِلٌّ is sometimes assigned to anything; whether it be approved, as in the phrase above mentioned; or disapproved, as in وَظِلٍّ مِنْ يَحْمُومٍ

in the Kur [lvi. 42, meaning And shade of smoke, or black smoke]. (TA.) And الظِّلَالُ meansظِلَالُ الجَنَّةِ [The shades of Paradise]: (Fr, T, O, K, TA:) in some copies of the K, وَالظِّلَالُ الجَنَّةُ, which is a mistake: (TA:) [but this requires consideration; for] El-'Abbás Ibn-'Abd-El-Muttalib says, مِنْ قَبْلِهَا طِبْتَ فِى الظِّلَالِ وَفِى مُسْتَوْدَعٍ حَيْثُ يُخْصَفُ الوَرَقُ [Before it t?? wast good in, or in the shades of, Paradise, and in a depositary in the part where leaves are sewed together to conceal the pudenda]; (T, O, TA;) i. e. before thy descent to the earth (to which the pronoun in قبلها relates), thou wast good in the loins of Adam when he was in Paradise. (TA.) الجَنَّةُ تَحْتَ ظِلَالِ السُّيُوفِ [Paradise is beneath the shades of the swords] is a trad., meaning that fighting against unbelievers is a way of attaining to Paradise. (Marg. note in a copy of the “ Jámi' es-Sagheer.) مُلَاعِبُ ظِلِّهِ is an appellation of A certain bird; [see art. لعب;] and one says مُلَاعِبَا ظِلِّهِمَا; and مُلَاعِبَاتُ ظِلِّهِنَّ: but when you make them indeterminate, you say مُلَاعِبَاتُ أَظْلَالِهِنَّ. (T, O, K. [But in the TA in art. لعب, it is said that one dualizes and pluralizes both nouns, because the appellation becomes determinate.]) b2: ظِلُّ اللَّيْلِ means (tropical:) The blackness of the night: (T, S, O, Msb;) metaphorically thus termed; (S;) as in the saying, أَتَانَا فِى ظِلِّ اللَّيْلِ [He came to us in the blackness of the night]: (S, O:) or it signifies جُنْحُ اللَّيْلِ [app. as meaning the darkness, and confusedness, of the night; see جُنْحٌ]; (M, TA;) or so الظِّلُّ: (K:) or this means the night, (M, K, TA,) itself; (M, TA;) so the astronomers say: (TA:) all the night is ظِلٌّ: and so is all the period from the shining of the dawn to the rising of the sun. (T.) b3: ظِلُّ النَّهَارِ is The colour of the day when the sun predominates over it [app. meaning when the light of the sun predominates over that of the early dawn]. (K.) b4: ظِلُّ السَّحَابِ means Such, of the clouds, as conceal the sun: or the blackness of the clouds. (M, K.) b5: And ظِلَالُ البَحْرِ means The waves of the sea; (O, K, TA;) because they are raised so as to shade the ship and those that are in it. (TA.) b6: ظِلٌّ also signifies A خَيَال (M, O, K) that is seen, (M, K,) [i. e. an apparition, a phantom, or a thing that one sees like a shadow, i. e. what we term a shade,] of the jinn, or genii, and of others: (M, O, K:) or the like of a خَيَال of the jinn. (T.) b7: Also Anything that shades one. (TA.) b8: And it is the subst. from أَظَلَّنِى الشَّىْءُ meaning “ the thing covered me; ” (M, K;) [i. e. it means A covering;] in which sense Th explains it in the phrase إِلَى ظِلٍّ ذِى ثَلَاثِ شُعَبٍ [in the Kur lxxvii. 30, Unto a covering having three parts, or divisions]; saying, the meaning is that the fire will have covered them; not that its ظِلّ will be like that of the present world. (M. [See شُعْبَةٌ.]) And ظِلُّ الشَّىْءِ means (assumed tropical:) That which serves for the veiling, covering, or protecting, of the thing; syn. كِنُّهُ. (M.) [Hence] one says, فُلَانٌ يَعِيشُ فِى ظِلِّ فُلَانٍ i. e. (assumed tropical:) [Such a one lives] in the shelter, or protection, of such a one. (T, * S, O, Msb, * K. *) And السُّلْطَانُ ظِلُّ اللّٰهِ فِى الأَرْضِ, (O, TA,) a saying of the Prophet, (O,) [meaning (assumed tropical:) The sovereign, or ruling, power is God's means of defence in the earth,] because he wards off harm from the people like as the ظِلّ [properly so called] wards off the harm of the heat of the sun: (TA:) or the meaning is, (assumed tropical:) God's means of protection: or God's خَاصَّة [or special servant]. (O, TA.) b9: Also (assumed tropical:) Might; or power of resistance or defence: (M, K, TA:) whence [as some say] its usage in the Kur xiii. 35, and the usage of [the pl.] ظِلَال in xxxvi. 56 and in lxxvii. 41: [but the primary signification is more appropriate in these instances:] and so in the saying, جَعَلَنِى فِى ظِلِّهِ [i. e. (assumed tropical:) He placed me within the scope of his might, or power of resistance or defence]: so says Er-Rághib. (TA.) b10: And (assumed tropical:) A state of life ample in its means or circumstances, unstraitened, or plentiful, and easy, pleasant, soft, or delicate. (TA.) b11: Also (assumed tropical:) The beginning of winter. (T, O. [Accord. to the copies of the K, of youthfulness: but I think that الشَّبَاب in this instance, in the K, is evidently a mistranscription for الشِّتَآء.]) And (assumed tropical:) The vehemence (T, O, K) of the heat (T, O) of summer. (T, O, K.) b12: Also (assumed tropical:) The شَخْص [as meaning person of a human being, and as meaning the bodily or corporeal form or figure or substance which one sees from a distance, or the material substance,] of anything; (M, K, TA; [in the second and third of which is added, “or its كِنّ,” a signification which I have mentioned above on the authority of the M;]) because of its [apparent] blackness [or darkness, resembling that of a shade or shadow]: (M, TA:) whence the saying, لَا يُفَارِقُ ظِلِّى ظِلَّكَ (assumed tropical:) [My person will not quit thy person]; like the saying, لَا يُفَارِقُ سَوَادِى سَوَادَكَ: and the following exs. have been cited as instances of ظِلّ in the sense of شَخْص: the saying of a poet, لَمَّا نَزَلْنَا رَفَعْنَا ظِلَّ أَخْبِيَةٍ

[as though meaning When we alighted, we raised the material fabric of tents], for it is said that they do not set up the ظِلّ which is the فَىْء, but they only set up the tents; and the saying of another, تَتَبَّعَ أَفْيَآءَ الظِّلَالِ عَشِيَّةً

[as though meaning He followed the shadows of the material objects in the evening]: but Er-Rághib says that the former means, we raised the tents, and so raised the ظِلّ thereof; and in the other ex., الظلال is a general term, and الفَىْء [or افيآء] is a special term, so that it is an instance of the إِضَافَة of a thing to its kind [i. e. of prefixing a noun to one significant of its kind]. (TA.) [See also ظَلَالَةٌ.] b13: And accord. to Ibn-'Abbád, (O,) it signifies also The nap, or villous substance, upon the surface of a garment, or piece of cloth; syn. زِئْبِرٌ. (O, K.) ظَلَّةٌ i. q. إِقَامَةٌ [Continuance, residence, abode, &c.]. (K.) b2: And i. q. صِحَّةٌ: thus accord. to the copies of the K; but this may be a mistranscription; for Az and others mention, among the significations of ظلّة, [in a copy of the T, written in this case, as in others, ↓ ظُلَّة,] that of صَيْحَةٌ [q. v.]. (TA.) ظُلَّةٌ A thing that covers, or protects, [or shades,] one, overhead: accord. to Lth, i. q. ↓ مَظَلَّةٌ or مِظَلَّةٌ meaning a thing that shades one from the sun: (T:) see an ex. voce مِظَلَّةٌ: a covering: and i. q. بُرْطُلَّةٌ: (M, K:) this latter word correctly signifies a مِظَلَّة for the summer: (TA in art. برطل:) and a thing by which one is protected from the cold and the heat: (M:) anything that protects and shades one, as a building or a mountain or a cloud: (Mgh:) the first portion that shades (Az, S, K) of a cloud (Az, S) or of clouds; (K;) accord. to Er-Rághib, mostly said of that which is deemed unwholesome, and which is disliked; whence the use of the word in the Kur 7:171: (TA:) and what shades one, of trees: (K:) or anything that forms a covering over one, (T, TA,) or shades one: (T:) and [particularly] a thing like the صُفَّة [q. v.], (S, M, O, K,) by which one protects himself from the heat and the cold: (K:) or, accord. to the lawyers, ظُلَّةُ الدَّارِ means the سُدَّة [or projecting roof] over the door of the house: or that of which the beams have one end upon the house and the other end upon the wall of the opposite neighbour: (Mgh:) pl. ظُلَلٌ (S, M, O, K) and ظِلَالٌ. (M, K.) [See also ظَلَالٌ.] One says also, دَامَتْ ظُلَّةُ الظِّلِّ and الظِّلِّ ↓ ظِلَالَةُ, meaning That whereby one shades himself, (K, TA,) of trees, or of stones, or of other things, (TA,) [continued.] عَذَابُ يَوْمِ الظُّلَّةِ, in the Kur. [26:189], is said to mean [The punishment of the day of] clouds beneath which was a hot wind (سَمُوم): (S, O, K:) or an overshadowing cloud, beneath which they collected themselves together, seeking protection thereby from the heat that came upon them, whereupon it covered them, (T, * K, TA,) and they perished beneath it: (T, TA:) or, accord. to some, i. q. عَذَابُ يَوْمِ الصُّفَّةِ. (T: see art. صف.) and لَهُمْ مِنْ فَوْقِهِمْ ظُلَلٌ مِنَ النَّارِ وَمِنْ تَحْتِهِمْ ظُلَلٌ, in the Kur [36:16], means To them shall be above them coverings of fire, and beneath them coverings to those below them; Hell consisting of stages, one beneath another. (T, TA.) Seditions, or conflicts and factions, are mentioned in a trad. as being like ظُلَل, by which are meant Mountains, and clouds: and El-Kumeyt likens waves of the sea to ظُلَل. (TA.) And [the pl.]

