حزق

1 حَزَقَ, (S, K,) aor. ـِ inf. n. حَزْقٌ, (K,) He tied, or bound, a thing (S, K) with a rope: (S:) he tied, or bound, it strongly with a rope. (TA.) b2: He bound, or bound round, a foot, or a man. (K, accord. to different copies.) b3: He strung a bow. (TA.) b4: He pulled, or drew, a bond, and a bow-string, hard, or vehemently. (K.) b5: He, or it, squeezed, pressed, compressed, or pinched, a thing. (K.) You say of a tight boot, حَزَقَ رِجْلَهُ It compressed, or pinched, his foot. (K.) b6: He straitened; made strait, or narrow. (TA.) b7: حَزَقُوا بِهِ They surrounded, encompassed, or encircled, him, or it. (TA.) A2: He broke wind: (K:) said of an ass. (TA.) Hence the saying of 'Alee, in disparagement of the schismatics, حَزْقُ عَيْرٍ حَزْقُ عَيْرٍ; meaning “ the case is not as ye assert: ” said by El-Mufaddal to be a proverbial phrase, applied in relation to a man who relates a piece of information that is not complete nor realized. (TA.) 4 احزقهُ, (K,) inf. n. إِحْزَاقٌ, (TA,) He prevented, withheld, debarred, or forbade, him, (Az, K,) عَنْهُ from it. (TA.) 5 تحزّق i. q. تجمّع [It became collected, brought together, &c.]. (TA.) 7 انحزق i. q. انضمّ [It became drawn, collected, or gathered, together; or drawn and joined, or adjoined; &c.]. (TA.) حِزْقٌ and ↓ حِزْقَةٌ and ↓ حَازِقَةٌ and ↓ حَزِيقٌ and ↓ حَزِيقَةٌ (S, K) and ↓ حَزَاقَةٌ (K) A collection (S, K) of men, and of birds, and of palm-trees, &c. : pl. of the second حِزَقٌ. (S.) حَزَقٌ [Niggardliness, or tenaciousness, of that which is in one's hands]: see حُزُقٌّ.

حِزْقَةٌ: see حِزْقٌ: b2: and see also حَزِيقَةٌ.

حَزُقٌّ: see the next paragraph.

حُزُقٌّ and ↓ حُزُقَّةٌ Short: or short in step by reason of the weakness of his body: (K:) or short, and short in step: (S:) or narrow in judgment: (K:) so As, in explanation of the latter word; applied to a man and to a woman: (TA:) or this signifies short: and short and ugly: and the former, narrow in power and judgment, and avaricious, niggardly, or tenacious: (Sh, T, TA:) and the latter, (AO, TA,) or both, (K,) large-bellied and short, and, in walking, turning about his buttocks; as also ↓ أُحْزُقَّةٌ and ↓ حَزُقَّةٌ: [the last in the CK without teshdeed:] or [in the CK “ and ”] the first two words, and ↓ حَزُقٌّ and ↓ حَزُقَّةٌ, a short man who is short in step by reason of his shortness or of the weakness of his body: or a man niggardly, or tenacious, of that which is in his hands; and the subst. [signifying the quality thus denoted] is ↓ حَزَقٌ: (K:) also evil in disposition, (IAar, K,) and niggardly: (IAar, TA:) and straitened in circumstances: (Sh, K:) or الحُزُقَّةُ [in the CK الحُزَقَةُ] signifies [sometimes] a sort of game; (K;) as in a trad., in which it is said of some girls, لَعِبْنَ الحُزُقَّةَ [They played at the game of الحزقّة]. (TA.) حُزُقَّةٌ حُزُقَّهْ تَرَقَّ عَيْنَ بَقَّهْ (S, TA) is a saying of the Arabs, (S,) explained as meaning Short in step by reason of thy weakness, short in step &c., climb up, [O eye of a gnat or musquito;] and was said, as is related in a trad., by the Prophet, in dancing El-Hasan and El-Hoseyn; whereupon the child would climb up until he placed his feet upon the Prophet's chest: (TA:) حُزُقَّةٌ is for أَنْتَ حُزُقَّةٌ, or يَا حُزُقَّةُ: (IAth, TA:) and تَرَقَّ means اِرْقَى, from رَقِيتُ فِى الدَّرَجَةِ: (S:) and عَيْنَ بَقَّهْ is an allusion to smallness of the eye, (IAth, TA, and Har p. 619,) as being likened to the eye of the gnat or musquito; or denotes smallness of person. (Har.) حَزُقَّةٌ: see حُزُقٌّ, in two places.

حُزُفَّةٌ: see حُزُقٌّ.

حِزَاقٌ Anything with which one ties, binds, or makes fast. (TA.) [The meaning of بِالضُّرُوَرة assigned by Golius to حِزَاقًا is a mistake, occasioned by his misunderstanding a passage in the K, where it is said of a woman that she used حِزَاقًا by poetic license (لِلضَّرُورَةِ) for حَازِوقًا, a proper name of a man.]

حَزِيقٌ: see حِزْقٌ: b2: and see also حَزِيقَةٌ.

حَزَاقَةٌ: see حِزْقٌ.

حَزِيقَةٌ: see حِزْقٌ. b2: Also, (K,) and ↓ حِزْقَةٌ, (TA,) A part, or portion, (K, TA,) [of a swarm] of locusts; (TA;) as also خِرْقَةٌ; (K and TA in art. خرق;) or of anything; (K, TA;) even of wind: (TA:) pl. of the former حَزَائِقُ and حُزُقٌ (K, TA [in the CK حِزَقٌ, which is pl. of حِزْقَةٌ,]) and [coll. gen. n.] ↓ حَزِيقٌ. (K.) b3: And i. q. حَدِيقَةٌ [A walled garden; &c.]: (K:) or the like of a حديقة (Ibn-'Abbád, TA.) حَازِقٌ One who is pinched by a tight boot: (S, K:) of the measure فَاعِلٌ in the sense of the measure مَفْعُولٌ. (K.) One says, لَا رَأْىَ لِحَازِقٍ

[No counsel, or advice, is possible to one who is pinched by a tight boot]. (S, TA.) [See also حَاقِنٌ.]

حَازِقَةٌ: see حِزْقٌ.

أُحْزُقَّةٌ: see حُزُقٌّ.

إِبْرِيقٌ مَحْزُوقُ العُنُقِ A narrow-necked ewer. (A, Nh, K.) مُتَحَزِّقٌ Very niggardly or tenacious or avaricious. (S, K.)

شدخ

1 شَدَخَ, (S, A, Msb, &c.,) aor. ـَ (Msb, K, *) inf. n. شَدْخٌ, (S, A, Msb, K, &c.,) He broke, or crushed, syn. كَسَرَ, (S, A, Msb, K,) and فَضَخَ, (TA, and Ham p. 363,) or هَشَّمَ, (TA,) a hollow thing, (S, A, L, TA,) or a soft, or tender, or an easily-broken, thing, (A,) or a moist thing, (K,) or a moist and soft thing, such as the عَرْفَج and the like, (L, TA,) a person's head, (S, A, L, Msb, TA,) and a colocynth, and an unripe date, (A,) and any hollow bone, and a rod, (Msb,) or, as some say, a dry thing, (K,) with the hand, or with a stone &c.: (Ham ubi suprà:) or he pressed, or squeezed, syn. غَمَزَ, [app. so as to crush,] a hollow thing, or a soft, or tender, or an easilybroken, thing, as a head, and a colocynth, and an unripe date. (A.) b2: [Hence,] شَدَخَ دِمَآءَهُمْ تَحْتَ قَدَمِهِ (tropical:) He made their blood (lit. bloods) to go for nothing, or to be of no account. (A, K. *) and [simply] شَدَخَ الدِّمَآءَ (assumed tropical:) He made the blood [of men] (lit. bloods) to go for nothing, unretaliated, or uncompensated by mulcts; or to be of no account. (Ham p. 91.) And شَدَخْتُ الدِّيَاتَ تَحْتَ قَدَمَىَّ (assumed tropical:) I made the bloodwits to be of no account [so that they should not be exacted]. (Ham ibid.) b3: And شَدَخَهُ He hit, or hurt, his مُشَدَّخ, i. e. the part of the neck so called. (K.) A2: And شَدَخَ aor. ـَ (TA,) inf. n. شَدْخٌ (K, TA) and شُدُوخٌ, (TA,) He, (a man, TK,) or it, (a thing, or an affair, TA,) deviated, or declined, (K, TA,) from the right course, aim, or scope, (TA,) or from the [proper] way. (AO, TA.) b2: شَدَخَتِ الغُرَّةُ, (S, TA,) aor. ـَ (TA,) inf. n. شَدْخٌ (K, TA) and شُدُوخٌ, (TA,) The blaze on the horse's forehead spread widely upon the face (S) [from the forelock to the nose, without reaching to the eyes: see شَادِخَةٌ]: or spread, and extended downwards, (K, TA,) filling the forehead, without reaching to the eyes: or covered the face from the root of the forelock to the nose. (TA.) 2 شَدَّخْتُ الرُّؤُوسَ I broke, or crushed, the heads; or did so much: the verb is with teshdeed to denote muchness, or frequency, or application to many objects. (S, TA.) b2: [And شدّخ البُسْرَ He pressed, or squeezed, the unripe dates, so as to crush them: see مُشَدَّخٌ.]5 تَشَدَّخَ see what next follows.7 انشدخ It was, or became, broken, or crushed; (S, A, Msb, K, TA;) said of a hollow thing, (S, A, TA,) or a soft, or tender, or an easily-broken thing, (A,) or a moist thing, (K,) or a moist and soft thing, (TA,) a person's head, (S, A, Msb, TA,) a colocynth, and an unripe date, (A,) and any hollow bone, and a rod, (Msb,) or, as some say, a dry thing; (K;) and so ↓ تشدّخ [but app. implying muchness, or frequency, or relation to many things, as quasi-pass. of 2, q. v., whereas the former verb is quasi-pass. of 1]: (K:) or it was, or became, pressed or squeezed [app. so as to be crushed; or it was, or became, crushed by being pressed or squeezed: see مُشَدَّخٌ]. (A.) شَدَخٌ An abortive fœtus, (L, K, TA,) in a soft, or tender, state, before it has become firm. (L, TA.) b2: See also شَادِخٌ, in two places.

شَدْخَةٌ A soft, or tender, or succulent, plant: (K:) applied in the M as an epithet to the species of plant called عِجْلَة. (TA.) شَادِخٌ A child that is soft, or tender; (K;) as also ↓ شَدَخٌ: (IAar, L:) or غُلَامٌ شَادِخٌ signifies a youth: (A:) accord. to IAar, a boy is called جَفْرٌ; then, يَافِعٌ; then, ↓ شَدَخٌ; then, مُطَبِّخٌ; and then, كَوْكَبٌ. (TA. [See also مُطَبِّخٌ.]) A2: Also A thing, or an affair, deviating from the right course, aim, or scope, (K, TA,) or from its [proper] way. (AO, TA.) b2: See also the next paragraph.

شَادِخَةٌ, [as a subst.,] (S, L, K, TA,) or غُرَّةٌ

↓ شَادِخَةٌ, (A,) A blaze on a horse's forehead spreading [widely (see 1)] upon the face, (S,) or covering the face, (A,) from the forelock to the nose, (S, A,) without reaching to the eyes: (S:) or spreading, and extending downwards, (K, TA,) filling the forehead, without reaching to the eyes: or covering the face from the root of the forelock to the nose: (TA:) or such as is long; such as is round being called وَتِيرَةٌ. (AO, TA.) b2: [Hence,] (assumed tropical:) A notorious, and a bad, or an evil, an abominable, or a foul, deed. (S, TA.) A rájiz says, لَا هُمَّ إِنَّ الحَارِثَ بْنَ جَبَلَهْ زَنَّى عَلَى أَبِيهِ ثُمَّ قَتَلَهْ وَرَكِبَ الشَّادِخَةَ المُحَجَّلَهْ i. e. [O God, (لَاهُمَّ being for اَللّٰهُمَّ,) verily El-Hárith Ibn-Jebeleh straitened, or oppressed, his father, (زَنَّى being for زَنَّأَ,) then slew him,] and committed a bad and notorious deed in slaying him. (S.) أَشْدَخُ A horse having a blaze such as is termed شَادِخَةٌ: fem. شَدْخَآءُ. (K, L, TA.) b2: الأَشْدَخُ The lion. (K.) مُشَدَّخٌ Unripe dates pressed, or squeezed, (يُغْمَزُ, in some copies of the S and K and in the L and TA يُغْمَرُ, [but the former I think to be evidently the right reading,]) until they become broken or crushed (يَنْشَدِخُ), (S, A, * L, K,) and dried for the winter, (A,) or then dried in the winter. (L.) A2: المُشَدَّخُ i. q. مُقَطَّعُ العُنُقِ [app. meaning The part of the neck where it is cut up by the butcher]. (K.) مِشْدَاخٌ [A post-classical term] A surgical instrument with which the head of the fœtus is crushed [in the womb]. (Albucasis de Chirurgia, p. 342.)

سن

1 سَنَّهُ, (M, L, K,) [aor. ـُ inf. n. سَنٌّ, (M,) He (a man, M, L) bit him (another man, M, L) with his أَسْنَان [or teeth]. (M, L, K: but in the K, with the أَسْنَان.) [Hence, app.,] سُنَّتِ الأَرْضُ The herbage of the land was eaten. (L, K.) b2: And, (M, L, in the K “ or,”) aor. and inf. n. as above, (M, L,) He broke his (a man's, M, L) أَسْنَان [or teeth]. (M, L, K.) b3: سُنَّتِ البَدَنَةُ: and سَنَّهَا اللّٰهُ: see 4. b4: Also, (accord. to the M and L, but accord. to the K “ or,”) aor. and inf. n. as above, (M, L,) He pierced him, or thrust him, with the سِنَان [or spear-head]. (M, L, K.) And سَنَّهُ بِالرُّمْحِ He pierced him, or thrust him, with the spear. (L.) b5: And He fixed, or mounted, upon it (i. e. the spear) the سِنَان [or iron head]; (M, L, K;) and ↓ أَسَنَّهُ he put to it a سِنَان. (L.) b6: Also, (S, M, L, Msb, K,) aor. and inf. n. as above, (M, L, Msb,) He sharpened it, whetted it, or made it sharp-pointed, (S, M, L, Msb, K,) and polished it, (M, L, K,) namely, a thing, (M, L,) or a knife; (S, L, Msb, K;) and so ↓ سنّنهُ: (M, L, K:) and سَنَّ he sharpened, whetted, or made sharp-pointed, a spear-head upon the مِسَنّ: (L:) and he rubbed, or grated, a stone upon a stone. (Fr, L.) b7: [Hence,] سَنَّنِى هٰذَا الشَّىْءُ (assumed tropical:) This thing [sharpened my appetite;] made me desirous of food. (K.) The Arabs say [also] الحَمْضُ تَسُنُّ الإِبِلَ عَلَى الخُلَّةِ (assumed tropical:) The [plants, or trees, called]

حمض strengthen the camels [or sharpen their appetites] for the [plants, or trees, called] خلّة, like as the whetstone strengthens [or sharpens] the edge of the knife. (L.) b8: [Hence also,] سَنَّ

