ذكو

1 ذَكَتِ النَّارُ, (S, K, &c.,) aor. ـْ (S,) inf. n. ذَكًا (S, Mgh, K, &c.) and ذَكَآءٌ accord. to Z (K) and ذُكُوٌّ, (M, K, TA,) like عُلُوٌّ; (TA; [accord. to the CK ذَكْوٌ; and so accord. to the MA, as well as ذُكُوٌّ and ذَكًا;]) and ↓ استذكت; (K;) The fire blazed, or flamed; burned up; or burned brightly or fiercely: (S:) or blazed, or flamed, vehemently, or intensely: (K:) or blazed, flamed, or burned up, completely; agreeably with the primary signification of the root, which is “ completeness. ” (Mgh.) b2: ذَكَا المِسْكُ The mush gave forth odour, or fragrance; (MA;) [or a strong, or pungent, odour; for] the primary signification of ذَكًا in relation to odour is the being strong, [or pungent,] in sweetness or in fetidness. (TA.) b3: ذَكِىَ, aor. ـْ (S, Msb, K) and ذَكَا, (Msb, K,) aor. ـْ (K,) or ـْ (Msb;) and ذَكُوَ, (MA, K,) aor. ـْ (K;) all three mentioned by ISd; (TA;) inf. n. ذَكَآء; (S, MA, K, * TA; [in my copy of the Msb, the inf. n. of the first is said to be ذَكًى; but this is app. a mistranscription; or the author perhaps held ذَكًى, more properly written ذَكًا, to be the inf. n.; for he says that ذَكِىَ is of the class of تَعِبَ, of which the inf. n. is تَعَبٌ, and afterwards mentions ذَكَآءُ as though he held this to be a simple subst.;]) said of a man, (S, Msb,) He was, or became, sharp, or acute, in mind, (S, TA,) with quickness of perception, and of intelligence, understanding, sagacity, skill, or knowledge: (TA:) or quick of understanding, (Msb, K,) or intelligence, sagacity, skill, or knowledge: (K:) or quick of perception, and sharp, or acute, in understanding: (Er-Rághib, TA:) or quick in drawing conclusions. (TA. [See ذَكَآءُ, below.]) [Also, app., said of a camel, and the like, meaning He was, or became, sharp in spirit. See ذَكِىٌّ.]

A2: [ذَكَا seems to have been also used by some as meaning He (a beast) was, or became, legalty slaughtered; and consequently, legally clean: or to have been supposed to have this signification. b2: And hence,] أَيُّمَا أَرْضٍ جَفَّتْ فَقَدْ ذَكَتْ means (assumed tropical:) Whatever ground has become dry, it has become clean, or pure: but [Mtr, after mentioning this, adds,] I have not found it in the lexicons. (Mgh. [See also ذَكَاةٌ, below.]) 2 ذكّى النَّارَ, (T, Msb, K,) inf. n. تَذْكِيَةٌ, (S, TA,) He made the fire to blaze or flame, to burn up, or to burn brightly or fiercely; (T, S, K;) as also ↓ اذكاها: (S, K:) or he supplied the fire fully with fuel: (Msb, TA:) and السِّرَاجَ ↓ اذكى He lighted the lamp. (Har p. 53.) b2: [ذكّى العَقْلَ, and ذكّى alone, said of a medicine &c., It sharpened the intellect.]

A2: ذكّى, (Mgh, Msb,) inf. n. as above, (S, Mgh, Msb, K,) He slaughtered (S, Mgh, Msb, K) an animal, (Mgh,) or a camel and the like, (Msb,) in the manner [prescribed by the law,] termed ذَبْحٌ, (S, Mgh, K,) i. e., (Mgh, K,) in the manner termed ذَكَاةٌ [q. v. infrà]. (Mgh, Msb, K.) The proper signification of التَّذْكِيَةُ is The causing the natural heat to pass forth: but it is peculiarly applied in the law to signify the destroying of life in a particular manner, exclusive of any other manner. (Er-Rághib, TA.) إِلَّا مَا ذَكَّيْتُمْ, in the Kur [v. 4], means Except that whereof ye shall attain to the ذَكَاة [or slaughter in the manner prescribed by the law] (Bd, Msb, TA) said of a man, (S,) He became old, or advanced in age, (S, K,) and big-bodied, or corpulent: (K:) [or he attained to full growth or age: said of a man, and of a horse and the like:] see ذَكَآءٌ, last sentence. [See also مُذَكٍّ, below.]) 4 أَذْكَوَ see 2, in two places. b2: [Hence,] أَذْكَيْتُ الحَرْبَ (assumed tropical:) I kindled war. (TA.) b3: أَذْكَيْتُ عَلَيْهِ العُيُونَ I sent against him the scouts. (S.) 10 إِسْتَذْكَوَ see 1, first sentence. b2: [Hence, app.,] استذكى الفَحْلُ عَلَى الأُنْثَى (assumed tropical:) The stallion pressed vehemently upon the female. (TA.) ذَكًا an inf. n. of 1; The blazing, or flaming, &c., of fire. (S, K, &c. [See 1, first sentence.]) b2: See also ذُكْوَةٌ.

A2: And see ذَكَاةٌ.

ذَكٍ a possessive epithet: (ISd, TA:) you say نَارٌ ذَكِيَةٌ, (K, TA,) without teshdeed, (TA, [in the CK ذَكِيَّةٌ,]) A fire blazing, or flaming, &c. (K, TA.) ذَكَاةٌ: see ذُكْوَةٌ.

A2: [Also] a subst. (Mgh, Msb, TA) syn. with تَذْكِيَةٌ (Mgh, Msb, K, TA) as signifying ذَبْحٌ [i. e. The slaughter of an animal for food in the manner prescribed by the law]; (Mgh, K, TA;) as also ↓ ذَكًا, (K, TA, [in the CK ذَكاء,) which is likewise said to be a simple subst.: (TA: [in the TK, ذَكًا and ذَكَاةٌ are both said to be inf. ns., of which the verb is ذَكَا, signifying ذَبَحَ; but this I do not find in any lexicon of authority:]) it is satisfactorily performed by the severing of the windpipe and gullet, as is related on the authority of Ahmad [Ibn-Hambal], or, as is also related on his authority, by severing them an also the وَدَجَانِ, [or two external jugular veins], less than which is not lawful; or, accord to A boo-Haneefeh, the severing of the windpipe and gullet and one of the ودجان; or, accord. to Málik, the severing of the أَوَدَاج [or external jugular veins] though it be without the severing of the windpipe. (Msb.) The saying ذَكَاةُ الجَنِينِ ذَكَاةُ أُمِّهِ is for ذَكَاةُ الجَنِينِ هِىَ ذَكَاةُ أُمِّهِ [The legal slaughter of the fœtus, or young in the belly, it is the legal slaughter of its mother]: (Msb, TA:) or it is an instance of the transposition of the inchoative and enunciative, (Mgh, Msb,) its implied meaning being ذَكَاةُ أُمِّ الجَنِينِ ذَكَاةٌ لَهُ [The legal slaughter of the mother of the fœtus, or young in the belly, is a legal slaughter of it also; so that the latter, like the former, may be lawfully eaten]; (Msb;) i. e., when she is legally slaughtered, it is legally slaughtered: (TA:) the use of the accus. case (Mgh, TA) in the like thereof, (Mgh,) [or] in the phrase ذكاة امّه, [i. e., the saying ذَكَاةَ أُمِّهِ,] is a mistake. (Mgh, TA.) b2: Hence the saying of Mohammad Ibn-El-Hanafeeyeh, ذَكَاةُ الأَرْضِ يُبْسُهُا (assumed tropical:) [The cleanness, or purity, of the ground is its becoming dry]; i. e., when it becomes dry from the moisture of uncleanness, it becomes clean, like as a beast becomes clean by means of legal slaughter. (Mgh. [See also 1, last sentence.]) ذُكْوَةٌ, (T, TA, &c.,) with damm, not ذَكْوَةٌ as the text of the K indicates it to be (TA) [and as it is written in the copies thereof], and ذُكْيَةٌ, (S, TA,) also with damm, (TA,) [in the copies of the K ذَكْيَة,] What is thrown upon the fire, (T, S, K, *) of firewood, or of camel's or similar dung, (T,) to make it blaze, or flame, or burn up, or burn brightly or fiercely. (S, K.) b2: Also the former, A blazing, or flaming, coal of fire; and so ↓ ذَكًا, (K, TA,) with the short ا, on the authority of IDrd; [in the CK ذَكَاء;] or, as in the M, ↓ ذَكَاةٌ. (TA.) ذَكْوَانٌ A kind of trees: n. un. with ة: (IAar, TA:) the pl. of the latter is ذَكَاوِينُ, and signifies small [trees of the kind called] سَرْح [q. v.]. (M, K, TA. [In the CK, السَّرْج is erroneously put for السَّرْح.]) ذَكَآءُ Sharpness, or acuteness, of mind, (S, Msb, TA,) with quickness of perception, and of intelligence, understanding, sagacity, skill, or knowledge: (TA:) or completeness of intelligence, with quickness of apprehension: (Msb:) or quickness of intelligence, understanding, sagacity, skill, or knowledge: (K:) or quickness of perception, and sharpness, or acuteness, of understanding: thus applied, it is like the phrase فُلَانٌ شُعْلَةُ نَارٍ: (Er-Rághib, TA:) or quickness in drawing conclusions. (TA. [See ذِهْنٌ: and see also 1.]) [It app. signifies also Sharpness of spirit; as a quality of a camel and the like. See ذَكِىٌّ.] b2: Also Age: (S, K:) or full, or complete, age: so says Mbr in the “ Kámil: ” (TA:) contr. of فَتَآءٌ: (Ham p. 217:) accord. to Az, its primary signification, universally, is a state of completeness: and الذَّكَآءُ فِى السِّنّ meanscompleteness of age: accord. to Kh, it means the age of completeness of strength, [app. in a horse, or any solid-hoofed animal, for he says that it is] when a year has passed after the قُرُوح [or finishing of teething]: (TA:) or ذَكَآءُ السِّنِّ means the utmost term of youthfulness; from the primary signification of the root, which is “ a state of completeness. ” (Mgh.) Hence the saying of El-Hajjáj, فُرِرْتُ عَنْ ذَكَآءٍ [I have been examined as to age; app. meaning (assumed tropical:) my abilities have been tested and proved]: and بَلَغَتِ الدَّابَّةُ الذَّكَآءَ The beast attained to [fulness of] age (S, TA.) [Hence, also,] one says, فَتَآ فُلَانٍ

كَذَكَآءِ فُلَانٍ and فُلَانٍ ↓ كَتَذْكِيَةِ [The youthfulness of such a one is like the fulness of age of such a one], i. e., the prudence, or discretion, of such a one notwithstanding his deficiency of age is like the prudence, or discretion, of such a one with his fulness of age. (Ham p. 217.) ذُكَآءُ, imperfectly decl., The sun: (S, K:) determinate, and not admitting the article ال: you say, هٰذِهِ ذُكَآءُ طَالِعَةٌ [This is the sun rising]: (S:) derived from ذَكَتِ النَّارُ. (TA.) b2: Hence, (S,) اِبْنُ ذُكَآءَ The dawn, or daybreak: (S, K:) because it is from the light of the sun. (S.) Homeyd says, [or, accord. to some, Besheer Ibn-En-Nikth, as in one of my copies of the S, in art. كفر,] فَوَرَدَتْ قَبْلَ انْبِلَاجِ الفَجْرِ وَابْنُ ذُكَآءَ كَامِنٌ فِى الكَفْرِ [And she, or they, came to the water before the bright shining of the daybreak, while the dawn lay kid in the darkness of night]. (S.) ذَكِىٌّ, applied to musk, and so ذَكِيَّةٌ, (K, TA,) for مِسْكٌ, as is said by IAmb, is both masc. and fem., and so is عَنْبَرٌ, (TA,) and ↓ ذَاكٍ, Diffusing odour: (K:) or having a strong [or pungent] odour. (TA. [See 1, second sentence.]) Yousay also رَائِحَةٌ ذَكِيَّةٌ A sharp [or pungent, or a strong,] odour [whether sweet or fetid]; syn. حَادَّةٌ. (K in art. حد.) b2: Applied to a man, Having the attribute, or quality, termed ذَكَآء, (S, Msb, K,) as meaning sharpness, or acuteness, (S, Msb,) or quickness, (K,) of mind, (S, Msb,) or of intel-ligence, &c.: (K, TA, &c.:) pl. أَذْكِيَآءُ. (Msb, TA.) It is also, sometimes, applied to a camel [or the like, as meaning Sharp in spirit: see فُؤَادٌ]. (TA.) A2: Also i. q. ذَبِيحٌ [meaning Slaughtered in the manner prescribed by the law, termed ذَبْحٌ and ذَكَاةٌ]: (K:) it is of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ: (Msb:) and [therefore] you say شَاةٌ ذَكِىٌّ, meaning [a sheep, or goat, slaughtered in the manner above mentioned; and also,] to whose ذَكَاة [or slaughter in that manner] one has attained [while life yet remained therein: see 2]: (Mgh, Msb:) ذَكِيَّةٌ [as its fem.] is extr. [like ذَبِيحَةٌ]. (TA.) b2: Hence, جِلْدٌ ذَكِىٌّ (tropical:) A skin stripped from an animal that has been slaughtered in the manner mentioned above. (Mgh.) ذَاكٍ: see the next preceding paragraph.

مُذْكٍ; and the fem., مُذْكِيَةٌ: see the following paragraph, in three places.

مُذَكٍّ, applied to a man, (TA,) Old, or advanced in age, and big-bodied, or corpulent: (K, TA:) [or full-grown, or of full age: see ذَكَآءٌ:] or an old man, but only such as is much experienced and disciplined: (Er-Rághib, TA:) and accord. to ISd, anything [i. e. any animal] old, or advanced in age: by some especially applied to a solid-hoofed animal; and said to mean one that has passed the قُرُوح [or finishing of teething] by a year: (TA:) or مَذَاكٍ, (S, K, TA,) which is its pl., (S, TA,) [(like as مُذَكِّيَاتٌ is pl. of the fem.,) and also pl. of its syn. ↓ مُذْكٍ,] signifies, applied to horses, (S, K, TA,) of generous race, advanced in age, (TA,) that have passed a year, or two years, after their قُرُوح: (S, K, TA:) the sing. is like مُخْلِفٌ applied to a camel: (S, TA:) or مُذَكٍّ signifies a horse of full age and of complete strength; as also ↓ مُذْكٍ: (Ham p. 217:) or a horse whose run becomes spent (يَذْهِبُ), and [then, but not before he has exhausted his power,] stops. (TA.) It is said in a prov., جَرْىُ المُذَكِّيَاتُ غِلَابٌ [The running of the horses that have attained to their full age and strength is a contending for superiority]: (Meyd, and so in some copies of the S:) it may mean that the horse in this case contends for superiority with him that runs with him; or that his second run is always more than his first, and his third than his second: (Meyd:) or, as some relate it, غِلَآءٌ; (Meyd, and so in other copies of the S in this art., and in the S and K in art غلو;) meaning that the running of such horses is several bowshots: (Meyd, and S and K in art. غلو:) it is applied to him who is described as entering into contests for excellence with his compeers. (Meyd.) b2: [Hence,] ↓ سَحَابَةٌ مُذْكِيَةٌ, (K,) or, as in the Tekmileh, مُذَكِّيَةٌ, (TA,) (assumed tropical:) A cloud that has rained time after time. (K, TA.) Quasi ذكى ذُكْيَةٌ: see ذُكْوَةٌ, in art. ذكو.