ظُلَلٌ is used as meaning The chambers of a prison. (M, TA.) A2: See also ظَلَّةٌ.

ظِلَّةٌ i. q. ظِلَالٌ; (T, K, TA;) app. a pl. of ظَلِيلٌ, like as طِلَّةٌ is of طَلِيلٌ. (TA.) ظَلَلٌ Water that is beneath a tree, (O,) or beneath trees, (K,) upon which the sun does not come. (O, K.) [See also ضَلَلٌ.]

ظَلَالٌ, like سَحَابٌ, [so accord. to the K, but in my copies of the S, ↓ ظِلَال,] A thing that shades one, (IAar, S, O, K, TA,) such as a cloud, (IAar, S, TA,) and the like. (IAar, TA.) [See also ظُلَّةٌ.]

ظِلَالٌ pl. of ظِلٌّ: (S, M, O, K:) b2: and of ظُلَّةٌ. (M, K.) b3: [Also, app., pl. of ظَلِيلٌ: see ظِلَّةٌ. b4: Freytag has app. understood it to be expl. in the K as syn. with مَظَلَّةٌ; though it certainly is not.] b5: See also ظَلَالٌ.

مَكَانٌ ظَلِيلٌ A place having shade: (M, K:) or having constant shade. (T, S, M, O, K.) and hence ظِلٌّ ظَلِيلٌ (M, K) Constant shade: (S:) or extensive shade: (O:) or in this case the latter word denotes intensiveness [meaning dense]; (M, K, TA;) being like شَاعِرٌ in the phrase شِعْرٌ شَاعِرٌ. (TA.) ظِلًّا ظَلِيلًا in the Kur iv. 60 is said by Er-Rághib to be an allusion to ease and pleasantness of life. (TA.) One says also أَيْكَةٌ ظَلِيلَةٌ A collection of trees tangled, or luxuriant, or abundant and dense. (TA.) In the saying of Uheyhah Ibn-El-Juláh, describing palm-trees, هِىَ الظِّلُّ فِى الحَرِّ حَقَّ الظَّلِ?? ??لِ وَالمَنْظَرُ الأَحْسَنُ الأَجْمَلُ [ISd says] in my opinion, he means الشَّىْءُ الظَّلِيلُ حَقَّ الظَّلِيلِ; [so that the verse should be rendered They are the shade in the heat, the shady thing, the extremely shady, and the most goodly, the most beautiful, thing at which one looks; (see the phrase هٰذَا العَالِمُ حَقَّ العَالِمِ, voce حَقٌّ;)] the inf. n. being put in the place of the subst. (M.) لَا ظَلِيلٍ in the Kur [lxxvii. 31] means Not profitable as the shade in protecting from the heat. (TA.) ظَلَالَةٌ, (M, TA,) with fet-h, (TA,) the subst. from the verb in the phrase ظَلَّلْنَا عَلَيْهِمُ الغَمَامَ [expl. above, see 2; as such app. meaning either The making to give shade, like the inf. n. تَظْلِيلٌ, or a thing that gives shade, like ظِلَالَةٌ]. (M, TA.) b2: And i. q. شَخْصٌ [expl. above, see ظِلٌّ, last quarter]: (O, K:) and so طَلَالَةٌ, with ط. (O.) ظِلَالَةٌ: see ظُلَّةٌ. b2: Also A cloud that one sees by itself, and of which one sees the shadow upon the earth. (K.) b3: And one says, رَأَيْتُ ظِلَالَةً مِنَ الطَّيْرِ i. e. غَيَابَةً [app. meaning I saw a covert, or place of concealment, of birds]. (TA.) ظَلِيلَةٌ A place in which a little water collects and stagnates in a water-course and the like: (Lth, T:) or a place in which water collects and stagnates in the lower part of the torrent of a valley: (M, K:) or the like of an excavated hollow in the interior of a water-course, such that the water stops, and remains therein: (AA, O:) pl. ظَلَائِلُ. (Lth, AA, T, O.) And A meadow (رَوْضَة) abounding with collections of trees, or of dense and tangled trees: (AA, T, O, K:) pl. as above. (K.) ظُلَّيْلَةٌ A thing which a man makes for himself, of trees, or of a garment, or piece of cloth, by which to protect himself from the heat of the sun: a vulgar word. (TA.) ظُلْظُلٌ i. q. سُعْنٌ, i. e. A ↓ مِظَلَّة [q. v.; or as expl. in the L, in art. سعن, a ظُلَّة (q. v.), or a thing like the ظُلَّة, which is made upon the flat house-tops, for the purpose of guarding against the dew that comes from the direction of the sea in the time of the greatest heat]; on the authority of IAar. (T. [Accord. to the O and K, i. q. سُفُنٌ, which is evidently a mistranscription.]) أَظَلُّ [More, and most, dense in shade]. The Arabs say, لَيْسَ شَىْءٌ أَظَلَّ مِنْ حَجَرٍ [There is not anything more dense in shade than a stone]. (TA.) b2: And أَظَلّ, [as a subst., i. e. أَظَلٌّ accord. to a general rule, or, if regarded as originally an epithet, it may be أَظَلُّ,] by poetic license أَظْلَل, (S, M, O, K,) signifies The under part, (S, O,) or the concealed part, (M, AHei, K,) of the مَنْسِم, (S, M, O, K,) or of the خُفّ, (AHei, TA,) [the former app. here used, as it is said be in other cases, in the same sense as the latter, meaning the foot,] of the camel; (S, M, O, AHei, K;) so called because of its being concealed: (AHei, TA:) and, (M, K,) in a human being, (M,) الأَظَلُّ signifies بَطْنُ الإِصْبَعِ; (M, K;) and [ISd says] this is in my opinion the right explanation; but it is said that أَظَلُّ الإِنْسَانِ signifies بُطُونُ أَصَابِعِهِ, which means the portion, of what is next to the fore part [of the bottom] of the foot, from the root of the great toe to the root of the little toe, of the human being: (M:) the pl. is ظُلٌّ, which is anomalous, (M, K,) or formed after the manner of the pl. of an epithet: (M:) or الظُّلُّ فِى الإِنْسَانِ means the roots, or bases, (أُصُول) of what are termed بُطُونُ الأَصَابِعِ, next to the fore part [of the bottom] of the foot. (Ibn-'Abbád, O.) Hence the prov., إِنْ يَدْمَ أَظَلُّكَ فَقَدْ نَقِبَ خُفِّى [If the fore part of the sole of thy foot be bleeding, the sole of my foot has become worn through, in holes: see نَقِبَ]: said to the complainer to him who is in a worse condition than he. (AHei, TA.) مظلّ [app. مَظِلٌّ, being from ظَلَّ of which the aor. is يَظِلُّ; A place of shade, or of continual shade]. One says, هٰذَا مُنَاخِى وَمَحَلِّى وَبَيْتِى وَمظلِّى

[This is my nightly resting-place for the camels, and my place of abode, and my tent, and my place of shade, or of continual shade]. (TA.) مُظِلٌّ A thing having shade; by means of which one shades himself; as also ↓ مُظَلِّلٌ. (Msb.) And [A cloudy day;] a day having clouds: or having continual shade. (TA.) مِظَلَّةٌ (T, S, M, Msb, K) and مَظَلَّةٌ, (T, M, Msb, K,) the former with kesr to the م as an instrumental noun, (Msb,) [and the latter with fet-h as a noun of place,] A large tent of [goats'] hair; (S, O, Msb;) more ample than the خِبَآء; so says El-Fárábee: (Msb:) one of the kinds of tents of the Arabs of the desert, the largest of the tents of [goats'] hair; next after which is the وَسُوط; and then, the خِبَآء, which is the smallest of the tents of [goats'] hair; so says Az: but Aboo-Málik says that the مظلّة and the خبآء are small and large: IAar says that the خَيْمَة is of poles roofed with [the panic grass called] ثَمَام, and is not of cloths; but the مظلّة is of cloths: (T:) or it is of the tents called أَخْبِيَة; (M;) such as is large, of the أَخْبِيَة; (K;) and it is said to be only of cloths; and it is large, having a رِوَاق [q. v.]; but sometimes it is of one oblong piece of cloth (شُقَّة), and of two such pieces, and of three; and sometimes it has a كِفَآء, which is its hinder part: or, accord. to Th, it is peculiarly of [goats'] hair: (M:) see also ظُلَّةٌ, and ظُلْظُلٌ: the pl. is مَظَالُّ; (M, Msb;) and مَظَالِ or مَظَالِى

occurs at the end of a verse of Umeiyeh Ibn-Abee-'Áïdh El-Hudhalee, for مَظَالِّ; the [latter]