أَضْرَاسَهُ, (M, L, K, *) [aor. and] inf. n. as above, (M, L,) He rubbed and cleaned his teeth with the stick used for that purpose; (M, L, K;) as though he polished them. (M, L.) b9: And سَنَّ الإِبِلَ, (ISk, S, M, L,) or المَالَ, (K,) aor. and inf. n. as above, (M, L,) He tended well, (K,) or pastured and tended well, (ISk, S, L,) or pastured, and rendered fat, or plump, (M, L,) the camels, (ISk, S, M, L,) or the cattle; (K;) [so that they became in good condition, free from mange or the like;] as though he polished them. (ISk, S, M, L, K.) b10: And سَنُّوا المَالَ They sent the cattle into the pasturage. (El-Muärrij, S, L, K. *) b11: And سَنَّ الإِبِلَ, (M, L, K,) [aor. and] inf. n. as above, (M, L,) He drove the camels quickly: (M, L, K:) or, as some say, السَّنُّ signifies السَّيْرُ الشَّدِيدُ [i. e. the making to go vehemently; السَّيْرُ being here syn. with التَّسْيِيرُ]: (M, L:) you say, سَنَنْتُ النَّاقَةَ I made the she-camel to go (سِرْتُهَا, S, or سَيَّرْتُهَا, L) vehemently. (S, L.) b12: إٍنَّمَا إُنَسَّى لِأَسُنَّ, occurring in a trad., meaning I am made to forget only that I may drive men by directing to the right way, and show them what is needful for them to do when forgetfulness occurs to them, may be from سَنَّ [expl. above as] meaning “ he pastured and tended well ” the camels. (L.) b13: سَنَّ عَلَيْهِ المَآءَ, [aor. and inf. n. as above,] He poured forth the water upon him, or it; (M, L, K;) as also ↓ اسنّهُ: (Ham p. 611:) or he discharged the water gently upon him, or it. (M, L.) You say, سَنَنْتُ المَآءَ عَلَى وَجْهِى, (S, L,) or عَلَى الوَجْهِ, (Msb,) or سَنَّ المَآءَ عَلَى وَجْهِهِ, (L,) or فِى وَجْهِهِ, (Mgh,) aor. as above, (Mgh, L,) and so the inf. n., (L,) I [or he] discharged the water without scattering upon his face: if scattering it in pouring, you say, شَنَنْتُ: (S, L:) or I, or he, poured the water gently (Mgh, L, Msb) upon the face, (Msb,) or upon his face. (Mgh, L.) And سَنَّ التُّرَابَ He poured the dust, or earth, gently upon the ground: (S, L:) and he put it gently upon a corpse. (L.) And سَنَّتِ العَيْنُ الدَّمْعَ, aor. and inf. n. as above, The eye poured forth tears. (M, L.) And اُسْنُنْ قُرُونَ فَرَسِكَ Make the [issues of] sweat to flow from thy horse by plying him hard, in order that he may become lean, or light of flesh: and سُنَّ لَهُ قَرْنٌ, and قُرُونٌ, An issue, and issues, of his sweat, was, and were, made to flow. (L.) سَنَّ عَلَيْهِ الدِّرْعَ, (S, M, L, K,) aor. and inf. n. as above, (S, M, L,) He put (lit. poured) upon him the coat of mail. (S, M, L, K.) b14: سَنَّ الفَحْلُ النَّاقَةَ The stallion threw down the she-camel (كَبَّهَا, in copies of the K [erroneously] رَكِبَهَا,) upon her face. (L, K. * [See also 3.]) b15: سَنَّ الطِّينَ He plastered pottery with the clay: (M, L:) or he made the clay into pottery. (M, L, K.) b16: سَنَّهُ, (S, L, K,) aor. as above, (S,) and so the inf. n., (S, L,) also signifies He formed it, fashioned it, or shaped it; (S, L, K;) namely, a thing: (K:) and some say, he made it long. (L.) b17: And [from the former of these two meanings, app.,] He instituted, established, or prescribed, it, i. e. a custom, practice, usage, or the like, whether good or bad; set the example of it; originated it as a custom &c. to be followed by others after him. (L.) You say, سَنَنْتُ لَكُمْ سُنَّةً فَاتَّبِعُوهَا [I have instituted &c., for you an institute, a custom, a practice, a usage, or the like, to be followed, therefore follow ye it]. (L.) And سَنَّ فُلَانٌ طَرِيقًا مِنَ الخَيْرِ, aor. and inf. n. as above, Such a one originated [or instituted] an act of goodness, or piety, [or a good, or pious, way of acting,] which his people knew not, and which they afterwards followed, or pursued. (L.) And سَنَّ اللّٰهُ سُنَّتَهُ لِلنَّاسِ God manifested, or made known, his statutes, or ordinances, and commands and prohibitions, [i. e. his laws,] to men: (M, L:) and سَنَّ اللّٰهُ سُنَّةً God manifested, or made known, a right way [of acting &c.]: (L:) [and in like manner one says of any one,] سَنَّ الأَمْرَ He manifested, or made known, the thing, affair, or case. (K.) b18: and سَنَّ سُنَّةً, (M, L,) or طَرِيقَةً, (K,) [aor. and] inf. n. as above, (M, L,) He pursued [a way, course, rule, mode, or manner, of acting or conduct or life or the like]; as also ↓ استنّها; (M, L;) or ↓ استسنّها; (so in the K;) and بِهَا ↓ استنّ: (K in art. سير:) and بِطَرِيقٍ مِنَ الخَيْرِ ↓ استسنّوا [They followed, or pursued, a good, or pious, way of acting]. (L.) It is said in a trad. respecting the Magians, أَهْلِ الكِتَابِ ↓ سُنُّوا بِهِمْ سُنَّةَ, i. e. Pursue ye with them the way of the People of the Scripture, or Bible; act with them as ye act with these; granting them security on the condition of receiving [from them] the [tax called]

جِزْيَة. (Mgh, L. *) A2: سُنَّ is also expl. as meaning He, or it, became altered for the worse, or stinking: so in a trad. of Barwaa the daughter of Wáshik, where it is said, كَانَ زَوْجُهَا سُنَّ فِى بِئْرٍ

[Her husband had become altered for the worse, or stinking, having died, in a well which he had descended]: from the saying in the Kur مِنْ حَمَأ

مَسْنُونٍ: [see مَسْنُونٌ:] but some say that he [who used this phrase] meant [to say, or meant thereby,] أَسِنَ, i. e. his head became affected with vertigo by reason of a foul odour that he smelt, and he swooned. (L.) 2 سنّنهُ: see 1, near the beginning. b2: [Hence,] سنّن المَنْطِقَ (assumed tropical:) He made the speech good, or beautiful; (M, L, K;) as though he polished it. (M, L.) b3: And سنّن إِلَيْهِ الرُّمْحَ, (M, L, K,) inf. n. تَسْنِينٌ, (M, L,) He directed, or pointed, the spear towards him, or it. (M, L, K.) 3 سانّ النَّاقَةَ, inf. n. مُسَانَّةٌ and سِنَانٌ, (S, M, L, K,) He (the stallion-camel) bit the she-camel with the fore part of the mouth: (L:) or he opposed himself to her, (M, L,) or drove her, (S, L,) or bit her with the fore part of the mouth, and drove her, (K,) to make her lie down, (S, M, L, K,) in order that he might cover her: (S, M, * L, K:) or he covered her without her desiring it, or before she desired it, by force. (IB, L.) 4 اسنّ, (S, M, L, Msb, K,) inf. n. إِسْنَانٌ, (Mgh, L, Msb,) said of a man, (S, M, L, Msb, K,) and of other than man, (Msb,) i. q. كَبِرَ [meaning He became advanced in age, or fullgrown], (S, L, Msb,) or كَبِرَتْ سِنُّهُ [which means the same]; (M, L, K;) as also ↓ استسنّ: (K:) but Az says that الإِسْنَانُ in the case of an animal of the ox-kind and of the sheep or goat, is not the same as in that of a man: for in such animals it means [the attaining to the age of] the coming forth of the [permanent] ثَنِيَّة [or central incisor]: (Msb:) or in such animals it means at least [the attaining to the age of] the shedding of the [tooth called] ثنيّة [which is generally said to be in the third year]; and at the utmost in such animals, [the attaining to the age of] what is termed الصُّلُوغ or السُّلُوغ [which is in the sixth year]; and at the utmost in camels, [the attaining to the age of] what is termed البُزُول [which is generally in the ninth year]. (Mgh, L.) [It is also expl. in the K as meaning His tooth grew forth: but the right explanation is one given in the Mgh and L; i. e. his tooth whereby he became مَسِنّ grew forth.] لَمْ يُسْنَنْ, occurring in a trad. of Ibn-'Omar, as some relate it, is a mistake for لَمْ يُسْنِنْ. (Mgh, L.) And البَدَنَةُ ↓ سُنَّتِ, a phrase mentioned by KT, as meaning The teeth of the بدنة grew forth, is also a mistake [for أَسَنَّت]. (L.) b2: You say also, اسنّ سَدِيسُ النَّاقَةِ The [tooth called] سديس of the she-camel grew forth, i. e. in the eighth year. (S, L.) A2: Also, said of God, He made a tooth to grow forth. (S, L, K.) اللّٰهُ ↓ سَنَّهَا, [referring to the teeth of a بَدَنَة,] a phrase mentioned by KT, is a mistake [for أَسَنَّهَا]. (L.) b2: See also 1, in the former half of the paragraph, in two places.5 تسنّن بِهِ [He took him, or it, as an exemplar, example, or object to be imitated]. (K voce قُدْوَةٌ.) b2: تسنّن فِى عَدْوِهِ He (a man) went at random, heedlessly, or in a headlong manner, in his running; as also ↓ استنّ. (M, L.) A2: See also 5 in art. سنه, last signification.6 تَسَانَّتِ الفُحُولُ i. q. تَكَادَمَت [meaning The stallion-camels bit one another with the fore part of the mouth]. (L, K.) 8 استنّ He rubbed and cleaned his teeth with the سِوَاك [or piece of stick used for that purpose]; (S, M, L, K;) he made use of the سِوَاك, passing it over his teeth. (L.) b2: And He took, or seized, with the teeth. (KL.) A2: استنّت العَيْنُ The eye poured forth its tears. (M, L.) b2: استنّ said of the blood of a wound made with a spear or the like, It issued in a gush. (Az, L.) b3: Said of the سَرَاب [or mirage], It was, or became, in a state of commotion, went to and fro, or quivered. (M, L, K.) b4: Said of a horse, i. q. قَمَصَ [app. as meaning He pranced, leaped, sprang, or bounded]: (S, K:) he frisked; or was brisk, lively, or sprightly: he ran, in his friskiness, briskness, liveliness, or sprightliness, in one direction: he ran, by reason of his friskiness, briskness, liveliness, or sprightliness, a heat, or two heats, without a rider upon him: (L:) he ran to and fro, by reason of briskness, liveliness, or sprightliness: from سَنَّ as signifying “ he poured forth ” water, and as signifying “ he sharpened ”

iron upon a whetstone. (Har p. 47.) It is said in a prov., اِسْتَنَّتِ الفِصَالُ حَتَّى القَرْعَى, (S, Meyd, L,) or الفُصْلَانُ, (Meyd,) i. e. The young weaned camels leaped, sprang, or bounded; (S * L;) even those affected with the small pustules called قَرَع; (Meyd, L;) which are small white pustules, the remedy for which is salt, and the butter (جُبَاب) of camels' milk: (Meyd:) when the healthy young weaned camels do thus, those affected with such pustules do the like in imitation, but become disabled from doing it by weakness: the prov. is applied to the man who introduces himself among a people, or party, to whom he does not belong: (L:) or to him who speaks with one before whom he should not speak by reason of the greatness of his rank: and some related it differently, saying, القُرَيْعَى [which is the dim. of القَرْعَى]; (Meyd;) and القُرْعُ [which is pl. of الأَقْرَعُ, q. v.]: and some say that استنّت الفِصَالُ signifies the young weaned camels became fat, or plump, and their skins became [sleek] like مَسَانّ [or whetstones]. (L.) And it is said in a trad. of 'Omar, رَأَيْتُ

أَبَاهُ يَسْتَنُّ بِسَيْفِهِ كَمَا يَسْتَنُّ الجَمَلُ, meaning [I saw his father] exulting with briskness, liveliness, or sprightliness, and brandishing his sword, [like as the camel exults with briskness, and lashes with his tail.] (L.) See also 5. b5: [Also He took, held, or followed, the سَنَن, i. e., road, or way, or main and middle part thereof: and he, or it, was, or lay, in the way. Hence,] one says, خُذْ مَا اسْتَنَّ, meaning [Take thou what lies in the way;] what is easily attainable; what offers itself without difficulty. (AA, TA voce اِنْتَدَبَ.) b6: See also 1, near the end of the paragragh, in two places.10 إِسْتَسْنَ3َ see 4: A2: and see also 1, near the end of the paragraph, in two places. b2: اِسْتَسَنَّتِ الطَّرِيقُ The road was travelled. (K.) R. Q. 1 سَنْسَنَتِ الرِّيحُ The wind blew coldly, or coolly; as also نَسْنَسَت: so in the Nawádir. (L.) سِنٌّ i. q. ضِرْسٌ [as meaning A tooth; in which sense this latter word is often used; though it is frequently restricted to a molar tooth, or to any of the teeth except the central incisors]: (M, L, K:) [or, accord. to some, a single tooth; i. e. one that is not of the double, or molar, kind; as shown by a description in what follows:] of the fem. gender: (S, M, L, Msb:) pl. أَسْنَانٌ (S, M, L, Msb, K) and أَسِنَّةٌ and أَسُنٌّ, (M, L, K,) the last of these mentioned by Lh, and this and the second anomalous; (M, L;) or the second is allowable as pl. of the first of these pls.; (S;) or it is pl. of the سِنَان of the spear; but may also be pl. of أَسْنَانٌ as pl. of سِنٌّ applied to herbage upon which camels pasture, in an instance to be cited in what follows: (A'Obeyd, T, L:) the vulgar say إِسْنَان and أُسْنَان, which are wrong: (Msb:) the أَسْنَان of a human being consist of four ثَنَايَا, and four رَبَاعِيَات, and four أَنْيَاب, and four نَوَاجِذ, and sixteen أَضْرَاس: or, as some say, four ثنايا, and four رباعيات, and four انياب, and four نواجذ, and four ضَوَاحِك, and twelve أَرْحَآء: (Msb:) or the أَسْنَان and أَضْرَاس together make up the number of thirty-two; the ثنابا are four, two above and two below [in the middle]; next are the رباعيات, which are four, two above and two below; next are the انياب, which are four [likewise, two above and two below]; and next are the اضراس, which are twenty, on each side five above and five below; and of these [last] the four that are next to the انياب are the ضواحك; next to each ناب, above and below, is a ضَاحِك; next to the ضواحك are the طَوَاحِن, also called the أَرْحَآء, which are twelve, on each side [above and below] three; and next to these are the نواجذ, which are the last of the teeth in growth, and the last of the اضراس, on each side of the mouth one above and one below: (Zj in his “ Khalk el-Insán: ”) the dim. of سِنٌّ is ↓ سُنَيْنَةٌ, because it is fem. (S.) One says, لَا آتِيكَ سِنَّ الحِسْلِ, (S, M, L,) i. e. I will not come to thee as long as remains the tooth of the young one of the [kind of lizard called]