ذَكِىٌّ: see art. ذكو

تلو

1 تَلَا He followed; or went, or walked, behind, or after. (IAar, T.) You say, تَلَوْتُهُ, (S, M, Msb, K,) aor. ـُ (S, Msb, K,) inf. n. تُلُوٌّ (S, M, Msb, K) and تَلْوٌ, (Er-Rághib, MF,) I followed him or it; or went, or walked, behind, or after, him or it; (S, M, Msb, K;) namely, a man [&c.]; (S, Msb;) immediately, or without intervention; and sometimes it means bodily [or in reality]; and sometimes, virtually, or in effect: (Er-Rághib:) and so تَلَيْتُهُ; (K;) and ↓ تَلَّيْتُهُ, (As, * T, * K,) inf. n. تَتْلِيَةٌ. (K.) The phrase, in the Kur xci. 2, وَالقَمَرِ إِذَا تَلَاهَا means By the moon when its rising follows the rising thereof; i. e., the rising of the sun; at the beginning of the lunar month: (Bd:) or, when it follows in rising the setting thereof, (Bd, Jel,) on the night of the full moon: (Bd:) or, when it follows it in becoming round, and in fullness of light; (M, * Bd;) i. e., when it follows it in the way of imitation, and in respect of rank; for the moon borrows its light of the sun, and is to it in the place of a successor. (Er-Rághib.) Here, Ks pronounced تلاها with imáleh, [either because تَلَيْتُ is a dial. var. of تَلَوْتُ, or] because, although it has و for its last radical letter, it occurs with words that may be so pronounced, namely, يَغْشَاهَا and بَنَاهَا. (M.) b2: تَلَوْتُ الأِبِلَ (tropical:) I drove, or brought, or gathered, the camels together, from their several quarters: because the driver follows the driven. (A, TA.) b3: هُوَ يَتْلُو فُلَانًا He imitates such a one, and follows what he does; he follows him in action. (T.) b4: تَلَا, (T,) first Pers\. تَلَوْتُ, (S, M, Msb, K,) aor. ـُ (T,) inf. n. تِلَاوَةٌ, (T, S, M, Msb, K,) He read, or perused, or he recited, (T, M, K,) the Kur-án, (S, M, Msb, K,) or any discourse, or piece of language: (M, K:) or he followed it, (I'Ab, T, S, * M,) and did according to it; (I'Ab, Mujáhid, T;) namely, the Scripture: (I'Ab, Mujáhid, T, M:) or the inf. n. specially signifies the following God's revealed Scriptures, sometimes by reading, or perusing, or by reciting, and sometimes by conforming therewith [as well as by reading, &c., but not otherwise, for] every تِلَاوَة is قِرَآءَة, but the reverse is not the case. (Er-Rághib, TA.) [You say also, تَلَا عَلَيْهِ He recited, or related, to him a narrative &c.: see Kur v. 30, &c.] And فُلَانٌ يَتْلُو عَلَى فُلَانٍ, and يَقُولُ عَلَيْهِ, Such a one lies, or says what is false, against such a one. (TA.) وَاتَّبَعُوا مَا تَتْلُوالشَّيَاطِينُ, in the Kur ii. 96, means [And they followed] what the devils related, or rehearsed, ('Atà, T,) or spoke; (A'Obeyd, T;) or, what the devils of the Jinn, or of mankind, or of both, read, or recited, or what they followed, of the writings of enchantment: (Bd:) some here read ↓ تُتَلِّى. (T.) Hence the saying, لَا دَرَيْتَ وَلَا تَلَيْتَ: (T:) or, accord. to Yoo, it is ↓ ولا أَتْلَيْتَ: (T, S:) and others say that it is ولا ائْتَلَيْتَ, from أَلَوْتُ. (T. [See these three readings explained in the latter part of the first paragraph of art. الو.]) A2: He remained behind, or held back. (IAar, ISk, T.) You say, تَلَا بَعْدَ قَوْمِهِ He held back, or lagged behind, after his people, or company, and remained. (TA.) And تَلَوْتُهُ, (Az, A'Obeyd, T, S, M, K,) and تَلَوْتُ عَنْهُ, (Az, T, M, K,) aor. ـُ (Az, T,) inf. n. تُلُوٌّ, (Az, T, M,) I left him, and held back from going with him: (Az, T:) I held back from him, or from aiding him, and left him: (Az, A'Obeyd, T, S, M, K:) thus the verb bears two contr. significations. (K.) A3: He bought a تِلْو, meaning the young one of a mule. (IAar, T, K.) A4: تَلِيَتْ لِى مِنْ حَقِّى تَلِيَّةٌ, and تُلَاوَةٌ, aor. ـَ (ISk, S,) inf. n. تَلًا, (TA,) There remained to me, of my right, or due, a remainder. (ISk, S.) And تَلِيَتْ لِى عِنْدَهُ تَلِيَّةٌ There remained to me, with him, or there remained owing to me by him, a remainder. (As, T.) And تَلِىَ مِنَ الشَّهْرِ كَذَا, (M, K,) inf. n. تَلًا, (M,) There remained, of the month, such a portion. (M, K.) 2 تَلَّوَ see 1, in two places. b2: هُوَ يُتَلَّى بَقِيَّةَ حَاجَتِهِ He demands, and seeks to obtain, the remainder of that which he wants. (T.) b3: تلّى صَلَاتَهُ, (T, M, K,) inf. n. تَتْلِيَةٌ, (K,) He made his prayer to be followed by other prayer: (T:) or he made his prescribed prayer to be followed by supererogatory prayer. (Sh, M, K.) b4: تلّىِ, inf. n. as above, [is also said to signify] He stood erect for prayer. (TA. [But see مِتَلٌّ, in art. تل.] b5: Also He accomplished, or fulfilled, his vow. (IAar, M, K.) b6: And He was at the last gasp. (Az, S, M, K.) A2: See also 4.3 تالاهُ, inf. n. مُتَالَاةٌ, i. q. رَاسَلَهُ [meaning, فِى الغِنَآءِ, i. e. He relieved him, or aided him, in singing, by taking up the strain when the latter was unable to prolong his voice sufficiently for the accomplishing of the cadence; or he did so with a high voice: see مُتَالٍ, below]. (TA.) 4 أَتْلَيْتُهُ إِيَّاهُ I made him to follow him; or, it to follow it. (M, K.) Hence, (TA,) اتلاهُ اللّٰهُ

أَطْفَالًا God made him, or may God make him, to have little children following him. (S, TA.) And أَتْلَتْ She (a camel) had her young one following her: (S, K:) whence the saying, لَا دَرَيْتَ وَلَا أَتْلَيْتَ; accord. to Yoo: (S:) but see 1, where two other readings are mentioned, with a reference to the explanations. b2: [Hence also,] أَتْلَيْتُهُ I preceded him, outwent him, outstripped him, or got before him. (S.) And مَا زِلْتُ أَتْلُوهُ حَتَّى أَتْلَيْتُهُ I ceased not to follow him until I became before him. (S.) b3: أَتْلَيْتُ حَقِّى عِنْدَهُ I left a remainder of my due with him. (S, K.) And أَتْلَيْتُ عِنْدَهُ تَليَّةً I left with him a remainder (T, M) of a thing, or of a debt, or of a needful thing. (M.) b4: أَتْلَيْتُهُ عَلَى فُلَانٍ I referred him, or turned him over, for the payment of what was owing to him, to such a one, transferring the responsibility for the debt to the latter. (T, S, * K. *) b5: اتلاهُ ذِمَّةً He gave him a bond, or an obligation, whereby he became responsible for his safety: (S, K:) and اتلاهُ alone (T, M, K) signifies the same; (T;) he gave him what is termed تَلَآء, (M, K,) i. e. ذِمَّةً, (K,) or جِوَارًا, (M, K,) and meaning also an arrow on which was written his (the giver's) name, (K, * TA,) in order that, when he went to a tribe, he might show it to them, and they would not harm him: (TA:) and اتلاهُ سَهْمًا (assumed tropical:) he gave him an arrow whereby to demand protection, (M, K, TA,) in order that he might not be harmed: and اتلاهُ نَعْلًا he gave him a sandal for that purpose: (TA:) and it means (tropical:) he made him his تِلْو [or follower], and his companion. (TA.) ↓ تلّى, also, signifies, like أَتْلَى, He gave him his bond, or obligation, by which he became responsible for his safety. (TA.) 5 تتلّى He sought repeatedly, or in a leisurely manner, or by degrees, (T, S, M, K,) to obtain his right, or due, until he received it fully, or wholly, (T, S,) or to obtain a thing. (M, K.) b2: He collected much wealth. (IAar, T.) b3: تَتَلَّيْتُ حَقِّى عِنْدَهُ I left with him, or in his possession, somewhat remaining of my right, or due. (IAar, T.) A2: Somewhat remained of his debt. (IAar, T.) 6 تَتَالَتِ الأُمُورُ The things, or events, were consecutive; they followed one another. (M, K.) And جَآءَتِ الخَيْلُ تَتَالِيًا The horses, or horsemen, came consecutively. (S.) 10 استتلاهُ الشَّىْءَ He, or it, invited him to follow the thing. (M, K.) b2: اِسْتَتْلَيْتُ فُلَانًا I made such a one to follow me. (IAar, T.) b3: And I looked for, expected, awaited, or waited for, such a one. (IAar, T.) A2: استتلى فُلَانًا also signifies (tropical:) He sought, or demanded, of such a one, the arrow of protection [called تَلَآء, q. v.]. (TA.) تَلًا: see تَلِيَّةٌ.

تِلْوٌ A thing that follows another thing: (K:) and a follower of another man. (TA.) See also تِلْوُ الشَّىْءِ تَالٍ means That which follows the thing: (S:) and هٰذَا تِلْوُ هٰذَا This is what follows this. (M.) [Hence,] تِلْوُ النَّاقَةِ The she-camel's young one that follows her: (S:) and تِلْوٌ [alone] a ewe's, or she-goat's, (M,) or she-camel's, (K,) young one when weaned, and following the mother; pl. أَتْلَآءٌ; and fem. with ة: (M, K:) and the young one of the ass; (M, K;) because he follows his mother: (M:) and the young one of a mule: (IAar, T, K:) and, accord. to En-Nadr, a kid, and a lamb, that has become large in the stomach or belly (استكرش) and in no need of his mother; fem. with ة: (T:) or the fem. signifies a she-kid that has passed beyond the limit of those that are termed أَجْفَار [pl. of جَفْرٌ, q. v.], (M, K,) until she has completed a year [from her birth] and so become a جَذَع. (M.) And a تِلْوَة of sheep or goats is One that is brought forth, or that brings forth, [the verb is تُنْتَجُ, which has both of these meanings,] before the صَفَرِيَّة [q. v.]. (S, K.) A2: Also High, or lofty. (K.) One says, إِنَّهُ لَتِلْوُ المِقْدَارِ Verily he, or it, is high, or lofty, in measure. (TA.) تَلَآءٌ A bond, or an obligation, by which one becomes responsible for the safety of another: (S, M, K:) and an arrow upon which the giver writes his name, (M, K, [in the CK, المَتْلِىْ is erroneously put for المُتْلِى,]) and which he gives to a man, who, when he goes to a tribe, and shows it to them, passes unmolested: (M:) and, accord. to IAmb, responsibility, or suretiship. (TA.) b2: Also The transfer of a debt, or of a claim, by shifting the responsibility from one person to another. (Z, TA.) تَلُوٌّ A man incessantly following: (IAar, M, K:) not mentioned by Yaakoob among the instances of this measure which he has limited; as حَسُوٌّ and فَسُوٌّ. (M.) تَلِىٌّ [accord. to the CK, erroneously, تِلْىٌ,] Using many oaths (كَثِيرُ الأَيْمَانِ): and Having much wealth. (IAar, T, K.) تَلِيَّةٌ [accord. to the CK, erroneously, تِلْيَةق,] and ↓ تُلَاوَةٌ (ISk, T, S, M, K) and ↓ تَلًا (M, TA) A remainder (ISk, T, S, M, K) of a thing, (M,) or of a right or due, (ISk, S,) or of a debt, (S, M, K,) and of a thing wanted, (ISk and T in explanation of the second word, and M,) &c. (K.) One says also, ذَهَبَتْ تَلِيَّةُ الشَّبَابِ (tropical:) The remainder of youthfulness, or youthful vigour, departed. (TA.) And فُلَانٌ تَلِيَّةُ الأَحْرَارِ (tropical:) [Such a one is the last remaining of the ingenuous]. (TA.) b2: وَقَعَ كَذَا تَلِيَّةَ كَذَا Such a thing happened after such a thing. (M.) تُلَاوَةٌ: see تَلِيَّةٌ.