ل being either elided, or changed into ى. (M.) عِلَّةٌ مَا عِلَّةُ أَوْتَادٍ وَأَخِلَّةٍ وَعَمَدِ المِظَلَّةِ اُبْرُزُوا لِصِهْرِكُمْ

↓ ظُلَّةٌ [A pretext: what is the pretext of tentpegs, and of pins for fastening together the edges of the pieces of the tent-cloth, and of the poles of the large tent? go ye forth: he who has married among you has a tent for shade from the sun:] is a prov., and was said by a girl who had been married to a man, and whose family delayed to conduct her to her husband, urging in excuse that they had not the apparatus of the tent: she said this to urge them, and to put a stop to their excuse: (Meyd, TA: *) and the prov. is applied in attributing untruth to pretexts. (Meyd.) b2: Hence, as being likened thereto, (assumed tropical:) A booth, or shed, made of palm-sticks, and covered with [the panic grass called] ثُمَام. (Msb.) b3: And The thing [i. e. umbrella] by means of which kings are shaded on the occasion of their riding; called in Pers\. چَتْر. (TA.) عَرْشٌ مُظَلَّلٌ [A booth, or shed, shaded over] is from الظِّلُّ. (S.) مُظَلِّلٌ: see مُظِلٌّ.

مُسْتَظِلٌّ Blood that is in the جَوْف [or belly, or interior of the belly, or the chest]. (T, O.) b2: And [Az says,] I heard a man of the tribe of Teiyi apply the term المُسْتَظِلَّاتُ [so accord. to a copy of the T, but in the TA المُسْتَظِلُّ,] to Certain thin flesh, adhering to the interior of the two fetlock-joints of the camel, than which there is in the flesh of the camel none thinner, nor any softer, but there is in it no grease. (T.)

قد

1 قَدَّهُ, aor. ـُ (S, M, O, L, Msb,) inf. n. قَدٌّ; (S, M, A, O, L, Msb, K;) and ↓ قدّدهُ, (M, L,) [but this app. has an intensive signification, or denotes repetition of the action, or its relation to several objects,] inf. n. تَقْدِيدٌ; (L, K;) and ↓ اقتدّهُ, (M, L,) inf. n. اِقْتِدَادٌ; (K;) He cut it in an enlongated form; or lengthwise: (IDrd, M, L, K:) or slit, split, clave, rent, or divided, it, (namely, a thong, &c., S, O, L, and a garment, or piece of cloth, L,) lengthwise: (S, M, A, O, L, Msb, K:) and he cut it off entirely: (M, L, K:) or he cut it, or cut it off, in an absolute sense: (TA:) he cut it, namely, a skin: and he rent it, namely, a garment, or piece of cloth, or the like. (L.) One says, ضَرَبَهُ بِالسَّيْفِ فَقَدَّهُ بِنِصْفَيْنِ [He smote him with the sword and clave him in halves,] (L, Msb, *) or قَدَّهُ نِصْفَيْنِ. (A.) And قَدَّ القَلَمَ وَقَطَّهُ [He slit the writing-reed, and nibbed it, or cut off its point breadthwise, or crosswise]: (A, TA:) [for] قَطَّهُ is opposed to قَدَّهُ: (S and TA in art. قط:) and both of these verbs occur in a trad. describing 'Alee's different modes of cutting [with the sword] when contracting himself and when stretching himself up. (TA.) b2: And [hence] قَدَّ, (S, M, A, L,) inf. n. قَدٌّ, (M, L, K,) (tropical:) He clave, cut through by journeying, or passed through, the desert, (S, M, A, O, L, K,) and the night. (M, L) b3: and قَدَّ بِهِ الطَّرِيقُ, (so in a copy of the M,) or قَدَّتْهُ الطَّرِيقُ, (so in the L and TA,) aor. and inf. n. as above, (M, L, TA,) i. q. قَطَعَهُ (M) or قَطَعَتْهُ (L, TA) (tropical:) [The road cut him off, app. from his companions, or from the object of his journey: compare قَطَعَ بِهِ and قُطِعَ بِهِ]. b4: And قَدَّ الكَلَامَ, (M, L,) inf. n. as above, (M, L, K,) i. q. قَطَعَهُ (M, L, K *) and شَقَّهُ (M, L) [both of which explanations may here mean, as قَطَعَ الكَلَامَ generally does, (assumed tropical:) He cut short, or broke off, the speech; or ceased from speaking: or both may here mean, as قَطَعَ الكَلَامَ sometimes does, he articulated speech, or the speech: compare this latter rendering with an explanation of شَقَّقَ الكَلَامَ]. b5: [قَدَّهُ also signifies He cut it out, or shaped it, in any manner, whether lengthwise or otherwise; like قَتَّهُ: see this latter, and a verse cited as an ex. of its inf. n.: and see also a saying near the end of the first paragraph of art. فرى. Hence] قُدَّ فُلَانٌ قَدَّ السَّيْفِ [Such a one was shaped with the shaping of the sword] means (tropical:) such a one was made goodly, or beautiful, in respect of التَّقْطِيع [i. e. conformation, or proportion, &c., like as is the sword]. (S, O, L, TA.) [See also قَدٌّ, below.] b6: And قُدّ means also (assumed tropical:) He suffered a pain [app. what may be termed a cutting pain] in the belly, called قُدَاد. (M, L, K.) 2 قَدَّّ see 1, first sentence. b2: [Hence,] قدّد, (as implied in the L,) or قدّد اللَّحْمَ, (A, O, *) inf. n. تَقْدِيدٌ, (O, L,) He made قَدِيد [i. e. he cut flesh-meat into strips, or oblong pieces, and spread them in the sun, or salted them and spread them in the sun, to dry]. (L.) A2: قدّد عَلَيهِ, said of a garment, It fitted him, or suited him, in size and length. (L, from a trad.) 4 اقدّ عَلَيْهِ, said of food, (assumed tropical:) It occasioned him a pain in the belly, termed قُدَاد. (IKtt, TA.) 5 تَقَدَّّ see 7. b2: تقدّد said of a garment, or piece of cloth, It was, or became, much slit or rent. or ragged, or tattered, (O, K, TA,) and old and worn out. (TA.) b3: And, said of flesh-meat, quasi-pass. of 2, [i. e. It was, or became, cut into strips, or oblong pieces, and spread in the sun, or salted and spread in the sun, and so dried.]. (O.) b4: And, said of a company of men (قَوْمٌ), It became separated (S, M, O, L, K) into قِدَد [or parties, &c., pl. of قِدَّةٌ, q. v.]. (M, L.) b5: Also, said of a thing, (TA,) [perhaps from the same v. said of flesh-meat,] It was, or became, dry; or it dried, or dried up. (K, TA.) b6: And تقدّدت said of a she-camel, She became somewhat lean (O, K) after having been fat: (O:) or she became fat, (TA,) or began to become fat, after having been lean. (K, TA.) 7 انقدّ, (S, M, A, O, L, Msb, K,) and ↓ تقدّد, (M, L, K,) [but the latter app. has an intensive signification, or is said of a number of things,] the former said of a skin, and of a garment, or piece of cloth, (A,) not said of aught except some such thing as a bag for travelling-provisions and for goods or utensils &c., and such as clothing, (O,) It became cut in an elongated form; or lengthwise: (L, K:) or became slit, split, cloven, rent, or divided, lengthwise: (S, M, A, O, L, Msb, K:) or became cut off entirely: (M, L, K:) or became cut, or cut off. (TA.) 8 إِقْتَدَ3َ see 1, first sentence. b2: اقتدّ الأُمُورَ means (tropical:) He considered the affairs, forcasting their issues, or results, and discriminated them: (S, O, K:) or he devised the affairs, and considered what would be their issues, or results. (M.) 10 استقدّ (tropical:) It contained, or continued in one manner, or state. (Ibn-'Abbád, A, O, K,) لَهُ to him. (A.) And (assumed tropical:) It (an affair, TA) was, or became, uniform, or even in its tenour. (Ibn-'Abbád, O, K, TA.) And استقدّت الإِبِلُ (assumed tropical:) The camels went on undeviatingly, in one course, way, or manner: (O, K:) so says AA. (O.) قَدْ is a noun and a particle: (S, O, Mughnee, K:) and as a noun it is used in two ways. (Mughnee, K.) b2: (I) It is a noun syn. with حَسْبُ; (S, O, Mughnee, K;) generally used indeclinably; (Mughnee, K;) thus accord. to the Basrees; with the د quiescent; (TA;) because resembling قَدْ the particle in respect of the letters composing it, and many other particles in respect of its form, (Mughnee, TA,) such as عَنْ and بَلْ &c.: (TA:) one says, قَدْ زَيْدٍ دِرْهَمٌ [The sufficiency of Zeyd (i. e. what is sufficient for Zeyd) is a dirhem], (Mughnee, K,) with the د quiescent; (Mughnee, * K, * TA;) and قَدِى (S, O) and قَدْنِى (S, O, Mughnee) [both] meaning حَسْبِى [My sufficiency (i. e. what is sufficient for me)]; (S, O;) the ن in قَدْنِى being inserted in order to preserve the quiescence [of the final letter of the noun] because this is the original characteristic of what they make indeclinable; (Mughnee;) but the insertion of the ن in this case is anomalous, for it is [by rule] only added in verbs, by way of precaution, [to prevent the confusion of the pronominal affix of the verb and that of the noun,] as in ضَرَبَنِى: (S, O:) [see, however, in the next sentence, an explanation of قَدْنِى accord. to which the ن is inserted regularly:] accord. to Yaakoob, using قَدْ in the sense of حَسْبُ, one says, مَا لَكَ عِنْدِى إِلَّا هٰذَا فَقَدْ i. e. فَقَطْ [There is nothing for thee with me, or nothing due to thee in my possession, except this, and it is a thing sufficient, or it is enough, فَقَطْ being held to signify properly فَحَسْبُ, but it is commonly used as meaning and no more]; and he asserts it [i. e. قَدْ] to be a substitute [for قَطْ]: (M:) and it is also used declinably; (Mughnee, K;) thus accord. to the Koofees; (TA;) but this is rare: (Mughnee:) one says قَدُ زَيْدٍ, making it marfooa, (Mughnee, K,) like as one says حَسْبُهُ; and قَدِى without ن [as mentioned above,] like as one says حَسْبِى. (Mughnee.) b3: (2) It is also a verbal noun, syn. with يَكْفِى: one says, قَدْ زَيْدًا دِرْهَمٌ [A dirhem suffices, or will suffice, Zeyd], and قَدْنِى دِرْهَمٌ [A dirhem suffices, or will suffice, me]; (Mughnee, K;) like as one says يَكْفِى زَيْدًا دِرْهَمٌ, and يَكْفِيْنِى دِرْهَمٌ. (Mughnee, K. *) A2: As a particle, it is used peculiarly with a verb, (Mughnee, K,) [i. e.] as such it is not preposed to anything except a verb, (S, O,) either a pret. or an aor. , (TA,) from which it is not separated unless by an oath, (Mughnee,) such as is perfectly inflected, enunciative, (Mughnee, K,) not an imperative, (TA,) affirmative, and free from anything that would render it mejzoom or man-soob, and from what is termed حَرْف تَنْفِيس [i. e.

