خشن

1 خَشُنَ, aor. ـُ (S, Msb, K,) inf. n. خُشُونَةٌ and خُشْنَةٌ (S, Msb, K, KL) and خَشَانَةٌ (CK, TA, but omitted in some copies of the K) and خَشْنٌ and مَخْشَنَةٌ, (K,) It was, or became, rough, harsh, or coarse; (K, * KL, PS;) contr. of لَانَ, (S, K,) or of نَعُمَ; (Msb;) as also ↓ تخشّن. (K.) b2: [Hence,] هُوَ ذُو خَشْنَةٍ and خُشُونَةٍ (K) and مَخْشَنَةٍ (TA) (tropical:) He is difficult, refractory, or stubborn; not to be coped with. (K, TA. [See also خَشِنٌ.]) And خَشُنَ عَلَيْهِ صَدْرِهِ and عليه صدره ↓ اخشوشن (assumed tropical:) He was, or became, angry with him. (Sh, TA.) See also 3.2 خَشَّنَ [خشّنهُ He made it rough, harsh, or coarse. b2: Hence,] خشّن صَدْرَهُ, inf. n. تَخْشِينٌ, (tropical:) He exasperated him; made him to be affected with wrath, or rage. (S, K, TA.) A poet says, وَخَشَّنَتْ صَدْرًا جَيْبُهُ لَكَ نَاصِحُ [explained in art. جيب]. (S.) 3 خاشنهُ, (S, M, K,) inf. n. مُخَاشَنَةٌ, (TA,) (assumed tropical:) He was rough, harsh, or coarse, to him; syn. عَلَيْهِ ↓ خَشُنَ; in speech, and in action; (M, TA;) [he acted towards him, or with him, roughly, harshly, or coarsely;] contr. of لَايَنَهُ. (S, K.) 5 تَخَشَّنَ see 1: b2: and see also 12.10 استخشنهُ He found it [or esteemed it] rough, harsh, or coarse. (K.) A2: Hence, in a trad. of 'Alee, making mention of pious men of learning, اسْتَلَانُوا مَا اسْتَخْشَنَ المُتْرَفُونَ (assumed tropical:) [and they esteemed, or esteem, soft, or smooth, what those leading a life of ease and plenty esteemed, or esteem, rough, harsh, or coarse]. (TA.) and استخشن المَقَامَ فِى مَحَلِّ كَذَا (assumed tropical:) [He esteemed unpleasant, or uncomfortable, the remaining in such a place of abode]. (TA in art. بشع.) 12 اخشوشن (JK, S, K) and ↓ تخشّن (K) It was, or became, very rough, harsh, or coarse: (S, K:) or (K.) he wore rough, harsh, or coarse, clothes: (JK, K:) or the former signifies also he accustomed himself to the wearing of such clothes: (S:) or each, he ate rough, harsh, or coarse, food: (TA:) or the former, (JK,) or each, (K,) (assumed tropical:) he said what was rough, harsh, or coarse: (JK, K, TA:) or (assumed tropical:) he lived a rough, or coarse, life. (K.) The former verb is more intensive in all its senses (K, TA) than خَشُنَ and تخشّن, because of the repetition of the medial radical and the addition of the و; and the same is the case of every verb of this class, as اعشوشب and the like, as is indicated in the S. (TA.) b2: See also 1.

خَشِنٌ Rough, harsh, or coarse; (S, * Msb, * K, KL, PS;) applied to a thing (S, Msb, K) of any kind; (K;) as also ↓ أَخْشَنُ: (S, Msb, K:) in relation to a stone, they seldom or never say otherwise than أَخْشَنُ: (Msb:) the fem. of the former is with ة; (Msb, K;) and the pl. is خُشُنٌ, (Msb,) [also said to be a pl. by poetic license of أَخْشَنُ, for خُشْنٌ, as will be seen below,] or خِشَانٌ, (K,) which is applied in the sense explained above to land [or lands]: (TA:) the fem. of ↓ أَخْشَنُ is خَشْنَآءُ; (K;) and the pl. is خُشْنٌ. (S.) You say أَرْضٌ خَشِنَةٌ Rough, or rugged, ground or land. (Msb.) And أَرْضٌ

↓ خشْنَآءُ Rugged ground or land, (JK, TA,) in which are stones and sand. (TA.) And مُلَآءَةٌ

↓ خَشْنَآءُ [A wrapper for the body] in which is roughness, harshness, or coarseness, either from newness or from make. (TA.) b2: [Hence,] (assumed tropical:) A strong man. (Msb.) And هُوَ خَشِنُ الجَانِبِ and ↓ أَخْشَنُهُ (tropical:) He is difficult, refractory, or stubborn; not to be coped with. (K, TA. [See also 1.]) And عَاشَ عَيْشًا خَشِنًا (assumed tropical:) He lived a rough, or coarse, life. (K.) See also أَخْشَنُ.

خُشَيْنَآءُ [dim. of خَشْنَآءُ] A certain small herb, or leguminous plant, green, found in meadows, and plains; so called because of its roughness, or harshness, or coarseness. (TA.) See also خَشنَآءُ at the end of the next paragraph.

أَخْشَنُ, and its fem. خَشْنَآءُ: see خَشِنٌ, in five places. You say also كَتِيبَةٌ خَشْنَآءُ (tropical:) [An army, or a portion thereof, bristling with weapons: or] having many weapons: (JK, S, K, TA:) [and in like manner, ↓ جَيْشٌ خَشِنٌ, occurring in the TA in art. خمس:] and مَعْشَرٌ خُشْنٌ and خُشُنٌ; the latter allowable in poetry: (S: [it is there implied that this has a similar meaning:]) or the last signifies (assumed tropical:) [a company of men] who resist harm, or injury. (Ham p. 5.) And أُثْفِيَّةٌ خَشْنَآءُ (assumed tropical:) A great number [of people]. (S in art. ثَفى.) b2: Also, (K, TA,) or ↓ أُخَيْشِنُ, (JK,) (tropical:) A man whose state, or condition, is discommended. (JK, K, TA. [See also مُخَشَّنَةٌ.]) And the fem., (assumed tropical:) A she-camel lean, or emaciated. (JK, K.) and سَنَةٌ خَشْنَآءُ (assumed tropical:) A year of drought or distress. (JK.) b3: A rájiz says, مِنْ يَثْرِبِيَّاتٍ خُشْنِ meaning [Of the fabric of Yethrib,] new [unfeathered arrows]. (S, TA.) b4: خَشْنَآءُ also signifies A certain green herb, or leguminous plant, (A Hn, JK, K,) having short leaves, (JK,) that spreads upon the ground, (AHn,) rough to the feel, but soft in the mouth, viscous like purslane; (AHn, K;) its blossom is yellow, and it is eaten [by men], and is like wise a pasture: (AHn:) also called ↓ خُشَيْنَآءُ. (TA.) أُخَيْشِنُ dim. of أَخْشَنُ as syn. with خَشِنٌ. (TA.) أُخَيْشِنُ فِى ذَاتِ اللّٰهِ is a phrase occurring in a trad. [app. as meaning (assumed tropical:) Somewhat rough or coarse in clothing, or in mode of living, for the sake, or to obtain the approbation, of God]. (S, TA.) See also أَخْشَنُ.

مُخَشَّنَةٌ A she-camel whose طِرْق [or condition in respect of fatness] is discommended. (JK, K. [See also أَخْشَنُ.])

بلو

1 بَلَاهُ, (T, S, Mgh, Msb,) aor. ـُ (T, Msb,) inf. n. بَلَآءٌ, (S,) or this is a simple subst., and the inf. n. is بَلْوٌ, (T, Msb,) He (God) tried, proved, or tested, him, (T, S, Msb,) بِخَيْرٍ [by, or with, good], or بِشَّرٍ [by, or with, evil]; (Msb;) for God tries his servant (يَبْلُوهُ) by, or with, a benefit, to test his thankfulness; and by, or with, a calamity, to test his patience; (T;) [wherefore it often means He afflicted him;] as also ↓ ابلاهُ, (T, S, Msb,) inf. n. إِبْلَآءٌ; (T, S; [in both restrieted to good; but in the Msb it seems to be common to good and evil;]) and ↓ ابتلاه: (T, S, M, Msb:) and بَلَوْتُهُ, inf. n. بَلْوٌ (S, M, K) and بَلَآءٌ, (M, K,) [but from what has been said above, it seems that the latter is used only when the agent is God, and that it is properly a simple subst.,] I tried, proved, or tested, him; (S, M, Mgh, * K;) as also ↓ اِبْتَلَيْتُهُ: (M, K:) each of these verbs implying two things; one of which is the learning the state, or condition, of the object, and becoming acquainted with what was unknown of the case thereof; and the other, the manifesting of the goodness or badness thereof; both of these things being sometimes meant, and sometimes only one of them, as when God is the agent, in which case only the latter is meant: (Er-Rághib, TA:) and ↓ التَّبَالِى, also, signifies the act of trying, proving, or testing. (S.) It is said in the Kur [xxi. 36], وَنَبْلُوكُمْ بِالشَّرِ وَالخَيْرِ فِتْنَةً [And we try you by, or with, evil and good, by way of probation]. (TA.) And in the same [ii. 118], ↓ وَإِذَ ابْتَلَى

إِبْرَاهِيمَ رَبُّهُ بِكَلَمَاتٍ [And when his Lord tried Abraham by certain words, meaning commands and prohibitions]. (TA.) And you say, ↓ لَا تُبْلِنَا

إِلَّا بِالَّتِى هِىَ أَحْسَنُ [Try Thou not us save by those things that are best]; (T;) from a trad. (TA.) [See also 4 and 8 below.] b2: [Hence,] بَلَوْتُهُ also signifies (tropical:) I smelt it. (T in art. بول, and A and TA.) b3: [And بَلَاهُ He knew it, or became acquainted with it. (See بَالٍ.)] b4: See also 4, in the latter half of the paragraph.