ضَبّ; (M, L;) meaning, ever; (S, M, * L;) because the حسل never sheds a tooth: (S, L:) or, as Lh relates it, on the authority of ElMufaddal, سِنَّىْ حِسْلٍ; [using the dual form of سِنٌّ;] and [it may be rendered, accord. to the former reading, (assumed tropical:) during the life of the young one of the ضّب, for] he says, they assert that the ضبّ lives three hundred years, and that it is the longest-lived creeping thing upon the earth. (M, L.) A poet (Aboo-Jarwal El-Jushamee, whose name was Hind, L) says, describing camels taken as a bloodwit, فَجَآءَتْ كَسِنِّ الظَّبْىِ لَمْ أَرَ مِثْلَهَا بَوَآءَ قَتِيلٍ أَوْ حَلُوبَةَ جَائِعِ [And they came; (assumed tropical:) like the age of the gazelle was the age of every one of them: I have not seen the like of them for an equivalent of a slain person, or a milch camel of one hungry: (I have given a reading of this verse that I have found in the M and TA in art. ظبى, instead of that in the present art. in the S and L, in which سنآءَ and سَنَآءَ are put in the place of بَوَآءَ app. for سِنَآءَ, an inf. n. of سَانَاهُ, and as such here meaning a soothing, or the like:)] he means that they were ثُنْيَان, [pl. of ثَنِىٌّ], because the ثَنِىّ is one shedding [or that has shed] his ثَنِيَّة, and the gazelle has no ثَنِيَّة [in the upper jaw], so that he is always [one that may be termed] a ثَنِىّ. (S, L.) It is said in a trad., إِذَا سَافَرْتُمْ فِى الخِصْبِ فَأَعْطُوا الرُّكُبَ

أَسِنَّتَهَا, [expl. as] meaning When ye journey in the land abounding with herbage, enable ye the ridden beasts to take of the pasturage: (S, L:) but Az states that A'Obeyd says, I know not أَسِنَّة except as pl. of the سِنَان of the spear; and if the trad. be [correctly] preserved in memory, it seems to be pl. of أَسْنَان; for سِنٌّ [sometimes] signifies the [portion of] herbage upon which camels pasture; and its pl. is أَسْنَانٌ; one says, أَسْنَانٌ مِنَ المَرْعَى; and the pl. of أَسْنَانٌ is أَسِنَّةٌ: Aboo-Sa'eed says that this last is pl. of سِنَانٌ, not of أَسْنَانٌ, and ↓ سِنَانٌ is applied to the [plants, or trees, called] حَمْض, as meaning (assumed tropical:) a strengthener [i. e. a sharpener of the appetite] of the camels for the [plants, or trees, called] خُلَّة: [see a phrase in the earlier part of the first paragraph:] in like manner, also, [he says,] when they light upon what is termed سِنٌّ مِنَ المَرْعَى [a portion of pasturage], this is termed عَلَى السَّيْرِ ↓ سِنَانٌ [a strengthener, or sharpener, for journeying]: this explanation is approved by Az, and likewise that of A'Obeyd: it is also related, on the authority of Fr, that السِّنُّ signifies the eating vehemently: [a signification mentioned in the K as well as in the L:] and Az says, I have heard more than one of the Arabs say, أَصَابَتِ الإِبِلُ اليَوْمَ سِنًّا مِنَ المَرْعَى

[The camels have obtained to-day a good portion of pasturage] when they have eaten well of the best of the pasturage: Z says that ↓ أَعْطُوا الرُّكُبَ أَسِنَّتَهَا means (assumed tropical:) Give ye to the ridden beasts what will prevent their being slaughtered; for when their owner pastures them well, they become fat, and goodly in his eye, and therefore he withholds himself, with niggardliness, from slaughtering them, and this [condition of them] is likened to أَسِنَّة [as meaning “ spear-heads ”] pl. of سِنَانٌ: [see also أَخَذَتْ رِمَاحَهَا, said of camels, voce رُمْحٌ:] or if the pl. of سِنٌّ be intended by it, the meaning is, enable ye them [i. e. the ridden beasts] to take of the pasturage; and hence the trad., أَعْطُوا السِّنَّ حَظَّهَا مِنَ السِّنِّ, i. e. Give ye the possessors of the سِنّ [meaning tooth] their share of the سِنّ which is the pasture. (L.) السِّنُّ is also used for ذَوَاتُ السِّنِّ [The possessors of the tooth] as meaning the slave and horses and the like and other animals, [collectively, in like manner as خُفٌّ and حَافِرٌ are used,] in a trad. of 'Omar. (L.) And it is said in a trad. of Ibn-Dhee-Yezen, لَأُوطِئَنَّ أَسْنَانَ العَرَبِ كَعْبَهُ, for ذَوِى أَسْنَانِ العَرَبِ, meaning [I will assuredly make] the great men and the nobles [of the Arabs to tread upon his ankle]. (L.) [But اسنان in this instance may be pl. of سِنٌّ in the sense here next following; so that ذوى اسنان may be rendered the advanced in age.]) b2: Hence, (L,) (tropical:) Life; (S, M, L, Msb;) metaphorically used in this sense as indicative of its length and its shortness; (L;) [for the teeth vary with the length of life;] the measure, (K,) or extent, of life; (Msb, K;) [the age attained;] used in relation to human beings and others: (M, L, K:) of the fem. gender in this sense also, (M, L, Msb,) because meaning مُدَّةٌ: (Msb:) pl. أَسْنَانٌ, (M, L, K,) only. (M, L.) You say رَجُلٌ حَدِيثُ السِّنِّ, meaning (assumed tropical:) A young man. (S, Msb, K, all in art. حدث.) And جَاوَزْتُ أَسْنَانَ أَهْلِ بَيْتِى (assumed tropical:) [I have exceeded] the lives of the people of my house. (L.) And صَدَقَنِى سِنَّ بَكْرِهِ [and سِنُّ بَكْرِهِ, expl. in art. بكر]. (L.) b3: And (assumed tropical:) A like, an equal, or a match, in age, of another; (M, L, K;) like تِنٌّ; (M, L;) as also ↓ سَنِينٌ, (M, L, K,) and ↓ سِنِينٌ, (L,) or ↓ سَنينَةٌ: (M, K:) in this sense also fem.; and [therefore] the dim. is ↓ سُنَيْنَةٌ; (L;) one says, اِبْنِى سُنَيْنَةُ ابْنِكَ [My son is the equal in age of thy son]: (El-Kanánee, L:) and the pl. is أَسُنٌّ and أَسْنَانٌ. (L.) b4: Also (assumed tropical:) A tooth of a مِنْجَل [or reaping-hook]: (M, L, K: *) pl. أَسْنَانٌ, signifying its أُشُر. (L and K in art. اشر.) b5: [And (assumed tropical:) A tooth of a comb.] The Arabs say كَأَسْنَانِ المُشْطِ meaning (assumed tropical:) [Like the teeth of the comb] in equality, in respect of any state, or condition: but if they mean equality in respect of evil, they say سَوَاسِيَةٌ كَأَسْنَانِ الحِمَارِ [Equals like the teeth of the ass]; سواسية being an anomalous pl. of سَوَآءٌ. (Har p. 39.) b6: and (assumed tropical:) The nib, i. e. the place of paring, of a writingreed: (S, L, K:) [and each lateral half of that part; for] the writing-reed has a right سِنّ and a left سِنّ: (TA in art. حرف:) [and ↓ سِنَّةٌ occurs in the K voce جِلْفَةٌ as meaning the point of a writing-reed.] One says, أَطِلْ سِنَّ قَلَمِكَ وَسَمِّنْهَا وَحَرِّفْ قِطَّتَكَ وَأَيْمِنْهَا [Make long the nib, or pared portion, of thy writing-reed, and make it thick (lit. fat), and make thy mode of cutting the extremity of the nib oblique, and make it to incline towards the right]. (S, L. *) b7: A tooth [or pin] of a key [app. of the kind of wooden lock called ضَبَّة, q. v.]. (MA.) b8: See also سِنْسِنٌ. b9: Also, (M, K, and A and K in art. فص,) or ↓ سِنَّةٌ, (S, JM,) A clove, (فَصٌّ, S and A as syn. with سِنٌّ in art. فص, and JM in explanation of سِنَّةٌ in the present art., or فَصَّةٌ, S and L in explanation of سِنَّةٌ,) or a حَبَّة [app. here meaning small distinct portion] of the head [app. here meaning bulb], (M and L and K in explanation of سِنٌّ,) of garlic. (S, M, A, L, K, JM.) A2: [Accord. to some,] one says, وَقَعَ فُلَانٌ فِى سِنِّ رَأْسِهِ, meaning Such a one fell into [what equalled] the number of his hairs, of good, (M, * L, K, *) and of evil: (L:) or, as some say, into what he willed, or wished, and had authority to decide: (L, K:) but this is a mistranscription: (Meyd:) the correct saying is فِى سِىِّ رَأْسِهِ, (Az, Meyd, L,) and سَوَآءِ رَأْسِهِ, meaning he fell into a state of enjoyment, or welfare; (Meyd;) the former sometimes expl. as meaning, [he lighted upon, or came upon, what equalled] the number of the hairs of his head, of wealth, or good: (A'Obeyd, Meyd:) or what equalled [the hairs of] his head, of abundance of herbage, or of the goods, conveniences, or comforts, of life: (Az, L, and Meyd * on the authority of IAar:) the saying is a prov. (Meyd.) A3: السِّنُّ also signifies The wild bull. (L, K.) سَنَّةٌ, (K,) or ↓ سِنَّةٌ, (so in the L,) A she-bear; syn. دُبَّةٌ. (K: in the L دِبَّة.) And A she-lynx: syn. فَهْدَةٌ. (L, K.) سُنَّةٌ A way, course, rule, mode, or manner, of acting or conduct or life or the like; syn. طَرِيقَةٌ, (Mgh, L, Msb,) as also ↓ سَنَنٌ, (S, L,) and سِيرَةٌ; (S, M, L, Msb, K;) whence the saying, سُنُّوا بِهِمْ سُنَّةَ أَهْلِ الكِتَابِ, expl. in the first paragraph of this art., last sentence but one, (Mgh,) and the saying of the Hudhalee [Khálid Ibn-Zuheyr] cited in the first paragraph of art. سير; (S;) and this is [said to be] the primary signification; (L;) whether good, or bad; (M, L;) approved or disapproved: (Msb:) or, accord. to Sh, a way [of acting &c.] that has been instituted, or pursued, by former people, and has become one pursued by those after them; and this, he says, is the primary signification: (L:) it signifies also [particularly] a way of acting &c. that is commended, or approved, and right; wherefore one says, فُلَانٌ مِنْ أَهْلِ السُّنَّةِ [Such a one is of the people of the commended and right way of acting &c.; generally meaning, of those who follow the institutes, or ways, of the Prophet]; and is from ↓ سَنَنٌ signifying “ a way,” or “ road; ” (T, L;) and is also syn. with سَنَنٌ: (L:) and [the laws, i. e] the statutes, or ordinances, and commands and prohibitions, of God: (Lh, M, L, K:) [also a practice or saying, or the practices and sayings collectively, of Mohammad, or any other person who is an authority in matters of religion, namely, any prophet, or a Companion of Mohammad, (see Kull p. 203,) as handed down by tradition:] when used unrestrictedly in matters of the law, السُّنَّةُ meansonly what the Prophet [Mohammad] has commanded, and what has been handed down from him by tradition, [or, as in the JM, and what he forbade,] and what he has invited to do, by word or deed, of such things as are not mentioned in the Kur-án; wherefore one says, in speaking of the directions, or evidences, of the law, الكِتَابُ وَالسُّنَّةُ meaning the Kur-án and the Traditions: (L:) [thus used, it may be rendered the institutes of the Prophet; or his rule or usage:] or in the law it signifies the way of acting &c. that is pursued in religion without being made obligatory, or necessary; it is what the Prophet persevered in doing, or observing, with omitting, or neglecting, [it] sometimes; and if the said persevering is in the way of religious service, it constitutes [what are termed] سُنَنُ الهُدَى; if in the way of custom, سُنَنُ الزَّوَائِدِ: so that سُنَّةُ الهُدَى [the سُنَّة of right direction] is that of which the observance is a completion of religion, and it is that to the omission, or neglect, whereof attach blame and misdemeanour; and سُنَّةُ الزَّوَائِدِ [the سُنَّة of supererogatory acts] is that of which the observance is good, but to the omission, or neglect, whereof neither blame nor misdemeanour attaches, such as the ways of the Prophet in his standing and sitting and clothing and eating: (KT:) سُنَنٌ is the pl. (Msb.) سُنَّةُ الأَوَّلِينَ, in the Kur xviii. 53, i. e. سُنَّتُنَا فِى الأَوَّلِينَ [The way pursued by us in respect of the former, or preceding peoples], means the destruction decreed to befall them; (Jel;) or extirpation; (Bd;) or, as Zj says, their beholding punishment; (أَنَّهُمْ عَايَنُوا العَذَابَ; [or, as expl. in the K, مُعَايَنَةُ العَذَابِ;]) for the believers in a plurality of gods said, [as is related in the Kur viii. 32,] O God, if this be the truth from Thee, then do Thou rain down upon us stones from heaven. (M, L.) b2: Also Nature; natural, or native, disposition, temper, or other quality or property: (M, L, K:) pl. سُنَنٌ. (M, L.) b3: And The face; (M, L, K;) because of its polish and smoothness: (M, L:) or the ball of the cheek (حُرُّ الوَجْهِ): or the circuit (دَائِرَة) of the face: or the form: (M, L, K:) or the form of the face: (S:) or the forehead and two sides thereof: (M, L, K:) all from the meaning of polish and smoothness and evenness: (M, L:) or the principal part of the face; the part thereof in which beauty is generally known to lie: (M in art. ام:) or the side of the cheek: pl. سُنَنٌ. (L.) You say, رَجُلٌ قَبَِيحُ السُّنَّةِ A man foul, or ugly, in respect of the form, and of what confronts one, of the face. (L.) And هُوَ أَشْبَهُ شَىْءٍ سُنَّةً وَأُمَّةً He is the most like thing in form, and face, and in stature. (L.) b4: And The black line, or streak, on the back of the ass. (L.) A2: Also, (S, K,) or ↓ سِنَّةٌ, (so in the L,) A sort of dates, of ElMedeeneh, (S, L, K,) well known. (L.) سِنَّةٌ: see سِنٌّ, in the last quarter of the paragraph, in two places. b2: Also i. q. سِكَّةٌ, meaning A ploughshare; i. e. the iron thing with which the ground is ploughed up: (AA, IAar, S, L: [see also لُؤَمَةٌ:]) pl. سِنَنٌ. (L.) b3: [And] A twoheaded فَأْسٍ [i. e. hoe or adz or axe]: (K:) or [its pl.] سِنَنٌ signifies [simply] i. q. فُؤُوسٌ [pl. of فَأْسٌ]. (L.) A2: See also سَنَّةٌ: A3: and see سُنَّةٌ, last sentence.