سَوْفُ and its variants]: and it has six meanings. (Mughnee, K.) b2: (1) It denotes expectation: (M, Mughnee, K:) and when it is with an aor. , this is evident; (Mughnee;) one says قَدْ يَقْدَمُ الغَائِبُ, (Mughnee, K,) meaning It is expected that the absent will come: (TA:) and most affirm that it is thus used with a pret.: (Mughnee:) accord. to some, (M,) it is used in reply to the saying لَمَّا يَفْعَلْ [i. e. “ He has not yet done ” such a thing, which implies expectation that he would do it]; (S, M, O;) the reply being, قَدْفَعَلَ [Already he has done the thing]: (M:) and Kh asserts that it is used in reply to persons expecting information; (S, M, * O, Mughnee;) [for to such] you say, قَدْ مَاتَ فَلَانٌ [Already such a one has died]; but if one inform him who does not expect it, he does not say thus, but he says [merely] مَاتَ فُلَانٌ: (S, O:) thus some say قَدْ رَكِبَ الأَمِيرُ [Already the commander has mounted his horse] to him who expects his mounting: some, however, disallow that قَدْ is used to denote expectation with the pret. because the pret. denotes what is already past; and hence it appears that those who affirm it to be so used mean that the pret. denotes what was expected before the information: (Mughnee: [in which it is added, with some other observations, that, in the opinion of its author, it does not denote expectation even with the aor. ; because the saying يَقْدَمُ الغَئِبُ denotes expectation without قَدْ:]) MF says, What we have been orally taught by the sheykhs in ElAndalus is this, that it is a particle denoting the affirmation of truth, or certainty, when it occurs before a pret., and a particle denoting expectation when it occurs before a future. (TA.) b3: (2) It denotes the nearness of the past to the present: (O, Mughnee, K:) so in the saying قَدْ قَامَ زَيْدٌ [Zeyd has just, or just now, stood; a meaning often intended by saying merely, has stood]; (Mughnee, K;) for this phrase without قد may mean the near past and the remote past; (Mughnee;) and so in the saying of the muëdhdhin, قَدْ قَامَتِ الصَّلَاةُ [The time of the rising to prayer has just come, or simply has come]: (O:) [and, when thus used, it is often immediately preceded by the pret. or aor. of the verb كَانَ; thus you say, كَانَ قَدْ ذَهَبَ He had just, or simply had, gone away; and يَكُونُ قَدْ ذَهَبَ He will, or shall, have just, or simply have gone away:] and accord. to the Basrees, except Akh, it must be either expressed or understood immediately before a pret. used as a denotative of state; as in [the saying in the Kur ii. 247,] وَمَا لَنَا أَلَّا نُقَاتِلُ فِى سَبِيلِ اللّٰهِ وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا [And what reason have we that we should not fight in the cause of God when we have been expelled from our abodes and our children?]; and in [the saying in the Kur iv. 92,] أَوْ جَاؤُوكُمْ حَصِرَتْ صُدُورُهُمْ أنْ يُقَاتِلُوكَمْ [Or who come to you, their bosoms being contracted so that they are incapable of fighting you, or their bosoms shrinking from fighting you]; but the Koofees and Akh says that this is not required, because of the frequent occurrence of the pret. as a denotative of state without قَدْ, and [because] the primary rule is that there should be no meaning, or making, anything to be understood, more especially in the case of that which is in frequent use: (Mughnee:) Sb [however] does not allow the use of the pret. as a denotative of state without قَدْ; and he makes حصرت صدورهم to be an imprecation [meaning may their bosoms become contracted]: (S in art. حصر; in which art. in the present work see more on this subject:) and the inceptive لَ is prefixed to it like of the saying, إِنَّ زَيْدًا لَقَدْ قَامَ [Verily Zeyd has just stood, or has stood]; because the primary rule is that it is to be prefixed to the noun, and it is prefixed to the aor. because it resembles the noun, and when the pret. denotes a time near to the present it resembles the aor. and therefore it is allowable to prefix it thereto. (Mughnee.) [See also the two sentences next after what is mentioned below as the sixth meaning.] b4: (3) It denotes rareness, or paucity; (Mughnee, K;) either of the act signified by the verb, (Mughnee,) as in [the saying], قَدْ يَصْدُقُ الكَذُوبُ [In some few instances the habitual liar speaks truth]; (Mughnee, K;) or of what is dependent upon that act, as in [the saying in the Kur xxiv. last verse,] قَدْ يَعْلَمُ مَا