A2: بَلِى, aor. ـَ inf. n. بِلًا, or بِلًى, [in the CK, erroneously, بَلًى,] and بَلَآءٌ, [in the CK, erroneously, بِلاء,] (T, S, M, Msb, K,) the former with kesr and the latter with fet-h, (T, S, Msb,) said of a garment, (T, S, M, &c.,) It was, or became, old, and worn out: (Msb:) belonging to the present art. and to art. بلى. (M.) [The inf. n., used as a subst., signifies Wear; attrition; wear and tear: see an ex. in a hemistich cited near the end of the first paragraph of art. الا, where a dwelling is likened to a garment.] b2: Also said of a plant [as meaning It became old and withered, or wasted]. (K in art. عنث, &c.) b3: And of a corpse, meaning It became consumed by the earth. (Msb.) b4: and of a bone, meaning It became old, and decayed; syn. رَمَّ. (S and K &c. in art. رم.) b5: And of a man's reputation, meaning (assumed tropical:) It became worn out of regard or notice. (TA in art. دثر.) b6: and [hence,] بَلِيَتْ, (M,) or بُلِيَتْ, (K,) She (a camel, M, K, or a mare, or beast of the equine kind, M) was, or became, a بَلَيِّة; i. e., was tied at her dead master's grave (M, K) without food or water (M) until she died (M, K) and wasted away. (M in art. بلى.) 2 بَلَّوَ see 4, in six places, in the latter half of the paragraph.3 لَا أَبَالِيهِ is from البلآء, [inf. n. of بَلَاهُ,] so that it signifies [properly] I shall not, or I do not, care for him, mind him, heed him, or regard him, so as to share with him my trial and his trial: (Ham p. 94:) [and hence,] one says thus, (S, Mgh, Msb,) or مَا أَبَالِيهِ, (M, K,) and لَا أَبَالِىبِهِ, (Mgh, Msb,) or مَا أُبَالِى بِهِ, (MF, TA,) but the verb is more chastely made trans. without the preposition بِ, (A, TA,) inf. n. مُبَالَاةٌ (M, Mgh, Msb, K) and بِلَآءٌ (M, K, TA [in the CK, erroneously, بَلاء]) and بَالَةٌ (T, S, M, Mgh, Msb, K,) said by some to be a quasi-inf. n. and by others to be an inf. n., (MF, TA,) [in the T it is said to be a subst., from المُبَالَاةُ,] originally بَالِيَةٌ, like عَافِيَةٌ from عَافَاهُ, (T, S, Mgh, Msb,) and بَالٌ, [which is more strange,] (M, K,) meaning [merely] I shall not, or I do not, care for, mind, heed, or regard, him, or it; (S, Mgh, Msb, K;) I shall not be, or I am not, disquieted by him, or it: (Mgh, Msb:) or, as some say, لَا أُبَالِيهِ is formed by transposition from لَا أُبَاوِلُهُ, from البَالُ, i. e. I will not, or I do not, cause him, or it, to move, or occur to, my mind; nor give, or pay, any attention to him, or it: (Z, TA: [and the like is said in the T:]) or the proper [or literal] meaning is, I will not, or I do not, contend with him for superiority in goodness, or excellence, by reason of my little care, or regard, for him: (Mgh:) or it was employed to denote the contending with another for superiority in glory, or excellence, as will be shown by the citation of a verse in the latter portion of this paragraph; and then, in consequence of frequency of usage, came to denote contempt, or mean estimation: (Ham p. 31:) or its original meaning is, I will not, or I do not, strive with him to be first; neglecting him, or leaving him to himself; from تَبَالَى القَوْمُ as explained below; see 6. (Msb.) It is said in a trad., لَا يُبَالِيهِمُ اللّٰهُ بَالَةً, or, accord. to one reading, لَا يُبَالِى بِهِمْ بَالَةً, meaning God will not hold them to be of any value or weight. (TA.) And in another, هٰؤُلآءِ فِى الجَنَّةِ وَلَا أُبَالِى وَهٰؤُلَآءِ فِى النَّارِ وَلَا أُبَالِى, said to mean [These will be in Paradise, and] I shall not disapprove; [and these will be in the fire of Hell,] and I shall not disapprove. (Az, TA.) And one says, لَا أُبَالِى مَا صَنَعْتَ [I shall not, or I do not, care for what thou didst, or hast done]. (IDrd, TA.) And مَا أُبَالِى أَقُمْتَ

أَمْ قَعَدْتَ [I care not whether thou stand or sit]: and مَا أُبَالِى بِقِيَامِكَ وَعَدَمِهِ [I care not for thy standing and thy not doing so]. (Mughnee in art. ا.) And مَا بَالَيْتُ بِهِ (Az, Msb, TA) I did not care for, mind, or regard, him, or it. (TA.) And بَالَى بِالشَّىْءِ [He cared for the thing; or] he was disquieted by the thing. (T.) The verb is sometimes thus used, in an affirmative manner; (Ham p. 94; [and the like is said in the TA;]) though some say that it is not; (Msb;) but it is not unless it occurs with a negative in the former part of the sentence or in the latter part thereof; as when one says, مَا بَالَى بِكَ صَدِيقُكَ وَلٰكِنْ بَالَى

عَبْدُكَ [Thy friend cared not for thee, but thy slave cared]; and as in the saying of Zuheyr, لَقَدْ بَالَيْتُ مَظْعَنَ أُمِّ أَوْفَى

وَلٰكِنْ أُمُّ أَوْفَى لَا تُبَالِى

[Verily I cared for the departure of Umm-Owfà, but Umm-Owfà cares not]. (Ham p. 94.) One says also, لَمْ أُبَالِ and لَمْ أُبَلْ [I did not care, &c.]: (T, S, M, Mgh, Msb, K: [but in the CK the latter of these is omitted:]) in the latter the ا [of prolongation] is suppressed for the purpose of alleviating the utterance, like as ى is suppressed in the inf. n. [or quasi-inf. n.] بَالَةٌ, (S, Mgh, Msb,) originally بَالِيَةٌ, (S, Msb,) and in لَا أَدْرِ: (S:) or the ا is suppressed in this case to avoid the concurrence of two quiescent letters; (Kh, Sb, M, IB;) not for the purpose of alleviating the utterance; (IB, TA;) for this is done because the ل is made quiescent. (Kh, Sb, M.) And, accord. to Kh, (Sb, M,) some of the Arabs say, لَمْ أُبَلِهِ [I did not care for him, or it], (Sb, M,) or لَمْ أُبَلِ, [in the CK, erroneously, لم اَبْلِ,] with kesr to the ل; (K, TA;) [for لم أُبَالِهِ, or لم أُبَالِ;] only suppressing the ا, as they do in عُلَبِطٌ [ for عُلَابِطٌ]. (Sb, S, M.) b2: IAar says that بَالَى, inf. n. مُبَالَاةٌ, is like ↓ أَبْلَى meaning He exerted himself in a description of a war, or battle, or of generous conduct; as when one says, أَبْلَى ذٰلِكَ اليَوْمَ بَلَآءً حَسَنًا [He exerted himself well, that day, in a description of war, &c.]: and he cites the following verse [to which reference has been made above]: وَأَنْتَ قَدْمَتَّ مِنَ الهُزَالِ [What hath happened to me that I see thee standing exerting thyself in a description of generous qualities, when thou hast become like one dead by reason of leanness?]: he says that he [the poet] heard him [whom he thus addresses] saying, “We have eaten and we have drunk [with guests], and we have done [such and such things]; ” enumerating, or recounting, generous qualities or actions, and lying in doing so: (T, TA:) in another place he says that تُبَالِى means looking to see which of them [or of thee and others] is best in بال [i. e. state, or condition], while thou art dying: (TA:) he says, also, that بَالَاهُ, inf. n. مُبَالَاةٌ, signifies he contended with him for superiority in glory, or excellence; (T, TA; *) and [it is said that] تبالى in the verse here cited means thus contending; syn. تُفَاخِرُ: (Ham p. 31:) and accord. to IAar, بَالَاهُ also signifies he contended with him in contradiction. (T, TA.) 4 ابلاهُ, inf. n. إِبْلَآءٌ: see 1, in two places. b2: [Hence,] ابلاهُ اللّٰهُ إِبْلَآءً حَسَنًا, (T,) or بَلَآءَ حَسَنًا, (S,) God did to him a good deed. (T.) [and hence,] it is said in the Kur [viii. 17], وَلِيُبْلِىَ المُؤْمِنِينَ مِنْهُ بَلَآءً حَسَنُا (TA) And that He might confer upon the believers a great benefit, or favour, or blessing: (Bd:) or a good gift; meaning spoil. (Jel.) And أَبْلَيْتُهُ مَعْرُوفًا [I conferred upon him a favour, or benefit]. (S.) Zuheyr says, جَزَى اللّٰهُ بِا لإِحْسَانِ مَا فَعَلَا بِكُمْ وَأَبْلَاهُمَا خَيْرَ البَلَآءِ الَّذِى يَبْلُو (T, * S,) meaning, الذى يَبْلُو بِهِ عِبَادَهُ, (T,) or الذى يَخْتَبِرُ بِهِ عِبَادَ, (S,) i. e. [May God recompense with beneficence what they two have done to you,] and do to them two the best of the deeds wherewith He tries [the thankfulness of] his servants. (T.) b3: ابلاهُ also signifies He made him to swear; [as though he tried his veracity by so doing;] (M, K;) or so ابلاهُ يَمِينًا. (TA.) [See also 8.] b4: And He swore to him: (M, K:) or this, (TA,) or ابلاهُ يَمِينًا, [as above,] (T, S,) he swore [or swore an oath] to him, and thereby soothed, or placated, his mind. (T, S, * TA.) b5: And hence, (TA,) He informed him, acquainted him, or told him. (IAar, M, K, TA.) b6: [and hence, He manifested it; revealed it; made it manifest, apparent, evident, clear, or plain; whence a phrase in a verse cited voce مُضْمَرٌ; and the phrase] مَا لَمْ يُبْلِ العُذْرَ, i. e. As long as he does not manifest, show, or make apparent, the excuse: but the verb [in this sense] is originally doubly trans.: one says, أَبْلَيْتُ فُلَانًا عُذْرًا, meaning I manifested to such a one an excuse so that I was not to be blamed after it; properly signifying I made such a one to be acquainted with my excuse, and to know the manner thereof; (Mgh;) and thus it is explained in the A: (TA: [in like manner, also, it is explained in the T:]) [or]

ابلاهُ عُذْرًا signifies He gave him an excuse which he accepted: (M, K:) and in like manner, ابلاهُ جُهْدَهُ [He gave him his endeavour, or energy, in an acceptable manner]; and نَائِلَهُ [his gift]. (M.) Hence, ابلى عُذْرَهُ signifies also He strove, laboured, or exerted himself, [and thus manifested his excuse,] in work. (Mgh.) And hence, ابلى فِى الحَرْبِ He manifested, or showed, his might, valour, or prowess, in war, or fight, [and he strove, laboured, or exerted himself, therein, (عُذْرَهُ being understood,)] so that men proved him and knew him. (Mgh.) See also 3, where another explanation of ابلى is given, in the latter portion of the paragraph.