تَلَوَّى A kind of boat: (M, K:) of the measure فَعَوَّلٌ, (M, TA,) or فَعَلْوَلٌ: (TA:) so called because it follows the larger vessel: mentioned by Aboo-'Alee in the Tedhkireh. (M.) تَلَّآءٌ لِلْقُرْآنِ One who reads, peruses, or recites, the Kur-án, or who follows it, or acts according to it, much, or often. (Mgh.) تَالٍ act. part. n. of تَلَا; Following; going, or walking, behind, or after; [immediately, or without intervention; either in reality, or only in effect; (see 1;)] (T, Msb;) as also ↓ تِلْوٌ. (Msb.) b2: التَّالِى The fourth of the ten horses that are started together in a race. (TA voce سُكَّيْت &c., and Ham p. 46.) b3: Also, (Sh, TA voce مِجْدَحٌ,) and تَالِى النَّجْمٍ [meaning The follower of the Pleiades], (Kzw,) the star called الدَّبَرَانُ. (Sh, Kzw.) b4: And تَالِيَاتُ النُّجُومِ The last of the stars; [app. the last that are seen in the morningtwilight;] (TA;) as also التَّوَالِى. (M, TA.) [تَالِيَاتٌ and تَوَال are both pls. of تَالِيَةٌ, fem. of تَالٍ.] b5: التَّوَالِى also signifies The last of women journeying in vehicles upon camels; (M, K;) and in like manner, of camels. (M.) b6: Also Hinder parts, posteriors, or rumps: and the hinder parts of horses: or (of a horse, M) the tail and hind legs. (M, K.) One says, إِنَّهُ لَحَثِيثُ التَّوَالِى and سَرِيعُ التَّوَالِى [app. meaning Verily he is quick in the hind legs]. (M.) And the Arabs say, لَيْسَ هَوَادِى الخَيْلِ كَالتَّوَالِى, i. e., The necks of horses are not like their hinder parts. (TA.) b7: فَالتَّالَياتِ ذِكْرًا [in the Kur xxxvii. 3] means And those angels, or angels and others, that recite the praise of God. (M.) مُتْلٍ and مُتْلِيَةٌ (T, M) A mother, (T,) or a she-camel, and a female wild animal, (M,) having her young one following her: pl. مَتَالٍ. (T, M.) b2: Also, both sings., A she-camel that brings forth in the last portion of the breeding-time: or the latter sing. signifies one that is late in bringing forth; and the former sing. has the first of the meanings explained in this paragraph: (M:) or, as some say, the latter sing. signifies one that has become heavy by pregnancy, so that the head of her fœtus has turned towards the tail and the vulva; a meaning not agreeing with the derivation: (IJ, M:) or, as some say, this word signifies [simply] pregnant: (Ham p. 688:) accord. to El-Báhilee, the pl. signifies she-camels of which some have brought forth, and others have not. (TA.) You say, إِبِلُهُمْ مَتَالٍ, meaning Their camels have not brought forth until the season called the صَيْف, (K, TA,) which is the last part of the breeding-time. (TA.) مُتَالٍ One who relieves, or aids, another, in singing, and in work, by taking up the strain, or the work, when the latter is unable to continue it: (IAar, T:) or one who so relieves, or aids, the singer, with a high voice: (S, TA:) and one who sings to camels to urge them on, or excite them. (TA.) مُسْتَتْلٍ [act. part. n. of 10, q. v. It is said in the T to have a signification derived from تَلَآءٌ in the last of the senses assigned to the latter word above; so that it seems to mean Seeking, or demanding, the transfer of a debt, or claim, or the like, by shifting the responsibility from one person to another].

قض

1 قَٰضَّ, (S, M, A, &c.,) aor. ـُ (S, M, Msb,) inf. n. قَضٌّ, (M, Msb,) He bored, or perforated, a pearl, (S, M, A, K,) or a piece of wood. (Msb.) قَضَّ دُرَّةً is also used as signifying قَضَّ عَنْهَا صَدَفَهَا فَاسْتَخْرَجَهَا [app. meaning He broke through the shell of the pearl so as to disclose it, and extracted it.] (TA.) b2: Also, (M, A, K,) aor. and inf. n. as above, (M,) He broke a thing: (M:) or he broke a stone with the مِقَضّ, q. v.: (A:) or he broke, brayed, crushed, or broke in pieces by beating, a thing; syn. دَقّ; (K;) as also ↓ قَضْقَضَ: (TA:) which latter also signifies he broke a thing in pieces [in any manner]. (M, TA.) You say also, قَضَّ الحَائِطَ, (A,) or الجِدَارَ, (TA,) meaning He threw down, pulled down, pulled to pieces, demolished, or destroyed, with violence, the wall. (A, TA.) And ↓ الأَسَدُ يُقَضْقِضُ فَرِيسَتَهُ (S, A) The lion breaks the limbs and bones of his prey. (A.) And جَنْبَهُ مِنْ صُلْبِهِ ↓ قَضْقَضْتُ I severed his side from his back-bone. (Sh.) b3: [Hence,] قَضَّ عَلَيْهِمُ الخَيْلَ, (S, M, A [in the first and last قَضَضْنَا]) aor. as above, (M, A,) and so the inf. n., (M,) (tropical:) He sent, or sent forth, (M, TA,) or impelled, (TA,) [or dispersed, (see 7,)] the horses, or horsemen, against them, or upon them. (M, TA.) b4: قَضَّ الوَتِدَ, (JK, O, K,) aor. and inf. n. as above, (TA,) He pulled out (قَلَعَ, in some copies of the K قَطَعَ,) the wooden pin or peg or stake. (JK, O, K, TA.) A2: قَضَّ السَّوِيقَ, (Zj, K,) aor. and inf. n. as above, (Zj,) (tropical:) He put into the سويق [i. e. meal of parched barley, or gruel made thereof,] something dry, or hard, such as sugar, or قَنْد [i. e. sugar-candy]; (Zj, K;) as also ↓ أَقَضَّهُ: (A, Sgh, K:) and ↓ قَضْقَضَ signifies (tropical:) he put much sugar into his سويق. (IAar.) A3: قَضِضْتُ الطَّعَامَ, (TA,) and قَضِضْتُ مِنْهُ, (S, M, K,) [aor. ـَ inf. n. قَضَضٌ, (M, TA,) I found pebbles, (S, M, K,) or dust, (M, K,) between my teeth in eating the food. (S, M, K.) b2: قَضّ الطَّعَامُ, aor. ـَ (S, A, K,) inf. n. قَضَضٌ, (A, TA,) The food had in it pebbles, (S, * A, * K, * TA,) or dust, (K, * TA,) which got between the teeth of the eater: (S, * K, * TA:) from قَضَضٌ [q. v.]: (S:) the verb is like عَلِمَ, in this sense as well as in that next preceding; intrans. as well as trans.: (TA:) and ↓ أَقَضَّ signifies [in like manner] it (food) had in it pebbles and dust. (TA.) And قَضَّ اللَّحْمُ, (IAar, M,) second Pers\.

قَضِضْتَ, [aor. ـَ inf. n. قَضَضٌ, (M,) The flesh-meat had in it قَضَض [q. v.], which got between the teeth of its eater, like small pebbles: (IAar:) or fell upon pebbles, or dust, which one consequently found in the eating of it. (M.) and قَضَّتِ البَضْعَةُ بِالتُّرَابِ The piece of flesh-meat had some dust upon it; as also ↓ أَقَضَّت. (M, K.) An Arab of the desert, describing the effect of rains, said, لَوْ أَلْقَيْتَ بَضْعَةً مَا قَضَّتْ, i. e. [If thou wert to throw down a piece of flesh-meat,] it would not become dusty; meaning, by reason of the abundance of the herbage. (M.) You say also, قَضَّ المَكَانُ, aor. ـَ inf. n. قَضَضٌ, The place had in it, or upon it, قَضَض [or small pebbles, or dust]; as also ↓ أَقَضَّ; (M, K;) and ↓ استقضّ. (K.) And قَضَّ الفِرَاشُ, aor. and inf. n. as in the next preceding instance, The bed became overspread with dust. (M.) And عَلَيْهِ المَضْجَعُ ↓ أَقَضَّ (S, M, A, K *) The bed, or place where he lay upon his side, was, or became, rough to him, and dusty: (S, K: *) or had قَضَض, or small pebbles, upon it: (TA:) or was, or became, uneasy to him; as also قَضَّ عليه: (M, TA:) or both signify he did not sleep: or his sleep was uneasy. (TA.) And [hence] عَلَيْهِ الهَمُّ ↓ أَقَضَّ (assumed tropical:) [Grief, or anxiety, disquieted him]. (A, TA.) 4 أَقْضَ3َ see 1, in six places; from قَضَّ السَّوِيقَ to the end of the paragraph.

A2: اقضّ اللّٰهُ عَلَيْهِ المَضْجَعَ God rendered the bed, or the place where he lay upon his side, rough to him, and dusty: thus the verb is trans. as well as intrans. (S, K. *) and اقضّ الشَّىْءَ He left the thing [consisting of, or overspread with,] small pebbles. (K, * TA.) 5 تَقَضَّضَ and تَقَضَّى: see 7.7 انقضّ It (a thing) broke, or became broken. (Msb.) Said of a wall, it signifies the same: (T, Msb, TA:) or it became thrown down, pulled down, pulled to pieces, demolished, or destroyed, with violence: (A:) or it fell down: (S:) or it cracked, without falling down; (M, K;) as also اِنْقَاضَّ [from نَقَضَ]; inf. n. [of the former]

اِنْقِضَاضٌ; (K;) [and اِنْقَاضَ, inf. n. اِنْقِيَاضٌ;] but if it fall, you say, تَقَيَّضَ, inf. n. تَقَيُّضٌ: so says Az: (TA:) A 'Obeyd and others reckon it a biliteral-radical word, belonging to this art.; (M;) or Az reckons it as such; (TA;) but Aboo-'Alee makes it a triliteral-radical, [like its syn. اِنْقَاضَّ,] from نَقَضَ, holding its measure to be اِفْعَلَّ. (M, TA.) b2: It became cut in pieces. (TA.) b3: [And hence,] انقضّت أَوْصَالُهُ (assumed tropical:) His connections became sundered, or separated. (TA.) [See also انفضّ.] b4: [And from انقضّ as explained above on the authority of the S, or of the A, is derived the phrase] انقضّ الطَّائِرُ (S, M, A, &c.) (tropical:) The bird dropped down (S, M, Mgh, Msb, K) swiftly from the air, (Mgh,) in its flight, (S, Msb,) to alight (M, K, TA) upon a thing; (TA;) [i. e. pounced down, darted down, or made a stoop;] as also ↓ تَقَضَّضَ and ↓ تَقَضَّى, (M, K,) the latter of which is formed by permutation; (M;) or only the latter of these two is used; (S;) or the latter of them is the more chaste; (TA;) for the three dáds are found difficult of pronunciation, and therefore one of them is changed into yé, like as is the case in تَظَنَّى [ for تَظَنَّنَ], from الظَّنٌّ, (S, TA,) and تَمَطَّى for تَمَطَّطَ. (TA.) You say, انقضّ البَازِى عَلَى الصَّيْدِ The hawk [made a stoop, or] flew down swiftly upon the prey, or quarry. (TA.) b5: Hence, (S,) انقضّ said of a star, or an asterism, (S, A,) (tropical:) [It darted down: or] it dropped down. (TA.) b6: Hence also, (TA,) انقضّت عَلَيْهِمْ الخَيْلُ (tropical:) The horses, or horsemen, rushed, or went swiftly, upon them, or against them: (S, * TA:) or dispersed themselves, or became dispersed, against them, or upon them. (M, K.) 8 اقتضّها (tropical:) He devirginated her; (S, M, A, Mgh, Msb, K;) namely a girl, (S, A, Mgh,) or a woman; (M;) or either, i. e. before and after puberty; whereas ابتكرها and ابتسرها and اختضرها are only used as meaning before puberty: (Msb:) and افتضّها, with ف, signifies the same as اقتضّها. (TA.) b2: [Hence,] اقتضّ الإِدَاوَةَ (assumed tropical:) He opened the head [or mouth] of the اداوة [or water-skin]. (TA.) 10 إِسْتَقْضَ3َ see 1, near the end.

A2: استقضّ مَضْجَعَهُ He found his bed, or the place where he lay upon his side, to be rough. (S, K.) b2: [And hence,] استقضّ الهَمَّ (assumed tropical:) [He found grief, or anxiety, to be disquieting to him]. (A, TA.) R. Q. 1 قَضْقَضَ: see 1, first half, in four places: and see قَضْقَضَةٌ, below. R. Q. 2 تَقَضْقَضَ It broke, or became broken, into pieces: (M:) it separated, or dispersed; or became separated, or dispersed; (K, TA;) said of a company of men, in a trad. (TA.) قَضٌّ A place in which are قَضَض, (M, K,) meaning small pebbles, or dust; (M;) as also ↓ قَضِضٌ. (M, K.) And أَرْضٌ قَضَّةٌ, (M,) or ↓ قَضَّةٌ [alone, as though a subst.], (K,) and ↓ قِضَّةٌ, (S, K,) Land in which are pebbles: (S, M, K:) and land abounding with stones: (M:) or low, or depressed, land, the ground of which is sand, and by the side of which is plain, or hard, and elevated land: (Lth in explanation of the last of these words, and K:) pl. of the last, قِضَضٌ. (Lth.) Also, Food in which are pebbles and dust: (TA:) and flesh-meat that has fallen upon pebbles, or dust, (M,) or upon stones, or pebbles, (TA,) which one consequently finds in eating it: (M, TA:) and anything having dust in it, or upon it; as food, or a garment, &c.: (M, TA:) and [in like manner] ↓ قَضِضٌ, (S,) or ↓ قَضَضٌ, (K,) but when applied to a place, the author of the K writes it قَضِضٌ, (TA,) food containing pebbles, (S, K,) or dust, (K,) getting between the teeth of the eater. (S, K.) A2: See also قَضَضٌ, in two places.

قَضَّةٌ: see قِضَّةٌ, in four places.

A2: Also, of a star, or an asterism, (tropical:) i. q. نَوْءٌ [here signifying The dawn-setting thereof; for it is] from إِنْقَضَّ said of a star, or asterism. (TA.) So in the saying (TA) أَتَيْنَا عِنْدَ قَضَّةِ النَّجْمِ (tropical:) [We came at the dawnsetting of the asterism, meaning the Pleiades]. (A, * TA.) And مُطِرْنَا بِقَضَّةِ الأَسَدِ (tropical:) [We were rained upon, or we had rain at, lit. by means of, the dawn-setting of the Lion]. (A, TA.) A3: See also قَضَضٌ, in three places.

A4: And see قَضٌّ.

قِضَّةٌ, (M, K,) or ↓ قَضَّةٌ, (A,) (tropical:) [Devirgination]; a subst. from إِقْتَضّ in the former of the two senses assigned to it above. (M, K.) You say, لَيْلَةَ عُرْسِهَا ↓ كَانَ ذٰلِكَ عِنْدَ قَضَّتِهَا (tropical:) [That was on the occasion of her devirgination, on the night of her being conducted to her husband]. (A, TA.) A2: Also the former, (S, M, Msb,) or ↓ latter, (A, Mgh,) or both, (K,) (tropical:) The virginity, or maidenhead, (S, M, Mgh, Msb, K,) of a girl, (S, Mgh, K,) or of a woman, (M,) or of both. (Msb.) You say, أَخَذَ قِضَّتَهَا, (Lh, M,) and ↓ ذَهَبَ بِقَضَّتِهَا, (A, Mgh,) (tropical:) He took her virginity. (Lh, M, Mgh.) A3: See also قَضَضٌ.

A4: And see قَضُّ.

قَضَضٌ A thing broken, brayed, crushed, or broken in pieces by beating: (TA:) pebbles broken in pieces and crushed: (TA:) or, as also ↓ قَضَّةٌ, pebbles broken into small pieces: (K:) or small pebbles broken in pieces: (A:) or, accord. to some, the former is pl. [or rather a quasi-pl. n.] of the latter: (TA:) or both signify pebbles, and dust: (TA:) or the former signifies small pebbles; (S, M;) as also ↓ قِضَّةٌ, (S, K,) and ↓ قَضَّةٌ, (K,) and ↓ قَضِيضٌ, accord. to IAar, as is said by IAth and Sgh and the author of the L, not ↓ قَضٌّ, as is said in the K, for this signifies large pebbles, accord. to IAar, as is said by the three authors mentioned above as citing him, and the author of the K has erred in assigning this last meaning to ↓ قَضِيضٌ: (TA:) or ↓ قَضٌّ signifies pebbles; and ↓ قَضِيضٌ is a pl. [or rather a quasi-pl. n.] thereof: (AHeyth, L:) and قَضَضٌ also signifies dust that overspreads a bed. (M, K.) You say, إِتَّقِ القَضَضَ فِى طَعَامِكَ, and ↓ القَضَّةَ, Beware thou of the pebbles and dust in thy food. (TA.) A2: See also قَضٌّ.