أَنْتُمْ عَلَيْهِ [as though] meaning أَنَّ مَا هُمْ عَلَيْهِ هُوَ

أَقَلُّ مَعْلُومَاتِهِ [so that it should be rendered At least He knoweth that state of conduct and mind to which ye are conforming yourselves]: but some assert that in these exs. and the like thereof it denotes the affirmation of truth, or certainty; [as will be shown hereafter;] and that the denoting of rareness, or paucity, in the former ex. is not inferred from قَدْ, but from the saying الكَذُوبُ يَصْدُقٌ. (Mughnee.) b5: (4) It denotes frequency; (Mughnee, K;) [i. e.] sometimes (S, O) it is used as syn. with رُبَّمَا [as denoting frequency, as well as with رُبَّمَا in the contr. sense, mentioned in the next preceding sentence]: (S, M, O:) thus in the saying (S, M, O, Mughnee, K) of the Hudhalee, (M, Mughnee,) or 'Abeed Ibn-El-Abras, (IB, TA,) قَدْ أَتْرُكُ القِرْنَ مُصْفَرًّا أَنَامِلُهُ [Often I leave the antagonist having his fingers' ends become yellow]. (S, M, O, Mughnee, K.) b6: (5) It denotes the affirmation of truth, or certainty: thus in [the saying in the Kur xci. 9,] قَدْ أَفْلَحَ مَنْ زَكَّاهَا [Verily, or certainly, or indeed, or really, he prospereth, or will prosper, who purifieth it; (namely, his soul;) each pret. here occupying the place of a mejzoom aor. ]: (Mughnee, K:) and thus accord. to some in [the saying in the Kur xxiv. last verse, of which another explanation has been given above,] قَدْ يَعْلَمُ مَا أَنْتُمْ عَلَيْهِ [Verily, or certainly, &c., He knoweth that state of conduct and mind to which ye are conforming yourselves]. (Mughnee.) b7: (6) It denotes negation, (Mughnee, K,) accord. to ISd, (Mughnee,) occupying the place of مَا, (M,) in the saying, قَدْ كُنْتَ فِى خَيْرٍ فَتَعْرِفَهُ, (M, Mughnee, K,) with تعرف mansoob, [as though meaning Thou wast not in prosperity, that thou shouldst know it,] (Mughnee, K,) heard from one of the chaste in speech: (M:) but this is strange. (Mughnee.) b8: [When it is used to denote the nearness of the past to the present, as appears to be indicated by the context in the O,] قَدْ may be separated from the verb by an oath; as in قَدْ وَاللّٰهِ أَحْسَنْتَ [Thou hast, by God, done well] and قَدْ لَعَمْرِى بِتُّ سَاهِرًا [I have, by my life, or by my religion, passed the night sleepless]. (O, Mughnee. [In the latter, this and what here next follows are mentioned before the explanations of the meanings of the particle; probably because the meaning in these cases can hardly be mistaken.]) And the verb may be suppressed after it, (M, * O, Mughnee,) when its meaning is apprehended, (O,) or because of an indication; (Mughnee;) as in the saying of En-Nábighah (M, O, Mughnee) Edh-Dhubyánee, (O,) أَفِدَ التَّرَحُّلُ غَيْرَ أَنَّ رِكَابَنَا لَمَّا تَزُلْ بِرِحَالِنَا وَكَأَنْ قَدِ [The time of departure has drawn near, though the camels that we ride have not left with our utensils and apparatus for travelling, but it is as though they had (left)]; meaning كَأَنْ قَدْ زَالَتْ. (M, O, Mughnee.) b9: If you make قَدْ an اِسْم [i. e. a subst. or a proper name], you characterize it by teshdeed: therefore you say, كَتَبْتُ قَدًّا حَسَنَةً [I wrote a beautiful قد]; and so you do in the case of كَىْ and هُوَ and لَوْ; because these words have no indication of what is deficient in them [supposing them to be originally of three radical letters], therefore it is requisite to add to the last letter of each what is of the same kind as it, and this is incorporated into it: but not in the case of ا; for in this case you add ء; thus if you name a man لَا, or مَا, and then add at the end of it ا, you make it ء; for you make the second ا movent, and ا when movent becomes ء: (S, O:) so says J, [and Sgh has followed him in the O,] and such is the opinion of Akh and of a number of the grammarians of El-Basrah [and of El-Koofeh (MF)], and F has quoted this passage in the B and left it uncontradicted: but IB says, (TA,) [and after him F in the K,] this is a mistake: that only is characterized by teshdeed of which the last letter is infirm: you say, for هُوَ, (IB, K,) used as the name of a man, (IB,) هُوٌّ, (IB, K,) and for لَوْ you say لَوٌّ, and for فِى you say فِىٌّ; (IB;) and such is characterized by teshdeed only in order that the word may not be reduced to one letter on account of the quiescence of the infirm letter [which would disappear] with tenween [as it does in دَمٌ and يَدٌ &c.]: (K:) but as to قَدْ, if you use it as a name, you say قَدٌ; (IB, K;) and for مَنْ you say مَنٌ, and for عَنْ you say عَنٌ; (K;) like يَدٌ (IB, K) and دَمٌ &c.: (K:) F, however, [following IB,] is wrong in calling J's statement a mistake; though the rule given by him [and IB] is generally preferred. (MF, TA.) قَدٌّ The skin of a lamb or kid: (M, A, L, Msb, K:) or [only] of a kid: (S, O, L:) or, accord. to IDrd, a small skin, but of what kind he does not say: (M, L:) pl. (of pauc., S) أَقُدٌّ and (of mult., S) قِدَادٌ (ISk, S, M, L, Msb, K) and [of pauc. also] أَقِدَّةٌ, which is extr. (M, L.) Hence the saying, ↓ فُلَانٌ مَا يَعْرِفُ القَدَّ مِنَ القِدِّ Such a one knows not the skin of a lamb, or kid, from the thong. (A.) And hence, (O, K,) it is said in a prov., (S, M, A, O,) مَا يَجْمَلُ قَدَّكَ إِلَى أَدِيمِكَ (S, M, A, O, K) What approximates thy skin of a lamb, or kid, to thy hide [of a full-grown beast]? meaning, accord. to Th, (assumed tropical:) what makes the great to be like the little? (M: [or the little to be like the great?]) or meaning what induces thee to make thy small affair [appear] great? (S:) or what approximates thy small [affair] to thy great? (O, K:) applied to him who transgresses his proper limit; (M, O, K;) and to him who compares the contemptible with the noble. (O, K.) b2: See also قِدٌّ, in two places.

A2: Also (assumed tropical:) The measure, quantity, size, or bulk, (M, L, Msb, K,) of a thing: (M, L:) (tropical:) the conformation, or proportion, syn. تَقْطِيع, (S, M, A, O, L, K,) of a thing, (M, L,) or of a young woman, (A,) or of a man: (K:) (tropical:) the stature, syn. قَامَة, (S, A, O, L, K,) of a man: (K:) (assumed tropical:) his justness of form, or symmetry: (M, L, K:) and (assumed tropical:) his figure, person, or whole body: (M, L:) pl. [of pauc.] أَقُدٌّ (M, L, K) and أَقِدَّةٌ, (K,) which is extr., (TA,) and [of mult.] قُدُودٌ (M, L, K) and قِدَادٌ. (K.) One says, هٰذَا عَلَى قَدِّ ذَاكَ (assumed tropical:) This is equal in measure, quantity, size, or bulk, to that; is like that. (Msb.) And شَىْءٌ حَسَنُ القَدِّ (assumed tropical:) A thing goodly, or beautiful, in respect of conformation, or proportion. (L.) And جَارِيَةٌ حَسَنَةُ القَدِّ (tropical:) A young woman goodly, or beautiful, in respect of stature, and of conformation, or proportion. (A.) And غُلَامٌ حَسَنُ القَدِّ (assumed tropical:) A young man goodly, or beautiful, in respect of justness of form, or symmetry, and in person, or the whole of his body. (M, L.) A3: See, again, قِدٌّ.

A4: By the phrase يَا وَيْلَ قَدٍّ, addressed to Mikdád, in a verse of Jereer, is meant يَا وَيْلَ مِقْدَادٍ [O, woe to thee Mikdád]; the poet restricting himself to some of the letters [of the name]: an instance [more obviously] of a similar kind is سَلَّام used by El-Hoteiäh for سُلَيْمَان. (O.) قُدٌّ A certain marine fish, (O, K,) the eating of which is said to increase [the faculty of] الجِمَاع. (O.) قِدٌّ A thing that is مَقْدُود [i. e. cut in an elongated form, &c.]. (M, L.) b2: [And hence] A thong cut from an untanned skin, (S, M, * A, O, * L, Msb, K,) with which sandals or shoes are sewed, (M, * L, Msb,) and with which a captive is bound; (A;) pl. أَقُدٌّ: (S, O, L:) and [as a coll. gen. n.] thongs, cut from an untanned skin, with which camels' saddles and [the vehicles called]

مَحَامِل are bound: (M, L:) and ↓ قِدَّةٌ [of which the pl. is قِدَدٌ] is a more special term, (S, O, L,) signifying a single thong of this kind. (K.) See an ex. voce قَدٌّ. b3: And (hence, L) A whip; (O, L, K;) as also ↓ قَدٌّ. (K.) Thus in the trad., لَقَابُ قَوْسِ أَحَدِكُمْ وَمَوْضِعُ قِدِّهِ فِى الجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا, (O, * L,) or ↓ قَدِّهِ, (K,) i. e. Verily the space that would be occupied by the bow of any one of you, and the place that would be occupied by his whip, in Paradise, are better than the present [sublunary] world and what is in it: or قِدّه may here have the meaning next following. (L.) b4: A sandal; because cut in an elongated form from the skin: (O, L:) or a sandal not stripped of the hair, in order that it may be more pliant. (IAar, O, L.) b5: And A vessel of skin. (S, O, K.) One says, مَا لَهُ قِدٌّ وَلَا قِحْفٌ He has not a vessel of skin nor a vessel of wood: (S, O, M:) or a skin nor a fragment of a drinking-cup or bowl. (M.) b6: شَدِيدُ القِدِّ occurs in a trad. as some relate it, meaning Having a strong bowstring: but accord. to others, it is ↓ شَدِيدُ القَدِّ, meaning strong in pulling the bow. (L.) قِدَّةٌ: see قِدٌّ. b2: Also A piece of a thing. (M, L.) b3: And hence, (M,) A party, division, sect, or distinct body or class, of men, holding some particular tenet, or body of tenets, creed, opinion, or opinions, (S, M, O, L, Msb, K,) accord. to some, (Msb,) of whom each has his own, (S, O, L, K,) or of which each has its own, (Msb,) erroneous opinion: (S, O, L, Msb, K:) pl. قِدَدٌ. (Msb.) Hence, كُنَّا طَرَائِقَ قِدَدًا, (S, L, O, K,) in the Kur [lxxii. 11], (L, O,) said by the Jinn, (Fr, L,) We were parties, or sects, differing in their erroneous opinions, or in their desires: (Fr, O, L, K:) or separate [sects]; Muslims and not Muslims: (Zj:) or diverse, or discordant, or various, sects; Muslims and unbelievers. (Jel.) And one says, صَارَ القَوْمُ قِدَدًا The people became divided, or different, in their states, or conditions, and their desires, or erroneous opinions. (L.) قَدَادٌ The hedge-hog: b2: and The jerboa. (O, K.) قُدَادٌ A pain [app. what may be termed a cutting pain] in the belly. (S, M, O, L, K.) حَبَنًا وَقُدَادًا is a form of imprecation, meaning [May God inflict upon thee] dropsy, and a pain in the belly. (L.) قَدِيدٌ, (S, M, O, L, K,) or لَحْمٌ قَدِيدٌ, (Msb,) Flesh-meat cut into strips, or oblong pieces: (M, L, K:) or cut, (M,) or cut into oblong pieces, and spread, or spread in the sun, to dry: (M, L, K:) or salted, and dried in the sun: (L:) i. q. لَحْمٌ مُقَدَّدٌ: (S, O, L:) قَدِيدٌ is of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ. (L.) b2: ثَوْبٌ قَدِيدٌ A garment, or piece of cloth, [slit, or rent, and] old and worn out. (S, O, L, K.) قُدَيْدٌ A small مِسْح [or garment of thick, or coarse, hair-cloth], (M, * K, * TA,) such as is worn by persons of low condition. (TA.) قَدِيدِيُّونَ, (IAth, O, K, TA,) thus accord. as a trad., in which it occurs is related, (IAth, TA,) not to be pronounced with damm, (K,) or, as some say, it is [قُدَيْدِيُّونَ, i. e.] with damm to the ق and fet-h to the [first] د, (IAth, TA,) and thus in the handwriting of Z in the “ Fáïk,” (O,) [and thus I find it in a copy of the A,] The followers of an army, consisting of handicraftsmen, (A, IAth, O, K, TA,) such as the repairer of cracked wooden bowls, and the farrier, (O, K, TA,) and the blacksmith: (O, TA:) of the dial. of the people of Syria: as though they were called by the former appellation because of the tattered state of their clothing; (O;) or by the latter as though, by reason of their low condition, they wore the small مِسْح called قُدَيْد; or from التَّقَدُّدُ, because they disperse themselves in the provinces on account of need, and because of the tattered state of their clothing; and the diminutive form denotes mean estimation of their condition: (IAth, TA:) a man (IAth, O, TA) of them (O) is reviled by its being said to him يَا قَدِيدىُّ (IAth, O, TA) and يا قُدَيْدِىُّ: (IAth, TA:) and it is commonly used in the language of the Persians also. (O.) قَيْدُودٌ A she-camel long in the back: (O, K:) but this is said to be derived from القَوْدُ, like الكَيْنُونَةُ from الكَوْنُ: (L:) [see art. قود:] pl. قَيَادِيدُ. (K. [In the O the pl. is written قَنَادِيدُ.]) مَقَدٌّ (tropical:) A road: (A, K, TA:) because it is cut: so in the phrase مَفَازَةٌ مُسْتَقِيمَةُ المَقَدِّ (tropical:) [A desert, or waterless desert, whereof the road is straight, or direct]. (A, TA.) b2: (assumed tropical:) The rima vulvæ of a woman. (M, L.) b3: (assumed tropical:) The part of the back of the neck that is between the ears. (K, L.) [A dial. var. of, or a mistake for, مَقَذٌّ.]) b4: And i. q. قَاعٌ, i. e. (assumed tropical:) An even, or a plain, place. (S, M, O, L.) مِقَدٌّ, like مِدَقٌّ [in measure], (K, [in a copy of the M, erroneously, مَقَدّ,]) or ↓ مِقَدَّةٌ, (L,) The iron instrument with which skin is cut (يُقَدُّ). (L, * K, * TA.) مِقَدَّةٌ: see the next preceding paragraph.