A2: ابلى الثَّوْبَ [He wore out the garment;] trans. of بَلِىَ; (T, S, M, K;) as also ↓ بَلَّاهُ; (M, K;) belonging to the present art. and to art. بلى. (M.) One says to the مُجِدّ [i. e. him who makes, or puts on, a new garment], أَبْلِ وَ يُخْلِفُ اللّٰهُ [Wear out thy garment, and God will replace it with another; or, may God replace &c.]. (S.) And أَبْلِ وَ أَجِدَّ وَاحْمِدَ الكَاسِى Wear out, and make new, [or put on new,] and praise the Clother [meaning God]. (S in art. جد.) b2: [Hence,] السَّفَرُ ↓ بَلَّاهُ [Journeying, or travel, wore him, or wasted him]; namely, a man; (M, K; but in the copies of the latter, ↓ بَلَاهُ [which I think an evident mistranscription];) as also عَلَيْهِ ↓ بلّى; and ابلاهُ: (M:) and so الهَمُّ [anxiety], (M, K,) and the like, (M,) and التَّجَارِبُ [tryings, or trying events]: (K:) and ابلاها السَّفَرُ (T, S) or ↓ بلّاها (thus in a copy of the S) [journeying, or travel, wore her, or wasted her]; namely, a she-camel. (T, S.) El-'Ajjáj says, وَالمَرْءُ يُبْلِيهِ بَلَآءَ السِّرْبَالْ كَرُّاللَّيالِى وَاخْتِلَافُ الأَحْوَالُ [And man, the returning of the nights time after time, and the alternation of states of being, wear him out as the wearing out of the shirt]: (S, M: *) he means, إِبْلَآءَ السِرْبَال, or فَبَلِىَ بَلَآءَ السِّرْبَال. (M.) And Ibn-Ahmar says, لَبِسْتُ أَبِى حَتَّى تَمَلَّيْتُ عُمْرَهُ وَبَلَّيْتُ أَعْمَامِى وَ بَلَّيْتُ خَالِيَا he means I lived the period that my father lived [so that I had long enjoyment of his life, and I outwore my paternal uncles, and I outwore my maternal uncle]: or, as some say, I lived with my father for the length of his life &c. (M, TA. * [In the latter, ↓ تَبَلَّيْتُ is put in the place of تَمَلَّيْتُ; and hence it is there said that تَبَلَّاهُ is like بَلَّاهُ: but I think that تبلّيت is a mistranscription.]) b3: أَبْلَيْتُ and ↓ بَلَّيْتُ also signify I bound the foreshank of a she-camel to her arm at the grave of her [dead] master, and left her without food or water until she died; or I dug for her a pit, and left her in it until she died. (S, TA. [See بَلِيَّةٌ, and مُبَلًّى.]) 5 تَبَلَّوَ see 4, near the end of the paragraph.6 التَّبَالِى [inf. n. of تَبَالَى]: see 1.

A2: تبالى القَوْمُ The people, or company of men, vied, or strove, one with another, in hastening to a little water, and drew from it. (Msb.) 8 ابتلاهُ: see 1, in three places. [Hence, اُبْتِلِىَ بِكَذَا (vulg. اِبْتَلَى) He was tried, proved, or tested, by, or with, such a thing; generally meaning he was afflicted thereby, or therewith; as, for instance, by, or with, a disease.] b2: Also He asked, or sought, or desired, of him information, or news, or tidings. (M, K.) And ابتلى signifies also He conjured, or adjured, and asked if any had knowledge; syn. اِسْتَحْلَفَ and اِسْتَعْرَفَ [explained by what here follows]. (M, K, TA. [In the CK, both the verb and the explanation are here wrong: the former is written اُبْلِىَ; and the latter, اسْتُحْلِفَ و اسْتُعْرِفَ.]) A poet says, تَبَغَّى أَبَاهَا فِى الرِّفَاقِ وَ تَبْتَلِى

وَ أَوْدَي بِهِ فِى لُجَّةِ البَحْرِ تَمْسَحُ [She seeks for her father among the travellingcompanions, and conjures, or adjures, and asks. if any have knowledge, when a crocodile has destroyed him in the depth of the great river: تَبَغَّى is for تَتَبَغَّى]: he means that she says to them, “I conjure you, or adjure you, by God, (نَاشَــدْتُكُمْ اللّٰهَ,) [tell me,] do ye know any tidings of my father? ” (M, TA.) But Aboo-Sa'eed says that تتبلى here means tries, proves, or tests; and that الاِبْتِلَآءُ signifies the trying, proving, or testing, whether by an oath or otherwise. (TA.) b3: [Also He desired it; he sought it.] It is said in a trad., النَّذْرُ مَا ابْتُلِىَ بِهِ وَجْهُ اللّٰهُ, i. e. [The vow that a man makes to be binding, or obligatory, on himself is that whereby the recompense of God] is desired, or sought. (TA.) b4: And He chose him, made choice of him, or elected him. (Sh and T, from a trad.) 12 اِبْلَوْلَى It (herbage) became tall, so that the camels were able to avail themselves of it. (K.) بِلْوُ سَفَرٍ, (T, S, M, A,) with kesr to the ب, (S,) and بِلْىُ سَفَرٍ, (S, A,) Worn, or wasted, by journeying, or travel; applied to a she-camel, (T, S, M, A,) and in like manner to a man, and to a he-camel: (M:) and بِلْىُ أَسْفَارٍ (M, K) and بِلْوُ

أَسْفَارٍ, (K, TA,) with kesr to the ب in both, (TA, [in the CK written with fet-h,]) a man worn, or wasted, by journeyings, or travels, and anxiety, (M, K, *) and the like, (M,) and tryings, or trying events: (K:) pl. أَبْلَآءٌ. (S, M.) And بِلْوٌ شَرٍّ and بِلْىُ شَرٍّ [both written in the CK with fet-h to the ب] A man having strength, or power, to endure evil; tried, proved, or tested, thereby: (M, K:) and in like manner, بِلْوُ خَيْرٍ and بِلْىُ خَيْرٍ

[tried, &c., by good, or prosperity]. (TA.) and إِنَّهُ لِبَلْوٌ مِنْ أَبْلَآءِ المَالِ and بِلْىٌ [both written in the CK with fet-h to the ب as before] Verily he is one of those who manage, or tend, camels, or the like, well. (M, * K, * TA.) The ى in بِلْى, in all these instances, is originally و, changed into ى because of the kesreh, and the weakness of the intervening letter, ل; as is the case in عِلَْيَةٌ: so says IJ. (M.) بَلَى: see art. بلى.

بِلْوَةٌ: see what next follows.

بِلْيَةٌ: see what next follows.

بَلْوَي: see what next follows.

بَلَآءٌ (T, S, Msb) and ↓ بَلْوَى (T, S, M, Msb, K) and ↓ بَلِيَّةٌ (S, M, Msb, K) and ↓ بِلْوَةٌ, (S, M, K,) with kesr, (S, K,) and ↓ بِلْيَةٌ, (so in a copy of the S, beside the third,) thus in the handwriting of Aboo-Zekereeyà, in the place of the third, (TA,) substs. (T, M, Msb, K) from بَلَاهُ اللّٰهُ, (T, Msb,) or from اِبْتَلَاهُ اللّٰهُ, [which is the same in meaning,] (M,) or from بَلَوْتُهُ, (K,) are one [in their signification; which is A trial, as meaning a probation, or a test; and as meaning particularly a trouble or an affliction of any kind by which one's patience or any other grace or virtue is tried, proved, or tested]; (S;) and the pl. (S, TA) of ↓ بَلِيَّةٌ (TA) is بَلَايَا, of the measure فَعَائِلُ changed to فَعَالَى: (S, TA:) [or] بَلَآءٌ is [properly, or originally,] an inf. n., (S, M, K,) and signifies the act of trying, proving, or testing, by, or with, good, and by, or with, evil: (S, M:) it is evil and good: (T, M: *) a trial, or an affliction, (T, K,) which is its original meaning; (T;) and a [probationary] benefit, favour, or blessing, (T,) or a [probationary] gift; (K;) the former of these requiring patience, and the latter being the greater of the two [as being commonly the more dangerous to the soul]; (TA;) [but the latter meaning is generally indicated only by the addition of an epithet: thus] بَلَآءٌ حَسَنٌ means a great benefit, or favour, or blessing, of God; (Bd in viii. 17;) or a good gift of God: (Jel ibid.:) بَلَآءٌ also means grief; as though it tried the body: (Er-Rághib, K:) and the imposition of a difficult, or troublesome, thing; a requirement; an exaction; because it is difficult, or distressing, to the body; or because it is trying. (K.) بَلَآءِ (like قَطَامِ, S, K) is syn. with البَلَآءُ: (S, M, K:) occurring in the saying, نَزَلَتْ بَلَآءِ عَلَى الكُفَّارِ [Trial, or affliction, befell the unbelievers]: (S, M, * K: *) mentioned by El-Ahmar, as heard by him from the Arabs. (S.) بِلَآءٌ, like كِتَابٌ in form, [is an inf. n. of 3, q. v.: A2: and also signifies] Anxiety respecting which one talks to himself, or soliloquizes. (Msb. [Compare a meaning of بَلَآءٌ, above.]) بَلِىٌّ: see the paragraph next following; last sentence.

بَلِيَّةٌ: see بَلَآءٌ, in two places.

A2: Also A she-camel that has her fore shank bound to her arm at the grave of her master, and is left without food until she dies: (T:) or a she-camel, (M in arts. بلو and بلى, and K,) or a mare, or beast of the equine kind, (M in art. بلو,) that is bound at the grave of her master, (M, K,) he being dead, and is left without food or water (M) until she dies (M, K) and wastes away; for they used to say that her master would be raised from the dead upon her: (M:) or a she-camel which, in the Time of Ignorance, had her fore shank bound to her arm at the grave of her master, and was left without food or water until she died: or for which was dug a pit, wherein she was left until she died: for they used to assert that men would be raised from the dead riding upon the بَلَايَا, [pl. of بَلِيَّةٌ in the sense above explained, (T, TA,)] or walking if their beasts whereon they rode were not bound, with the head turned backwards, at their graves: (S:) or a cow, or she-camel, or sheep, or goat, which, in the Time of Ignorance, they used to hamstring, or slaughter, at the grave: so in a trad. (TA.) Suh says that this custom proves that, in the Time of Ignorance, they held the doctrine of the resurrection of the body: but they who held it were the fewer number. (TA.) It is said that بَلِيَّةٌ is originally ↓ مُبْلَاةٌ or ↓ مُبَلَّاةٌ. (TA.) Et-Tirimmáh says, مَنَازِلُ لَا تَرَى الأَنْصَابَ فِيهَا وَلَا حُفَرَ المُبَلَّى لِلْمَنُونِ [Places of abode in which thou wilt not see the stones, or other things, that have been set up to be worshipped, nor the pits of the beast left by the grave of the master to die]; meaning places of abode of the people of El-Islám, exclusively of the pagans. (S.) IAar says that ↓ بَلِىٌّ and بَلِيَّةٌ signify Such as is wearied, or jaded, and emaciated, and dying. (TA.) بَالٍ [act. part. n. of بَلَاهُ; Trying, proving, or testing. b2: And hence,] Knowing, or being acquainted [with a thing]; as in the phrase, جَعَلْتُهُ بَالِيًا بِعُذْرِى I made him to be acquainted with my excuse, and to know the manner thereof. (Mgh.) A2: Also Old, and wearing out [or worn out]; applied to a garment. (Msb.) b2: [Hence,] بَالِيَاتٌ is used as meaning The places of tents. (Ham p. 492.) مُبْلَاةٌ, fem. of مُبَلًى: see بَلِيَّةٌ.