قَضِضٌ: see قَضٌّ, in two places.

قَضِيضٌ: see قَضَضٌ, in three places. b2: Also, (tropical:) Small pieces of food; as being likened to small pebbles. (KT.) قَضْقَضَةٌ The sound of the breaking of bones. (S.) b2: [See also R. Q. 1., of which it is the inf. n.]

مِقَضٌّ An instrument with which stones are broken, (JK, A, TA,) resembling a قَدُوم, q. v. (JK.)

كف: كِف: تصحيف كَيفَ؛ كِفْلا: لِمَ لا؟ (فوك).
كف: كفّ، غَبَن. خطم. أفعم (بوشر والمنهل في مادة Ouriet) .
كفّ: وضع كفافاً، حاشية أو هدباً، من الحرير للرداء .. الخ (رايسك: مجمع الأنهر 2، 258): روي أن النبيّ لبس جبّة مكفوفة بالحرير.
كف: كف عن البقاء أو عن الوجود (لطائف الثعالبي 107، 5).
تكفف: كفف الجبة بالحرير .. الخ (ديوان الهذليين 279) تكففة بالديباج؛ أبو عمر مكفَّفٌ يكفَّفُ كُمُّه يُجعلَ عليه الديباج والحرير وفي محيط المحيط أيضاً ثوب مكفف.
كفّ: ضرب باليد (فوك).
كفّ: صفع (ألكالا).
كف: كل ما تقرأ في معجم المارودي حول هذه المادة مشكوك فيه وزيادة ومرفوض تماماً وقد ورد ضمن نصوص معيبة وغير واضحة.
تكفّ: تمالك نفسه، توقف عن القتال، (معجم بدرون، الكامل 610، 12) تكافّوا عن الأمر = امتنعوا (محيط المحيط).
انكفّ: انظر هذه الكلمة في (معجم فوك) في مادة suere.
اكتف عن: كبح نفسه. (انظر معجم البيان).
كفّ (لسان العرب).
كفّ: مؤنثة دائماً؛ (محيط المحيط).
على كف الرحمن: تحت رحمة العناية الإلهية (بوشر).
كف: قبضة اليد (في مصر) (بركهارت 3، وفي الجزائر أيضاً -هيلو-).
كفّ: ملء اليد، قبضة اليد (بركهارت أمثال رقم 33).
كف: مقدار عشر حبات (ابن العوام 2:1، 12:1 و13).
كف والجمع أكف: ميزان في اصفهان وخوزستان توزن به المواد الجامدة (معجم الجغرافيا).
كف ورق .. والجمع كفوف: قبضة ورق (بوشر همبرت 112).
كف اليد: راحة اليد (همبرت 4). باطن اليد (بوشر): وهذا يعني كف حين ترد وحدها والجمع كفوف (ألكالا): Palma de la mano Fuente de la palma de la mano كف: رجل الحمامة (الأبار 242، 2).
كفوف: صفعات، لطمات، وباللاتينية alapa ( بوشر، همبرت 242، هيلو، معجم هابيشت المجلد الأول، الجريدة الآسيوية 13، 37: بَدَرَه بكفّ عظيم؛ ضربه كفاً: صفعه؛ شمط كف قلم: صفعه واحدة (بوشر).
كف والجمع كفوف: قفّازات (بوشر، ألف ليلة 1، 31).
كفوف حديد: قُفازات زرد. كف جلد؛ بضاعة كفوف: صناعة أو مصنع أو متجر القفافيز؛ بياع كفوف: قفافيزي (صانع أو تاجر القفافيز) (بوشر).
كف الميزان: صينية: أو طبق الميزان، القعر الخشبي للميزان الكبير (بوشر).
كف شُريك: انظر ما يأتي: كف آدم: انظر ابن البيطار (الجزء الرابع ص74).
كف الأسد: Cyclamen Europaeum انظر ابن البيطار. كف أجذم والكف الجذماء: Agnuscastus، vitex انظر ما ذكره ابن البيطار في الجزء الرابع ص74، والمستعيني في مادة سنبل رومي، حيث لحظ المؤلف إن كف المجاذم هي الناردين السلتي على الحقيقة.
كف جرانة: حوذان، صنّير (باجني MS، براكس في جريدة الشرق 8؛ 280: Renoncule) .
كف الدابة: هُتونيّة منقعيّة، أخيلة ذات ألف ورقة (سانك).
كف الذئب: جنطيانا (ابن البيطار الجزء الأول ص170).
كف السبع: حوذان صنّير Renoncule ( ابن البيطار الجزء الرابع ص170).
(ومعجم المنصوري مادة: كبيكج).
كف الضبع: Renoncule ( ابن البيطار، الجزء الرابع ص170).
كف العروس: نبات الحلتيت، قنة. (بوشر).
كف عائشة = كم (كذا) مريم Digiti citrini ابن البيطار).
كف عائشة: Daucus creticus ( معجم المنصوري انظر: دومّو: ويسمى عندنا كف عائشة).
كف الكلب: انظر ابن البيطار (الجزء الرابع ص74).
كف مريم: تشير إلى أسماء النباتات مختلفة: 1 - Rose de jericho: ورد أريحا، كف مريم. (فورسكال).
2 - Anastatica hierichuntica ( فورسكال ص LXIX) ؛ طبقاً لرأي (كوبان ص333) فقد أطلق عليها هذا الاسم (أي كف مريم) لأنهم قالوا (إن السيدة العذراء صافحت إحداها بيدها فبقيت مضمومات على النحو الذي نراها منه الآن) (انظر هامش 244).
3 - Digiti citrini ( انظر هامش 240).
4 - Vitex, Agnus -castus ( انظر هامش 234). (فورسكال ص LXVIII) ، ( ابن البيطار الجزء الثاني، ص384 الترجمة الألمانية لسونثير).
5 - في غرب أسبانيا يطلق عليها اسم Pentaphyllum ( ابن البيطار الجزء الثاني، ص384).
كف مريم الحجازية: (انظر ابن البيطار 1:1). (انظر الهوامش 242، 243).
كف النسر: هتونية. أخاية ذات ألف ورقة (انظر في ما تقدَّم كف الدابة) (سانك).
Asplenium ceterarh: ( ابن البيطار2، 31).
كف الهر: انظر ابن البيطار (الجزء الرابع ص73).
ذو الكف وذو الكفين: من أسماء السيوف (محيط المحيط).
كفة: قبضة يد، ربطة، حزمة، كفّات سنبل باين سميث 1792).
كفّة: ربطة ورق (مملوك 2، 2، 239 مونج 35).
كفّة: (في ألف ليلة وليلة، برسل، 143:4): وقدم صحن إوز مشوياً وكفة كماجة؛ وقد وردت في معجم فليشر كِفّة (بكسر الكاف) مرادفة لكلمة Discus rotundus؛ إلا أن (لين) ترجمها قرص حلوى؛ لذلك نجد كَفّة كماجة هي إذن كف شُريك (انظر كف شريك).
كفّة وجمعها كِفّات وكِفاف: آلة حربية لرمي الصخور على العدو، منجنيق، (مونج 368، ابن صاحب الصلاة 26): رمى أسراه في كفّة المنجنيق.
كفّية: انظر كوفية.
كفاف: خبز الكفاف، خبزنا كفاف يزمنا، (بوشر، معجم مسلم).
كفاف، كفافاً لا تعني: تماماً، كلياً وإنما تعني: دون ربح أو خسارة. ففي معجم مسلم والمقري 1، 262، 15: لكن تخرج كفافاً لا عقاباً ولا ثواباً.
كفيف: أعمى (فوك، مهرن 34).
كفافي: يومي (بوشر).
اكفاف: نقشف، زهد في، أمسك عن، تعفف (بوشر).
تكفيف: وجمعها تكفيفات: افريز، طنف، سقيفة مائلة (الكالا): ala de tejado ( معجم جبير).

كف

1 كَفَّ التَّوْبَ He sewed the edge, or border, of the garment, or piece of cloth, the second time, (S, K,) after the [slight] sewing termed المَلُّ, (S,) or الشَّلُّ. (K.) b2: [He felled (a seam or garment).] b3: كَفَّ عَنْهُ, aor. كَفُّ

, He refrained, or forbore, from it, as forbidden; abstained, or desisted, from it; left, relinquished, or forsook it: (Msb:) [as also ↓ انكفّ]. b4: كَفَّ عَنْهُ He refrained, desisted, forbore, abstained, or held, from it. (K, &c.) b5: كَفَّهُ عَنْهُ He made him to refrain, forbear, or abstain, from it; averted him, turned him away or back, from it; (K;) prevented, hindered, held, withheld, or restrained, him from it. (Mgh, Msb, TA.) b6: [كَفَّ بَيْنَهُمَا He interposed as a restrainer between them two: a phrase of frequent occurrence]. b7: كَفَّ مِنَ الشَّعَرِ (M, K, art. قصر) He shortened the hair. (M, ibid.) 3 كَافُّوا عَدُوَّهُمْ i. q.

حَاجَزُوهُمْ, which see. b2: مُكَافَّةٌ signifies i. q. مُحَاجَزَةٌ, because it is a preventing, or an abstaining, from fighting. (Mgh.) 7 إِنْكَفَ3َ see 1.

كَفٌّ [generally The hand: sometimes, app., the palm only:] accord. to Az, the palm with the fingers. (Msb.) b2: [Hence, A cake of the length and thickness of the hand: thus in the present day. See عُجَّالٌ.] b3: كَفٌّ A handful; what one takes with the hand, or grasps; syn. قُبْضَةٌ. (S, art. قبض.) b4: [ضَرَبَهُ كَفًّا He struck him a slap with the hand.] b5: [كَفٌّ often signifies The paw of a beast.] b6: الكَفُّ الجَذْمَآءُ The star α of Cetus. b7: الكَفُّ الخَضِيبُ The

β of Cassiopeia.

كَفَّةٌ

: see كِفَّةٌ.

كُفَّةٌ The selvage, i. e. border, or side, of a garment or piece of cloth, (S, Msb,) that has no هُدْب [or end of unwoven threads]: (S, voce طُرَّةٌ:) or what surrounds the skirt of a shirt: or whatever is oblong; as the حَاشِيَة of a garment or piece of cloth, and of sand: and the edge of a thing. (K.) كِفَّةٌ The bezel, or collet, i. e. the part in which the stone is set, of a signet-ring. (TA in art. ركب.) See كُرْسِىٌّ. b2: See also طَرْقٌ. b3: كِفَّةٌ A scale of a balance: (MA:) vulg. ↓ كَفَّةٌ. (K.) كَفَافٌ The like of a thing. (S, K.) b2: Food, or sustenance, that renders one independent of others: (S, K:) or sufficient for one's want, not exceeding nor falling short. (Msb.) كِفَافٌ The circuit, rim, or surrounding edge, of a thing. (S, K.) كِفَافَةٌ [app. a subst., not an inf. n.,] The act, or art, of sewing in the manner termed كَفٌّ; (TA;) contr. of شِلَاشَةٌ. (TA in art. شل.) نَاقَةٌ كَافَّةٌ An old and weak she-camel. (AO, TA in art. سدم.) b2: [مَا كَافَّةٌ The restrictive مَا, which is annexed to أَنَّ إِنَّ, &c.: so called because it restrains the particle to which it is adjoined from exercising any government.] b3: كَافَّةً

Wholly. (Bd and Jel in ii. 204.) حَرْفُ مُكَافَأَةٍ

A particle denoting compensation, or the complement of a condition; like حَرْفُ جَزَآءٍ.

جن

1 جَنَّهُ, (S, Mgh, K,) aor. ـُ (Mgh, TA,) inf. n. جَنٌّ, (TA,) It veiled, concealed, hid, covered, or protected, him; (S, Mgh, K;) said of the night; (S, K;) as also جَنَّ عَلَيْهِ, (S, Msb, K,) aor. ـُ (S, Msb,) inf. n. جُنُونٌ, (S,) or جَنٌّ, (K,) or both; (TA;) so in the Kur vi. 76, meaning it veiled him, concealed him, or covered him, with its darkness; (Bd;) and ↓ اجنّهُ: (S, Msb, K:) or this last signifies he, or it, made, or prepared, for him, or gave him, that which should veil him, conceal him, &c. : accord. to Er-Rághib, the primary signification of جَنٌّ is the veiling, or concealing, &c., from the sense. (TA.) And جُنَّ عَنْهُ meansIt (anything) was veiled, concealed, or hidden, from him. (K.) b2: He concealed it; namely, a dead body; as also ↓ اجنّهُ: (S, TA:) or the latter, he wrapped it in grave-clothing: (K:) and he buried it. (TA.) And الشَّىْءَ فِى صَدْرِى ↓ أَجْنَنْتُ I concealed the thing in my bosom. (S.) and وَلَدًا ↓ أَجَنَّتْ, (S,) or جَنِينًا, (K,) said of a woman, (S,) or a pregnant female, (K,) She concealed [or enveloped in her womb a child, or an embryo, or a fœtus]. (TA.) A2: جَنَّ, aor. ـِ inf. n. جِنٌّ, It (an embryo, or a fœtus,) was concealed in the womb. (K.) b2: Also, [inf. n., probably, جِنٌّ and جُنُونٌ and جَنَانٌ, explained below,] It (the night) was, or became, dark. (Golius on the authority of Ibn-Maaroof.) A3: جُنَّ, (S, Msb, K,) inf. n. جُنُونٌ (S, K) and جِنَّةٌ (S) and جَنٌّ; (K;) and ↓ اُسْتُجِنٌّ, and ↓ تجنّن, and ↓ تجانّ; (K;) He (a man, S) was, or became, مَجْنُون [originally signifying possessed by a جِنِّىّ, or by جِنّ; possessed by a devil or demon; (see Bd li. 39;) and hence meaning bereft of reason; or mad, insane, unsound in mind or intellect, or wanting therein: the verbs may generally be rendered he was, or became, possessed; or mad, or insane]. (S, Msb, K.) b2: جُنَّ الذُّبَابُ, (S, A, TA,) inf. n. جُنُونٌ, (TA,) (assumed tropical:) The flies made much buzzing: (S:) or made a gladsome buzzing in a meadow. (A, TA.) b3: جُنَّ النَّبْتُ, inf. n. جُنُونٌ, (tropical:) The herbage became tall, and tangled, or luxuriant, or abundant and dense, and put forth its flowers or blossoms: (S, TA:) or became thick and tall and full-grown, and blossomed. (M, TA.) And جُنَّتِ الأَرْضُ, (Fr, K,) inf. n. جُنُونٌ, (K,) (tropical:) The land produced pleasing herbage or plants: (Fr, TA:) or put forth its flowers and blossoms; as also ↓ تجنّنت. (K, TA.) 2 جَنَّّ see 4.4 أَجْنَ3َ see 1, in four places: A2: and see 8.