سَنَنٌ A way, or road: (T, L:) the main and middle part thereof; (A'Obeyd, Mgh, L;) the beaten track, or part along which one travels, thereof; as also ↓ سُنَنٌ: (A'Obeyd, L:) the نَهْج [i. e. plain, or open, track] of the road; and so ↓ سُنَنٌ and ↓ سُنُنٌ (M, L, K) and ↓ سِنَنٌ: (K:) and, all of these, the course, or direction, of the road: (M, L, K:) but ISd says, [in the M,] I know not ↓ سِنَنٌ on any other authority than that of Lh. (L.) One says, تَنَحَّ عَنْ سَنَنِ الطَّرِيقِ (S, L, Msb) and ↓ سُنَنِهِ and ↓ سُنُنِهِ [Go thou away, or aside, from the main and middle part of the road, or from the beaten track thereof; &c.]: (S, L:) and عَنْ سَنَنِ الخَيْلِ (S, Msb) from the way of the horses, (Msb,) or from the course, or direction, thereof. (S.) And تَرَكَ فُلَانٌ لَكَ سَنَنَ الطَّرِيقِ and ↓ سَُنَهُ (Lh, M, L) and ↓ سُنُنَهُ (L) and ↓ سِنَنَهُ (Lh, M, L) [respecting which last see what precedes] Such a one left, or has left, to thee the course, or direction, of the road. (Lh, M, L.) And اِمْضِ عَلى سَنَنِكَ and ↓ سُنَنِكَ (L) or ↓ سُنُنِكَ (M) Go along on thy course. (M, L.) سَنَنٌ also signifies A way of acting or the like; syn. طَرِيقَةٌ; (S, L;) as also سُنَّةٌ: (Mgh, L, Msb: see the latter word, in the former half of the paragraph, in two places:) you say, اِسْتَقَامَ فُلَانٌ عَلَى سَنَنٍ وَاحِدٍ [Such a one went on undeviatingly in one way]: (S, L, Msb: *) and [in like manner] ↓ جَآءَتِ الرِّيحُ سَنَائِنَ The wind came in one way, (S, K,) in one course, or direction, and one way, (M, L,) not varying: (S, L:) and [similar to the former of these two phrases is the saying] بَنَى القَوْمُ بُيُوتَهُمْ عَلَى سَنَنٍ وَاحِدٍ i. e. [The people, or party, built their houses, or constructed their tents,] in one mode, or manner. (M, L.) Also The aim, or intention, of a man. (ISh, M, * L.) [Accord. to Fei,] السَّنَنُ also signifies الوَجْهُ مِنَ الأَرْضِ [by which may be meant The place, or tract, or quarter, of the land, towards which one goes; or it may mean the face, or surface, of the ground]: and so ↓ سُنُنٌ and ↓ سُنَنٌ. (Msb.) A2: السَّنَنُ also signifies الإِبِلُ تَسْتَنُّ فِى عَدْوِهَا [app. meaning The camels that leap, spring, or bound, in their running; (see 8;) or rather السَّنَنُ مِنَ الإِبِلِ has this meaning, as appears from what here follows]: (K:) or [a horse, or camel,] that perseveres in his running and advancing and retiring: and one says, جَآءَ سَنَنٌ مِنَ الخَيْلِ, i. e. شَوْطٌ [app. meaning There came a number of horses running a heat; for شوط in this explanation seems, from the phrase to which it relates and from what immediately precedes the mention of that phrase, to be an inf. n. used as an epithet in which the quality of a subst. predominates, and therefore, agreeably with a common rule, applied to a pl. number as well as to a single individual]: (M, L:) and جَآءَ مِنَ الخَيْلُ سَنَنٌ لَا يُرَدُّ وَجْهُهُ [app. meaning, in like manner, There came, of the horses, a number running a heat, the course of which was not to be turned away]; (S, L; not expl. in either;) and so, مِنَ الإِبِلِ [of the camels]. (L.) b2: And Sh explains سَنَنٌ as applied in a verse of El-Aashà

to People, or a party, hastening to fight, or slay. (L.) A3: Also, [as a quasi-inf. n.,] The leaping, springing, or bounding, [so I here render اِسْتِنَان, inf. n. of 8, which see for other, similar, meanings,] of camels and of horses. (L. [It is there mentioned in another place, and in the M, as a subst., meaning a quasi-inf.n., from اِسْتَنَّ.]) سُنَنٌ: see the next preceding paragraph, in six places. b2: It is also pl. of سُنَّةٌ [q. v.]. (Msb, &c.) سُنُنٌ: see سَنَنٌ, in five places.

سِنَنٌ: see سَنَنٌ, in three places.

سَنَان, also pronounced سَنَّان: see سَنَا, in art. سنو and سنى, last sentence.

سِنَانٌ, (K,) or سِنَانُ رُمْحٍ, (S, M, Mgh, Msb,) A spear-head; (K;) the iron [head] of a spear: so called because of its polish: (M, L:) pl. أَسِنَّةٌ. (T, S, Msb, K.) One says, هُوَ أَطْوَعُ السِّنَانِ He is one to whom the spear-head is subservient, howsoever he will. (K.) b2: See also an ex. of its pl. voce سِنٌّ, in the middle of the paragraph.

A2: And سِنَانٌ is syn. with مِسَنٌّ, q.v. (S, M, L.) b2: See also سِنٌّ, near the middle of the paragraph, in two places.

A3: Also Flies; syn. ذِبَّانٌ [pl. of ذُبَابٌ]. (El-Muärrij, L.) سَنُونٌ A dentifrice; (S, M, L, K;) a medicament with which the teeth are rubbed and cleansed, compounded for the purpose of strengthening and freshening them: (L:) pl. سَنُونَاتٌ. (K in art. سرط [where, in the CK, سُفُوفَاتٌ is erroneously put in its place].) A2: See also سَنِينَةٌ.

سِنُونَ and سُنُونَ pls. of سَنَةٌ: see this last in art. سنه.

سَنِينٌ: see مَسْنُونٌ, in two places. b2: Also What flows [upon, or from, the whetstone] on the occasion of sharpening iron [or a knife or the like], and which is always stinking. (Fr, L.) and What falls from a stone when one rubs, or grates, it (Fr, S, L, K) upon another stone. (Fr, L.) A2: See also سِنٌّ, in the latter half of the paragraph.

سِنِينٌ: see سِنٌّ, in the latter half of the paragraph.

A2: See also سَنَةٌ (of which it is a pl.) in art. سنه.

سَنِينَةٌ Elevated sands extending lengthwise upon the ground: or sands having the form of حِبَال [pl. of حَبْلٌ, q. v.]: and ↓ سَنُونٌ is syn. therewith in the former or latter of these senses: (M, L:) or سَنائِنُ has the former of these meanings, and سَنِينَةٌ is its sing. (S, K.) A2: Also Wind: (M, L, K:) [or a gentle wind: (Freytag, from the Deewán of the Hudhalees:)] pl. سَنَائِنُ. (L.) b2: See also the pl., in relation to wind, voce سَنَنٌ, near the middle of the paragraph.

A3: See also سِنٌّ, in the latter half of the paragraph.

سُنَيْنَةٌ: see سِنٌّ, of which it is the dim., in the former half of the paragraph: A2: and again, in the latter half of the same.

A3: See also سَنَةٌ (of which it is an irreg. dim.) in art. سنه.

سِنْسِنٌ The edge (S, M, L, K) of a vertebra (S, M, L) or of the vertebræ (K) of the back; (S, M, L, K;) as also ↓ سِنْسِنَةٌ and ↓ سِنٌّ: (M, L, K:) pl. سَنَاسِنُ: (S, L:) and the head [of any] of the bones of the breast: and the extremity of the rib in the breast: (K:) or, as some say, سَنَاسِنُ signifies the heads of the extremities of the bones of the breast, which are the soft heads of the bones of the زَوْر: or the extremities of the ribs in the breast: or, of a horse, the prominent [ribs, or anterior parts of the ribs, called] جَوَانِح, resembling the ضُلُوع, but stopping short of the ضُلُوع: (M, L:) or the upper part of the hump of a camel: (Ham p. 689:) [or the middle of the lower part of the hump; for,] accord. to Az, لَحْمُ سَنَاسِنِ البَعِيرِ signifies the flesh that is between the two sides, or halves, of the hump of the camel; which is the best of the sorts of flesh, and is marbled with fat: (L:) or سَنَاسِنُ signifies bones [in general]; as also شَنَاشِنُ: (IAar, L:) and (S) accord. to Ibn-'Amr [or Aboo-'Amr?] and others, (L,) it signifies the heads of the مَحَالَة [app. here meaning vertebræ]; (S, L;) and [it is also said that the sing.] سِنْسِنٌ signifies the head of the مَحَالَة [which signifies a vertebra as well as vertebræ, or is more correctly without ة when applied to the latter]. (K.) A2: Also Thirst. (K.) سِنْسِنَةٌ: see the next preceding paragraph.

سَنْسَانٌ [app. A blast of smoke]. One says نَسْنَاسٌ مِنْ دُخَانٍ and سَنْسَانٌ, meaning [of] the smoke of fire. (L in the present art. and TA in art. نس.) رِيحٌ سَنْسَانَةٌ A cold, or cool, wind; as also نَسْنَاسَةٌ. (L.) إَسَنُّ More [and most] advanced in age: (M, L, K:) a correct Arabic word. (M, L.) Yousay, هٰذَا أَسَنُّ مِنْ هٰذَا This is more advanced in age than this: (M, L, K: *) and Th says, speaking of Moosà Ibn-'Eesà-Leythee, أَدْرَكْتُهُ أَسَنَّ

أَهْلِ البَلَدِ [meaning I lived in his time, he being the most advanced in age of the people of the town, or country]. (M, L.) مُسِنٌّ Advanced in age, or full-grown; (L, Msb;) applied to a beast, contr. of فَتِىٌّ: (S and Mgh and Msb in art. فتو:) or, applied to an animal of the ox-kind and to the sheep or goat, [at the least,] in the third year: (L: [see the verb, 4:]) fem. with ة: (Msb:) pl. مَسَانٌّ, (L, Msb,) which, applied to camels, is [said to be] syn. with كِبَارٌ [as meaning advanced in age, or full-grown], (K,) contr. of أَفْتَآءُ [pl. of فَتِىٌّ] so applied. (S, L.) مِسَنٌّ A whetstone; i. e. a stone, (S, M, L, Msb,) or anything, (K,) with which, (S, K,) or upon which, (M, L, Msb, K,) one sharpens, or whets, or makes sharp-pointed, (S, M, L, Msb, K,) and polishes, (M, L, K,) a knife and the like; (Msb;) and ↓ سِنَانٌ signifies the same. (S, M, L.) مَسْنُونٌ [Bitten with the teeth: whence, app., what next follows]. You say أَرْضٌ مَسْنُونَةٌ and ↓ سَنِينٌ meaning Land of which the herbage has been eaten. (L, K.) b2: Sharpened, or whetted, or made sharp-pointed, and polished; as also ↓ سَنِينٌ; (M, L, K;) applied to a knife (K) or thing [of any kind]. (M, L.) Made smooth. (S, L.) Formed, fashioned, or shaped. (S, M, L.) Made long. (L.) You say وَجْهٌ مَسْنُونٌ (assumed tropical:) A face in which is length, without breadth; (مَخْروُطٌ;) smooth and even; or smooth and long; or long, and not high in the ball; or soft, tender, thin, and even; as though the flesh were ground (سُنَّ [like as a thing is ground in sharpening and polishing]) from it. (M, L.) And رَجُلٌ مَسْنُونُ الوَجْهِ (assumed tropical:) A man beautiful and smooth in the face: (Lh, M, L, K:) or a man in whose nose and face is length: (S, L, K:) or beautiful and long in the face. (L.) مِنْ حَمَأ مَسْنُونٍ, in the Kur [xv. 26 and 28 and 33], (L,) means (assumed tropical:) [Of black mud] altered [for the worse in odour]; (AA, S, L;) in which sense مَسْنُون is also applied to water; (AHeyth, L;) [or] stinking: (AA, S, M, L, K:) from سَنَنْتُ الحَجَرَ عَلَى الحَجَرِ “ I rubbed, or grated, the stone upon the stone; ” what flows between them, termed سَنِين, being always stinking: (Ksh and Bd in xv. 26: [and the like is said in the L, on the authority of Fr:]) or, accord. to I'Ab, it means moist: accord to AO, poured forth: or, as some say, poured forth in a form, or shape: (L:) or formed, fashioned, or shaped: (Ksh, Bd:) or poured forth in order to its drying [or hardening], and becoming formed, fashioned, or shaped, like as molten, or liquified, substances are poured forth into moulds. (Ksh, * Bd.) مُسْتَنُّ الحَرُورِ is said to mean The place of the running of the سَرَاب [or mirage, app. in consequence of the hot wind]: or the place of the vehement heat of the hot wind; as though it were running to and fro therein (كَأَنَّهَا تَسْتَنُّ فِيهِ عَدْوًا): or it may mean the place whence issues the [hot] wind: but the first is the explanation given by the preceding authorities. (M, L.) A2: المُسْتَنُّ [an epithet used as meaning] The lion. (K. [Thus applied, act. part. n. of اِسْتَنَّ.]) مُسْتَسَنُّ and مُسْتَسِنُّ: see what follows.

مِسَنْسَنٌ A travelled road; (T, M, L, and so in the CK; in some copies of the K ↓ مُسْتَسِنٌّ;) as also ↓ مُسْتَسَنٌّ. (K.)

خمص

1 خَمِصَتِ القَدَمُ, aor. ـَ inf. n. خَمَصٌ, The man's foot rose from the ground, [or was hollow in the middle of the sole,] so that it did not touch it. (Msb.) b2: خَمَصَ البَطْنُ, (A, K,) aor. ـُ (TK;) and خَمِصَ, aor. ـَ and خَمُصَ, aor. ـُ (A, K, TK;) inf. n. خمص [i. e. خَمْصٌ or خُمْصٌ or probably both] and خُمُوصٌ and مَخْمَصَةٌ; (TK;) The belly was, or became, empty; (A, K, TK;) i. e., hungry: (TK:) [and lank: see خَمِيصٌ.] And خَمُصَ الشَّىْءُ, aor. ـُ (Msb,) inf. n. خُمْصٌ (Msb, TA) and خَمْصٌ (A, TA) and مَخَمَصَةٌ, (S, A, Msb, * K,) the last an inf. n. like مَغْبَضَةٌ and مَعْتَبَةٌ, (S,) [but in art. عتب in the S, مَعْتَبَةٌ is said to be a subst.,] The thing was, or became, hungry. (S, * A, * Msb, K. *) A2: خَمَصَهُ الجُوعُ, (S, K,) aor. ـُ (TK,) inf. n. خَمْصٌ and مَخْمَصَةٌ (S, K) and خُمُوصٌ, (TK, [but this last I think doubtful,]) Hunger rendered him lank in the belly. (TK.) 6 تخامص عَنْهُ (tropical:) He shrank, or drew away, from it; (A, K; *) i. e., from anything of which he disliked the nearness. (A.) You say, مَسَسْتُهُ بِيَدِى وَهْىَ بَارِدَةٌ فَتَخَامَصَ مِنْ بَرْدِ يَدِى (tropical:) [I touched him with my hand, it being cold, and he shrank from the coldness of my hand]. (A, TA.) b2: تَخَامَصْ لِفُلَانٍ عَنْ حَقِّهِ (tropical:) [Relinquish thou, i. e.,] give thou, to such a one, his right, or due. (A, K. *) b3: تخامص اللَّيْلُ (tropical:) [The night retreated;] the darkness of the night became thin a little before daybreak. (A, K.) خَمْصَةٌ A hungering. (S, K.) You say, لَيْسَ لِلْبَطْنَةِ خَيْرٌ مِنْ خَمْصَةٍ تَتْبَعُهَا [There is not anything better for repletion of the belly than a hungering which follows it]. (S, A.) خَمْصَى: see خَمِيصٌ.

خُمْصَانٌ: see أَخْمَصُ: b2: and see also خَمِيصٌ, in two places.

خَمَصَانٌ: see خَمِيصٌ.