مُبْلًّى, and its fem. مُبَلَّاةٌ: see بَلِيَّةٌ.

مُبَلِّيَاتُ Women that stand around a man's riding-camel [which they bind, or place in a pit, by his grave, to die of hunger and thirst,] when he has died or been slain, wailing for him. (T, S. *) You say, قَامَتْ مُبَلِّيَاتُ فُلَانٍ يَنُحْنَ عَلَيْهِ [The women that bound, or placed, the بَلِيَّة by the grave of such a one stood around it wailing for him]. (T, S.)

خرم: خَرَم: حَزَّ، فرض (بوشر). وخَرَم عند الأطباء: قطع ما بين الناسور والشرج، ففي معجم المنصوري: هو أن يقطع ما بين الناصور والشرج ليتمكن من علاجه.
وخَرَم: نقص (معجم اللطائف).
وخرم: تغاير، تفاوت، تباين (معجم اللطائف).
خرم في وعده: أخلف وعده (محيط المحيط).
وهذا الأمر لا يخرم: لا يتغير (محيط المحيط).
خَرَّم (بالتشديد): ثقب ثقوباً صغاراً (بوشر).
وخرَّم: نقر، جوف، حفر (بوشر).
وخرَّم: ثقَّب (معجم الادريسي).
وخرَّم: نحت، نقر (معجم الادريسي، فوك).
وخرَّم: شبَّك، صنع شباكاً (نفس المصدر).
وخرَّم: خطط، نقش خطوطاً (نفس المصدر).
أردان مَخَرَّمة (المقدمة 2: 296) وقد ترجمها دي سلان بما معناه، أردان كتابه متجعدة وبالية. وربما كان الصواب أن نقرأ مخرَّمة.
مخرومة. انظرها في مادة خرم.
أخرم: خرم، ثقب (معجم أبو الفداء).
وأخرم: من مصطلح البحرية، ففي البكري (ص113): وإذا أخرمت المراكب من اشبرتال بالريح الشرقية لم يكن لها بد من البحر المحيط. وقد ترجمها دي سلان بما معناه، وإذا اندفعت المراكب في عرض البحر. غير أن ضبط الحروف غير أكيد.
وفي الادريسي (كلم1، فصل6) في كلامه عن جزيرة مهجورة: وربما سقط إلى هذه الجزيرة من أخرم إليها من بلاد اليمن أو من مراكب القلزم أو من مراكب الحبشة فيستغيثون بها (في نسخة ج أخرم، وفي نسخة ب أحرم، وفي نسخة أأحرم).
تخّرم: نحت، نقش (فوك).
انخرم. انخرمت الكتب بالمعنى الذي ذكره لين. ففي حيان - بسام (1: 173ر): وكان من جهلة المأثور إن قال يومئذ للذين يحملونه إلى باديس الله الله في حمولي قولوا لأبي مناد يا ديس بالحفاظ عليها لا تخرم فإن فيها قطعة دفاتير لا كفاء، لها (هكذا قراءة هذه العبارة التي تحرفت في المخطوطة.
وانخرم منه: ابتعد عنه (ألف ليلة 1: 681).
انخرام العقل: اختلال العقل (بوشر).
اخترم، الأوراق المخترمة الحواشي أي الأوراق التي تآكلت حواشيها من القدم.
خرم (؟) الخَرم أي التأثيرات المرضية الوبائية في القطر (بلسييه ص33).
خُرَّم: هو حسب قول الرازي أسطر أطيقوس. وهو حسب قول غيره لخنيتس. وإذا صدقنا الادريسي فهو نبات لم يذكره ديسقوريدوس ولا جالينوس.
(ابن البيطار 1: 362). وقد خلط سونثيمر هذه المادة بالتي سبقتها.
وخَرَّم (فارسية) = انقراقون (ابن البيطار 1: 92) وهذا في مخطوطة سد، وفي مخطوطة أسل: حرم. وفي مخطوطة ب: حزم. خُرَّامة (عامية خرابة): ثقب في الصخر مستدير تربط إليه الدابة (محيط المحيط) وهو يرى أن لفظة خرم، وهي ثقب الابرة. عامية خرب.
خارمي: التين الخارمي: نوع من التين الأسود وهو كبير الحجم، رقيق القشارة (البكري ص41).
تخريم: ثقب، فتحة (بوشر).
وتخريم: نحت، نقش (الكالا).
وتخريم: خط منقوش على ساق العمود، تضليع العمود، ضلع عمودي (بوشر).
وتخريم: حافة الثوب، هدب الثوب (الكالا).
تخريمة: شبيك، دانتلا (بوشر، برجرن).
وتخريمة: نحت، نقش (الكالا).
مَخْرِم: هوة شديدة العمق (عباد 2: 7).
مُخَّرم: بلاط فسيفساء: (الكالا).
ومُخَّرم: شباك [شعرية]، صفيحة مثقبة، مغلق شباك، مصراع براني لشباك، قفص (بوشر).
مُخَّرِم: نحات، نقاش (الكالا).
مَخْرُوم: سهل، بسيط (المعجم اللاتيني العربي).

خرم

1 خَرَمَهُ, aor. ـِ inf.n. خَرْمٌ, He perforated, or pierced, it; namely, a thing. (Msb.) [And so خَزَمَهُ. (Mgh in art. خزم.)] b2: And He cut it, or cut it off. (Msb.) You say, مَا خَرَمْتُ مِنْهُ شَيْئًا I did not diminish, and did not cut off, from it, or him, anything. (S.) And مَا خَرَمَ مِنَ الحَدِيثِ حَرْفًا He did not diminish [from the narrative, or tradition, a letter, or a word]. (TA.) and خَرَمَ فُلَانًا, (K,) aor. and inf. n. as above, (TA,) He slit the partition between the nostrils of such a one: (K:) or خَرْمٌ signifies the mutilating (قَطْع) of the nose: (JK:) or mutilation (قَطْع) in the partition between the nostrils and in the نَاشِــرَتَانِ [or two alœ], or in the extremity of the أَرْنَبَة [or lobule of the nose]; not amounting to what is termed جَدْعٌ; (Lth, TA;) and the epithet is ↓ أَخْرَمُ, fem. خَرْمَآءُ: (Lth, JK, TA:) and the like in the lip; or in the upper part of the فُوق [app. meaning the front edge of the lobe, which at its termination above forms a crena,] of the ear: (Lth, TA: [see أَخْرَمُ, as relating to the ear:]) accord. to Sh, it is both in the nose and in the ear; but in the nose, it is the mutilation (قطع) of the fore part of the nostril of a man, and the أَرْنَبَة [or lobule of the nose], after the mutilation of the upper part of this, so as to reach the interior of the nose; and the epithet applied to the man is ↓ أَخْرَمُ. (TA.) And خَرَمَهُ, inf. n. as above, also signifies He hit, or hurt, his خَوْرَمَة [q. v.]. (TA.) You say also, خَرَمَ الخُرْزَةَ, (K, TA, in the CK [erroneously] الخَرَزَةَ,) aor. as above, (K,) and so the inf. n.; (TA;) and ↓ خرّمها, (K,) inf.n. تَخْرِيمٌ; (TA;) He cracked, or tore without separating, the suture, or seam, of a skin; syn. فَصَمَهَا: (K, TA, in the CK قَصَمَها:) or خَرَمْتُ الخَرْزَ, aor. and inf. n. as above, i. q. أَثْأَيْتُهُ [meaning I spoiled the sewing of the skin, or hide; as when one uses a thick instrument for sewing or perforating, and a thin thong; or as when one rends two stitch-holes into one]. (S.) [And خَرَمَهُ سَيْلٌ app. A torrent cut into it, or trenched it; namely, the ground, or the side of a mountain: see خَرْمٌ.] And ↓ خَرَمَتْهُ خَوَارِمُ [lit. Cutting-off events cut him off]; meaning (assumed tropical:) he died: like as one says, شَعَبَتْهُ شَعُوبُ. (TA. [See also 8.]) b3: خَرَمَ القِرْطَاسَ He hit the target with his arrow without perforating it. (TA.) b4: مَا خَرَمَ عَنِ الطَّرِيقِ He (a guide) did not turn aside from the way. (JK, S.) A2: خَرِمَ, (S, K,) aor. ـَ (K,) inf. n. خَرَمٌ, (S,) said of a man, (S, K,) He had the partition between his nostrils cut, or mutilated: or the extremity of his nose, but not to the extent denoted by the term جَدْعٌ: the epithet applied to the man in this case is ↓ أَخْرَمُ: (S:) or he had the partition between his nostrils slit; i. e. وَتَرَتُهُ ↓ تَخَرَّمَتْ. (K.) A3: خَرُمَ, aor. ـُ He cared not for what he did nor for what was said to him. (K.) 2 خَرَّمَ see 1. b2: [Hence,] ضَرْعٌ فِيهِ تَخْرِيمٌ An udder in which are incisions [or crackings of the skin]; and so فيه تَشْرِيمٌ. (TA.) 5 تخرّمت وَتَرَتُهُ: see 1, last sentence but one.

تخرّمت الخُرْزَةُ (K, TA, in the CK [erroneously]

خَرَمَهَا,) The suture, or seam, of a skin cracked, or became torn without separating; quasi-pass. of خَرَمَهَا [q. v.]. (K, TA.) ↓ انخرم [in like manner] signifies It became slit; said of the bore of the ear. (S.) And you say also, تخرّم الزَّنْدُ [The wooden instrument for producing fire cracked, or split]. (TA.) Hence the phrase, أَرَاكَ يَتَخَرَّمُ زَنْدُكَ, mentioned by IAar, meaning (assumed tropical:) I see thee to have no good in thee: for when the زند cracks, or splits, (إِذَا تَخَرَّمَ,) one cannot produce fire by mean of it, and there is no good in it. (TA.) [Hence likewise,] تخرّم زَنْدُهُ means also (tropical:) His anger became appeased: [or,] accord. to the S, تخرّم زَبَدُهُ has this meaning: and accord. to the A, تخرّم أَنْفُهُ has the same meaning. (TA.) Accord. to IAar, (TA,) جَآءَنَا فُلَانٌ يَتَخَرَّمُ زَبَدُهُ means (tropical:) Such a one came to us doing to us that which was wrongful, or injurious, and foolish, or stupid. (K, * TA.) A2: See also 8, in two places.