A3: Also اجنّهُ He (God) caused him to be, or become, مَجْنُون [originally signifying possessed by a جِنِّىّ, or by جِنّ; and hence generally meaning bereft of reason; or mad, insane, unsound in mind or intellect, or wanting therein]. (S, Msb, K.) [and so, vulgarly, ↓ جنّنهُ, whoever, or whatever, be the agent.] b2: ما اجنّهُ [How mad, or insane, &c., is he!] is anomalous, (Th, S,) being formed from a verb of the pass. form, namely, جُنَّ; (Th, TA;) for of the مَضْرُوب one should not say, مَا أَضْرَبَهُ; nor of the مَسْلُول should one say, مَا أَسَلَّهُ: (S:) Sb says that the verb of wonder is used in this case because it denotes want of intellect [which admits of degrees]. (TA.) A4: اجنّ also signifies وَقَعَ فِى مَجَنَّةٍ [app. meaning He fell into, or upon, a place containing, or abounding with, جِنّ]. (TA.) 5 تَجَنَّّ see 1, in two places. b2: تجنّن عَلَيْهِ, and ↓ تَجَانَنَ, (S, K,) and ↓ تَجَانَّ, (S,) He feigned himself مَجْنُون [i. e. possessed by a جِنِّىّ, or by جِنّ; and hence generally meaning bereft of reason; or mad, insane, &c.;] to him; (S, K;) not being really so. (TA.) 6 تَجَانَّ and تَجَانَنَ: see 1: b2: and see also 5.8 اجتنّ, (accord, to the S,) or ↓ اجنّ, (accord. to the K,) He was, or became, veiled, concealed, hidden, covered, or protected, or he veiled, concealed, hid, covered, or protected, himself, (S, K,) عَنْهُ from him, or it; (K;) as also ↓ استجن. (S, K.) You say, بِجُنَّةٍ ↓ استجن He was, or became, veiled, &c., or he veiled himself, &c., by a thing whereby he was veiled, &c. (S.) 10 إِسْتَجْنَ3َ see 8, in two places: A2: and see also 1.

A3: اِسْتِجْنَانٌ is also syn. with اِسْتِطْرَابٌ; (S, K;) استجنّهُ meaning استطربهُ, i. e. He excited him to mirth, joy, gladness, or sport. (TK.) جِنٌّ The darkness of night; as also ↓ جُنُونٌ and ↓ جَنَانُ, (K, TA,) the last [written in the CK جُنان, but it is] with fet-h: (TA:) or all signify its intense darkness: (TA:) or all, the confusedness of the darkness of night: (K:) [all, in these senses, are app. inf. ns.: (see 1:)] the last, ↓ جَنَانٌ, also signifies night [itself]: (K:) or [so in copies of the K, accord. to the TA, but in the CK “ and,”] the dense black darkness of night: (S, K:) and ↓ جُنُونٌ, the veiling, or concealing, or protecting, darkness of night. (ISk, S.) b2: Concealment: so in the phrase, لَا جِنَّ بِهٰذَا الأَمْرِ There is no concealment with this thing. (K, * TA.) One of the Hudhalees says, وَلَا جِنَّ بِالبَغْضَآءِ وَالنَّظَرِ الشَّزْرِ [And there is no concealment with vehement hatred and the looking with aversion]. (TA.) A2: [The genii; and sometimes the angels;] accord. to some, the spiritual beings that are concealed from the senses, or that conceal themselves from the senses; all of such beings; (Er-Rághib, TA;) the opposite of إِنْسٌ; (S, Mgh, Msb, Er-Rághib, TA;) thus comprising the angels; all of these being جِنّ; (Er-Rághib, TA;) thus called because they are feared but not seen: (S:) or, accord. to others, certain of the spiritual beings; for the spiritual beings are of three kinds; the good being the angels; and the evil being the devils (شَيَاطِين); and the middle kind, among whom are good and evil, being the جِنّ; as is shown by the first twelve verses of ch. lxxii. of the Kur: (Er-Rághib, TA:) or it here means intelligent invisible bodies, predominantly of the fiery, or of the aerial, quality: or a species of souls, or spirits, divested of bodies: or human souls separate from their bodies: (Bd:) or the جِنّ are the angels [exclusively]; (K;) these being so called in the Time of Ignorance, because they were concealed, or because they concealed themselves, from the eyes: so, accord. to some, in the Kur [xviii. 48], where it is said that Iblees was of the جِنّ: and so, as some say, in the Kur [vi. 100], where it is said that they called the جِنّ partners of God: (TA:) but some reject the explanation in the K, because the angels were created of light, and the جِنّ of fire; and the former do not propagate their kind, nor are they to be described as males and females; contrary to the case of the جِنّ; wherefore it is generally said that in the phrase [in the Kur xviii. 48, above mentioned] إِلَّا إِبْلِيسَ كَانَ مِنَ الجِنِّ, what is excepted is disunited in kind from that from which the exception is made, or that Iblees had adopted the dispositions of the جِنّ: (MF, TA:) or, as some say, the جِنّ were a species of the angels, who were the guardians of the earth and of the gardens of Paradise: (TA:) ↓ جِنَّةٌ, also, signifies the same as جِنٌّ: (S, Msb, K:) so in the last verse of the Kur: (S:) in the Kur xxxvii. 158 meaning the angels, whom certain of the Arabs worshipped; (TA;) and whom they called the daughters of God: (Fr, TA:) a single individual of the جِنّ is called ↓ جِنِّىٌّ, [fem. with ة:] (S, TA:) and ↓ جَانٌّ, also, is syn. with جِنٌّ: (Msb:) or الجَانٌ means the father of the جِنّ; (S, Mgh, TA;) [i. e. any father of جِنّ; for] the pl. is جِنَّانٌ, like حِيطَانٌ pl. of حَائِطٌ: (S, TA:) so says El-Hasan: it is said in the T, on the authority of AA, that the جانّ is, or are, of the جِنّ: (TA:) or جَانٌّ is a quasi-pl. n. of جِنٌّ; (M, K;) like جَامِلٌ and بَاقِرٌ: (M, TA:) so in the Kur lv. 56 and 74: in reading the passage in the Kur lv. 39, 'Amr Ibn-'Obeyd pronounced it جَأَنٌ: (TA:) it is related that there were certain creatures called the جَانّ, who were upon the earth, and who acted corruptly therein, and shed blood, wherefore God sent angels who banished them from the earth; and it is said that these angels became the inhabitants of the earth after them. (Zj, TA.) بَاتَ فُلَانٌ ضَيْفَ جِنٍّ

[Such a one passed the night a guest of جنّ] means, in a desolate place, in which was no one that might cheer him by his society or converse. (TA.) The saying of Moosà Ibn-Jábir, فَمَا نَفَرَتْ جِنِّى وَلَا فُلَّ مِبْرَدِى

may mean And my companions, who were like the جِنّ, did not flee when I came to them and informed them, nor was my tongue, that is like the file, deprived of its sharp edge: or by his جنّ he means his familiar جنّ, such as were asserted to aid poets when difficulties befell them; and by his مبرد, his tongue: (Ham p. 182 [where other explanations are proposed; but they are far-fetched]:) or by his جنّ he means his heart; and by his مبرد, his tongue. (S.) The Arabs liken a man who is sharp and effective in affairs to a جِنِّىّ and a شَيْطَان: and hence they said, نَفَرَتْ جِنُّهُ, meaning (assumed tropical:) He became weak and abject. (Ham ubi suprà.) b2: The greater, main, or chief, part, or the main body, or bulk, of men, or of mankind; as also ↓ جَنَانٌ; (K;) because he who enters among them becomes concealed by them: (TA:) or the latter means the general assemblage, or collective body, of men: (IAar, S, * TA:) or what veils, conceals, covers, or protects, one, of a thing. (AA, TA.) b3: (tropical:) The flowers, or blossoms, of plants or herbage. (K, TA.) b4: (tropical:) The prime, or first part, of youth: (S, K, TA:) or the sharpness, or vigorousness, and briskness, liveliness, or sprightliness, thereof. (TA.) Yousay, كَانَ ذٰلِك فِى جِنِّ شَبَابِهِ (tropical:) That was in the prime, or first part, of his youth. (S, TA.) and أَفْعَلُ ذٰلِكَ الأَمْرَ بِجِنِّ ذٰلِكَ (tropical:) I will do that thing in the time of the first and fresh state of that. (S, TA.) جِنٌّ may also signify (assumed tropical:) The madness, or insanity, of exultation, or of excessive exultation. (TA.) And one says, اِتّقِ النّاقَةَ فَإِنّهَا بِجِنِّ ضِرَامِهَا, meaning (assumed tropical:) Fear thou the she-camel, for she is in her evil temper on the occasion of her bringing forth. (TA.) b5: Also i. q. جدّ [app. جِدٌّ, as meaning (assumed tropical:) Seriousness, or earnestness]; because it is a thing that is an accompaniment of thought, or reflection, and is concealed by the heart. (TA.) جَنَّةٌ A [garden, such as is called] بُسْتَان: (S, Mgh:) or a garden, or walled garden, (حَدِيقَة, Msb, K,) of trees, or of palm-trees, (Msb,) or of palms and other trees: (K:) or only if containing palm-trees and grape-vines; otherwise, if containing trees, called حديقة: (Aboo-'Alee in the Tedhkireh, TA:) or any بستان having trees by which the ground is concealed: and sometimes concealing trees: (Er-Rághib, TA:) and palm-trees: (S:) or tall palm-trees: (Mgh:) or shadowing trees; because of the tangling, or luxuriousness of their branches; as though concealing at once what is beneath them: then a بستان; because of its dense and shadowing trees: (Bd in ii. 23:) or a بستان of palms and other trees, dense, and shadowing by the tangling, or luxuriousness, and denseness, of their branches; as though it were originally the inf. n. of un. of جَنَّهُ, and meaning “ a single act of veiling ” or “ concealing ” &c.: (Ksh ib.:) then, with the article ال, [Paradise,] the abode of recompense; because of the جِنَان therein; (Ksh and Bd ib.;) or because the various delights prepared therein for mankind are concealed in the present state of existence: (Bd ib.:) [and] hence الجَنَّاتُ [the gardens of Paradise], (so in a copy of the S,) or جَنَّاتُ عَدْنٍ [the gardens of continual abode]: (so in another copy of the S:) [for] the pl. of جَنَّةٌ is أَجِنَّةٌ (Mgh, Msb, K) and جِنَيْنَة (Msb, TA) and جُنَّةٌ, but this last is strange. (MF, TA.) [Dim. ↓ جُنَيْنَةٌ, vulgarly pronounced جِنَيْنَة, and applied to A garden; as though it were a little Paradise.]

جُنَّةٌ A thing by which a person is veiled, concealed, hidden, covered, or protected: an arm, or armour, with which one protects himself: (S:) anything protective: (K:) or coats of mail, and any defensive, or protective, arm or armour: (TA:) pl. جُنَنٌ. (S.) b2: A piece of cloth which a woman wears, covering the fore and kind parts of her head, but not the middle of it, and covering the face, and the two sides of the bosom, (K,) or, accord. to the M, the ornaments [حُلِىّ instead of جَنْبَى] of the bosom, (TA,) and having two eyeholes, like the بُرْقُع. (K.) جِنَّةٌ: see its syn. جِنٌّ: A2: and جُنُونٌ.

جَنَنٌ A grave; (S, K;) because it conceals the dead: (TA:) and so ↓ جَنِينٌ, of the measure فَعيلٌ in the sense of the measure فَاعِلٌ. (Er-Rághib, TA.) b2: Grave-clothing; (K;) for the same reason. (TA.) b3: A garment that conceals the body. (TA.) [See also جَنَانٌ.]

A2: A dead body; (S, K;) because concealed in the grave; the word being of the measure فَعَلٌ in the sense of the measure مَفْعُولٌ, like نَفَضٌ in the sense of مَنْفُوضٌ. (TA.) جَنُنٌ: see جُنُونٌ.

جَنَانٌ: see جِنٌّ, first sentence, in two places: A2: and see the same in the latter part of the paragraph. b2: Also A garment: (K:) or a garment that conceals one; as in the saying, مَا عَلَىَّ جَنَانٌ إِلَّا مَا تَرَى [There is not upon me a garment that conceals me save what thou seest]. (S.) [See also جَنَنٌ.] b3: The حَرِيم [or surrounding adjuncts, or appertenances and conveniences,] (K, TA) of a house; because concealing the house. (TA.) b4: The interior of a thing that one does not see; (K;) because concealed from the eye. (TA.) b5: The heart; (T, S, M, Msb, K;) because concealed in the bosom; (T, M;) or because it holds things in memory: (M, TA:) or its رُوع [i. e. the heart's core, or the mind, or understanding, or intellect]; (K;) which is more deeply hidden: (TA:) and (sometimes, TA) the soul, or spirit; (IDrd, K;) because the body conceals it: (IDrd, TA:) pl. أَجْنَانٌ. (IJ, K.) You say, مَا يَسْتَقِرُّ جَنَانُهُ مِنَ الفَزَعِ [His heart does not rest in its place by reason of fright]. (TA.) b6: A secret and bad action. (TA. [Before the word rendered “ secret ” is another epithet, which is illegible.]) جُنَانٌ: see مِجَنٌّ: A2: and what here next follows.

جُنُونٌ: see جِنٌّ, first sentence, in two places.

A2: Also, inf. n. of جُنَّ; (S, K;) [originally signifying A state of possession by a جِنِّىِّ, or by جِنّ; diabolical, or demoniacal, possession; and hence meaning] loss of reason; or madness, insanity, or unsoundness in mind or intellect; (Mgh;) or deficiency of intellect: (Sb, TA:) [it may generally be rendered possession, or insanity:] ↓ جُنُنٌ is a contraction thereof; (S, K;) or accord. to some, an original form: (MF, TA:) and ↓ جَنَّةٌ, also, (an inf. n. and a simple subst., S,) signifies the same as جُنُونٌ: (S, Msb, K:) as also ↓ مَجَنَّةٌ, (S, K,) and ↓ جُنَانٌ, but this last is vulgar. (TA.) b2: Also Persistence in evil; and pursuance of a headlong, or rash, course. (Ham p. 14.) جَنِينٌ Anything veiled, concealed, hidden, or covered: (K:) applied as an epithet even to rancour, or malice. (TA.) b2: Buried; deposited in a grave. (IDrd, S.) b3: An embryo; a fœtus; the child, or young, in the belly; (S Msb, K;) [i. e.,] in the womb: (Mgh:) pl. أَجِنَّةٌ (S, Msb, K) and أَجْنُنٌ. (ISd, K.) b4: And the former of these pls., Waters choked up with earth. (TA.) A2: See also جَنَنٌ. b2: Also The vulva. (TA.) جُنَانَةٌ: see مِجَنٌّ.