مَقَدِّىٌّ Wine of El-Makadd, a town of the region of the Jordan, (K,) or, as is said in the Marásid and the Moajam, near Adhri'át, in the Howrán; (TA;) wrongly said by J to be without teshdeed to the د, for the wine called مَقَدَىٌّ is different from that called مَقَدِّىٌّ: (K:) or it is wine boiled until it is reduced to half its original quantity; likened to a thing that is divided (قُدَّ) in halves; so accord. to Rejá Ibn-Selemeh, and in the Nh and Ghareebeyn; and sometimes it is pronounced without teshdeed to the د. (TA.)

قفز

1 قَفَزَ, aor. ـِ inf. n. قَفْزٌ (S, A, Msb, K) and قَفَزَانٌ (S, Msb, K) and قُفُوزٌ and قِفَازٌ, (Msb, and so in a copy of the K,) the last with kesr, (Msb,) or قُفَازٌ, (K accord. to the TA,) with damm, (TA,) or قَفَازٌ, (so in the CK,) He leaped, jumped, sprang, or bounded: (S, A, Msb, K:) he (an antelope) did so and alighted with his legs together. (TA, art. نفز.) b2: قَفَزَ الحَائِطَ [He leaped the wall]. (O and K in art. زيف.) A2: See also 5.

A3: قَفِزَ, aor. ـَ inf. n. قَفَزَ, (tropical:) He (a horse) had fore legs white as high as his مِرْفَقَانِ [properly signifying the elbows; but here, probably meaning, as it seems to do in some other instances, the knees], but not the kind legs. (IKtt, TA. [And ↓ قُفِّزَ app. has a similar meaning: see its inf. n. تقفيز below; and its part. n. مُقَفَّزٌ, voce أَقْفَزُ.]) But see أَقْفَزُ, and قُفَّازٌ.2 قَفَّزَ see what next precedes.5 تقفّز [He put on, or wore, a pair of gloves; as also ↓ قَفَزَ, aor. ـِ as appears from a quotation in the L, from Khálid Ibn-Jembeh, viz. القُفَّازَانِ تَقْفِزُهُمَا المَرْأَةُ:] he (a sportsman [or falconer]) put on, or wore, hawking-gloves (قُفَّازَانِ): (A:) or took or prepared for himself the reticulated iron thing upon which the falcon sits. (TA, as from Z.) See قُفَّاز. b2: تَقفّزت بِالْحِنَّآءِ, said of a woman, (S, A,) (tropical:) She dyed her hands (A, K) to the wrists, (A,) and her feet, (K,) with حنّآء. (A, K.) 6 تقافزوا [They contended together, or vied, one with another, in leaping, jumping, springing, or bounding]. You say so of children playing at the game called قُفَّيْزَى. (A, K.) قُفْزَةٌ A leap, jump, spring, or bound.]

قَفَزَى A leaping, jumping, springing, or bounding. (K.) You say, جَآءَتِ الخَيْلُ تَعْدُو القَفَزَى

[The horses came running with a leaping, jumping, springing, or bounding, motion]; from القَفْزُ [inf. n. of قَفَزَ]. (S, TA.) قَفُوزٌ: see قَفَّازٌ.

قَفِيزٌ A certain measure of capacity, consisting of ten مَكَاكِيك [pl. of مَكُّوكْ]; (S, Msb, K;) accord. to the people of El-'Irák: (TA:) or twelve times what is termed مَنّ: (Mgh in art. ربع:) [see also جَرِيبٌ, in three places: and see صَاعٌ:] pl. [of pauc.] أَقْفِزَةٌ, and [of mult.] قُفْزَانٌ (S, Msb, K) and قِفْزَانٌ. (Fr, Sgh.) [See كُرٌّ, throughout.] قَفِيزُ الطَّحَّانِ [The قفيز of the grinder] is when one says, “I will grind for so much and a قفيز of the flour itself: ” so says Ibn-El-Mubárak: or when one hires a man to grind for him a certain quantity of wheat for a قفيز of its flour, (TA,) or when one says, “I hire thee to grind this wheat for a pound of its flour,” for instance; whether there be something else therewith or not: (Msb:) what is thus termed is forbidden. (Msb, TA.) b2: Also, A certain measure of land; (T, Msb, K;) namely, the tenth of a جَرِيب, q. v.: (Msb:) or a hundred and fortyfour cubits. (K.) قَفَّازٌ That leaps, jumps, springs, or bounds, much, or often; (A, * Msb;) [and so ↓ قَفُوزٌ, occurring in art. رفأ in the M and K, applied as an epithet to a gazelle.] b2: Hence, قَفَّازَةٌ A female slave: because she seldom remains still. Yousay, يَا ابْنَ القَفَّازَةِ O son of the female slave. (A.) قُفَّازٌ A kind of glove; a thing which is made for the two hands, or hands and arms, stuffed with cotton, (S, L, K,) and having buttons which are buttoned upon the fore arms, (S, L,) worn by a woman as a protection from the cold; (S, L, K;) they are made of skins, and of felt; are worn by the women of the Arabs of the desert; and extend to the bones of the elbow: (L, TA:) a pair of them is called قُفَّازَانِ: (S, L:) or a thing which the women of the Arabs of the desert make for themselves, stuffed with cotton, covering a woman's two hands, with her fingers, and, some add, having buttons upon the fore arm; like what the carrier of the falcon wears: (Msb:) or a thing which those women make for themselves, covering the fingers and hand and arm: and a thing which the sportsman [meaning the falconer] wears upon each hand, or hand and arm, of skin, or of felt, or wool: (Mgh:) or a kind of women's ornament for the hands and feet, or the hands and arms and the feet and legs: and a reticulated iron thing (حَدِيدَةٌ مُشَبَّكَةٌ, accord. to the TA, as from the K, but in the CK مُشْتَبِكَةٌ,) upon which the falcon sits. (K.) b2: And [hence,] Whiteness in the أَشَاعِر [or hairs next the hoof] of a horse. (K. [See also قَفِزَ, and قُفَّزَ, and أَقْفَزُ.]) قُفَّيْزَى A certain game of children, who set up pieces of wood, or a piece of wood, (the former accord. to the A, and the latter accord. to the K) and leap over them, or it. (A, K, TA.) قَافِزٌ Leaping, jumping, springing, or bounding. (Msb.) b2: خَٰيْلٌ قَافِزَةٌ, and قَوَافِزُ, Swift horses, that leap, jump, spring, or bound, in their running. (K.) b3: القَوَافِزُ The frogs. (Sgh, K.) أَقْفَزُ (S, K) and ↓ مُقَفَّزٌ (S, A, K) (tropical:) A horse whose whiteness of the lower parts of his fore legs extends as far as his مِرْفَقَانِ [properly signifying the elbows; but here, probably meaning, as it seems to do in some other instances, the knees], without his having the like in the hind legs; (S, K;) as though he had gloves (قُفَّازَانِ) put upon him: (S:) or whose whiteness of the lower parts of the legs does not extend beyond the أَشَاعِر [or hairs next the hoof]; as also مُنَعَّلٌ. (A, TA.) تَقْفِيزٌ A scattered whiteness intermingling in the shanks, as far as the knees, of a دَابَّة [meaning, horse]: a signification wrongly assigned by Lth to تَقْفِير. (TA in art. فقر.) مُقَفَّزٌ: see أَقْفَزُ.