A3: تخرّم also signifies He followed, or adopted, the religion of the خُرَّمِيَّة. (S, K, TA: in the CK, the مَخْرِمِيَّة.) 7 انخرم It became cut, or cut off. (Msb.) See also 5. Said of a writing, or book, it means It became deficient; part of it went. (TA.) And said of a generation, It went away; came to an end. (TA.) See also أَخْرَمُ.8 اِخْتَرَمَهُمُ الدَّهْرُ Time, or fortune, cut them off; and extirpated them; as also ↓ تَخَرَّمَهُمْ: (S:) or destroyed them by its calamities. (Msb.) And اِخْتَرَمَتْهُمُ المَنِيَّةُ and ↓ تَخَرَّمَتْهُمْ Death, or the decree of death, cut them off; and extirpated them. (K.) And اِخَْرَمَتْهُ المَنِيَّةُ Death, or the decree of death, [cut him off, or] took him away, (JK, K, TA,) مِنْ بَيْنِ أَصْحَابِهِ [from amidst his companions. (TA. [A phrase similar to خَرَمَتْهُ خَوَارِمُ: see 1.]) And اُخْتُرِمَ عَنَّا (JK, * K,) [He was cut off from us by death;] he was taken away [from us by death]; (JK;) he died, (K, TA,) and went away [from us]. (TA.) Accord. to some, اِخْتِرامٌ [as an inf. n. of اُخْتُرِمَ] signifies The dying suddenly. (Har p. 123.) خَرْمٌ A prominence, or projecting part, of a mountain: (JK, S, K:) pl. خُرُومٌ. (JK.) and A bed trenched by a torrent (مَا خَرَمَ سَيْلٌ [see 1]): (JK:) so some say: (TA:) or a road in a [tract of high ground such as is termed]

قُفّ; or on the summit of a mountain. (JK, TA.) [See also مَخْرِمٌ.]

خُرْمٌ The place of the bore, or perforation, of a thing. (Msb.) The eye of a needle. (TA.) b2: See also مَخْرِمٌ.

خَرَمَةٌ The place of perforation of the ear: (S:) or the place of slitting, of the nose, in the partition between the nostrils [and in either of the alœ, as appears from what here follows]. (K.) It is said in a trad., فِى الخَرَمَاتِ الثَّلَاثِ مِنَ الأَنْف الدِّيَةُ, by الخرمات being app. meant

↓ المَخْرُومَات, i. e. [In the case of the mutilation of] the two alœ and the partition between the nostrils [the blood-wit, or fine for homicide, shall be paid]. (TA.) خُرْمَانٌ A lie, or falsehood. (S, K.) One says, جَآءَ فُلَانٌ بِالخُرْمَانِ (S, TA) i. e. [Such a one uttered] that which was a lie. (TA.) خَرِيمٌ One who cares not for what he does nor for what is said to him. (K.) الخُرَّمِيَّةُ The sect who held the doctrine of the transmigration of the soul, and allowed general license: (S, K, TA:) they were in the time of El-Moatasim: their sheykh, Bábak [El-Khurramee, i. e. of Khurram, in Persia], was then slain, and they scattered themselves in the countries; and there remains of them a remnant in the mountains of Syria. (TA.) خُرَّامٌ [a pl. of which the sing. is not mentioned,] Young men (TA) such as follow the licentious ways of the خُرَّمِيَّة [so I render ↓ مُتَخَرِّمُونَ] in acts of disobedience. (K, TA.) [See what next follows.]

خَارِمٌ [act. part. n. of خَرَمَ: fem. with ة; and pl. of the latter خَوَارِمُ]. One says, خَرَمَتْهُ خَوَارِمُ [explained above]: see 1. (TA.) b2: Corrupting; acting corruptly; doing evil, or mischief. (K.) [See خُرَّامٌ, which is probably a pl. thereof.] b3: Neglecting; or leaving undone [what ought to be done]. (K.) A2: Cold, as an epithet (K.) b2: A cold wind: (K:) so accord. to A'Obeyd: but accord. to Kr, [خَازِمٌ,] with زاى. (TA.) خَوْرَمٌ: see what next follows.

خَوْرَمَةٌ The end, or tip, of the nose (JK, S) of a man: (S:) or the fore part of the nose: or the part between the nostrils. (K.) b2: Also, (JK, K,) as being likened thereto, (TA,) (assumed tropical:) A rock in which are holes; (JK, K;) n. un. of ↓ خَوْرَمٌ: (K:) [or] the latter has this signification. (S. [But this seems to be a mistake.]) أَخْرَمُ [Having the nose mutilated in any of the manners explained in the first paragraph of this art.]: fem. خَرْمَآءُ: see 1, in three places. b2: and Having the ear perforated, when it is not slit: (S:) or having the ear slit after it has been pierced: (S and Msb* and TA in art. خرب:) and ↓مُخَرَّمٌ, likewise, signifies having the ear slit; as also أَخْرَبُ and مُخَرَّبٌ. (TA in that art.) And the fem., applied to a she-goat, Having her ear slit crosswise. (K. [See also خَذْمَآءُ.]) Also, the fem., applied to an ear, Slit, or perforated, or mutilated. (K, * TA.) A2: Also A pool of water left by a torrent; because one part thereof passes a way (↓ يَنْخَرِمُ) to another: pl. خُرْمٌ. (TA.) b2: And the fem. also signifies Any hill, or rising ground, sloping down into a [hollow such as is termed] وَهْدَة; (K;) and so the masc.: (TA:) or any [hill such as is termed] أَكَمَة having a side whereby it cannot be ascended. (K.) A3: أَخْرَمُ الكَتِفِ The extremity of the spine of the scapula: (S:) or a notch, or small hollowed place, [app. the glenoid cavity,] at the extremity of the spine of the scapula, (JK, T, TA,) next the socket: (T, TA:) pl. أَخَارِمُ: (JK, T, TA:) or أَخْرَمَا الكَتِفَيْنِ, in the K miswritten آخِرُ مَا فِى الكَتَِفَيْنِ, signifies the heads of the two scapulæ, next the upper arms: (K, * TA:) or the two extremities, or edges, of the lower portion of the two scapulæ, which surround, or border, the كُعْبُرَة [app. here meaning the thick part next to the inferior angle] of the scapula: and الأَخْرَمُ the end of the spine [of the scapula]. (K, * TA. [In the K is here added, accord. to different copies, حَيْثُ يَنْخَدِعُ, as in the TA; or حيث يَنْخَدِمُ, as in the CK; or حيث يَنْخَذِمُ: the right reading seems to be حَيْثُ يَنْخَرِمُ, where it forms a kind of cleft; app. meaning where it forms the glenoid cavity. In the CK, for مُنْقَطَعُ العَيْرِ, is erroneously put مُنْقَطِعُ العَيْنِ; and و is erroneously prefixed to the former noun.]) b2: الأَخْرَمَانِ Two cleft bones at the extremity of the interior of the upper part of the inside of the mouth. (K.) A4: أَخْرَمُ الرَّأْىِ (tropical:) A man weak in judgment. (JK, TA.) مَخْرِمٌ The end of a prominence, or projecting part, of a mountain: pl. مَخَارِمُ: (S:) or مَخْرِمُ جَبَلٍ signifies the prominence, or projecting part, of a mountain: [like خَرْمٌ:] and مَخْرِمُ سَيْلٍ, the extremity of a torrent: (K: [accord. to the TK, of a sword; for مخرم السيف is there put in the place of مخرم السِيل:]) pl. as above: (TA:) and مَخْرِمُ أَكَمَةٍ and اكمةٍ ↓ خُرْمُ signify the place where a hill such as is termed اكمة ends. (K.) Also A [road such as is termed] ثَنِيَّة, between two mountains: (TA:) [or the pl.] مَخَارِمُ signifies the mouths of [mountain-roads such as are termed]

فِجَاج: (S:) or roads in rugged tracts: (Skr, K:) or roads in mountains, and in sands. (IAth, TA.) [Hence,] يَمِينٌ ذَاتُ مَخَارِمَ (tropical:) An oath in which are ways of evasion. (S, TA.) and لَا خَيْرَ فِى يَمِينٍ لَا مَخَارِمَ لَهَا (tropical:) There is no good in an oath that has not ways of evasion: from مَخْرِمٌ signifying “ a ثَنِيَّة between two mountains. ” (TA.) And هٰذِهِ يَمِينٌ قَدْ طَلَعَتْ فِى

المَخَارِمِ (tropical:) [This is an oath that has come forth in expressions that admit of ways of evasion]: said of an oath that affords a way [or rather ways] of evasion to the utterer thereof. (Az, TA.) b2: [The pl.] المَخَارِمُ [or مَخَارِمُ اللَّيْلِ] also signifies The first portions of the night. (K.) It occurs in an instance in which some read المَحَارِمُ [pl. of مَحْرَمٌ, q. v.]. (TA.) مُخّرَّمٌ: see أَخْرَمُ. It is said in a trad., نَهَى أَنْ يُضَحَّى بِالمُخَرَّمَةِ الأُذُنِ He forbade the sacrificing as an أُضْحِيَّة [q. v.] the animal having the ear cut, or cut off, or mutilated: or having many perforations, and slits, in its ear. (TA.) مَخْرُومَاتٌ: see خَرَمَةٌ.

مُتَخَرِّمُونَ: see خُرَّامٌ.

بغ

ى1 بَغَى, (S, K, &c.,) aor. ـِ (Msb, K,) inf. n. بُغَآءٌ, (S, Mgh, K, &c.,) or this is a simple subst., and the inf. n. is بَغْىٌ, (Msb,) [but, if this be correct, the former is generally used for the latter,] and بُغًى, (Lh, K,) but the first is better known, and is the chaste form, and some say, بِغًى, (TA,) and بُغْيَةٌ and بِغْيَةٌ, (K,) accord. to Th, but others hold these two to be simple substs., and some mention also بَغْيَةٌ, with fet-h, (TA,) and بُغَايَةٌ, (As, S, TA,) He sought; sought for, or after; sought, desired, or endeavoured, to find, and take, or get; (S, Mgh, Msb, K, &c.;) a stray-beast, (As, S, TA,) or any other thing, (S, Mgh, * Msb, * K, * TA,) good or evil; (Lh, TA;) as also ↓ ابتغى and ↓ تبغّى (S, Msb, K) and ↓ استبغى: (K:) or ↓ ابتغى signifies he sought, &c., diligently, studiously, sedulously, or earnestly: (Er-Rághib, TA:) and بَغَى signifies also he loved, or affected, a thing: (MF, TA:) or, accord. to Er-Rághib, the inf. n. signifies the seeking to exceed the just bounds in respect of that which one aims at, or endeavours after, whether one actually exceed or do not; and sometimes it is considered in relation to quantity; and sometimes, in relation to quality. (TA.) You say, بَغَاهُ بِشَرٍّ [He sought him with an evil purpose; or sought to do him evil]. (S and K in art. عقب.) b2: And بَغَاهُ He sought, &c., a thing for him; like بَغَى لَهُ. (Lh, Mgh, * K. *) You say, بَغَاهُ الشَّىْءَ He sought, &c., the thing for him; (S, K;) as also الشَّىْءَ ↓ ابغاهُ: (K:) thus you say, اِبْغِنِى كَذَا or كذا ↓ أَبْغِنِى and اِبْغَ لِى