جَنِينَةٌ, accord. to the copies of the K, but in the M ↓ جِنِّيَّةٌ, (TA,) A [garment of the kind called]

مِطْرَف, (K, TA,) of a round form, (TA,) like the طَيْلَسَان, (K, TA,) worn by women: (TA:) in the T, said to be certain well-known garments. (TA.) جُنَيْنَةٌ: see جنَّةٌ, last sentence.

جِنِّىٌّ Of, or relating to, the جِنّ, or جِنَّة. (K.) b2: See جِنٌّ. In the saying, وَيْحَكِ يَا جِنِّىَّ هَلْ بَدَا لَكِ

أَنْ تُرْجِعِى عَقْلِى فَقَدْ أَنَى لَكِ [Mercy on thee! O Jinneeyeh, جِنِّىَّ being for جِنِّيَّةُ,) doth it appear fit to thee that thou shouldst restore my reason? for the time hath come for thee to do so], a woman resembling a جِنِّيَّة is meant, either because of her beauty, or in her changeableness. (TA.) A2: The tallness, or length and height, of a camel's hump. (TA.) جِنِّيَّةٌ [fem. of جِنِّىٌّ, q. v. ]

A2: See also جَنِينَةٌ جِنْجِنٌ and جَنْجَنٌ and ↓ جِنْجِنَةٌ (S, K) and ↓ جِنْجَنَةٌ (K) and (as some say, TA) ↓ جُنْجُونٌ (K) are sings. of جَنَاجِنُ, which signifies The bones of the breast: (S, K:) or the heads of the ribs of men and of others: (M, TA:) or the extremities of the ribs, next the sternum. (T, TA.) جَنْجَنَةٌ: see what next precedes.

جُنْجُونٌ: see what next precedes.

جَانٌّ: see جِنٌّ. b2: Also A white serpent: (Lth, S, Msb:) or a small white serpent: (Mgh:) or a great serpent: (Zj, TA:) or a species of serpent (AA, M, K) having black-bordered eyes, (M, K,) inclining to yellow, (M, TA,) harmless, and abounding in houses: (M, K:) pl. جَوَانُّ, (AA, TA,) or جِنَّانٌ. (TA.) أَجِنَّكَ كَذَا i. q. مِنْ أَجْلِ أَنَّكَ [Because that thou art thus]; (S, K;) from which it is contracted by suppressing the ل and ا and transferring the kesreh of the ل to the ا (S.) A poet says, أَجِنَّكِ عِنْدِى أَحْسَنُ النَّاسِ كُلِّهِمْ [Because that thou art in my estimation the goodliest of all mankind]. (S.) The مِنْ is omitted as in the phrase فَعَلْتُهُ أَجْلَكَ for مِنْ أَجْلِكَ. (Ks, TA.) تَجْنِينٌ [an inf. n. used as a simple subst.,] What is said by the جِنّ [or genii]: or, accord. to Es-Sukkaree, strange, uncouth speech or language, difficult to be understood. (TA.) مُجَنٌّ: see مَجْنُونٌ.

مِجَنٌّ A shield; (S, Mgh, Msb, K;) because the owner conceals, or protects, himself with it; (Mgh, Msb;) as also ↓ مِجَنَّةٌ (Lh, K) and ↓ جُنَانٌ and ↓ جُنَانَةٌ: (K:) pl. مَجَانُّ. (S, Msb.) Sb held it to be of the measure فِعَلٌّ, from مجن; but his opinion is opposed by the fact that the word is of the form which is significant of an instrument, by the doubling of the ن, and by the syns. جنان and جنانة. (MF, TA.) It is said in a trad., that the hand [of a thief] shall not be cut off save for the value of a مِجَنّ; which in the time of the Prophet was a deenár, or ten dirhems; for this is the lowest amount for which that punishment is to be inflicted. (Mgh.) You say, قَلَبَ مِجَنَّهُ [He turned his shield], meaning (tropical:) He dropped shame, and did what he pleased: or he became absolute master of his affair, or case. (K, TA.) And قَلَبْتُ لَهُ ظَهْرَ المِجَنِّ [I turned towards him the outer side of the shield], meaning (assumed tropical:) I became hostile to him after reconciliation. (Har p. 265.) b2: Also A [woman's ornament such as is commonly called] وِشَاح (Az, K.) مَجَنَّةٌ A place in which one is veiled, concealed, hidden, covered, or protected; or in which one veils, conceals, hides, covers, or protects, himself. (S.) b2: A land having in it جِنّ: (S:) or abounding with جِنّ. (K.) A2: See also جُنُونٌ.

مِجَنَّةٌ: see مِجَنٌّ.

مَجْنُونٌ [Possessed by جِنِّىّ, or by جِنّ, or by a devil, or demon; a demoniac: (see Bd li. 39:) and hence meaning bereft of reason; or mad, insane, unsound in mind or intellect, or wanting therein: (see جُنُونٌ:) it may generally be rendered possessed; or mad, or insane:] part. n. of جُنَّ: (Msb:) or anomalously used as pass. part. n. of أَجَنَّهُ: (S, * K, * TA:) one should not say ↓ مُجَنٌّ: (S, TA:) [pl. مَجَانِينُ.] b2: نَخْلَةٌ مَجْنُونَةٌ (tropical:) A tall palm-tree: (S, K, TA:) pl. مَجَانِينُ. (S, TA.) And نَبْتٌ مَجْنُونٌ (tropical:) A plant, or herbage, that is tangled, or luxuriant, or abundant and dense, in part, and strong. (TA.) And أَرْضٌ مَجْنُونَةٌ (assumed tropical:) Land producing much herbage, that has not been depastured. (TA. [See also what next follows.]) أَرْضٌ مَتَجَنِّنَةٌ (tropical:) Land having much herbage, so that it extends in every way. (K, TA.) مَنْجَنُونٌ and مَنْجَنِينٌ: see art. منجن

سد

1 سَدَّ, (S, M, A, Mgh, Msb, K,) aor. ـُ (S, M, Msb, K,) inf. n. سَدٌّ; (S, M, Mgh, Msb;) and ↓ سدّد; (M;) [but the latter has an intensive signification, or relates to several objects;] He closed, or closed up, an interstice, or intervening space: (M:) and stopped, or stopped up, (M,) or repaired, and made firm or strong, (S, A, K,) a breach, or gap, (S, M, A, Mgh, Msb, K,) and the like. (S, Msb.) b2: [Hence one says,] سُدَّتْ عَلَيْهِ الطَّرِيقُ (assumed tropical:) [The road, or way, became closed, or stopped, against him]. (K.) And سُدَّ طَرِيقُهُ مِنْ بَيْنِ يَدَيْهِ وَمَنْ خَلْفِهِ (assumed tropical:) [His road, or way, became closed, or stopped, before him and behind him]. (Zj, M.) And سَدَّ الأُفُقَ (tropical:) [It obstructed the horizon]; said of a multitudinous swarm of locusts. (S, A, * K.) And سَدَّ عَلَيْهِمْ, and ↓ أَسَدَّ, It closed, or obstructed, against them, the horizon; [الأُفُقَ being understood;] said of a collection of clouds rising. (M.) And سَدَّ مَا وَرَآءَهُ [It barred, or excluded, what was behind it]. (M.) b3: [Hence also,] سَدَدْتُ عَلَيْهِ بَابَ الكَلَامِ (assumed tropical:) [I closed, or stopped, to him the door of speech; i. e.] I prevented him from speaking; as though I closed, or stopped, his mouth. (Msb.) And مَا سَدَدْتُ عَلَى لَهَوَاتِ خَصْمٍ قَطُّ (assumed tropical:) I never stopped the way of speech of an adversary, nor prevented his saying what was in his mind. (Shureyh, Mgh.) And مَا سَدَدْتُ عَلَى خَصْمٍ قَطُّ (assumed tropical:) I never stopped an adversary from speaking; (El-Fáïk, Mgh, L;) on the authority of Esh-Shaabee: (Mgh:) occurring in a trad. (L.) b4: And أَبِيهِ ↓ هُوَ يَسُدُّ مَسَدَّ (tropical:) [He fills up, or supplies, the place of his father]: and ↓ يَسُدُّونَ مَسَدَّ أَسْلَافِهِمْ (tropical:) [They fill up, or supply, the place of their ancestors]. (A, TA.) And يُسَدُّ بِهِ الحَاجَةُ (tropical:) Want is supplied thereby: (M, * TA:) [whence the saying,] تَصَدَّقُوا وَلَوْ بِتَمْرَةٍ فَإِنَّهَا تَسُدُّ مِنَ الجَائِعِ (assumed tropical:) [Give ye something as alms, though it be but a date, or a dried date; for it will supply somewhat of the want of the hungry]: a trad. (El-Jámi' es-Sagheer.) and يَسُدُّ الرَّمَقَ (assumed tropical:) [It stays, or arrests, the remains of life; as though it stopped the passage of the last breath from the body; or] it maintains, and preserves, the strength. (Msb in art. رمق.) b5: and سَدَّهُ (assumed tropical:) He attributed, or imputed, to him, or he charged him with, or accused him of, a fault; [as though he thereby stopped his mouth; (see سَدٌّ;)] as also سَتَّهُ. (TA in art. ست.) A2: سَدَّ, aor. ـِ (S, L, K,) with kesr, (S,) inf. n. سَدَادٌ and سُدُودٌ, (L, the former inf. n. expl. in the S and K as signifying اِسْتِقَامَةٌ,) said of a spear, and an arrow, (TA,) and a saying, (S,) and an action, (TA,) or a thing [absolutely]; (L;) or سَدَّ, [sec. Pers\. سَدِدْتَ,] aor. ـَ with fet-h to the س, (A,) inf. n. سَدَدٌ, (TK, expl. in the S and K as signifying اِسْتِقَامَةٌ, like سَدَادٌ, of which it is said in the S to be a contraction,) said of a saying, and an affair; (A;) or سَدَّ, aor. ـِ and يَسَدُّ, inf. n. سَدَدٌ; (MA;) i. q. صَارَ سَدِيدًا [i. e. It was, or became, right, direct, or in a right state; it had, or took, a right direction or tendency; it tended towards the right point or object]: (S, A, L, K, TA:) and [in like manner] ↓ استدّ is syn. with اِسْتَقَامَ [which signifies the same]; (S, K;) as also ↓ اسدّ and ↓ تسدّد: (TA:) ↓ استدّ said of an affair signifies it was, or became, rightly ordered or disposed; in a right state. (Msb.) You say, لَهُ ↓ تسدّد and ↓ استدّ It was, or became, rightly directed towards it. (M.) And سَاعِدُهُ ↓ استدّ and ↓ تسدّد His fore arm was, or became, in a right state, or rightly directed, عَلَى الرَّمْىِ [ for shooting]; syn. استقام. (A.) A poet says, سَاعِدُهُ رَمَانِى ↓ فَلَمَّا اسْتَدَّ أُعَلِّمُهُ الرِّمَايَةَ كُلَّ يَوْمٍ [I teaching him the art of shooting every day; and when his fore arm became in a right state, he shot me]: As says that [the reading] اشتدّ, with ش, is not to be regarded. (S, TA.) b2: and سَدَّ, aor. ـِ with kesr to the س, (A, Msb, TA,) inf. n. سُدُودٌ (Msb) [and app. also, as above, سَدَادٌ, q. v. infrà], is said of a man, (A, Msb, TA,) in like manner meaning صَارَ سَدِيدًا [i. e. He was, or became, in a right state; he had, or took, a right direction or tendency; he tended towards the right point or object]: (A, TA:) or, (Msb,) as also ↓ اسدّ, (S, K, TA,) he hit the right thing (S, Msb, K, TA,) in his saying (S, Msb, TA) and in his action: (Msb:) or ↓ اسدّ signifies he said, or did, what was right: (Msb:) or he sought what was right; (L, K;) as also ↓ سدّد; (L;) or it has this last meaning also. (S, * L.) You say, ↓ إِنَّهُ لَيُسِدُّ فِى القَوْلِ Verily he hits the right thing in the saying. (S, L.) And قَدْ أَسْدَدْتَ ↓ مَا شِئْتَ (S, * L) is said to a man when he seeks [or has sought] what is right, (S,) meaning Thou hast sought what is right; whether the person thus addressed have hit the right thing or not. (L.) One says also, سَدَّ عَلَيْكَ الرَّجُلُ, aor. ـِ inf. n. سد [app. a mistranscription for سَدَاد or سُدُود], The man said, or did, what was right [against thee]: so in the handwriting of Sh. (Az, TA.) 2 سَدَّّ see 1, first sentence. b2: [Hence,] سدّد مَلْأَهُ [He filled it up]; namely, a vessel, and a water-ing-trough. (Aboo-Sa'eed, TA in art. خنق.) b3: And سدّد عَلَيْهِمْ كُلَّ شَىْءٍ قَالُوهُ (assumed tropical:) He annulled, in opposing them, everything that they said. (Jábir, as related by Aboo-'Adnán.) A2: سدّدهُ, (S, A, L, Msb, K,) inf. n. تَسْدِيدٌ, (K,) He directed it, (A, * L, Msb, K,) namely, an arrow, (A, Msb,) نَحْوَهُ towards him or it, (A,) or إِلَى الصَّيْدِ towards the game; (Msb;) and شدّدهُ, with ش, is a dial. var. thereof: (Towsheeh, TA:) and [in like manner] his spear; contr. of عَرَضَهُ, (S, Msb,) or عَرَّضَهُ. (L.) b2: And He taught him the art of shooting. (TA.) b3: Also, (M, A, K,) inf. n. as above, (S,) He directed, accommodated, adapted, or disposed, him (S, M, A, K) to that which was right, or words and of actions: (S, K: [and the like is implied in the M and A:]) said of God. (M, A.) And you say, سَدِّدْ صَاحِبَكَ Teach thou thy companion, and direct him to the right course. (Sh, TA.) b4: And [hence,] سَدِّدْ مَالَكَ Act thou well with thy property, or cattle. (L.) and سَدَّدَ الإِبِلَ, inf. n. as above, He gave the camels easy access to every pasturage, and to every place where the ground was soft and spacious. (L.) A3: See also 1, near the end of the paragraph.4 أَسْدَ3َ see 1, near the beginning: A2: and see also the latter half of the same paragraph, in five places.5 تَسَدَّّ see 1, in the latter half of the paragraph, in three places.7 انسدّ, said of an interstice, or intervening space, It became closed, or closed up; as also ↓ استدّ: (M:) and both, said of a breach, or gap, (M, A,) it became stopped, or stopped up, (M,) or repaired, and made firm or strong. (A.) اِسْتَدَّتْ ↓ عُيُونُ الخَرْزِ and اِنْسَدَّتْ signify the same [i. e. The punctures made in the sewing of the skin became closed]; (S, K;) expressing a consequence of pouring water into-a skin. (S.) 8 إِسْتَدَ3َ see the next preceding paragraph, in two places: A2: and see also 1, in the latter half of the paragraph, in five places.