خَمِيصٌ Empty; applied to the belly: (TA:) hungry. (Msb.) b2: خَمِيصُ البَطْنِ, (A,) or خَمِيصُ الحَشَا, (S, K,) and ↓ خُمْصَانٌ, (S, A, K,) and ↓ خَمَصَانٌ, (A, K,) A man empty in the belly, (A,) or lank in the belly; (S, K;) as also ↓ خَامِصٌ البَطْنِ: (K * and TA in art. رهف:) and slender in make: (TA:) fem. of the first with ة, (S, A, K,) and so of the second, (Yaakoob, S, A, K,) and so of the third; (TA;) and IAar mentions ↓ خَمْصَى as a fem., occurring prefixed to الحَشَا in a verse of El-Asamm Ed-Dubeyree: (TA:) pl., (S, A, K,) masc., (A, K,) خِمَاصٌ; (S, A, K;) and fem., [i. e., of خميصة,] خَمَائِصُ: (A, K:) ↓ خُمْصَانٌ has no pl. formed by the addition of و and ن, though its fem. is formed by the addition of ة; being made to accord with the measure فَعْلَانٌ, of which the fem. is فَعْلَى. (TA.) خِمَاصٌ [also] signifies Hungry, in a pl. sense, (K,) and lank in the bellies: (TA:) ↓ مِخْمَاصٌ also signifies the same as خَمِيصٌ; and [its pl.] مَخَامِيصُ, lank in the bellies (خُمْصُ البُطُونِ [whence it appears that ↓ أَخْمَصُ, sing. of خُمْصٌ, is also syn. with خَمِيصٌ]). (TA.) You say also, هُوَ خَمِيصُ البَطْنِ مِنْ أَمْوَالِ النَّاسِ, meaning (tropical:) He is one who abstains from [devouring] the possessions of men. (A.) And خِمَاصُ البُطُونِ مِنْ أَمْوَالِ النَّاسِ خِفَافُ الظُّهُورِ مِنْ دَمَائِهِمْ, (A, TA,) meaning (tropical:) Persons who abstain from [devouring] the possessions of men, whose backs are light with respect to [the] burden [of their blood]. (TA, from a trad.) b3: زَمَنٌ خَمِيصٌ (tropical:) A time of hunger. (A, TA.) خَمِيصَةٌ A [garment of the kind called] كِسَآء, black, square, and having عَلَمَانِ [i. e. two ornamental or coloured or figured borders]: (S, A, Mgh, K:) or a black كساء, having a border such as is above described (مُعْلَم) at each end, and which is of خَزّ, [q. v.], or of wool: (Msb:) if not bordered, it is not so called: (S, Msb:) or, accord. to As, a مُلَآءَة of wool, or of خَزّ, bordered (مُعْلَمَة); not unless bordered: so called because of its softness and thinness, and smallness of bulk when it is folded: Ahmad Ibn-Fáris says that it is the black كِسَآء: and he says that it may be thus called because a man wraps himself with it, so that it is against his أَخْمَص, meaning by this his waist: (Har p. 21:) pl. خَمَائِصُ: or خمائص are garments of خَزّ, thick, black, and red, and having thick أَعْلَام [or borders such as above described]; worn by people of old. (TA.) El-Aashà

says, إِذَا جُرِّدَتْ يَوْمًا حَسِبْتَ خَمِيصَةً

عَلَيْهَا وَ جِرْيَالَ النَّضِيرِ الدُّلَامِصَا [When she is stripped of her clothing, any day, thou wouldst think there was upon her a khameesah, and the glistening redness of gold]: As says, he likens her [long and spreading] hair to a خميصة, which is black. (S.) [See also خَمِيسٌ, voce خِمْسٌ, near the end of the paragraph.]

خَامِصُ البَطْنِ: see خَمِيصٌ.

أَخْمَصُ القَدَمِ A man whose foot rises from the ground, [or is hollow in the middle of the sole,] so that it does not touch it: fem. خَمْصَآءُ: and pl. خُمْصٌ: (Msb:) and ↓ خُمْصَانٌ signifies having the middle of the sole of the foot moderately rising from the ground; which is a goodly quality; but when it is flat, or rises much, it is dispraised: so explained by IAar when he was asked by Th respecting 'Alee's saying of Mohammad, [cited, but not explained, in the K,] كَانَ خُمْصَانَ الأَخْمَصَيْنِ: or, accord. to Az, خُمْصَانٌ signifies having the part [of the sole] of the foot which does not cleave to the ground in treading very much retiring from the ground. (TA.) b2: الأَخْمَصُ [when without the article ال also written without tenween accord. to the best authorities, because the quality of an epithet is original to it, and that of a subst. is accidental,] also signifies The part [of the sole] of the human foot which does not cleave to the ground in treading; (Az, TA;) the part of the sole of the human foot which is hollow, so that it does not touch the ground; (S, K; *) the part of the bottom of the human foot which is thin, and retires from the ground; or, as some explain it, [meaning the same,] the خَصْر of the human foot: (TA:) pl. أَخَامِصُ. (Msb.) b3: See also خَمِيصٌ. b4: Also The waist of a man. (Har p. 21.) مِخْمَاصٌ: see خَمِيصٌ.

عص

عُصَصٌ and عُصُصٌ: see عُصْعُصٌ.

عُصُوصٌ: see what next follows.

عُصْعُصٌ (S, Mgh, O, Msb, K) and عُصْعَصٌ (O, Msb) and عَصْعَصٌ (IAar, Mgh, O, K) and عُصَعِصٌ (IAar, K, TA) and ↓ عُصَصٌ and ↓ عُصُصٌ and ↓ عُصْعُوصٌ (IAar, O, K) and ↓ عُصُوصٌ (L, TA) The [caudal bone called the] عَجْب [q. v.] of the tail; (Zj in his “ Khalk el-Insán,” S, Mgh, O, Msb, K;) which is felt by him who feels for it; (Zj ubi suprà;) i. e., the [os coccygis, or] tail-bone; (S;) the small bone between the two buttocks: (Mgh:) or that of which the upper part is the عَجْب, and its lower part the ذَنَب: or the internal extremity of the spine; and the عَجْب is its external extremity: (Az, in L, voce قُحْقُحٌ:) it is said to be the first part that is created, and the last that wastes away: (S, O:) or i. q. قُحْقُحٌ [q. v.]: (IAar, O voce عُكْدَةٌ:) pl. عَصَاعِصُ. (Msb, TA.) b2: Also عُصْعُصٌ (Mgh, IAth) and عَصْعَصٌ (Mgh) What is in the middle of the أَلْيَة [or tail, or fat of the tail,] of the sheep; (Mgh;) [i. e.,] flesh-meat in the interior of that part: (IAth, TA:) this is what the doctors of practical law mean by this word in speaking of sales: (Mgh:) pl. as above. (IAth, TA.) b3: Also عُصْعُصٌ (assumed tropical:) A man (IF, O) compact and strong in make. (IF, O, K.) b4: Also, (Ibn-'Abbád, K,) or ضَيِّقُ العُصْعُصِ, (O, L, TA,) (assumed tropical:) A man (Ibn-'Abbád, L,) unpropitious, or mean, or hard, (L, K, TA,) having little, or no, good, or goodness. (Ibn-'Abbád, O, L, K, TA.) عَصْعَصَةٌ Pain of the عُصْعُص. (O, K.) عُصْعُوصٌ: see عُصْعُصٌ.

ام

1 أَمَّهُ, (T, S, M, &c.,) aor. ـُ (T, M, Msb,) inf. n. أَمٌّ, (T, S, M, Msb,) He tended, repaired, betook himself, or directed his course, to, or towards, him, or it; aimed at, sought, endeavoured after, pursued, or endeavoured to reach or attain or obtain, him, or it; intended it, or purposed it; syn. قَصَدَهُ, (Lth, T, S, M, Mgh, Msb, K,) and تَوَخَّاهُ, (T,) and تَعَمَّدَهُ, (Mgh,) and تَوَجَّهَ إِلَيْهِ; (TA;) as also ↓ أَمَّمَهُ, and ↓ تأمّمهُ, (T, S, M, Mgh, Msb, K,) and ↓ ائتمّهُ, (M, K,) and ↓ يَمَّمّهُ, (T, M, K,) and ↓ تَيَمَّمَهُ; (T, M, Mgh, K;) the last two being formed by substitution [of ى for أ]. (M.) Hence, يَااَللّٰهُ أُمَّنَا بِخَيْرٍ [O God, bring us good]. (JK in art. اله, and Bd in iii. 25.) and لَأَمَّ مَا هُوَ, occurring in a trad., meaning He has indeed betaken himself to, or pursued, the right way: or it is used in a pass. sense, as meaning he is in the way which ought to be pursued. (TA.) And رَسُولَ اللّٰهِ ↓ انْطَلَقْتُ أَتَأَمَّمُ, in another trad., I went away, betaking myself to the Apostle of God. (TA.) Hence, also, تَيَمَّمَ ↓ الصَّعِيدَ لِلصَّلَاهِ [He betook himself to dust, or pure dust, to wipe his face and his hands and arms therewith, for prayer]: (T, * M, * Mgh, TA:) as in the Kur iv. 46 and v. 9: (ISk, M, TA:) whence الَّتَّيَمُّمُ as meaning the wiping the face and the hands and arms with dust; (ISk, T, * M, * Mgh, TA;) i. e. the performing the act termed تَوَضُّؤٌ with dust: formed by substitution [of ى for آ]: (M, K:) originally التَّأَمُّمُ. (K.) b2: See also 8.

A2: أَمَّهُ, (S, M, Mgh, &c.,) aor. ـُ (M, Mgh,) inf. n. أَمٌّ, (M, Mgh, K,) He broke his head, so as to cleave the skin, (S, Msb,) inflicting a wound such as is termed آمَّة [q. v.]; (S;) [i. e.] he struck, (M, Mgh, K,) or wounded, (M, K,) the أُمّ [q. v.] of his head, (M, Mgh, K,) with a staff, or stick. (Mgh.) A3: أَمَّهُمْ (S, M, K) and أَمَّ بِهِمْ, (M, K,) [aor. ـُ inf. n. إِمَامَةٌ, (S, [but in the M and K it seems to be indicated that this is a simple subst.,]) He preceded them; went before them; took precedence of them; or led them, so as to serve as an example, or object of imitation; syn. تَقَدَّمَهُمْ; (M, K;) [and particularly] فِى الصَّلَاةِ [in prayer]. (S.) And أَمَّهُ and بِهِ أَمَّ He prayed as إِمَام [q. v.] with him. (Msb.) And أَمَّ الصُّفُوفَ He became [or acted as] إِمَام to the people composing the ranks [in a mosque &c.]. (Har p. 680.) You say also, لَا يَؤُمُّ الرَّجُلُ الرَّجُلَ فِى سُلْطَانِهِ [A man shall not take precedence of a man in his authority]; meaning, in his house, and where he has predominance, or superior power, or authority; nor shall he sit upon his cushion; for in doing so he would show him contempt. (Mgh in art. سلط.) A2: أَمَّتٌ, (S, M, K,) [first Pers\. أَمُمْتُ,] aor. ـُ (M,) inf. n. أُمُومَةٌ, (M, K,) She (a woman, S) became a mother; (S, M, K;) [as also أَمَّتٌ having for its first Pers\. أَمِمْتُ, aor. ـَ for] you say, مَا كُنْتِ أُمَّا وَلَقَدْ أَمِمْتِ [Thou wast not a mother, and thou hast become a mother], (S, M, K, [in the last فَأَمِمْتِ,]) with kesr, (K,) inf. n. أُمُومَةٌ. (S, M, K.) b2: أَمَمْتُهُ I was to him a mother. (A in art. ربض.) IAar, speaking of a woman, said, كَانَتْ لَهَا عَمَّةٌ تَؤُمُّهَا, meaning [She had, lit. there was to her, a paternal aunt] who was to her like the mother. (M.) 2 أَمَّمَهُ and يَمَّمَهُ: see 1, first sentence, in two places.3 آمّهُ It agreed with it, neither exceeding nor falling short. (M.) b2: [See also the part. n. مُؤَامٌّ, voce أَمَمٌ; whence it seems that there are other senses in which آمَّ may be used, intransitively.]5 تَأَمَّمَ and تَيَمَّمَ: see 1, former part, in four places.

A2: تأمّم بِهِ: see 8.

A3: تَمَّمْتُ I took for myself, or adopted, a mother. (S.) And تَأَمَّمَهَا He took her for himself, or adopted her, as a mother; (S, * M, K;) as also ↓ استآمّها, (M, K,) and تَأَمَّهَهَا. (M.) 8 ائتمّهُ [written with the disjunctive alif اِيتَمَّهُ]: see 1, first sentence.

A2: ائتمّ بِهِ He followed his example; he imitated him; he did as he did, following his example; or taking him as an example, an exemplar, a pattern, or an object of imitation; (S, Mgh, Msb;) as also ↓ أَمَّهُ: (Bd in xvi. 121:) the object of the verb is termed إِمَامٌ; (S, M, Mgh, Msb, K;) applied to a learned man, (Msb,) or a head, chief, or leader, or some other person. (M, K.) He made it an أُمَّة or إِمَّة [i. e. a way, course, or rule, of life or conduct; as explained immediately before in the work whence this is taken]; as also به ↓ تأمّم. (M.) You say, ائتمّ بِالشَّيْءِ and ائْتَمَى به, by substitution [of ى for م], (M, K,) disapproving of the doubling [of the م]. (M.) 10 إِسْتَاْمَ3َ see 5.