كذا Seek thou for me such a thing; (TA;) and ضَالَّتِى ↓ أَبْغِنِى Seek thou for me my stray-beast: (Mgh:) or الشَّىءَ ↓ ابغاهُ signifies He aided, or assisted, him to seek the thing: (Ks, K:) or كَذَا ↓ أَبْغِنِى signifies Seek thou for me such a thing; and also Aid thou me to seek such a thing. (JK.) It is said in the Kur [ix. 47], يَبْغُونَكُمُ الفِتْنَةَ They seek, or desire, for you discord, or dissension; or they seeking, &c.: and in the same [iii. 94], تَبْغُونَهَا عِوَجًا Ye seek, or desire, for it, namely, the way [of God], crookedness; or ye seeking, &c.: the first objective complement of the verb being in the accus. case because of the suppression of the preposition ل. (TA.) b3: [Hence, app.,] بَغَانِى دَآءً It procured to me disease; it caused disease to befall me. (Ham p. 794.) And إِنَّهُ لَذُو بُغَايَةٍ Verily he is one who makes much gain: (JK, K:) but in the M, ذُو بُغَايَةٍ لِلْكَسْبِ, meaning a seeker of gain. (TA.) And مَابُغِىَ لَهُ Good was not appointed to betide him. (TA.) b4: بَغَى عَلَى أَخِيهِ, inf. n. بَغْىٌ, He envied his brother; he wished that a blessing, or cause of happiness, or an excellence, might become transferred from his brother to himself: so says Lh, who holds this to be the primary signification of the verb. (TA.) It is said in a prov., البَغْىُ عِقَالُ النَّصْرِ [Envy is the shackle of aid from God against an enemy or a wrongdoer]. (TA.) b5: Hence, (Lh, TA,) بَغْىٌ signifies The acting wrongfully, injuriously, or tyrannically; (Lh, S, TA;) because the envier so acts towards the envied; his endeavour being to cause, by guile, the blessing of God upon him to depart from him: (Lh, TA:) or the seeking, or endeavouring, to act corruptly, wrongly, or unjustly: (Az, TA:) or the exceeding the due bounds, or just limits, in any way: (S:) accord. to Er-Rághib, it is of two kinds: one of these is approved, and this is the passing beyond the bounds of equity to exercise beneficence, and beyond the bounds of obligatory duties to do what is not obligatory: the other is disapproved, and this is the passing beyond the bounds of that which is true, or right, to do that which is false, or wrong, or to do acts of a doubtful nature: but in most instances it is that which is disapprove. (TA.) You say, بَغَى عَلَيْهِ, (S, K,) and بغى عَلَى النَّاسِ, (Az, Msb,) aor. ـِ (K,) inf. n. بَغْىٌ, (Msb, K,) He exalted himself against him, or above him; overpowered, or oppressed, him; (Fr, S, K;) acted wrongfully, injuriously, or tyrannically, towards him; and deviated from the right way: (K:) and he acted wrongfully, injuriously, or tyrannically, towards men, or the people, (Az, Msb,) and sought to annoy them, or hurt them. (Az, TA.) Lh mentions, on the authority of Ks, the saying, مَا لِى وَلِلْبَغِ بَعْضِكُمْ عَلَى بَعْضٍ [What have I to do with wrongful conduct, the wrongful conduct of one of you towards another?], for وَلِلْبَغْىِ; ISd thinks, because of the difficulty found in pronouncing the kesreh after the ى. (TA.) بَغَى also signifies He occupied himself with corrupt, wrong, or unjust, conduct: [accord. to Fei,] from the same verb [in a sense to be mentioned below,] said of a wound. (Msb.) Also, aor. ـِ (TA,) inf. n. بَغْىٌ, (Az, TA,) He magnified himself; or behaved proudly, haughtily, or insolently: (Az, TA:) because he who does so passes beyond the bounds of his proper station to a station that does not belong to him. (TA.) b6: And [hence,] بَغَى فِى مِشيَتِهِ, (K,) inf. n. بَغْىٌ, (TA,) He [app. a horse, and perhaps a man also,] was proud, or self-conceited, and quick, in his gait: (K:) or بَغْىٌ in a horse, (S, TA,) or in the running of a horse, (JK, TA,) is the being proud, or self-conceited, with exceeding briskness or liveliness or sprightliness. (JK, S, TA.) b7: And بَغَتِ السَّمَآءُ, (S, K,) inf. n. بَغْىٌ, (TA,) The sky rained vehemently: (A'Obeyd, S, K:) or exceeded, in rain, the limit of what was wanted. (Er-Rághib, TA.) And بَغَى الوَادِى The valley flowed with water reaching to a place to which it had not reached before. (S, TA.) b8: بَغَتْ, (S, Mgh, Msb, K,) said of a woman, (Th, IKh, S, Msb, and so in some copies of the K,) or of a female slave, (so in other copies of the K,) but it is not restricted to the latter, (TA,) aor. ـِ (JK, Msb,) inf. n. بِغَآءٌ, (IKh, JK, S, Mgh, Msb, TA,) or بَغْىٌ, (ISd, K,) [but the former, only, is commonly known,] She committed fornication, or adultery; she prostituted herself; (JK, S, Mgh, Msb, K;) because she who does so transgresses her proper bounds; (TA;) as also ↓ بَاغَتْ, (IKh, S, * Msb, K,) inf. n. بِغَآءٌ (IKh, K) and مُبَاغَاةٌ, (K,) said of a female slave: (Msb:) or مباغاة signifies the committing fornication, or adultery, with another. (KL.) It is said in the Kur [xxiv. 33], وَلَا تُكْرِهُو فَتَيَاتِكُمْ عَلَى البِغَآءِ [And compel not ye your young women to prostitute themselves]. (Mgh.) And you say, ↓ خَرَجَتِ المَرْأَةُ تُبَاغِى [The woman went forth for prostituting herself]. (S.) Accord. to the Jema etTefáreek, بِغَآءٌ signifies The knowing of a woman's committing fornication or adultery, or prostituting herself, and approving, or being content: but this, if correct, is an amplification in speech. (Mgh.) b9: بَغَى الجُرْحُ, (JK, S, Msb,) aor. ـَ inf. n. بَغْىٌ, (JK,) The wound swelled, (S,) and became in a corrupt state, (JK, S, Msb,) and produced thick purulent matter. (JK.) And بَرَأَ جُرْحُهُ عَلَى بَغْىٍ

His wound healed having somewhat of corruption in it. (S.) b10: بَغَى, (K,) aor. ـِ inf. n. بَغْىٌ, (TA,) also signifies He lied; said what was untrue. (K.) مَا نَبْغِى, in the Kur [xii. 65], is said to mean We do not lie: and we do not act wrongfully: or it may mean what do we seek, or desire? (TA.) b2: Also, (K,) inf. n. بَغْىٌ, (TA,) He looked at a thing [to see] how it was; (K;) and so بَغَا, inf. n. بَغْوٌ: mentioned by Kr. (TA.) b3: And, (K,) with the same inf. n., (TA,) He looked, watched, or waited, for a person or thing. (Kr, K.) 3 بَاْغَىَ see 1, latter part, in two places.

A2: Lh mentions the saying, addressed to a pretty woman, إِنَّكِ لَجَمِيلَةٌ وَلَا تُبَاغِى, as meaning Verily thou art pretty, and mayest thou not be smitten by the [evil] eye: (TA in this art.:) but accord. to some, the verb in this instance belongs to art. بوغ or art. بيغ. (TA in art. بوغ.) 4 أَبْغَىَ see 1, in five places. b2: ابغاهُ الشَّىْءَ also signifies He made him, or caused him, to seek the thing; to seek for it, or after it; to seek, or desire, or endeavour, to find, and take, or get, it. (S.) 5 تَبَغَّىَ see 1, first sentence.6 تَبَاغَوْا They acted wrong fully, injuriously, or tyrannically, one towards another; exalted themselves, one against, or above, another; overpowered, or oppressed, one another. (S, TA.) 7 انبغى is said in the S to be quasi-pass. of بَغَيْتُهُ, like as اِنْكَسَرَ is of كَسَرْتُهُ; and Esh-Shiháb says of the aor. that it is quasi-pass. of بَغَاهُ, aor. ـْ in the sense of طَلَبَهُ: (TA:) [Fei says,] it has been asserted that انبغى is quasi-pass. of بَغَى; but a verb of the measure انفعل is not used as a quasi-pass. unless it implies effort, and the consequence of an action, as in the case of كَسَرْتُهُ, of which the quasi-pass. is اِنْكَسَرَ; which انبغى does not: some, however, allow its being thus used: (Msb:) accord. to Zj, it is as though it were syn. with اِنْطَلَبَ, as quasi-pass. of طَلَبَ, and means It was, or became, suitable, fit, meet, or proper; (Zj, TA;) [or right, and allowable; and good: or very requisite: (see explanations of exs. following:) or it behooved: and] it was, or became, facilitated, or easy; (Er-Rághib, K;) and practicable, or manageable. (Er-Rághib, TA.) Accord. to some, this verb is not used in the pret. tense, but only in the aor. : it is reckoned among verbs imperfectly inflected: (Msb, TA:) but the pret. is mentioned by Az and Sb and Zj, and by ElKhattábee on the authority of Ks; and was often used by Esh-Sháfi'ee: it is, however, very rare. (TA.) You say, يَنْبَغِى لَكَ أَنْ تَفْعَلَ كَذَا [It is suitable to thee, or is fit, meet, or proper, &c., for thee, or it behooveth thee, that thou shouldst do such a thing]. (S, TA.) And, accord. to Zj, اِنْبَغَى لِفُلَانٍ أَنْ يَفْعَلَ, as meaning It was, or became, suitable to such a one, or fit, meet, or proper, for him, that he should do, or to do, such a thing. (TA.) And مَا يَنْبَغِى لَكَ أَنْ تَفْعَلَ هٰذَا, (Lh, K,) and ↓ ما يُبْتَغَى, (K, TA,) with fet-h to the غ, (TA,) and ما انْبَغَى, and ↓ ما ابْتُغِىَ; (Lh, K;) of which four phrases, the first is given by Lh as explanatory of the third and fourth, and means, accord. to Esh-Shiháb, It is not right, proper, fit, or meet, nor allowable, for thee that thou shouldst do this, or to do this; and it is not good for thee &c.; but he adds that only the aor. has been heard from the Arabs in this sense. (TA.) And يَنْبَغِى أَنْ يَكُونَ كَذَا It is very requisite that it should be so, or that such a thing ought be; [or it ought to be so, or such a thing ought to be; it behooves that it should be so, or such a thing behooves;] it is not well that such a thing should be neglected, or left undone. (Msb.) and Ks is related to have heard, from the Arabs, the phrase, مَا يَنْبَغِى أَنْ يَكُونَ كَذَا, meaning It is not right that it should be so, or that such a thing should be: or it is not good &c. (Msb.) It is said in the Kur [xxxvi. 69], وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِى لَهُ, i. e. [And we have not taught him poetry, or versification], nor is it right, proper, fit, or meet, for him: (Bd:) or nor is it easy to him, (Bd, Jel, Er-Rághib,) or practicable to him. (Bd, Er-Rághib.) 8 إِبْتَغَىَ see 1, first sentence, in two places: b2: and see also 7, in two places.10 إِسْتَبْغَىَ see 1, first sentence. b2: You say also, استبغى القَوْمَ فَبَغَوْهُ and بَغَوْا لَهُ [He asked the people, or company of men, to seek a thing for him, and they sought it for him]. (Lh, K.) بَغْىٌ [originally an inf. n. (see 1)] Much of rain; or much rain: in [some of] the copies of the K, البطر is erroneously put for المطر: (TA:) [and in some, البَغِىُّ for البَغْىُ: in a MS. copy, I find البَغِىُّ الكَثِيرُ مِنَ المَطَرِ: and in the CK, البَغِىُّ الكَثِيْرُ من النَّظَرِ:] or بَغْىُ السَّمَآءِ signifies the main portion, (As, S,) or the vehemence, and the main portion, (Lh, JK, TA,) of the rain of the sky. (As, Lh, JK, S, TA.) Hence the saying, دَفَعْنَا بَغْىَ السَّمَآءِ خَلْفَنَا (As, S, TA) or عَنَّا (Lh, TA) [lit. We drove away the main portion, or the vehemence, and the main portion, of the rain of the sky behind us or from us; meaning it was driven away behind us or from us, or it departed; as is shown in art. دفع].