سَدٌّ and ↓ سُدٌّ Any building, or construction, with which a place is closed or closed up, or stopped or stopped up: (M: [see also سِدَادٌ:]) a dam: (Msb:) a thing intervening, as a separation, a partition, a fence, a barrier, a rampart, or an obstacle, or obstruction, between two other things; (S, Msb, K:) and a mountain: (S, M, K: [in the last it seems that this meaning is restricted to the former word; but if restricted to either, it should be to the latter:]) or, as some say, anything that faces one, or is over against one, and bars, or excludes, (يَسُدُّ,) what is behind it: whence goats are said to be سَدٌّ يُرَى مِنْ وَرَائِهِ الفَقْرُ (assumed tropical:) [a barrier behind which is seen poverty]; meaning that they are not of great utility: (M:) or سَدٌّ signifies what is made by man; and سُدٌّ, what is created by God, (Zj, M, Msb, K,) as a mountain: (Msb:) in the Kur xviii. 92 and 93, and xxxvi. 8, some read with fet-h, and some with damm: (M, TA:) the pl. is أَسْدَادٌ, [a pl. of pauc.,] (A, Msb,) or أَسِدَّةٌ, [also a pl. of pauc.,] and سُدُودٌ, [a pl. of mult.,] the latter of these two agreeable with general analogy, and the former of them anomalous, or, [ISd says,] in my opinion, this (أَسِدَّةٌ) is pl. of سِدَادٌ. (M.) You say, ضُرِبَ بَيْنَهُمَا سَدٌّ and سُدٌّ [A barrier, or an obstacle, was set between them two]: and ضُرِبَتْ بَيْنَهُمَا الأَسْدَادُ [Barriers, or obstacles, were set between them two]. (A.) and ضَرَبَتْ عَلَيْهِ الأَرْضُ بِالأَسْدَادِ (tropical:) [The earth, or land, set barriers, or obstacles, against him]; meaning, the ways became closed, or stopped, against him, and the courses that he should pursue became obscure to him: (K: in the CK ضُرِبَتْ:) the sing. of أَسْدَادٌ [accord. to general analogy] is سُدٌّ. (TA.) b2: [Hence,] the former (سَدٌّ) also signifies, (Fr, S, M, L, K,) or ↓ سِدَادٌ, (A,) or the former and ↓ سَدَادَةٌ, (L,) (tropical:) A fault, or defect, (Fr, S, M, A, &c.,) such as blindness and deafness and dumbness, (S,) or such as closes, or stops, one's mouth, so that he does not speak: (A:) pl. of the first, (S, M, K,) or of the second, (A,) أَسِدَّةٌ, [a pl. of pauc.,] (S, M, A, K,) accord. to analogy سُدُودٌ, (S, M, K,) or أَسُدٌّ [which is a pl. of pauc.]. (M.) You say, ↓ مَا بِهِ سِدَادٌ (tropical:) There is not in him any fault &c.: and فُلَانٌ بَرِىْءٌ مِنَ الأَسِدَّةِ (tropical:) Such a one is free from faults &c. (A.) And تَسُدُّ فَاهُ عَنِ الكَلَامِ ↓ مَا بِفُلَانٍ سَدَادَةٌ (assumed tropical:) There is not in such a one a fault that stops his mouth from speaking. (Aboo-Sa'eed, L.) And لَا تَجْعَلَنَّ بِجَنْبِكَ الأَسِدَّةَ (tropical:) By no means render thou thy bosom contracted so that thou shalt be unable to return an answer, like him who is deaf or dumb. (S, K.) b3: See also سُدٌّ. b4: سدّ [so in the TA, i. e. either سَدٌّ or سُدَّ,] also signifies (assumed tropical:) A she-camel by which the sportsman conceals himself from the game; also called دَرِيْئَةٌ ند دَرِيعَةٌ whence the saying, رَمَاهُ فِى سدِّ نَاقَتِهِ (assumed tropical:) [He shot him, or shot at him, by his she-camel whereby he was concealing himself]. (IAar, TA.) b5: And سَدٌّ, (M,) or سُدٌّ, (O, K,) is also syn. with ظِلٌّ [as meaning (tropical:) Shade, or shadow; or cover, or protection]. (IAar, M, O, K, TA.) A poet cited by IAar says, قَعَدْتُ لَهُ فِى سَدِّ نِقْضٍ مُعَوَّدٍ لِذٰلِكَ فِى صَحْرَآءَ جِذْمٍ دَرِينُهَا (tropical:) [I sat for him, i. e. lay in wait for him, in the shade, or cover, of a camel rendered lean by travel, accustomed to that, in a desert whereof the dry herbage was old]: i. e. I made him a cover, or screen, to me, in order that he might not see me: and by جِذْم he means “ old,” because الجِذْمُ signifies الأَصْلُ, and there is nothing older than the أَصْل; and he uses it as an epithet because it implies the meaning of an epithet. (M.) A2: سَدٌّ also signifies A thing, (S, K,) [i. e.] a [basket such as is called] سَلَّة, (M, TA,) made of twigs, (S, M, K,) and having covers (أَطْبَاق): (S, K: [but this addition in the S and K seems properly to apply to the pl., as will be shown by what follows:]) pl. سِدَادٌ and سُدُودٌ: (M, TA:) or, accord. to Lth, سُدُودٌ signifies [baskets such as are called] سِلَال, [pl. of سَلَّةٌ,] made of twigs, and having covers (أَطْبَاق); one of which is called [not سَدٌّ but] ↓ سَدَّةٌ: and it is said also on other authority that the سَلَّة is called سَدَّةٌ and طَبْلٌ. (L, TA.) سُدٌّ: see the next preceding paragraph, passim. b2: Also (assumed tropical:) A swarm of locusts obstructing the horizon: (M:) or so سُدٌّ مِنْ جَرَادٍ: (TA:) and جَرَادٌ سُدٌّ (tropical:) locusts (S, M, A, K) that have obstructed, (S, K,) or obstructing, (M, A,) the horizon, (S, M, A, K,) by their multitude: (S, A, K:) in which case, سُدٌّ is either a substitute for جَرَادٌ and therefore a substantive, or it is pl. of ↓ سَدُودٌ signifying that which obstructs the horizon and therefore an epithet. (M.) b3: And (tropical:) A black cloud, (Az, S, K, TA,) that has risen in any tract of the sky: (TA:) or a collection of clouds rising, obstructing the horizon: (M:) pl. سُدُودٌ: (S, M, K:) [or] ↓ سَدٌّ and صَدٌّ, but the former is the more approved, signify (assumed tropical:) a cloud, or collection of clouds, rising high, and appearing like a mountain. (M and L in art. صد.) b4: And A valley: (K:) so called because it becomes closed, or stopped up. (TA.) b5: And A valley containing stones and masses of rock, in which water remains for some time, or a long time: pl. سِدَدَةٌ: (S, L, K:) or you say, أَرْضٌ بِهَا سِدَدَةٌ [a land in which are valleys containing stones and masses of rock, &c.]; and the sing. is ↓ سُدَّةٌ. (L.) b6: and (assumed tropical:) The departure [or loss] of sight: (IAar, M:) from the same word in the first of the senses expl. in the next preceding paragraph. (M.) سِدٌّ: see سَدِيدٌ.

سَدَّةٌ: see سَدٌّ, last sentence.

سُدَّةٌ A certain disease in the nose, (S, M, L, K,) which stops it up, (M, L,) attacking the passage of the breath, (L,) and preventing respiration; (S, L;) as also ↓ سُدَادٌ. (S, M, L, K.) A thing that obstructs the passage of the humours, and of the food, in the body. (KL.) [And Any obstruction in the body: pl. سُدَدٌ.] b2: See also سُدٌّ.

A2: Also [A vestibule, or porch, for shade and shelter, before the door of a house: this is a common signification of the word, and is app. what is meant by its being said that] the سُدَّة is what is before the door of a house: (M, A:) or, as some say, a سَقِيفَة [i. e. roof, or covering, such as projects over the door of a house &c.; or a place roofed over]; (M:) or a ظُلَّة [i. e. roof, or cover-ing, for shade and shelter,] over a door: (Mgh:) or it is [a thing, or place,] like a صُفَّة [or سَقِيفَة] before a بَيْت [or house, or perhaps here meaning tent]: and a ظُلَّة at the door of a house (دَار): (AA, TA:) or, accord. to Aboo-Sa'eed, (TA,) in the language of the Arabs [of the desert] it signifies [a space such as is termed] a فِنَآء pertaining to a tent of hair-cloth and the like; and those who make it to be like a صُفَّة, or like a سَقِيفَة, explain the word accord. to the way in which it is used by the people of the towns and villages: (Msb, TA:) or it signifies the door [itself]: (S, A, Mgh, K:) or it has this meaning also: (Msb:) some thus apply it to the door itself: (A'Obeyd, L:) and the surrounding portico [of the interior court] of the largest, or larger, mosque: (M, TA:) pl. سُدَدٌ. (S, L, Msb, K.) You say, رَأَيْتُهُ قَاعِدًا بِسُدَّةِ بَابِهِ [I saw him sitting in the vestibule of his door]: (S, TA:) and بِسُدَّةِ دَارِهِ [in the vestibule before the door, or at the door, of his house]. (TA.) Abu-d-Dardà

said, مَنْ يَغْشَ سُدَدَ السُّلْطَانِ يَقُمْ وَيَقْعُدْ, (S, L,) or مَنْ يَأْتِ الخ, i. e. [He who comes to the vestibules, or gates, of the Sultán] experiences returns of recent and old griefs, disquieting him so that he is not able to remain at rest, but stands up and sits down: (Mgh in art. قدم:) this he said when he came to the gate of Mo'áwiyeh and did not receive permission to enter. (L.) And it is said in a trad., الشُّعْثُ الرُّؤُوسِ الَّذِينَ لَا تُفْتَحُ لَهُمُ السُّدَدُ, (S, A,) meaning الأَبْوَابُ [i. e. The shaggy, or dishevelled, and dusty, in the heads are those to whom the doors will not be opened]. (A.) b2: Hence, Umm-Selemeh, addressing' Áïsheh, termed her a سُدَّة, i. e. a بَاب [meaning (assumed tropical:) A means of communication[, between the Prophet and his people. (L, from a trad.) A3: Also Palm-sticks, i. e. palmbranches stripped of their leaves, bound together, [side by side,] upon which one sleeps. (M.) سَدَدٌ: see the next paragraph, in four places: b2: and see also سَدِيدٌ.

سَدَادٌ [an inf. n. of the intrans. verb سَدَّ; as also ↓ سَدَدٌ]. [Hence,] one says, إِنَّهُ لَذُو سَدَادٍ Verily he has a faculty of hitting the right thing, or his object or aim, in speaking, and in the managing or disposing of affairs, and in shooting. (TA.) b2: [Hence also, as a subst.,] A thing that is right, syn. صَوَابٌ, (S, A, Msb, K,) and قَصْدٌ, (S,) of what is said and of what is done; (S, A, * Msb, K;) as also ↓ سَدَدٌ, (S, A,) which is a contraction of the former. (S.) One says, قَالَ سَدَادًا مِنَ القَوْلِ He said a right thing [lit. of what is said, i. e., a right saying]; (S, A;) as also ↓ سَدَدًا. (A.) And يُصِيبُ السَّدَادَ He hits the right thing in speech [or action]. (S.) And هُوَ عَلَى سَدَادٍ مِنْ

أَمْرِهِ and ↓ سَدَدٍ [He is following a right course of action in respect of his affair]. (A.) and أَمْرُ فُلَانٍ يَجْرِى عَلَى السَّدَادِ The affair of such a one goes on according to that which is right. (S.) b3: [And hence the saying,] أَتَتْنَا رِيحٌ مِنْ سَدَادِ أَرْضِهِمْ (tropical:) A wind came to us from the direction of their land. (A, TA.) b4: It is also used as an epithet, syn. with سَدِيدٌ, q. v. (L.) b5: and السَّدَادُ [as though meaning The right projecter] is a name that was given to a bow belonging to the Prophet, as ominating the hitting of the object aimed at by that which was shot from it. (TA.) A2: See also سِدَادٌ, in three places.

سُدَادٌ: see سُدَّةٌ, first sentence.

سِدَادٌ A thing with which an interstice, or intervening space, is closed, or closed up: (AO, M, L: [see also سَدٌّ:]) and a thing with which a breach, or gap, (M, A,) is stopped, or stopped up, (M,) or repaired, and made firm or strong: (A:) pl. أَسِدَّةٌ. (M.) Primarily, accord. to ISh, (Meyd, in explanation of a prov. mentioned in what follows,) Somewhat of milk that dries up in the orifice of a she-camel's teat; (Meyd, K;) because it stops up the passage of the milk. (Meyd.) Also A stopper of a bottle (S, * Mgh, * Msb, K, * TA) &c.: (Msb:) in this sense [as well as in those before mentioned] with kesr (S, Mgh, Msb, K) only [to the س]: and so in the sense next following. (S, K.) A body of horse and foot serving as blockaders of the frontier of a hostile country. (S, K, * TA.) b2: سِدَادٌ مِنْ عَوَزٍ and ↓ سَدَادٌ, (ISk, S, M, Msb, K,) but the former is the more chaste, (S,) and it alone is mentioned by most authors in this saying, because it is from سداد as meaning the “ stopper ” of a bottle; (Msb;) and some say that ↓ سَداد, with fet-h, is a corruption; (Msb, K;) expressly disallowed by As and ISh; (Msb;) a prov.; (Meyd;) meaning (tropical:) A thing by which want is supplied, (S, M, Msb, K,) and by which life is preserved; accord. to ISh, if incomplete; and accord. to As, a thing by which somewhat of the entire wants of one's case is supplied. (Msb.) One says also, أَصَبْتُ بِهِ سِدَادًا مِنَ العَيْشِ and ↓ سَدَادًا (tropical:) I attained thereby a thing by which want was supplied; (S, K, * TA;) or a means of sustaining life. (AO, L.) b3: See also سَدٌّ, in two places.

سَدُودٌ: see سُدٌّ.

سَدِيدٌ, applied to a spear, Seldom missing; and [to the same, and] to an arrow, that hits the mark; (TA;) and to a saying, (S, M, L,) as also ↓ سَدَادٌ (M, L) and ↓ سَدَدٌ; (L;) and an action; (TA;) and an affair, as also ↓ أَسَدُّ; (S, A, L;) right, direct, or in a right state; having, or taking, a right direction or tendency; tending towards the right point or object: (S, M, A, L, TA:) and ↓ سِدٌّ, applied to speech, signifies the same; (TA;) and true. (K, TA.) b2: And applied to a man, meaning Who pursues a right course; as also ↓ أَسَدٌّ; (M;) and [in an intensive sense] ↓ سَدَّادٌ: (TA:) or, (Msb,) as also ↓ مُسِدٌّ, (S,) who hits the right thing in his saying (S, Msb) and in his action. (Msb.) سَدَادَةٌ: see سَدٌّ, in two places.