أَمْ is a conjunction, (S, M, K,) connected with what precedes it (Msb, Mughnee) so that neither what precedes it nor what follows it is independent, the one of the other. (Mughnee.) It denotes interrogation; (M, K;) or is used in a case of interrogation, (S, Msb,) corresponding to the interrogative أَ, and meaning أَىّ, (S,) or, as Z says, أَىُّ الأَمْرَيْنِ كَائِنٌ; [for an explanation of which, see what follows;] (Mughnee;) or, [in other words,] corresponding to the interrogative أَ, whereby, and by أَمْ, one seeks, or desires, particularization: (Mughnee:) it is as though it were an interrogative after an interrogative. (Lth, T.) Thus you say, أَزَيُدٌ فِى الدَّارِ أَمْ عَمْرٌو [Is Zeyd in the house, or 'Amr?]; (S, Mughnee;) i. e. which of them two (أَيُّهُمَا) is in the house? (S;) therefore what follows ام and what precedes it compose one sentence; and it is not used in commanding nor in forbidding; and what follows it must correspond to what precedes it in the quality of noun and of verb; so that you say, أَزَيْدٌ قَائِمٌ أَمع قَاعِدٌ [Is Zeyd standing, or sitting?] and أَقَامَ زَيْدٌ أَمْ قَعَدَ [Did Zeyd stand, or sit?]. (Msb.) It is not to be coupled with أَ after it: you may not say, أَعِنْدَكَ زَيْدٌ أَمْ أَعِنْدَكَ عَمْرٌو. (S.) b2: As connected in like manner with what goes before, it is preceded by أَ denoting equality [by occurring after سَوَآءٌ &c.], and corresponds thereto, as in [the Kur lxiii. 6,] سَوَآءُ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمٌ لَمٌ تَسْتَغُفِرْ لَهُمٌ [It will be equal to them whether thou beg forgiveness for them or do not beg forgiveness for them]. (Mughnee.) b3: It is also unconnected with what precedes it, (S, Msb, Mughnee,) implying always digression, (Mughnee,) preceded by an enunciative, or an interrogative, (S, Msb, Mughnee,) other than أَ, (Mughnee,) or by أَ not meant [really] as an interrogative but to denote disapproval, (Mughnee,) and signifies بَلْ, (Lth, Zj, T, S, M, Mughnee, K,) or بَلْ and أَ together, (Msb,) and this is its meaning always accord. to all the Basrees, but the Koofees deny this. (Mughnee.) Thus, using it after an enunciative, you say, إِنَّهَا لَإِبِلٌ أَمْ شَآءٌ [Verily they are camels: nay, or nay but, they are sheep, or goats: or nay, are they sheep, or goats?]: (S Msb, Mughnee:) this being said when one looks at a bodily form, and imagines it to be a number of camels, and says what first occurs to him; then the opinion that it is a number of sheep or goats suggests itself to him, and he turns from the first idea, and says, أَمْ شَآءٌ, meaning بَلْ, because it is a digression from what precedes it; though what follows بل is [properly] a thing known certainly, and what follows ام is opined. (S, TA.) And using it after an interrogative in this case, you say, هَلْ زيْدٌ مُنْطَلِقٌ أَمْ عَمْرٌو [Is Zeyd going away? Nay rather, or, or rather, is 'Amr?]: you digress from the question respecting Zeyd's going away, and make the question to relate to 'Amr; so that ام implies indecisive opinion, and interrogation, and digression. (S.) And thus using it, you say, هَلْ زَيْدٌ قَامَ أَمْ عَمْرٌو [Did Zeyd stand? Nay rather, or or rather, did 'Amr?]. (Msb.) And an ex. of the same is the saying [in the Kur xiii. 17], هَلْ يَسْتَوِى الْأَعْمَى وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِى الظُّلُمَاتُ وَالنُّورُ [Are the blind and the seeing equal? Or rather are darkness and light equal?]. (Mughnee.) And an ex. of it preceded by أَ used to denote disapproval is the saying [in the Kur vii. 194], أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَا أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَا [Have they feet, to walk therewith? Or have they hands to assault therewith?]: for أَ is here equivalent to a negation. (Mughnee.) [It has been shown above that] أَمْ is sometimes introduced immediately before هَلْ: (S, K:) but IB says that this is when هل occurs in a phrase next before it; [as in the ex. from the Kur xiii. 17, cited above;] and in this case, the interrogative meaning of ام is annulled; it being introduced only to denote a digression. (TA.) b4: It is also used as a simple interrogative; accord. to the assertion of AO; in the sense of هَلْ; (Mughnee;) or in the sense of the interrogative أَ; (Lth, T, K) as in the saying, أَمْ عِنْدَكَ غَدَآءِ حَاضِرٌ, meaning Hast thou a morning-meal ready? a good form of speech used by the Arabs; (Lth, T;) and allowable when preceded by another phrase. (T.) b5: And sometimes it is redundant; (Az, T, S, Mughnee, K) in the dial. of the people of El-Yemen; (T;) as in the saying, يَا دَهْنَ أَمْ مَا كَانَ مَشْيِى رقَصَا بَلْ قَدْ تَكُونُ مِشْيَتِى تَوَقُّصَا (T, S, * [in the latter, يا هِنْدُ, and only the former hemistich is given,]) meaning O Dahnà, (the curtailed form دَهْنَ being used for دَهْنَآء,) my walking was not, as now in my age, [a feeble movement like] dancing: but in my youth, my manner of walking used to be a bounding: (T:) this is accord. to the opinion of Az: but accord. to another opinion, ام is here [virtually] conjoined with a preceding clause which is suppressed; as though the speaker had said, يَا دَهْنَ أَكَانَ مَشْيِى رَقَصَّا أَمْ مَا كَانَ كَذلِكَ. (A 'Hát, TA.) A2: It is also used (T, Mughnee) in the dial. of the people of El-Yemen, (T,) or of Teiyi and Himyer, (Mughnee,) in the sense of ال, (T,) to render a noun determinate. (Mughnee.) So in the trad., لَيْسَ مِنَ امْبِرّ امْصِيامُ فِى امْسَفَرِ, (T, Mughnee,) i. e. الَيْسَ مِنَ البِرِّ الصِّيَامُ فِى السَّفَرِ [Fasting in journeying is not an act of obedience to God]. (T, and M in art. بر.) So too in the trad., اَلْآنَ طَابَ امْضَرْبُ Now fighting has become lawful; as related accord. to the dial. of Himyer, for الضَّرْبُ. (TA in art. طيب.) It has been said that this form ام is only used in those cases in which the ل of the article does not become incorporated into the first letter of the noun to which it is prefixed; as in the phrase, خُذِ الرُّمْحَ وَارْكَبِ امْفَرَسَ [Take thou the spear, and mount the mare, or horse], related as heard in El-Yemen; but this usage may be peculiar to some of the people of that country; not common to all of them; as appears from what we have cited above. (Mughnee.) A3: أَمَ for أَمَا, before an oath: see art. اما.

A4: And أَمَ اللّٰهِ and أَمُ اللّٰهِ &c.: see أَيْمُنُ اللّٰهِ, in art. يمن.

أُمٌّ A mother (T, S, M, Msb, K, &c.) [of a human being and] of any animal; (IAar, T;) as also ↓إِمٌّ, (Sb, M, Msb, K) and ↓إُمَّةٌ, (T, M, Msb, K,) and ↓أُمَّهَةٌ, (S, M, Msb, K,) which last is the original form (S, Msb) accord. to some, (Msb,) or the ه in this is augmentative (M, Msb) accord. to others: (Msb:) the pl. is أُمَّهَاتٌ (Lth, T, S, M, Msb, K) and أُمَّاتٌ; (S, M, Msb, K;) or the former is applied to human beings, and the latter to beasts; (T, S;) or the former to rational beings, and the latter to irrational; (M, K;) or the former is much applied to human beings, and the latter to others, for the sake of distinction; (Msb;) but the reverse is sometimes the case: (IB:) IDrst and others hold the latter to be of weak authority: (TA:) the dim. of أُمٌّ is ↓ أُمَيْمَةٌ (T, S, K) accord. to some of the Arabs; but correctly, [accord. to those who hold the original form of أُمٌّ to be أُمَّهَةٌ,] it is ↓ أُمَيْمِهَةٌ. (Lth, T, TA. [In a copy of the T, I find this latter form of the dim. written اميهة.]) b2: أُمَّ لَكَ denotes dispraise; (S;) being used by the Arabs as meaning Thou hast no free, or ingenuous, mother; because the sons of female slaves are objects of dispraise with the Arabs; and is only said in anger and reviling: (A Heyth, T:) or, as some say, it means thou art one who has been picked up as a foundling, having no Known mother: (TA:) [or] it is also sometimes used in praise; (A 'Obeyd, T, S, K;) and is used as an imprecation without the desire of its being fulfilled upon the person addressed, being said in vehemence of love; [lit. meaning mayest thou have no mother!], like ثَكِلَتْكَ أُمُّكَ, and لَا أَبَا لَكَ, [and قَاتَلَكَ اللّٰهُ,] &c. (Har p. 165.) b3: Some elide the ا of أُمّ; as in the saying of 'Adee Ibn-Zeyd.

أَيُّهَا العَائِبُ عِنْدِمَّ زَيْدٍ

[O thou who art blaming in my presence the mother of Zeyd]; meaning, عِنْدِى أُمَّ زَيْدٍ; the ى of عندى being also elided on account of the occurrence of two quiescent letters [after the elision of the ا of أُمّ]: (Lth, T, S:) and as in the phrase وَيْلُمِّهِ, (S,) which means وَيْلٌ لِأُمِّهِ. (S, and K in art. ويل, q. v.) b4: هُمَا أُمَّاكّ means They two are thy two parents: or thy mother and thy maternal aunt. (K.) [But] فَدَّاهُ بِأُمَّيْهِ is said to mean [He expressed a wish that he (another) might be ransomed with] his mother and his grandmother. (TA.) b5: One says also, لَا تَفْعَلِى ↓ يَا أُمَّتِ [O my mother, do not thou such a thing], and [in like manner] يَا أَبَتِ افْعَلْ; making the sign of the fem. gender a substitute for the [pronominal] affix ى; and in a case of pause, you say يَا أُمَّهْ. (S.) b6: And one says, مَا أُمِّى وَأُمُّهُ, and مَا شَكْلِى وَشَكْلُهُ, meaning [What relationship have I to him, or it? or what concern have I with him, or it? or] what is my case and [what is] his or its, case? because of his, or its, remoteness from me: whence, (T,) وَمَا أُمِّى وَأُمُّ الوَحْشِ لَمَّا تَفَرَّعَ فِى مَفَارِقِىَ الْمَشِيبُ [And what concern have I with the wild animals when hoariness hath spread in the places where my hair parts?]; (T, S;) i. e. مَا أَنَاوَطَلَبُ الوَحْشِ بَعْدَ مَا كَبِرْتُ [i. e. مَا أمْرِي وَطَلَبُ الوَحْشِ: in one copy of the S, وَطَلَبَ, i. e. with وَ as a prep. denoting concomitance, and therefore governing the accus. case: both readings virtually meaning what concern have I with the pursuing of the wild animals after I have grown old?]: he means, the girls: and the mention of أُمّ in the verse is superfluous. (S.) b7: أُمٌّ also relates to inanimate things that have growth; as in أُمُّ الشَّجَرَةِ [The mother of the tree]; and أُمُّ النَّخْلَةِ [the mother of the palm-tree]; and أُمُّ المَوْزِةَ [the mother of the banana-tree; of which see an ex. in art. موز]; and the like. (M, TA.) b8: and it signifies also The source, origin, foundation, or basis, (S, M, Msb, K,) of a thing, (S, Msb, [in the former of which, this is the first of the meanings assigned to the word,]) or of anything; (M, K) its stay, support, or efficient cause of subsistence. (M, K.) b9: Anything to which other things are collected together, or adjoined: (IDrd, M, K:) anything to which the other things that are next thereto are collected together, or adjoined: (Lth, T:) the main, or chief, part of a thing; the main body thereof: and that which is a compriser, or comprehender, of [other] things: (Ham p. 44:) the place of collection, comprisal, or comprehension, of a thing; the place of combination thereof. (En-Nadr, T.) b10: And hence, (IDrd, M,) The head, or chief, of a people, or company of men; (IDrd, S, M, K;) because others collect themselves together to him: (IDrd, TA:) so in the phrase أُمُّ عِيَالٍ [lit. the mother of a household], in a poem of Esh-Shenfarà: (IDrd, M:) or in this instance, it has the signification next following, accord. to Esh-Sháfi'ee. (T.) b11: A man who has the charge of the food and service of a people, or company of men; accord. to EshSháfi'ee: (T:) or their servant. (K.) b12: A man's aged wife. (IAar, T, K.) b13: A place of habitation or abode. (K.) So in the Kur [ci. 6], فَأُمُّهُ هَاوِيَةٌ His place of habitation or abode [shall be] the fire [of Hell]: (Bd, Jel, TA:) or, as some say, the meaning is أُمُّ رَأْسِهِ هَاوِيَةٌ فِيهَا [his brain shall fall into it, namely, the fire of Hell]. (TA.) b14: The ensign, or standard, which an army follows. (S.) [See أُمُّ الرُّمْحِ, below.] b15: It is said in a trad., respecting the prophets, أُمَّهَا تُهُمْ شَتَّى, meaning that, though their religion is one, their laws, or ordinances, or statutes, are various, or different: or the meaning is, their times are various, or different. (TA in art. شت.) b16: See also أُمَّةٌ, in two places. b17: أُمّ is also prefixed to nouns significant of many things. (M.) [Most of the compounds thus formed will be found explained in the arts. to which belong the nouns that occupy the second place. The following are among the more common, and are therefore here mentioned, with the meanings assigned to them in lexicons in the present art., and arranged in distinct classes.] b18: أُمُّ الرَّجُلِ The man's wife; and the person who manages the affairs of his house or tent. (TA.) And أُمُّ مَثْوَى الرَّجُلِ The man's wife, to whom he betakes himself for lodging, or abode: (T:) the mistress of the man's place of abode. (S, M.) b19: أُمُّ عَامِرٍ The hyena, or female hyena; as also أُمُّ عَمْرٍو; (TA;) and أُمُّ الطَّرِيقِ. (S, TA. [See also other significations of the first and last below.]) أُمُّ حِلْسٍ [or أُمُّ الحِلْسِ (as in the S and K in art. حلَس)] The she-ass. (TA.) أُمُّ البَيْضِ The female ostrich. (S, K.) b20: أُمُّ الرَّأُسِ The brain: (T, M, K:) or the thin skin that is upon it: (IDrd, M, K:) or the bag in which is the brain: (T:) or the skin that comprises the brain; [the meninx, or dura mater and pia mater;] (S, Mgh;) which is called أُمُّ الدِّمَاغِ (S, Msb) likewise. (S.) b21: أُمُّ النُّجُومِ The Milky way; (S, M, K) because it is the place where the stars are collected together [in great multitude]: (M:) or, as some say, the sun; which is the greatest of the stars. (Ham pp. 43 and 44.) Because of the multitude of the stars in the Milky way, one says, مَا أَشْبَهَ مَجْلِسَكَ بِأُمِّ النُّجُومِ (assumed tropical:) [How like is thine assembly to the Milky way!]. (TA.) b22: أُمُّ القُرَى [The mother of the towns; the metropolis: particularly] Mekkeh; (T, S, M, K) because asserted to be in the middle of the earth; (M, K;) or because it is the Kibleh of all men, and thither they repair; (M, K; *) or because it is the greatest of towns in dignity: (M, K:) and every city is the أُمّ of the towns around it. (T.) أُمُّ التَّنَائِفِ The most difficult of deserts or of waterless deserts: (T:) or a desert, or waterless desert, (S, K,) far extending. (S.) أُمُّ الطَّرِيقِ (T, S, M) and أُمَّةٌ ↓ الطَّرِيقِ (M, K) The main part [or track] of the road: (T, S, M, K:) when it is a great road or track, with small roads or tracks around it [or on either side], the greatest is so called. (T. [The former has also another signification, mentioned above.]) أُمُّ عَامِرٍ The cemetery, or place of graves. (T. [This, also, has another signification, mentioned before.]) أُمُّ الرُّمْحِ The ensign, or standard; (M, K;) also called أُمُّ الحَرْبِ; (TA;) [and simply الأُمُّ, as shown above;] and the piece of cloth which is wound upon the spear. (T, M. *) أُمُّ جَابِرٍ Bread: and also the ear of corn. (T.) أُمُّ الخَبَائِثِ [The mother of evil qualities or dispositions; i. e.] wine. (T.) أُمُّ الكِتَابِ [in the Kur iii. 5 and xiii. 39] (S, M, &c.) The original of the book or scripture [i. e. of the Kur-án]: (Zj, M, K:) or the Preserved Tablet, اللَّوْحُ المَحْفُوظُ: (M, Msb, K:) or it signifies, (M, K,) or signifies also, (Msb,) the opening chapter of the Kur-án; the فَاتِحَة; (M, Msb, K;) because every prayer begins therewith; (M;) as also أُمُّ القُرْآنِ: (Msb, K:) or the former, the whole of the Kur-án, (I'Ab, K,) from its beginning to its end: (TA:) and the latter, every plain, or explicit, verse of the Kur-án, of those which relate to laws and statutes and obligatory ordinances. (T, K.) أُمُّ الشَّرِّ Every evil upon the face of the earth: and أُمُّ الخَيْرِ every good upon the face of the earth. (T.) إِمُّ: see أُمٌّ, first sentence.

أَمَّةٌ: see آمَّةٌ.