بُغْيَةٌ: see what next follows.

بِغْيَةٌ and ↓ بُغْيَةٌ (JK, S, Msb, K) and ↓ بَغِيَّةٌ (K) A thing sought; (JK, K;) as also ↓ بَغَايَةٌ [originally an inf. n. (see 1)]: (JK:) or a thing wanted, needed, or required; an object of want or need; a want, or needful or requisite thing or affair: (S, Msb:) as in the saying, لِى فِىبَنِى فُلَانٍ بَغْيَةٌ and بُغْيَةٌ [I have among the sons of such a one an object of want]: (S:) or the first signifies a state that one seeks; and the second, a thing itself that one wants: (As, S, Msb: *) and the first, (JK,) or third, (K,) signifies also a stray beast that is sought: (JK, K:) the pl. of the second is بُغًى. (JK.) اِرْتَدَّتْ عَلَى فُلَانٍ بِغْيَتُهُ [The thing that he sought was refused to such a one] is said of one who finds not what he seeks. (TA.).

بَغُوٌّ: see what next follows.

بَغِىٌّ, accord. to some, of the measure فَعِيلٌ; accord. to others, of the measure فَعُولٌ, originally بَغُوىٌ; [if of the former, originally meaning “ sought; ” and if of the latter, originally meaning “ seeking; ”] and therefore [in either case] not admitting the affix ة: (TA:) A fornicatress, an adulteress, or a prostitute; (JK, S, Mgh, Msb, K;) as also ↓ بَغُوٌّ [of the measure فَعُولٌ, and therefore anomalous, like نَهُوٌّ]: (M, K:) بَغِىٌّ is not applied to a man, (Lh, Msb,) nor بَغِيَّةٌ to a woman: (Lh, TA:) pl. بَغَايَا. (S, Mgh, Msb.) [See an ex. voce مَهْرٌ.] b2: Also A female slave, (JK, S, K,) whether she be a fornicatress or an adulteress or a prostitute or not; (TA;) not meant to imply revilement, though originally applied to female slaves because of their prostitution of themselves: (S:) or a free woman who is a fornicatress or an adulteress or a prostitute: so in the K: but correctly, or a fornicatress or an adulteress or a prostitute, whether free or a slave: (TA:) and a female singer, though chaste; because of fornication's being originally attributable to such a person: (Msb:) pl. as above. (JK, S, TA.) One says, قَامَتْ عَلَى رُؤُسِهِمُ البَغَايَا [The female slaves stood over their heads]. (S.) b3: بَغَايَا also signifies The scouts, or companies of scouts, that precede an army: (S, K, TA:) but the sing. of this is ↓ بَغِيَّةٌ. (TA.) بَغِيَّةٌ: see بِغْيَةٌ.

A2: Also, pl. بَغَايَا: see بَغِىٌّ, last sentence.

بُغَايَةٌ: see بِغْيَةٌ.

بَاغٍ Seeking; seeking for, or after; seeking, desiring, or endeavouring, to find, and take, or get: pl. بُغَاةٌ and بُغْيَانٌ (K) and بُغَّآءٌ. (TA: [there mentioned as a pl., but not said to be of بَاغٍ, nor explained.]) بَاغٍ وَهَادٍ, lit. A seeker of [stray] camels and a guide of the way, mentioned in a trad. respecting the Hijreh (as said by A booBekr to a man who asked him “ Who are ye? ”), alludes to the seeking of religion and the guiding from error. (TA.) One says, فَرِّقُوا لِهٰذِهِ الإِبِلِ بُغْيَانًا يُضِبُّونَ لَهَا, i. e. [Disperse ye, for these camels, seekers] to scatter themselves in search thereof. (S.) b2: Acting wrongfully, injuriously, or tyrannically, [&c.,] towards others: pl. بُغَاةٌ. (Msb. [See 1.]) غَيْرَ بَاغٍ, in the Kur ii. 168, [&c.,] means Not being a revolter from the Muslims, (Jel,) or, against the Imám: (TA:) or it means not desiring to eat for the sake of enjoyment: or not seeking to exceed the limit of his want: (Az, TA:) or not seeking what he should not seek. (Er-Rághib, TA.) فِئَةٌ بَاغِيَهٌ A company of men revolting from the just Imám. (K.) فِرْقَةٌ بَاغِيَةٌ A party occupying itself with corrupt, wrong, or unjust, conduct. (Msb.) b3: A camel that does not impregnate, or get with young. (Kr, K.) b4: A horse that is proud, or self-conceited, with exceeding briskness or liveliness or sprightliness: (JK, Ham p. 210:) [but] Kh disallows its being thus used. (S.) A2: [The pl.] بُغْيَانٌ also signifies What the sportsman, or hunter, seeks, of game, or objects of the chase. (JK.) مَبْغًى [A place where a thing is sought: and hence, a way, or manner, in which a thing is, or should be, sought]: this is meant in the saying, ↓ بَغَيْتُ المَالَ مِنْ مَبْغَاتِهِ [I sought wealth by the way, or manner, whereby it should be sought]; like as مَأْتًى is meant in the saying, أَتَيْتُ الأَمْرَ مِنْ مَأْتَاتِهِ. (S.) مَبْغَاةٌ: see what next precedes.

المُبْتَغِى, (K,) or, as in the Tekmileh, المُتَبَغِّى, (TA,) The lion: (K:) because he is always seeking prey. (TA.) المُتَبَغِّى: see what next precedes.

ختل

1 خَتَلَهُ, (S, M, K, &c.,) aor. ـِ (M, Sgh, K) and خَتُلَ, (M, K,) inf. n. خَتْلٌ and خَتَلَانٌ, (K,) i. q. خَدَعَهُ, or خَادَعَهُ; (so accord. to different copies of the S;) and ↓ خاتلهُ signifies the same: (S:) or the former, i. q. خَدَعَهُ (Mgh, K, TA) [i. e.] He deceived, deluded, beguiled, circumvented, or outwitted, him, (KL, PS,) unawares: (TA:) and ↓ خاتلهُ, (K,) inf. n. مُخَاتَلَةٌ, (TA,) i. q. خَادَعَهُ [which means the same as خَدَعَهُ; or he practised with him mutual deceit, delusion, &c.; or he strove, endeavoured, or desired, to deceive, delude, beguile, circumvent, or outwit, him]; (K, TA;) and رَاوَغَهُ [which means he endeavoured to turn him, or to entice him to turn, to, or from, a thing, &c.]. (TA.) b2: خَتْلُ الصَّائِدِ means The sportsman's going along by little and little, stealthily, lest he should make a sound to be heard. (JM.) And خَتَلَ الصَّيْدَ, (K,) inf. n. خَتْلٌ, (TA,) said of a wolf, He concealed himself to seize the prey. (K.) 3 خَاْتَلَ see 1, in two places.6 تَخَاتُلٌ i. q. تَخَادُعٌ [as meaning The deceiving one another; thus explained in the KL: and app. also as meaning the pretending deceit, &c.; or the pretending to be deceived, &c.: accord. to the PS, the being deceived; but for this I know not any other authority]. (S.) You say, تخاتلوا, meaning تخادعوا [They deceived, deluded, beguiled, circumvented, or outwitted, one another]. (K.) And تخاتل عَنْ غَفْلَةٍ [app. meaning He pretended deceit &c., or pretended to be deceived &c., unawares]. (TA.) 8 اختتل He (a man, TA) listened to the secret of a party of men. (T, K, * TA.) El-Aashà

says, وَ لَا تَرَاهَا لِسِرِّ الجَارِ تَخْتَتِلُ [Nor wilt thou see her listen to the secret of the neighbour]. (TA.) خِتْلٌ A place of retreat, or concealment. (K.) And Any similar place in which one listens to hear secrets [&c.]. (TA.) The form of a hare, or burrow of a rabbit. (K.) خَتُولٌ: see خَاتِلٌ and خَتَّالٌ.

خَتَّالٌ i. q. خَدَّاعٌ [i. e. One who deceives, deludes, beguiles, circumvents, or outwits, much, or often; very deceitful &c.; as also ↓ خَتُولٌ, like خَدُوعٌ]. (TA.) خَاتِلٌ and [in an intensive sense] ↓ خَتُولٌ [like خَتَّالٌ, q. v.,] Deceiving, deluding, beguiling, circumventing, or outwitting. (K, TA.) خَوْتَلٌ Elegant; polite; acute, or sharp, or quick, in intellect; clever, ingenious, skilful, knowing, or intelligent: (K, * TA:) thought by ISd to be, perhaps, from الخَتْلُ signifying “the act of deceiving” &c. (TA.) خَوْتَلَى A stealthy walk or gait: (O, K, TA:) or a walking on one side. (T, TA.) Hence the saying, هُوَ يَخْلِجُنِى بِعَيْنِهِ وَ يَمْشِى لِى الخَوْتَلَى

[He makes a sign to me with his eye, and walks to me stealthily, or sideways]. (TA.) أَخْتَلُ [More, and most, deceitful, deluding, guileful, &c.]. You say أَخْتَلُ مِنْ ذِئْبٍ More deceitful, &c., than the wolf. (Mgh.)