خيم

1 خَامَ as syn. with خَيَّمَ: see the latter. b2: خَامَ عَنْهُ, aor. ـِ (JK, S, K,) inf. n. خَيْمُومَةٌ (S) and خَيْمٌ and خَيَمَانٌ and خُيُومٌ and خُيومَةٌ and خِيَامٌ, (K, the last but one omitted in the CK,) He held back, or refrained, from him, or it, through cowardice, (JK, S, K,) and fear: (JK, K:) i. e., from war, (JK,) or from encounter, or conflict. (Ham p. 164.) And one says also, خَامُوا فِى القِتَالِ They held back, or refrained, through cowardice, in fight, and attained no good: and the poet Junádeh Ibn-'Ámir El-Hudhalee says, خام القِتَالَ for خام فِى القِتَالِ. (TA.) b3: And خام also signifies He drew back, (JK, K, *) through cowardice and fear, (JK,) from a stratagem, or plot, after he had devised it, (JK, K, *) not seeing in it what he liked, or approved. (TA.) A2: خام رِجْلَهُ, (S, K,) aor. as above, inf. n. خَيْمٌ, (S,) He raised his leg, or foot. (S, K.) 2 خيّم, (S, Msb, K,) inf. n. تَخْيِيمٌ, (TA,) [originally] He pitched his tent; (TA in art. رفض;) [like تخيّم: and hence, b2: ] He remained, stayed, dwelt, or abode, in a place; (S, Msb, K, TA;) as also ↓ خام, aor. ـِ whence, in a trad., لَهُ الرِّجَالُ قِيَامًا ↓ مَنْ أَحَبَّ أَنْ يَسْتَخِيمَ [Whoso loveth that men should remain before him standing]; as some relate it; but others relate it differently, saying يَسْتَخِمَّ, and يَسْتَجِمَّ, as mentioned before [in arts. خم and جم]. (TA.) He alighted, or descended and stopped or sojourned or abode, in a place; as also خَيَّفَ. (JK in art. خيف.) And خيّم الوَحْشِىُّ فِى كِنَاسِهِ The wild animal remained in his covert, not quitting it. (TA.) And خَيَّمَتِ الرَّائِحَةُ, (TA,) or الرِّيحُ الطَّيِّبَةُ, (JK,) (tropical:) The odour, or sweet odour, remained; (JK, TA;) as also ↓ تخميّت; (K, TA;) in a garment, (JK, K, TA,) and in a place. (TA.) b3: خَيَّمُوا They entered into a خَيْمَة [q. v.]. (JK, K.) A2: خيّمهُ He made it like a خَيْمَة. (S, TA.) b2: See also 4. b3: Also (assumed tropical:) He covered it with a thing in order that its odour might cling to it. (K, TA.) 4 إِخَامَة, [inf. n. of أَخَامَ,] in the phrase إِخَامَة الفَرَسِ, (K, TA,) which signifies The horse's standing upon three legs and the extremity of the hoof of the fourth, (TA,) or raising one of his fore legs or one of his hind legs, (JK,) belongs to the present art. and to art. خوم. (K, TA.) Accord. to Fr and IAar, يُخِيمُ فِىإِحْدَى رِجْلَيْهِ, inf. n. as above, signifies He (a man, or a beast,) is unable to place one of his legs, or feet, firmly upon the ground, and to rest upon it, by reason of a fault therein. (L, TA.) A2: أَخَامَ خَيْمَةً, and أَخْيمَهَا, He constructed a خَيْمَة; (IAar, K;) as also ↓ خَيَّمَهَا. (TA.) 5 تخيّم بِمَكَانِ كَذَا, (S,) or تخيّم هُنَا, (K,) [like خيّم,] He pitched, or fixed, his خَيْمَة [in such a place, or here]. (S, K.) b2: See also 2.10 إِسْتَخْيَمَ see 2.

خَامٌ A skin, or hide, untanned: or not tanned much, or thoroughly: and a كِرْبَاس [or coarse garment or piece of cloth, or garment or piece of cloth of white cotton,] unwashed: (K:) a Persian word, (TA,) arabicized. (K.) Unbleached cloth. (Msb, in art. خوم.) Paper that is polished, [app. a mistake for not polished,] or to be polished. (TA.) [Crude, or raw; applied in this sense to silk, contr. of مَطْبُوخٌ; and to sugar, &c.: anything unprepared for use.] Honey of dates (دِبْس) untouched by fire: (AHn, T:) which is the best thereof. (TA.) A2: See also خَامَة.

خَيْمٌ: see خَيْمَةٌ, in three places.

خِيمٌ Natural, or innate, dispositions or tempers or the like: (A 'Obeyd, S, M, K:) a Persian word, arabicized: (TA:) having no sing. (S, K) of its own radical letters: (S:) or largeness, or liberality, of disposition: (JK, TA:) and the original, or primary, state, or condition, syn. أَصْل, of the soul, or mind. (TA.) You say, هُوَ كَرِيمُ الخِيمِ [He is generous in respect of natural dispositions &c.]. (TA.) b2: The diversified wavy marks, streaks, or grain, syn. فِرِنْد, of a sword. (K.) b3: And I. q. حَمْضٌ [app. meaning the kind of plants called حَمْض]. (TA.) خَامَةٌ belongs to the present art., and J has erred, (K,) in mentioning it in art. خوم: (TA:) [but why this is said, I know not; nor do the commentators on this passage, as is observed in the TA, give any explanation of it worthy of notice:] it signifies A fresh, or juicy, plant: (S, Msb: both in art. خوم:) or an ear of corn: (IAar, TA:) or a shoot of seed-produce when it first grows forth upon a single stalk: (JK:) or خَامَةُ الزَّرْع signifies what grows forth, of seedproduce, upon a single stalk: (M, K: *) or the fresh, or juicy, bunch thereof: or the fresh, or juicy, plant thereof: (M, K:) pl. خَامَاتٌ (Msb) and [coll. gen. n.] ↓ خَامٌ. (Msb, TA.) It is said in a trad., مَثَلُ المُؤْمِنِ مَثَلُ الخَامَةِ مِنَ الزَّرْعِ تُمِيلُهَا الرِّيحُ مَرَّةً هٰكَذَا وَمَرَّةً هٰكَذَا [The similitude of the believer is that of the fresh, or juicy, plant of seed-produce, &c., which the wind bends, at one time thus, and at one time thus]: (S, TA: *) but Fr related it differently, saying الحافة, [app. a mistranscription for الخَافَة, which see in art. خوف,] and explained this as meaning “ the bunch ” of seed-produce. (TA.) خَيْمَهٌ, (S, Mgh, Msb, K, &c.,) with which ↓ خَيْمٌ is syn., (S, Msb,) [though said by some to be a pl., as will be seen below,] A بَيْت [here meaning booth, or the like,] (S, Msb, K,) of any kind (K) such as is built, or constructed, (S, Msb, K,) by the Arabs, (S, Msb,) of the branches of trees: (S, Msb, K:) so says As, holding that the خيمة is only of trees, and that otherwise it is called بَيْتٌ [q. v.]: but others hold that it is [a tent; i. e.] made with pieces of cloth and tent-ropes; because تَخْيِيمٌ signifies the “ remaining, staying, dwelling, or abiding; ” wherefore it is thus called, as being used on the occasion of alighting: (IB, TA:) this latter is the meaning commonly known; but accord. to the saying of As, it is tropical: (TA:) or, accord. to IAar, it is applied by the Arabs only to a construction of four poles roofed over with ثُمَام [or panic grass]; and is not of cloths; (Mgh, Msb, TA;) the مِظَلَّة, he says, being of cloths and of other things: or i. q. مِظَلَّة: (TA:) accord. to AHát, the same as the Persian خَرْ پُشْتَهْ [lit. “ ass's back; ” like the French “ dos d'âne; ” meaning a high-pitched span-roof]: (Mgh:) or any round بَيْت [which may here mean either booth or tent]: or three poles, or four, over which is laid ثُمَام; by means of which one is shaded in the heat: (K:) or poles set up, with rafters laid across, covered with trees; so that it is cooler than are أَخْبِيَة [pl. of خِبَآء]: or poles upon which خِيَام [pl. of خَيْمٌ] are constructed: or a construction of trees and palmbranches with their leaves upon them, which a man uses for shade when he brings his camels to water: and applied by the Arabs to a بَيْت [or tent &c.], and a place of abode [in an absolute sense]: (TA:) the pl. of خَيْمَةٌ is خَيْمَاتٌ and خِيَمٌ (S, Msb, K) and ↓ خَيْمٌ, (K,) or this last is [a coll. gen. n., or] syn. with خَيْمَةٌ, (S, Msb,) and خِيَامٌ, (K,) or this is pl. of ↓ خَيْمٌ, (S, Msb,) and is applied also to (tropical:) [women's vehicles of the kind called] هَوَادِج; these being likened to خِيَام [properly so termed]. (TA.) It is said in a trad., الشَّهِيدُ فِى خَيْمَةِ اللّٰهِ تَحْتَ العَرْشِ (assumed tropical:) [The martyr is in the tabernacle of God, beneath the empyrean: this signification of خيمة being perhaps taken from the phrase ἡ σκηνὴ τοῦ θεοῦ in Rev. xxi. 3]. (TA.) خَامِىٌّ (K, TA) A preparer of skins, or hides, of the kind termed خَامٌ. (TA.) خِيَمِىٌّ: see what next follows.