أُمَّةٌ A way, course, mode, or manner, of acting, or conduct, or the like; (Az, S;) as also ↓ إِمَّةٌ: (Az, S, K:) Fr assigns this meaning to the latter, and that next following to the former: (T:) a way, course, or rule, of life, or conduct; (Fr, T, M, K;) as also ↓ إِمَّةٌ. (M, K.) b2: Religion; as also ↓ إِمَّةٌ: (Az, S, M, K: [one of the words by which this meaning is expressed in the M and K is شِرْعَة; for which Golius found in the K سرعة:]) one course, which people follow, in religion. (T.) You say, فُلَانٌ لَا أُمَّةَ لَهُ Such a one has no religion; no religious persuasion. (S.) And a poet says, وَهَلْ يَسْتَوِى ذُو أُمَّةٍ وَكَفُورُ [And are one who has religion and one who is an infidel equal?]. (S.) b3: Obedience [app. to God]. (T, M, K.) A2: The people of a [particular] religion: (Akh, S:) a people to whom an apostle is sent, (M, K,) unbelievers and believers; such being called his أُمَّة: (M:) any people called after a prophet are said to be his أُمَّة: (Lth, T:) the followers of the prophet: pl. أُمَمٌ. (T, Msb.) It is said in the Kur [ii. 209], كَانَ النَّاسُ أُمَّةٍ واحِدَةً, meaning Mankind was [a people] of one religion. (Zj, T, TA.) b2: A nation; a people; a race; a tribe, distinct body, or family; (Lth, T, M, K;) of mankind; (Lth, T;) or of any living beings; as also ↓ أُمٌّ: (M, K:) a collective body [of men or other living beings]; (T, S;) a sing. word with a pl. meaning: (Akh, S:) a kind, genus, or generical class, (T, S, M, K,) by itself, (T,) of any animals, or living beings, (T, S, M, TA,) others than the sons of Adam, (T,) as of dogs, (T, S, M,) and of other beasts, and of birds; (T, M, * TA;) as also ↓ أُمٌّ; (M, K;) pl. of the former أُمَمٌ; (S, M;) which occurs in a trad. as relating to dogs; (S;) and in the Kur vi. 38, as relating to beasts and birds. (T, M, * TA.) b3: A man's people, community, tribe, kinsfolk, or party; (M, K, TA;) his company. (TA.) b4: A generation of men; or people of one time: pl. أُمَمٌ: as in the saying, قَدْ مَضَتْ أُمَمٌ Generations of men have passed away. (T.) b5: The creatures of God. (M, K.) You say, مَا رَأَيْتُ مِنْ أُمَّةِ اللّٰهِ أَحْسَنَ مِنْهُ [I have not seen, of the creatures of God, one more beautiful than he]. (M.) A3: I. q. إِمَامٌ; (T, M, K;) accord. to A 'Obeyd, applied in this sense to Abraham, in the Kur xvi. 121. (T.) b2: A righteous man who is an object of imitation. (T.) b3: One who follows the true religion, holding, or doing, what is different from, or contrary to, all other religions: (M, K:) [said to be] thus applied to Abraham, ubi suprà. (M.) b4: One who is known for goodness: (Fr, T:) and so explained by Ibn-Mes'ood as applied to Abraham: (TA:) or, so applied, it has the signification next following: (TA:) a man combining all kinds of good qualities: (T, M, K:) or, as some say, repaired to: or imitated. (Bd:) b5: A learned man: (T, M, K:) one who has no equal: (T:) the learned man of his age, or time, who is singular in his learning: (Msb:) and one who is alone in respect of religion. (T.) A4: See also إُمٌّ, first sentence. Hence, يَاأُمَّتِ which see in the same paragraph.

A5: The stature of a man; tallness, and beauty of stature; or justness of stature; syn. قَامَةٌ; (T, S, M, Msb, K;) and شَطَاطً: (M, TA: [in the K, the signification of نَشَاطٌ is assigned to it; but this is evidently a mistake for شَطَاطٍ; for the next three significations before the former of these words in the K are the same as the next three before the latter of them in the M; and the next five after the former word in the K are the same as the next five after the latter in the M, with only this difference, that one of these five is the first of them in the M and the third of them in the K:]) pl. أُمَمٌ. (T, S, M. *) You say, إِنَّهُ لَحَسَنُ الأُمَّةِ, i. e. الشَّطَاطِ [Verily he is beautiful in justness of stature]. (M.) And El-Aashà says, حِسَانُ الوُجُوهِ طِوَالُ الأُمَمْ [Beautiful in respect of the faces,] tall in respect of the statures. (T, S, M. * [In the last, بيضُ الوُجُوهِ.]) b2: The face. (T, M, K.) b3: أُمَّةُ الآوَجْهِ The form of the face: (Az, T:) or the principal part thereof; (M, K;) the part thereof in which beauty is usually known to lie. (M) You say, إِنَّهُ لَحَسَنُ أُمَّةِ الآوَجْهِ Verily he is beautiful in the form of the face: and إِنَّهُ لآَقَبِيحُ أُمَّةِ الآوَجْهِ verily he is ugly in the form of the face. (Az, T.) b4: أُمَّةُ الطَّرِيقِ: see أُمٌّ.

A6: A time; a period of time; a while. (T, S, M, K.) So in the Kur [xii. 45], وَادَّكَرَ بَعْدَ أُمَّةٍ [And he remembered, or became reminded, after a time]: (S, M:) or, after a long period of time: but some read ↓ إِمَّةٍ, i. e., after favour had been shown him, in his escape: and some read أَمَةٍ, i. e., forgetting. (Bd.) and so in the same [xi. 11], وَلَئِنْ أخَّرْنَا عَنْهُمُ العَذَابَ

إِلآَى أُمَّةٍ مَعْدُودَة [And verily, if we kept back from them the punishment] until a short period of time. (S * Bd.) إِمَّةٌ: see أُمَّةٌ, in three places; first and second sentences. b2: I. q. ↓ إِمَامَةٌ (K) [i. e. The office of إِمَام, q. v. : or] the acting as, or performing the office of, إِمَام: (T in explanation of إِمَّةٌ, and M and Msb in explanation of إِمَامَةٌ:) and the mode, or manner, of performing that office. (T.) b3: I. q. هَيْئَةٌ (Lh, M, K) and شَأْنٌ (M, K) and حَالٌ (M) and حَالَةٌ (M, K) [all as meaning State, condition, or case: or by the first may be here meant external state or condition; form, or appearance; or state with respect to apparel and the like]. b4: An easy and ample state of life; (T;) easiness, or pleasantness of life; ampleness of the conveniences of life, or of the means of subsistence; ease and enjoyment; plenty; prosperity; welfare. (IAar, M, K. *) You say of an old man when he has strength remaining, فُلَانٌ بِإِمَّةٍ, meaning Such a one is returning to a state of well-being and ease and enjoyment. (TA.) b5: Dominion; mastership; authority. (Fr, T, IKtt.) b6: A blessing, or what God bestows upon one; a benefit, benefaction, favour, or boon; a cause of happiness; (T, S, M, Msb, K;) as being that which men aim at, pursue, or endeavour to obtain, (T.) See أُمَّةٌ, last sentence but one.

A2: Accord. to IKtt, it signifies also i. q. أَمَمٌ [but in what sense is not said]. (TA.) أَمَمٌ Nearness. (S, M, K.) b2: [Near; nigh.] You say, أَخَذْتُ ذلِكَ مِنْ أَمَمٍ I took that from near; from nigh. (S, TA.) And دَارُكُمْ أَمَمٌ Your house is near, or nigh. (M, TA.) and هُوَ أَمَمٌ مِنْكَ He, or it, is near to thee: and in like manner you say of two: (M, TA:) and of a pl. number. (S, M, TA.) And دَارِى أَمَمَ دَارِهِ My house is opposite to, facing, or in front of, his house. (S.) b3: Easy: (S, M, K:) near at hand; near to be reached, or laid hold of. (T, TA.) b4: Between near and distant. (ISk, T, S.) b5: Conforming, or conformable, to the just mean: (M, K: *) and ↓ مُؤَامٌّ, (AA, T, S, M, K,) [in form] like مُضَارٌّ, (S,) originally مُؤَامِمٌ, (TA,) the same; (T;) of a middle, or middling, kind or sort; neither exceeding, nor falling short of, what is right; (AA, T, S, M;) applied to an affair, or a case, (T, S,) and a thing [of any kind]; (S;) as also ↓ مُؤَمٌّ; (TA;) and convenient, or suitable: (M, K:) and أَمَمٌ and ↓ مُؤَامٌّ both signify an affair, or a case, that is manifest, clear, or plain, (M, K,) not exceeding the due bounds or limits. (M.) الأَمَامُ The location that is before; (M, Msb, * K;) contr. of الوَرَآءُ. (M, K.) It is used [absolutely] as a noun, and adverbially, (M, Msb, * K,) necessarily prefixed to another noun: (Mgh:) and is fem., (Ks, M,) and sometimes mase.: (M, K:) or it is mase., and sometimes fem. as meaning the جِهَة: or, as Zj says, they differ as to making it masc. and making it fem. (Msb.) You say, كُنْتُ أَمَامَهُ I was before him, in respect of place. (S.) In the saying of Mohammad, to Usámeh, الصلَاةُ أَمَامَكَ, the meaning is The time of prayer [is before thee], or the place thereof; and by the prayer is meant the prayer of sunset. (Mgh.) You also say, أَمَامَكَ [i. c. Look before thee; meaning beware thou; or take thou note;] when you caution another, (M, K,) or notify him, of a thing. (M.) إِمَامٌ A person, (S, Mgh,) or learned man, (Msb,) whose example is followed, or who is imitated; (S, Mgh, Msb;) any exemplar, or object of imitation, (T, M, K,) to a people, or company of men, (T,) such as a head, chief, or leader, or some other person, (M, K,) whether they be following the right way or be erring therefrom: (T:) applied alike to a male and to a female: (Mgh, Msb:) applied to a female, it occurs in a phrase in which it is written by some with ة: (Mgh:) but this is said to be a mistake: (Msb:) it is correctly without ة, because it is a subst., not an epithet: (Mgh, Msb:) or it is allowable with ة, because it implies the meaning of an epithet: (Msb:) and ↓ أُمَّةٌ signifies the same: (T, M, K:) the pl. of the former is أَيِمَّةْ, (T, S, M, K, [but omitted in the CK,]) originally أَأْمِمَةٌ, (T, S,) of the measure أَفعِلَةٌ, like أَمْثِلَةٌ, pl. of مِثَالٌ, (T,) but as two meems come together, the former is incorporated into the latter, and its vowel is transferred to the hemzeh before it, which hemzeh, being thus pronounced with kesr, is changed into ى; (T, S; *) or it is thus changed because difficult to pronounce; (M;) or, as Akh says, because it is with kesr and is preceded by another hemzeh with fet-h: (S:) but some pronounce it أَئِمَّةٌ, (Akh, T, S, M, K,) namely, those who hold that two hemzehs may occur together; (Akh, S;) the Koofees reading it thus in the Kur ix. 12; (M;) but this is anomalous: (M, K:) it is mentioned as on the authority of Aboo-Is-hák, and [Az says,] I do not say that it is not allowable, but the former is the preferable: (T:) or the pl. is أَئِمَّةٌ, originally أَأْمِمَةٌ like أَمْثِلَةٌ: one of the two meems being incorporated into the other after the transfer of its vowel to the hemzeh [next before it]; some of the readers of the Kur pronouncing the [said] hemzeh with its true sound; some softening it, agreeably with analogy, in the manner termed بَيْنَ بَيْنَ; and some of the grammarians changing it into ى; but some of them reckon this incorrect, saying that there is no analogical reason for it: (Msb:) and accord. to some, (M,) its pl. is also إِمَامُ, (M, K,) like the sing., (K,) occurring in the Kur xxv. 74; (M;) not of the same category as عَدْلٌ (M, K) and رِضَّى, (M,) because they sometimes said إِمَامَانِ, but a broken pl.: (M, K: *) or, accord. to A 'Obeyd, it is in this instance a sing. denoting a pl.: (M, S: *) or it is pl. of آمٌّ, [which is originally آمِمْ,] like as صِحَابٌ is pl. of صَاحِبٌ: (M:) the dim. of أَيِمَّةٌ is ↓ أُوَيْمَّةْ; or, as El-Mázinee says, ↓ أُيَيْمَّةٌ. (S.) b2: الإمَامُ also signifies The Prophet: (K:) he is called إِمَامُ [the exemplar, object of imitation, leader, or head, of his nation, or people]; (T;) or إِمَامُ الأمَّةِ [the exemplar, &c., of the nation, or people]; (M;) it being incumbent on all to imitate his rule of life or conduct. (T.) b3: The Khaleefeh: (Msb, K:) he is called إمَامُ الرَّعِيَّةِ [the exemplar, &c., of the people, or subjects]. (M.) The title of الإمَامُ is still applied to the Kings of El-Yemen: Aboo-Bekr says, you say, فُلَانٌ إِمَامُ القَوْمِ, meaning such a one is the first in authority over the people, or company of men: and إِمَامُ المَسْلِمِينَ means the head, chief, or leader, of the Muslims. (TA.) b4: The person whose example is followed, or who is imitated, [i. e. the leader,] in prayer. (Msb.) b5: [The leading authority, or head, of a persuasion, or sect. The four أيِمَّة or أَئِمَّة are the heads of the four principal persuasions, or sects, of the Sunnees; namely, the Hanafees, Sháfi'ees, Málikees, and Hambelees. And the Hanafees call the two chief doctors of their persuasion, after Aboo-Haneefeh, namely, Aboo-Yoosuf and Mohammad, الإِمَامَانِ The two Imáms.] b6: The leader of an army. (M, K.) b7: The guide: (K:) he is called إِمَامُ الإِبِلِ [the leader of the travellers]. (M.) b8: The conductor, or driver, of camels (M, K) is called إِمَامُ الإِبِلِ, though he be behind them, because he guides them. (M.) b9: The manager, or conductor, and right disposer, orderer, or rectifier, of anything. (M, K. *) b10: The Kur-án (M, K) is called إِمَامُ المُسْلِمينَ [the guide of the Muslims]; (M;) because it is an exemplar. (TA.) [The model-copy, or standard-copy, of the Kur-án, namely the copy of the Khaleefeh 'Othmán, is particularly called الإِمَامُ.] b11: [The scripture of any people: and, without the article, a book, or written record.] It is said in the Kur [xvii. 73], يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإمَامِهِمْ The day when we shall call every one of mankind with their scripture: or, as some say, with their prophet and their law: or, as some say, with their book in which their deeds are recorded. (T.) It is also said in the Kur [xxxvi. 11], كُلَّ شَيْءٍ أَحْصَيْنَاهُ فِى إِمَامٍ مُبِينٍ, meaning, says El-Hasan, [And everything have we recorded] in a perspicuous book, or writing; (S, Jel;) i. e., on the Preserved Tablet. (Bd, Jel.) b12: The lesson of a boy, that is learned each day (T, M, K) in the school: (T:) also called السَّبَقُ. (TA.) b13: The model, or pattern, of a semblance, or shape. (M, K.) b14: The builder's wooden instrument [or rule] whereby he makes the building even. (S, K. *) b15: The cord which the builder extends to make even, thereby, the row of stones or bricks of the building; also called التُّرُّ and المِطْهَرُ; (T;) the string which is extended upon, or against, a building, and according to which one builds. (M, K. *) b16: إِمَامٌ signifies also A road, or way: (S, [but omitted in some copies,] M, K:) or a manifest road, or way. (TA.) It is said in the Kur [xv. 79], وَ إِنَّهُمَا لَبِإمَامٍ مُبِينٍ (S, M) And they were both, indeed, in a way pursued and manifest: (M:) or in a way which they travelled in their journeys. (Fr.) b17: The direction (تَلْقَآء) of the Kibleh. (M, K. *) b18: A tract, quarter, or region, of land, or of the earth. (S.) b19: A string [of a bow or lute &c.]; syn. وَتَرٌ. (Sgh, K.) أَمِيمٌ Beautiful in stature; (K;) applied to a man. (TA.) A2: I. q. ↓ مَأْمُومٌ; (S, M, Msb, K;) i. e. one who raves, or is delirious, (يَهْذِى, [in two copies of the S يَهْدِى, but the former appears, from a remark made voce آمَّةٌ, to be the right reading,]) from [a wound in] what is termed أُمُّ رَأْسِهِ [see أُمٌّ]: (S:) or wounded in what is so termed; (M, K;) having a wound such as is termed آمَّة, q. v. (Msb.) It is also used, metaphorically, in relation to other parts than that named above; as in the saying, وَ حَشَاىَ مِنْ حَرِّ الفِرَاقِ أَمِيمُ (tropical:) [And my bowels are wounded by reason of the burning pain of separation]. (M.) A3: A stone with which the head is broken: (S, O:) but in the M and K ↓ أمَيْمَةٌ, [in a copy of the M, however, I find it without any syll. signs, so that it would seem to be ↓ أَمِيمَةٌ,] explained as signifying stones with which heads are broken: (TA:) pl. أَمَائِمُ. (S, TA.) أُمَائِمُ Three hundred camels: (M, K:) so explained by Abu-l-'Alà. (M.) إِمَامَةٌ: see إِمَّةٌ.