سَدَّادٌ: see سَدِيدٌ.

سَادَّةٌ (tropical:) An eye (عَيْنٌ) of which the sight has gone; (A;) that has become white, and with which one does not see, but which has not yet burst: (Az, A, * L, K:) or that is open, but does not see strongly: (IAar, L, K:) pl. سُدُودٌ, (IAar, L,) or سُدُدٌ. (K.) b2: Also (assumed tropical:) An old and weak she-camel. (IAar, K.) أَسَدُّ: see سَدِيدٌ, in two places.

مَسَدٌّ [properly A place of closing, or stopping, &c.]: see 1, in two places.

مُسِدٌّ: see سَدِيدٌ.

مُسَدَّدٌ Directed; pointed in a right direction. (S TA.) b2: And A man directed, accommodated, adapted, or disposed, to that which is right [of words and of actions]; (L;) who does that which is right, (يَعْمَلُ بِالسَّدَادِ وَالقَصْدِ, S, L,) keeping to the right way; in which sense it is related by some with kesr, ↓ مُسَدِّدٌ. (L.) [Golius explains it as meaning, on the authority of the S, who executes his affairs with sure and good judgment, and with happy success: and Freytag thus explains ↓ مُسَدِّدٌ, as from the S.]

مُسَدِّدٌ: see the next preceding paragraph, in two places.

لبث

1 لَبِثَ, aor. ـَ inf. n. لَبْثٌ (which is contr. to analogy, because the inf. n. of an intrans. v. of the measure فَعِلَ is, accord. to rule, of the measure فَعَلٌ, S,) and لَبَيثٌ (agreeably with analogy, occurring in a verse of Jereer, S,) and لَبَاثٌ (S, K) and لُبْثٌ (which is the first form given by ISd) TA, [and the most common,]) and لُبَاثٌ and لَبَاثَةٌ and لَبِيثَةٌ, (K,) which are all contr. to analogy, (TA,) and لُبْثَانٌ, (ISd,) [this last, which is also contr. to analogy, is said in the TA, to be like سحبان, but this I suppose to be a mistake for سُبْحَان,] or لُبْثٌ and لَبَاثٌ are substs., (Msb,) He tarried; paused; tarried and waited or expected; was patient, and tarried and waited or expected: (S, K:) he tarried; remained; stayed; stopped; paused; (ISd, Msb;) as also ↓ تلبّث; (Msb;) بِمَكَانٍ in a place: (ISd, Msb:) or ↓ تلبّث signifies he waited; or paused; syn. تَوَقَّفَ (K) b2: مالَبِثَ أَنْ فَعَلَ كَذَا وَكَذَا He delayed not, or was not slow, to do, or in doing, such and such things. (TA, and the other lexicons passim. b3: اِلْبَثْ عَنْ فُلَانٍ Wait for such a one, and leave him, until thy doing so shall manifest the error of his judgement, or opinion. (A.) 2 لَبَّثَ see 4.4 البثهُ; and ↓ لبّثهُ, inf. n. تَلْبِيثٌ; He made him to tarry; to tarry and wait, or expect; to be patient, and tarry, and wait, or expect. (S, K.) 5 تَلَبَّثَ see 1.10 استلبثهُ He deemed him, or it, slow, or tardy. (K, TA.) لُبْثٌ and ↓ لَبَاثٌ (Msb) A tarrying; a staying; a stopping: (Msb:) and ↓ لُبْثَةٌ a loitering; tarrying; staying; waiting; pausing in expectation. (K.) b2: هُوَ قَلِيلُ اللَّبَاثِ, and ↓ اللُّبْثَةِ, [He tarries, or stays, little]. (A.) b3: اَلماءُ إِذَا طَالَ لُبْثُهُ ظَهَرَ خُبْثُهُ [When water remains long stagnant, its corruptness, or impurity, or foulness, becomes apparent]. (A.) لَبِثٌ: see لَابِثٌ. b2: Slow; tardy; late. (Fr.) لَبْثَةٌ A single act of tarrying, staying, or stopping. (Msb.) لُبْثَةٌ: see لُبْثٌ.

لِبْثَةٌ A mode, or manner, of tarrying, staying, or stopping. (Msb.) لَبَاثٌ: see لُبْثٌ b2: فَرَسٌ لَبَاثٌ A slow horse: so in some copies of the K: but correctly, قَوْسٌ لَبَاثٌ, as in the L, a slow bow, accord. to AHn. (TA.) خَبِيثٌ لَبِيثٌ نَبِيثٌ are said conjointly: so in the K: or نَجِيثٌ لَبِيثٌ: so in the L. (TA.) لَبِيثَةٌ مِنَ النَّاسِ A company, or an assembly, of people of different tribes; (K;) [as also لَوِيثَةٌ].

لَابِثٌ and ↓ لَبِثٌ Tarrying; tarrying and waiting, or expecting; being patient, and tarrying, and waiting, or expecting: (S, K:) the former word is the more approved. (Fr.)

وحى
أصل الوحي: الإشارة السّريعة، ولتضمّن السّرعة قيل: أمر وَحْيٌ، وذلك يكون بالكلام على سبيل الرّمز والتّعريض، وقد يكون بصوت مجرّد عن التّركيب، وبإشارة ببعض الجوارح، وبالكتابة، وقد حمل على ذلك قوله تعالى عن زكريّا: فَخَرَجَ عَلى قَوْمِهِ مِنَ الْمِحْرابِ فَأَوْحى إِلَيْهِمْ أَنْ سَبِّحُوا بُكْرَةً وَعَشِيًّا
[مريم/ 11] فقد قيل: رمز. وقيل: أشار، وقيل: كتب، وعلى هذه الوجوه قوله: وَكَذلِكَ جَعَلْنا لِكُلِّ نَبِيٍّ عَدُوًّا شَياطِينَ الْإِنْسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً
[الأنعام/ 112] ، وقوله: وَإِنَّ الشَّياطِينَ لَيُوحُونَ إِلى أَوْلِيائِهِمْ
[الأنعام/ 121] فذلك بالوسواس المشار إليه بقوله: مِنْ شَرِّ الْوَسْواسِ الْخَنَّاسِ [الناس/ 4] ، وبقوله عليه الصلاة والسلام: «وإنّ للشّيطان لمّة» . ويقال للكلمة الإلهيّة التي تلقى إلى أنبيائه وأوليائه: وحي، وذلك أضرب حسبما دلّ عليه قوله تعالى: وَما كانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْياً
إلى قوله بِإِذْنِهِ ما يَشاءُ [الشورى/ 51] وذلك إمّا برسول مشاهد ترى ذاته ويسمع كلامه، كتبليغ جبريل عليه السلام للنّبيّ في صورة معيّنة، وإمّا بسماع كلام من غير معاينة كسماع موسى كلام الله، وإمّا بإلقاء في الرّوع كما ذكر عليه الصلاة والسلام: «إنّ روح القدس نفث في روعي» ، وإمّا بإلهام نحو: وَأَوْحَيْنا إِلى أُمِّ مُوسى أَنْ أَرْضِعِيهِ
[القصص/ 7] ، وإمّا بتسخير نحو قوله:
وَأَوْحى رَبُّكَ إِلَى النَّحْلِ
[النحل/ 68] أو بمنام كما قال عليه الصلاة والسلام: «انقطع الوحي وبقيت المبشّرات رؤيا المؤمن» فالإلهام والتّسخير والمنام دلّ عليه قوله: إِلَّا وَحْياً [الشورى/ 51] وسماع الكلام معاينة دلّ عليه قوله: أَوْ مِنْ وَراءِ حِجابٍ [الشورى/ 51] ، وتبليغ جبريل في صورة معيّنة دلّ عليه قوله: أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ [الشورى/ 51] ، وقوله: وَمَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً أَوْ قالَ أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ [الأنعام/ 93] فذلك لمن يدّعي شيئا من أنواع ما ذكرناه من الوحي أيّ نوع ادّعاه من غير أن حصل له، وقوله: وَما أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلَّا نُوحِي إِلَيْهِ
الآية [الأنبياء/ 25] . فهذا الوحي هو عامّ في جميع أنواعه، وذلك أنّ معرفة وحدانيّة الله تعالى، ومعرفة وجوب عبادته ليست مقصورة على الوحي المختصّ بأولي العزم من الرّسل، بل يعرف ذلك بالعقل والإلهام كما يعرف بالسّمع. فإذا القصد من الآية تنبيه أنه من المحال أن يكون رسول لا يعرف وحدانيّة الله ووجوب عبادته، وقوله تعالى: وَإِذْ أَوْحَيْتُ إِلَى الْحَوارِيِّينَ [المائدة/ 111] فذلك وحي بوساطة عيسى عليه السلام، وقوله: وَأَوْحَيْنا إِلَيْهِمْ فِعْلَ الْخَيْراتِ [الأنبياء/ 73] فذلك وحي إلى الأمم بوساطة الأنبياء. ومن الوحي المختصّ بالنّبيّ عليه الصلاة والسلام: اتَّبِعْ ما أُوحِيَ إِلَيْكَ مِنْ رَبِّكَ [يونس/ 109] ، إِنْ أَتَّبِعُ إِلَّا ما يُوحى إِلَيَّ [يونس/ 15] ، قُلْ إِنَّما أَنَا بَشَرٌ مِثْلُكُمْ يُوحى إِلَيَّ [الكــهف/ 110] .
وقوله: وَأَوْحَيْنا إِلى مُوسى وَأَخِيهِ [يونس/ 87] فوحيه إلى موسى بوساطة جبريل، ووحيه تعالى إلى هرون بوساطة جبريل وموسى، وقوله:
إِذْ يُوحِي رَبُّكَ إِلَى الْمَلائِكَةِ أَنِّي مَعَكُمْ [الأنفال/ 12] فذلك وحي إليهم بوساطة اللّوح والقلم فيما قيل، وقوله: وَأَوْحى فِي كُلِّ سَماءٍ أَمْرَها [فصلت/ 12] فإن كان الوحي إلى أهل السماء فقط فالموحى إليهم محذوف ذكره، كأنه قال: أوحى إلى الملائكة، لأنّ أهل السّماء هم الملائكة، ويكون كقوله: إِذْ يُوحِي رَبُّكَ إِلَى الْمَلائِكَةِ [الأنفال/ 12] وإن كان الموحى إليه هي السموات فذلك تسخير عند من يجعل السماء غير حيّ، ونطق عند من جعله حيّا، وقوله: بِأَنَّ رَبَّكَ أَوْحى لَها [الزلزلة/ 5] ، فقريب من الأوّل وقوله: وَلا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضى إِلَيْكَ وَحْيُهُ [طه/ 114] فحثّ على التّثبّت في السّماع، وعلى ترك الاستعجال في تلقّيه وتلقّنه.

لم

1 لَمَّ اللّٰهُ شَعَثَهُ God rectified, or repaired, and consolidated, what was disorganized, disordered, or unsettled, of his affairs. (S.) 2 لَمَّمَ He made a لِمَّة of his hair. (Z, TA in art. جم.) 4 أَلَمَّ بِالقَوْمِ He came to the people, and alighted at their abode as a guest. (Msb.) See أَطَافَ. b2: And hence, أَلَمَّ بِالمَعْنَى (assumed tropical:) He knew the meaning. (Msb.) b3: And أَلَمَّ بَالذَّنْبِ (assumed tropical:) He committed the sin, or offence. (Msb.) b4: And أَلَمَّ He, or it, visited covertly; (Ham, p. 23;) or in a light, slight, or hasty manner. (Idem, pp. 385 and 815.) It became near. (Msb.) b5: It happened. (Ham, p. 385.) b6: أَلَمَّ بِهِ He came to him. (Ham, p. 127.) b7: I. q. زَارَهُ غِبًّا; as also أَلَمَّ عَلَيْهِ. (TA.) 8 اِلْتَمَّ It was collected, accumulated. b2: التمّوا They collected themselves; congregated.

لَمْ with an aor. following it is often to be rendered in English by the preterperfect: ex., لَمْ أَرَهُ مُذُ يَوْمَانِ I have not seen him for two days. b2: لَمْ يَضْرِبْ He did not beat. (S, &c.) See also لَمَّا. b3: أَلَمْ: see the latter half of art. أَلَا; and the former part of art. أَمَا. b4: لَمَّا as a particle of exception [is equivalent to our But; meaning both except and, after an oath or the like, only, or nothing more than; and] is put before a nominal proposition; as, إِنْ كُلُّ نَفْسٍ

لَمَّا عَلَيْهَا حَافِظٌ [There is not any soul but over it is a guardian, (Kur lxxxvi. 4,)] accord. to those who pronounce the م with teshdeed: and before a verb which is literally, but not in meaning, a preterite; as in أَنْشُدُكَ اللّٰهَ لَمَّا فعَلْتَ [I conjure, or beg, or beseech, thee by God but that thou do such a thing], i. e. مَا أَسْأَلُكَ إَلَّا فِعْلَكَ [I do not ask of thee anything save thy doing such a thing]. (Mughnee.) See its syn. إِلَّا. In the Kur xxxviii. 13, accord. to one reading, it occurs before a verb which is a preterite literally and in meaning. b5: لَمَّا, accord. to Ibn-Málik, is syn. with إِذْ: [and sometimes, like إِذْ, it means Since, or because:] one may say, لَمَّا

أَكْرَمْتَنِى أَمْسِ أَكْرَمْتُكَ اليَوْمَ: but this is said to mean لَهَّا ثَبَتَ اليَوْمَ إِكْرَامُكَ لِى أَمْسِ أَكْرَمْتُكَ. (Mughnee.) See also an ex. voce رَزَقَ. b6: لَمَّا يَضْرِبْ He has not yet beaten. (S, &c.) See also لَمْ.

لَمَمٌ A slight insanity or diabolical possession; (Mgh, Msb:) a slight taint or infection of insanity. See طَيْفٌ.

لَمَّةٌ A touch, or somewhat [of a taint or an infection of insanity], from the jinn. (S, K.) See لَمَمٌ.

لِمَّةٌ Hair that descends below the lobe of the ear. (S, K.) But see وَفْرَةٌ: and see a tropical use of it in a verse of Kumeyt cited in art. حف, p. 597 c.

مِلَمٌّ: see مِثَمٌّ.

مُلِمَّةٌ A misfortune that befalls in the present world. (S.) See an ex. in a verse cited voce حَجَا.

مُلَمَّمٌ A boy having a لِمَّة. (IDrd, TA, voce مُجَمَّمٌ.)