خصف

1 خَصْفٌ [inf. n. of خَصَفَ] signifies The act of adjoining, and putting together. (TA.) b2: Hence, (TA,) خَصَفَ, (S, Msb, K, TA,) aor. ـِ (Msb, K,) inf. n. خَصْفٌ, (Msb,) He sewed a sole (S, K, TA) [so as to make it double], covering, or facing, one piece with another: (TA:) or he patched a sole; mended it by sewing on another piece. (Msb.) And He made anything double, putting one piece upon another; he faced it. (TA.) b3: And [hence,] خَصَفَ عَلَى نَفْسِهِ, (JK,) or خَصَفَ الوَرَقَ عَلَى بَدَنِهِ, (S, * K,) aor. as above, (S, TA,) and so the inf. n.; (TA;) and ↓ اختصف; (S, K;) and ↓ اخصف; (K;) and ↓ خصّف, inf. n. تَخْصِيفٌ; (TA;) (tropical:) He stuck [or sewed] the leaves together, one to another, (S, K, * TA,) and covered his person with them, leaf by leaf, (K,) to conceal therewith his pudenda: (S, TA:) or the first phrase, (JK,) as also ↓ اختصف, (Lth, JK,) signifies he (a naked man) put upon his pudenda wide leaves, (Lth, JK,) or the like: (Lth:) you say, بِكَذَا ↓ اختصف [he covered his pudenda with such a thing]. (Lth, JK.) It is said in the Kur [vii. 21 and xx. 119], وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الجَنَّةِ; and ↓ يَخِصِّفَانِ, originally يَخْتَصِفَانِ, by some pronounced ↓ يَخَصِّفَانِ, (S, TA,) and by some, ↓ يَخْصِّفَانِ, with two quiescent letters together; (TA; [but this appears to be incorrect; see 8 in art. خصم;]) and ↓ يُخْصِفَانِ, from أَخْصَفَ; and ↓ يُخَصِّفَانِ, from خَصَّفَ; (Ksh and Bd in vii. 21, and TA;) thus accord. to different readings; i. e. (tropical:) And they betook themselves to sticking [or sewing] together, one to another, of the leaves of Paradise, to conceal therewith their pudenda. (S, TA.) And hence, also, the saying, in a trad., إِذَا دَخَلَ أَحَدُكُمُ الحَمَّامَ فَعَلَيْهِ بِالنَّشِيرِ

↓ وَلَا يُخَصِّفْ, i. e. (tropical:) [When any one of you enters the bath,] let him take the waist-wrapper, and not put his hand upon his pudendum: and like this in meaning is تخصّفه [app. a mistranscription for ↓ يَتَخَصَّفُ, or ↓ يَخِصِّفُ or the like, for يَخْتَصِفُ: if not, it must be ↓ تَخَصَّفَهُ, meaning he put his hand upon it]. (TA.) b4: [Hence also the saying,] فَمَا زَالُوا يَخْصِفُونَ أَخْفَافَ المَطِىِّ بِحَوَافِرِ الخَيْلِ حَتَّى لِحِقُوهُمْ (tropical:) And they ceased not to make the prints of the feet of the camels to be covered by the prints of the hoofs of the horses [until they overtook them]; as though they sewed these upon the others, like as one sews a sole by covering, or facing, one piece with another. (TA.) b5: And خُصِفَتِ الكَتِيبَةُ مِنْ وَرَائِهَا بِخَيْلٍ, i. e. (assumed tropical:) [The body of troops] was followed [by horsemen]. (S.) b6: And خَصَفَ, aor. ـِ inf. n. خَصْفٌ, (assumed tropical:) He lied. (Munjid of Kr. [See خَصَّافٌ.]) b7: And خَصَفْتُ فُلَانًا (tropical:) I exceeded such a one in reviling [as though adding reviling upon reviling]. (TA.) A2: خَصَفَتْ, (Az, S, K,) aor. ـِ (Az, S,) inf. n. خِصَافٌ, said of a she-camel, She cast her young one in the ninth month: (Az, S, K:) the epithet applied to her in this case is ↓ خَصُوفٌ: (Az, S:) or, as some say, (S,) this epithet signifies one that brings forth a year and a month, (S, and so in some copies of the K,) in [some of] the copies of the K a year and two months, which is wrong, (TA,) after the time when she was covered: (S, K:) جَرُورٌ is applied to one that brings forth a year and two months after that time: (S, TA:) or ↓ the former epithet signifies one that brings forth on the completion of the year: (IAar, TA:) or one of the camels termed مَرَابِيع [pl. of مِرْبَاعٌ q. v.] that brings forth at the completion of the year; or one of such camels that brings forth when she comes to the time of the year in which she was covered, completely: (TA:) and ↓ اختصفت signifies she (a camel) became such as is termed خَصُوف. (JK, TA.) 2 خَصَّفَ see 1, in three places. b2: [From the primary signification of the verb is derived the phrase,] خَصَّفَهُ الشَّيْبُ, inf. n. تَخْصِيفٌ, (tropical:) Hoariness rendered his hair white and black in equal proportions; (IAar, * K, * TA;) syn. with خَوَّصَهُ, inf. n. تَخْوِيصٌ; and ثَقَّبَ فِيهِ, inf. n. تَثْقُيبٌ. (IAar.) And خَصَّفَ الشَّيْبُ لِمَّتَهُ (tropical:) Hoariness rendered ↓ خَصِيف [i. e. white and black] his لمّة [or hair hanging down below his ears]. (A, TA.) 4 أَخْصَفَ see 1, in two places.5 تَخَصَّفَ see 1, in two places.8 اختصف, and three variations of the aor. : see 1, in seven places: A2: and اختصف said of a she-camel: see 1, last sentence.

خَصْفٌ A sole having another sole sewed upon it; (S, K;) and so ↓ نَعْلٌ خَصِيفٌ, (S, * TA,) i. q. ↓ مَخْصُوفَةٌ. (K.) خَصَفٌ (assumed tropical:) A mixed colour, black and white. (Freytag, from the Deewán of the Hudhalees.) A2: See also خَصَفَةٌ, in two places.

A3: Also a dial. var. of خَزَفٌ [q. v.]. (Lth, TA.) خَصْفَةٌ Any sole, or matching piece, that is sewed upon a sole [so as to make it double]; (JK, S, K;) as also ↓ خَصِيفَةٌ. (S; * and K voce طِرَاقٌ.) خُصْفَةٌ A puncture, or stitch-hole, in a skin; syn. خُرْزَةٌ. (K.) b2: And [hence,] (assumed tropical:) The anus, or orifice of the rectum: and (assumed tropical:) the orifice of the vagina. (TA voce خُرْبَةٌ.) خَصَفَةٌ A receptacle for dates, such as is termed جُلَّة, (S, Mgh, Msb, K,) made of palm-leaves; (S, K;) wherein they are stored: of the dial. of El-Bahreyn: (TA:) and a mat upon which أَقِط

&c. are put to dry: (TA in art. شر:) and [it is said to signify] a very thick kind of cloth: (Lth, K:) pl. ↓ خَصَفٌ, (S, K,) [or rather this is a coll. gen. n.,] and [the pl. properly speaking is]

خِصَافٌ: (S, Msb, K:) Lth says that a certain Tubba' [a king of El-Yemen] clothed the House [i. e. the Kaabeh] with ↓ خَصَف, meaning very thick cloths; so called as being likened to the خَصَف of woven palm-leaves: but Az says that this is wrong; and that it means pieces of matting made of palm-leaves woven together, oblong pieces of which were used as coverings for the tents of the Arabs of the desert, and sometimes made into جِلَال [pl. of جُلَّةٌ] for dates: (TA:) ↓ خُصَّافٌ, also, signifies a piece of matting of palm-leaves; and its pl. is خَصَاصِيفُ. (JK.) خَصُوفٌ: see 1, last sentence, in two places. Applied to a woman, One who brings forth in the ninth [month], not entering upon the tenth. (TA.) خَصِيفٌ: see خَصْفٌ. b2: (assumed tropical:) A thing in which are united any two colours. (S, TA.) See also 2.

And see أَخْصَفُ in two places. [Hence,] (assumed tropical:) Ashes; (K;) because there are two colours therein, blackness and whiteness: but one says more commonly رَمَادٌ خَصِيفٌ, using the latter word as an epithet. (TA.) And كَتِيبَةٌ خَصِيفٌ, (S,) or كتيبة خَصِيفَةٌ, (K,) (assumed tropical:) [A body of troops] having two colours, (K,) having the colour of iron (S, K) and another colour: (K:) or so called because of the rust of the iron &c.: (L:) or the former phrase means, as some say, followed by horsemen; and therefore the epithet is without ة, because it has the signification of a pass. part. n.: for were it to denote the colour of the iron, they had said خَصِيفَةٌ, because it would in this latter case have the signification of an act. part. n. (S.) b3: Also (assumed tropical:) Fresh milk upon which is poured رَائِب [i.e. curdled, or thick, or churned, milk]: (S, K:) if dates and clarified butter are put into it, it is [termed] عَوْبَثَانِىٌّ. (S.) خَصِيفَةٌ [fem. of خَصِيفٌ, q. v. b2: And also a simple subst.]: see خَصْفَةٌ.

خَصَّافٌ One who sews soles [so as to make them double, covering, or facing, one piece with another: see 1]: (Kr, K:) or one who patches soles; who mends them by sewing on other pieces. (Msb.) b2: (tropical:) One who covers his pudendum with his hand: on the authority of Seer. (TA. [See 1.]) b3: (tropical:) A liar: (Kr, K, TA:) as though he sewed one saying upon another, and [thus] embellished it. (TA.) خِصَّافٌ: see خَصَفَةٌ.

أَخْصَفُ (assumed tropical:) Of a colour like that of ashes, in which are blackness and whiteness; (JK, S;) as also ↓ خَصِيفٌ. (JK.) In this sense, (TA,) applied to a mountain, (S, K,) as also ↓ خَصِيفٌ, (TA,) and to a male ostrich, meaning (assumed tropical:) In which are blackness and whiteness: (S, K:) fem. خَصْفَآءُ. (TA.) (assumed tropical:) A rope, or cord, of two colours, having one strand black and another strand white. (JK.) (assumed tropical:) A horse, and a sheep, white in the flanks; (S, K:) the rest being of any colour: and sometimes in one side: (TA:) or whose بَلَق [or blackness and whiteness] extends from his belly to his sides: (S, TA:) or a horse white in the side. (Mgh.) مِخْصَبٌ The awl; or instrument for boring, or perforating; (JK, TA;) use in the sewing of soles [and the like;] (JK;) i. q. إِشْفًى [q. v.]: (S, Msb, TA:) [pl. مَخَاصِفُ.]

مَخْصُوفَةٌ, applied to a sole: see خَصْفٌ. b2: Applied to a ewe or she-goat, (assumed tropical:) Smooth: or of two colours, black and white: (K, TA:) so in the O. (TA.)