خَيَّامٌ and ↓ خِيَمِىٌّ One who applies himself to the fabrication of the [kind of tent, or booth, called] خَيْمَة. (TA.) مَخِيمٌ, like مَكِيلٌ, (in [some of] the copies of the K, erroneously, like مِكْتَلٌ, TA, [in the CK like مِكْيَلٌ,]) A collection of bundles, or handfuls, (جُرَز, [in the CK جِزَر,] of reaped seed-produce. (K, TA.)

خمل

1 خَمَلَ, aor. ـُ inf. n. خُمُولٌ, It (a place of alighting or abode, Msb, TA, and a tattooing, TA) was, or became, effaced, or obliterated; (Msb, TA;) and imperceptible, or unapparent. (TA.) b2: And hence, (Msb,) said of a man, aor. and inf. n. as above, He was, or became, obscure, unnoted, reputeless, or of no reputation: (S, Msb:) [and] said of a man's reputation (ذِكْرُهُ, JK, K, and صَوْتُهُ, K), aor. as above, (JK,) and so the inf. n., (JK, K,) it was, or became, obscure. (JK, K.) Some mention also خَمُلَ, inf. n. خَمَالَةٌ; and this inf. n. occurs in a description of the Prophet; but it is only for the purpose of assimilation to its contr. نَبَاهَةٌ. (TA.) b3: [It is app. also said of speech, meaning It was, or became, low, soft, or gentle: see خَامِلٌ.]

A2: خُمِلَ He (a man, and a beast, K, a horse, a sheep or goat, and a camel, TA) had, or was affected with, the malady termed خُمَال. (K.) 4 اخمل He (a man, S, or God, K) rendered a person obscure, unnoted, reputeless, or of no reputation; (S, K; *) contr. of نَبَّهَ. (TA.) A2: He made a [garment such as is termed] قَطِيفَة, and the like, to have what is termed خَمْل [i. e. a nap, or pile, or villous substance on its surface]. (K.) 8 اختمل He pastured, or depastured, خَمَائِل, (K,) i. e. meadows [&c., pl. of خَمِيلَة]. (TA.) خَمْلٌ [The nap, or pile, or villous substance on the surface, of cloth;] i. q. هُدْبٌ; (S, Msb;) or the هُدْب of the [kind of garment called] قَطِيفَة [q. v.] and the like, (K, TA,) of woven cloths whereof portions [of the substance] are redundant; (TA;) or [rather] what resembles هُدْب on the surface of a كِسَآء [or the like]; (Mgh;) the خَمْل of a [carpet such as is called] طُنْفُسَة [or طِنْفِسَة &c.] and of a garment; as also ↓ خَمِيلَةٌ, of which the pl. [or rather coll. gen. n.] is ↓ خَمِيلٌ. (JK.) b2: Also A طِنْفِسَة [itself]: (S, K:) or so ↓ خَمِيلَةٌ: and خَمْلٌ signifies as first explained above, and also a قَطِيفَة [itself]: (Msb:) or ↓ خَمِيلَةٌ has this last meaning; as also ↓ خَمْلَةٌ and ↓ خِمْلَةٌ; (K, * TA; [in the CK, كَالخَمِيلَهِ والخَمْلَةُ is erroneously put for كالخَمْلَةِ والخِمْلَةِ;]) or signifies a قطيفة having خَمْل [or nap]: (TA:) and its pl. [or coll. gen. n.] is as above. (Msb, TA.) b3: And The feathers,, or plumage, of the ostrich; (JK, T, M, K;) as also ↓ خَمَالَةٌ and ↓ خَمِيلَةٌ; (T, M, K;) of which last the pl. [or coll. gen. n.] is as above. (TA.) خَمْلَةٌ: see the next preceding paragraph. b2: Also, and ↓ خِمْلَةٌ, A garment (Lth, K) of wool, (Lth,) having خَمْل [or nap], such as the كِسَآء and the like: (Lth, K:) or an عَبَآء of the fabric of Katawán, white, and with short خَمْل [or nap]. (Az, TA.) خِمْلَةٌ: see خَمْلٌ: and خَمْلَةٌ.

A2: Also A man's secret, which he conceals: and his secret disposition of the mind. (K.) One says, اِسْأَلْ عَنْ خِمْلَاتِهِ [in the CK خَمْلاتِه] Ask thou concerning his secrets, and his bad, evil, or foul, qualities, dispositions, habits, practices, or actions. (K, TA.) And هُوَ لَئِيمُ الخِمْلَةِ [He is base, ignoble, or mean, in respect of the secret disposition of the mind], and كَرِيمُهَا [generous in respect thereof]: (Fr, K:) or it is applied peculiarly to baseness, ignobleness, or meanness: (Az, K:) حَسَنُ الخِمْلَةِ has not been heard. (Az.) خُمَالٌ Lameness: or, accord. to A 'Obeyd, a limping, or slight lameness, in the legs of camels, which is cured by cutting the vein: (S:) or a malady in the joints of a man, (K,) resembling lameness, (TA,) and in the legs of a beast, (K,) a horse, a sheep or goat, and a camel, (TA,) occasioning a limping, or slight lameness: (K:) or a malady that affects the horse, (T, TA,) or the camel, (JK,) in consequence of which he will not move until he has a vein cut; otherwise he dies: (JK, T, TA:) and also a malady that affects a leg of the sheep or goat, and then shifts to the other legs, going the round of them. (T, TA.) خَمِيلٌ pl. [or rather coll. gen. n.] of خَمِيلَةٌ in three senses explained above: see خَمْلٌ. b2: Also garments having خَمْل [or nap]. (K.) b3: A black garment. (JK.) b4: (tropical:) Dense clouds. (IDrd, K, TA.) b5: (tropical:) Soft food; (K, TA;) meaning such as is termed ثَرِيد: mentioned by ISd. (TA.) A2: See also مَخْمُولٌ.

خَمَالَةٌ: see خَمْلٌ.

خَمِيلَةٌ: see خَمْلٌ, in four places. b2: Also A dense collection of trees; (JK, S;) so says Aboo-Sá'id: (S:) or numerous tangled, or luxuriant, or dense, trees, (K, TA,) among which one sees not a thing when it falls in the midst thereof: (TA:) and a place abounding in trees, wherever it be, (K,) or, accord. to Az, only in plain, level, or soft, ground: (TA:) and a low, or depressed, tract of ground, (K, * TA,) or of sand, (M, TA,) or an intervening tract between low, or depressed, and hard, ground, (T, TA,) or an intervening tract amid sands, in low, or depressed, and hard, ground, (JK,) and producing good herbage or plants: (JK, T, K, TA:) or plain, or soft, land, producing herbage or plants, which are likened to the خَمْل [or nap] of the قَطِيفَة: or a place where water remains and stagnates, and which produces trees; but only in plain, level, or soft, ground: (TA:) or a meadow (رَوْضَةٌ) in which are trees; that in which are no trees being termed جَلْحَآءُ: (Har p. 118:) or a tract of sand producing trees: (As, S, K:) or a place where a tract of sand becomes thin, or shallow; where the main portion of it passes away, and somewhat of the soft part of it remains: pl. خَمَائِلُ: which is also explained as signifying meadows (رِيَاض). (TA.) خَامِلٌ A man obscure, unnoted, reputeless, or of no reputation; (S, Msb, K;) unknown, (JK, T,) and unmentioned; (T;) destitute of good fortune: (Msb:) and one says also خَامِنٌ, by substitution [of ن for ل]: (TA:) pl. خَمَلٌ (K) and خَمَلَةٌ, explained as signifying the lower or lowest, or meaner or meanest, sort of mankind. (TA.) You say also قَوْلٌ خَامِلٌ A low, soft, or gentle, saying or speech. (Az, TA.) And it is said in a trad., اُذْكُرُوا اللّٰهِ ذِكْرًا خَامِلًا Celebrate ye God with a low, soft, or gentle, voice, in reverence of his greatness, or majesty. (TA.) مُخْمَلٌ A garment, (JK, TA,) or a كِسَآء, (Mgh, Msb,) having خَمْل [or nap], (JK, * Mgh, Msb, TA,) i. e. what resembles هُدْب on its surface. (Mgh.) مَخْمُولٌ (JK, TA) and مَخْمُولَةٌ, (JK,) applied to a young camel, (JK,) or to a camel, and a horse, (TA,) and a sheep or goat, (شاة, JK, TA,) Having, or affected with, the disease termed خُمَال: (JK, TA:) and so ↓ خَمِيلٌ, applied to a young camel; pl. خَمْلَى. (JK.)