أَمِيمَةٌ: see أَمِيمٌ b2: Also, (Sgh,) or ↓ أُمَيْمَةٌ, (K,) A blacksmith's hammer. (Sgh, K.) أُمَيْمَةٌ dim. of أُمٌّ, q. v. (T, S, K.) A2: See also أَمِيمٌ: b2: and أمَيمَةٌ.

الإِمِامِيَّةُ One of the exorbitant sects of the Shee'ah, (TA,) who asserted that 'Alee was expressly appointed by Mohammad to be his successor. (Esh-Shahrastánee p. 122, and KT.) أُمَيْمِهةٌ [dim. of أُمَّهةٌ] : see أُمٌّ, first sentence.

أُمِّىٌّ (T, M, Mgh, Msb, K) and ↓ أُمَّانٌ (K) [the former a rel. n. from أُمَّةٌ, and thus properly meaning Gentile: whence, in a secondary, or tropical, sense,(assumed tropical:) a heathen;] (assumed tropical:) one not having a revealed scripture; (Bd in iii. 19 and 69;) so applied by those having a revealed scripture: (Bd in iii.69:) [and particularly] an Arab: (Jel in iii. 69, and Bd and Jel in lxii. 2:) [or] in the proper language [of the Arabs], of, or belonging to, or relating to, the nation (أُمَّة) of the Arabs, who did not write nor read: and therefore metaphorically applied to (tropical:) any one not knowing the art of writing nor that of reading: (Mgh:) or (assumed tropical:) one who does not write; (T, M, K;) because the art of writing is acquired; as though he were thus called in relation to the condition in which his mother (أُمَّهُ) brought him forth: (T:) or (assumed tropical:) one who is in the natural condition of the nation (الأُمَّة) to which he belongs, (Zj, * T, M, * K, *) in respect of not writing, (T,) or not having learned writing; thus remaining in his natural state: (M, K:) or (assumed tropical:) one who does not write well; said to be a rel. n. from أمٌّ; because the art of writing is acquired, and such a person is as his mother brought him forth, in respect of ignorance of that art; or, as some say, from أُمَّةُ العَرَبِ; because most of the Arabs were of this description: (Msb:) the art of writing was known among the Arabs [in the time of Mohammad] by the people of Et-Táïf, who learned it from a man of the people of El-Heereh, and these had it from the people of El-Ambár. (T.) أُمِّيُّون لَا يَعْلَمُونَ, الكِتَابَ, in the Kur ii. 73, means Vulgar persons, [or heathen,] who know not the Book of the Law revealed to Moses: (Jel:) or ignorant persons, who know not writing, so that they may read that book; or, who know not the Book of the Law revealed to Moses. (Bd.) Mohammad was termed أُمِّىّ [meaning A Gentile, as distinguished from an Israelite: or, accord. to most of his followers, meaning illiterate;] because the nation (أُمَّة) of the Arabs did not write, nor read writing; and [they say that] God sent him as an apostle when he did not write, nor read from a book; and this natural condition of his was one of his miraculous signs, to which reference is made in the Kur [xxix. 47], where it is said, “thou didst not read, before it, from a book, nor didst thou write it with thy right hand:” (T, TA:) but accord. to the more correct opinion, he was not well acquainted with written characters nor with poetry, but he discriminated between good and bad poetry: or, as some assert, he became acquainted with writing after he had been unacquainted therewith, on account of the expression “ before it ”

in the verse of the Kur mentioned above: or, as some say, this may mean that he wrote though ignorant of the art of writing, like as some of the kings, being أُمِّيُّون, write their signs, or marks: (TA:) or, accord. to Jaafar Es-Sádik, he used to read from the book, or scripture, if he did not write. (Kull p. 73.) [Some judicious observations on this word are comprised in Dr. Sprenger's Life of Mohammad (pp. 101-2); a work which, in the portion already published (Part I.), contains much very valuable information.] b2: Also, (K,) or [only] أُمِّىٌّ, (Az, T, M,) applied to a man, (Az, T,) Impotent in speech, (عَيِىّ, in the K incorrectly written غَبِىّ, TA,) of few words, and rude, churlish, uncivil, or surly. (Az, T, M, K.) أُمِّيَّةٌ The quality denoted by the epithet أُمِّىٌّ: (TA:) [gentilism: (assumed tropical:) heathenism: &c.:] (assumed tropical:) the quality of being [in the natural condition of the nation to which one belongs, or] as brought forth by one's mother, in respect of not having learned the art of writing nor the reading thereof. (Kull p. 73.) أُمَّانٌ: see أُمِّىٌّ; and see also art. امن

أُمَّهَدٌ: see أُمٌّ.

آمٌّ [act. part. n. of 1;] i. q. قَاصِدٌ: [see 1, first sentence:] (TA:) pl. إِمَامٌ, like as صِحَابٌّ is pl. of صَاحِبٌ, (M, K,) accord. to some, but others say that this is pl. of إِمَامٌ [q. v.; the sing. and pl. being alike]; (M;) and آمُّونَ. (TA.) Hence, in the Kur [v. 2], وَلَا آمِّينَ الْبَيْتَ الْحَرَامَ [Nor those repairing to the Sacred House]. (TA.) آمَّةٌ (S, Msb) and ↓ مَأْمُومَةٌ, as some of the Arabs say, (IB, Msb,) because it implies the meaning of a pass. part. n., originally; (Msb;) but 'Alee Ibn-Hamzeh says that this is a mistake; for the latter word is an epithet applied to the part called أُمُّ الدِّمَاغِ when it is broken; (IB;) or شَجَّةٌ آمَّةٌ and ↓ مَأْمُومَةٌ; (M, Mgh, K;) A wound by which the head is broken, (S, M, Msb, K,) reaching to the part called أُمُّ الدِّمَاغِ, (S, Msb,) or, [which means the same,] أُمُّ الرَّأْسِ, (M, K,) so that there remains between it and the brain [only] a thin skin: (S:) it is the most severe of شِجَاج [except that which reaches the brain (see شَجَّةٌ)]: ISk says that the person suffering from it roars, or bellows, (يَصْعَقُ,) like thunder, and like the braying of camels, and is unable to go forth into the sun: (Msb:) the mulct for it is one third of the whole price of blood: (TA:) IAar assigns the meaning of [this kind of] شَجَّة to ↓ أَمَّةٌ; which seems, therefore, to be either a dial. var. or a contraction of آمَّةٌ: (Msb:) the pl. of آمَّةٌ is أَوَامُّ (Mgh, Msb) and ↓ مآئِمُ; or this latter has no proper sing.: (M, TA:) the pl. of ↓ مأْمُومَةٌ is مَأْمُومَاتٌ. (Mgh, Msb.) أَوَمُّ and أَيَمُّ Better in the performance of the office termed إِمَامَةٌ; followed by مِنْ: (Zj, T, M, K:) originally أَأَمُّ: the second hemzeh being changed by some into و and by some into ى. (Zj, T, M.) أُيَيْمَّةٌ, or أُيَيْمَّةٌ, dim. of أَيِمَّةٌ, pl. of إِمَامٌ, q. v. (S.) مُؤمٌّ: see أَمَمٌ.

مِئَمٌّ A camel that leads and guides: (M:) or a guide that shows the right way: and a camel that goes before the other camels: (K:) fem. with ة; (M, K;) applied to a she-camel (M, TA) that goes before the other she-camels, and is followed by them. (TA.) مأْمُومٌ: see أَمِيمٌ. b2: Also A camel having his hump bruised internally by his being much ridden, or having his hump swollen in consequence of the galling of the saddle and the cloth beneath it, and bruised, and having his hump corroded: (S:) or whose fur has gone from his back in consequence of beating, or of galls, or sores, produced by the saddle or the like. (M, K.) b3: مأْمُومَةٌ: see آمَّةٌ, in three places.

مُؤَامٌّ: see أَمَمٌ, in two places.

مؤْتَمٌّ act. part. n. of ائْتَمَّ بِهِ; Following as an example; imitating; taking as an example, an exemplar, a pattern, or an object of imitation. (Msb.) b4: مُؤْتَمٌّ بِهِ pass. part. n. of the same; Followed as an example; imitated; &c.: thus distinguished from the former by the preposition with the object of its government. (Msb.) مَآئِمُ: see آمَّةٌ.

ضغث

1 ضَغَثَ الشَّىْءَ, aor. ـَ inf. n. ضَغْثٌ, He collected together the thing: whence ضِغْثٌ signifying

“ a handful of herbs &c. ” (Msb.) See also 2. b2: And [hence,] ضَغَثَ الحَدِيثَ, (A, K,) aor. as above, (K,) and so the inf. n., (S,) (tropical:) He confused, or confounded, [or related in a confused manner,] the tradition, or story, or the like. (S, A, K) b3: And ضَغَثَ الثَّوْبَ (tropical:) He washed the garment, or piece of cloth, without cleansing it, (O, K, TA,) so that it remained in a dubious state. (TA.) A2: ضَغَثَ السَّنَامَ, aor. as above, (K,) and so the inf. n., (S,) He felt the camel's hump in order to know whether it were fat or not: (S, K:) and ضَغَثَهَا he felt her [i. e. a she-camel] for that purpose. (TA.) A3: ضَغَثَ, accord. to the K, [and the O, as on the authority of Fr,] is also said of a وَرَل, meaning It uttered a cry: but this is correctly with ب [i. e. ضَغَبَ]. (TA.) 2 ضغّث النَّبَاتَ He made the plants, or herbage, what are termed أَضْعَاث [pl. of ضِعْثٌ]. (A, TA.) b2: [Hence,] ضغّث رَأْسَهُ (assumed tropical:) He poured water upon his head, and then divided the hair with his fingers into separate handfuls, in order that the water might reach to the skin. (L, TA.) [But see what follows.] It is said in a trad. of 'Áïsheh, كَانَتْ تُضَغِّثُ رَأْسَهَا, (TA,) or رأسها ↓ تَضْغَثُ, (so in the JM,) meaning She used to rub about the hair of her head with her hand, in washing, as though mixing it together, in order that the water with which she washed might enter into it. (TA.) 4 اضغث الرُّؤْيَا, said of a dreamer, (tropical:) He related the dream confusedly. (A, TA.) 8 اضطغث ضِغْثًا He collected a handful of herbage, fresh and dry mixed together. (K.) ضَغْثٌ The state of a thing's being confused, one part with another. (TA.) ضِغْثٌ A handful of herbs, (AHn, S, A, Mgh, Msb, K,) mixed together, (S, A, Msb, K,) fresh and dry: (S, Msb, K:) or a handful of twigs of trees or shrubs; (Mgh, * Msb;) or of fruit-stalks of the raceme of a palm-tree: (Mgh, Msb:) originally, a number of twigs all having one root or stem: and afterwards applied to what is collected together: (Msb:) or a thing that one collects together, such as a bundle of [the species of trefoil called] رَطْبَة; and of what has a stem, and grows tall: (Fr, TA:) or whatever is collected together, and grasped with the hand: (AHeyth, TA:) or a bundle of herbs mixed together; or of firewood: pl. أَضْغَاثٌ. (TA.) In the Kur xxxviii. 43, it is said to mean A bundle of rushes (أَسَل, so in the Mgh and the O, in my copy of the Msb اثل [which I think a mistranscription, on account of what follows]), a hundred in number, (O, Msb,) consisting of slender stalks without leaves, (Mgh, Msb,) whereof mats are made. (Msb.) See also a prov. cited and expl. voce

إِلَالَةٌ. Hence, in a trad., ضِغْثَانِ مِنْ نَارٍ, meaning (tropical:) Two bundles of lighted firewood. (TA.) And, in another trad., مِنْهُمُ الآخِذُ الضِّغْثَ, meaning (assumed tropical:) Among them is he who obtains somewhat of worldly goods. (TA.) b2: Also (assumed tropical:) What is confused, and without truth, or reality, [of dreams, and] of news, or tidings, and of an affair. (Sh, TA.) أَضْغَاثُ أَحْلَامٍ, [occurring in the Kur xii. 44 and xxi. 5,] of which the sing. is ضِغْثُ حُلْمٍ, (Msb,) means (tropical:) Complications of dreams; (A;) or medleys of dreams, falsely resembling true dreams: (O, Msb:) or a dream of which the interpretation will not prove true, because of its confusedness: (ISh, S, K:) or a false dream; the pl. form being used to give emphasis to the meaning of unreality, or because the phrase comprehends various things: (Bd in xii. 44:) or أَضْغَاثُ الرُّؤْيَا means the terrors, or frightful things, of the dream. (Mujáhid, O, TA.) One says also, أَتَانَا بِأَضْغَاثٍ

مِنَ الأَخْبَارِ, meaning (tropical:) He brought us [various] sorts of news, or tidings. (TA.) ضِغْثٌ means also (assumed tropical:) A deed that is of a mixed kind, not pure, or not sincere. (IAth and O, from a trad.) and كَلَامٌ ضِغْثٌ (assumed tropical:) Speech in which is no good: pl. أَضْغَاثٌ. (TA.) ضَغُوثٌ, applied to a she-camel, i. q. ضَبُوثٌ; (S, K;) i. e. Of which one doubts whether she be fat, and which one therefore feels with his hand; (S;) or of which one feels the hump, in order to know whether she be fat or not: pl. ضُغْثٌ. (TA.) and A camel's hump of which one doubts whether it be fat or not. (Kr, TA.) ضَغِيثَةٌ A confused company of men. (O.) ضَاغِثٌ One who hides himself in a thicket or the like, and frightens boys by a sound reiterated in his fauces: (S:) the author of the K, following Sgh in the TS and O, and Az in the T, says that this is a mistake, and that the word is correctly written with ب [i. e. ضَاغِبٌ]; but IF and IM and others write it as in the S. (TA.) تَضْغِيثٌ Rain that moistens the earth and the herbage. (K.)