ظبو

ظُبَةٌ The حَدّ, (T, M, Msb, K,) or طَرَف, (S,) [both of which mean the end, or extremity, but the former means also the edge,] of a sword, (T, S, M, Msb, K,) or of a spear-head and the like, (K,) or also of a spear-head and of an arrowhead and of a dagger and the like; (M;) or the part next to the طَرَف [or extremity] of the sword; also called its ذُبَاب: (T:) or the ظُبَتَانِ are the parts of the two edges that are on either side of the ذُبَاب [by which last word is here app. meant the point] of the sword: (Az, T and TA voce ذُبَابٌ, q. v.:) [for the swords of the Arabs, in the older times, were generally straight, twoedged, and tapering to a point:] or, accord. to Aboo-Riyásh, the ظُبَة of the sword is the part that is four digits' measure below, or within, (دُونَ,) the ذُبَاب thereof; and is the strikingplace thereof: and it is also its حَدّ; and the ظُبَة of the spear-head is likewise its حَدّ: (Ham p. 48:) the ة in ظُبَةٌ is a substitute for و, which is the final radical, (S, M, Msb, K,) the word being originally ظُبَوٌ: (S, TA:) the pl. is أَظْبٍ, (S, K,) a pl. of pauc., (S,) and ظُبَاتٌ (T, S, M, Msb, K) and ظُبَاةٌ [which is originally ظُبَوَةٌ] (S, * TA) and ظُبُونَ (T, S, M, Msb, K) and ظِبُونَ and ظُبًا or ظُبًى. (M, K.) In the saying of EsSemow-al Ibn-'Ádiyà, تَسِيلُ عَلَى حَدِّ الظُّبَاتِ نُفُوسُنَا وَلَيْسَتْ عَلَى غَيْرِ الظُّبَاتِ تَسِيلُ [Our bloods flow upon the edge of the ظبات, and upon other than the edge of the ظبات they flow not], by the ظبات may be meant the swords, altogether, or the striking-places of the swords. (Ham p. 52. [See also a similar ex. in p. 48 of the same.]) A2: Also A kind of مَزَاد [or leathern water-bag]. (M.) A3: And A place of bending, or turning, of a valley; like ظَبْيَةٌ [which belongs to art. ظبى]: pl. of the former ظُبَآءٌ, a pl. of a rare form. (M in art. ظبى.)

رخو

1 رَخُوَ, aor. ـْ and رَخِىَ, aor. ـْ (S, M, Msb, K;) inf. n. رَخَاوَةٌ (M, Msb, K) and رَخَآءٌ, (M, K, but in several copies of the latter رَخًا,) or this is a simple subst., (Msb,) and رِخْوَةٌ, with kesr, (M, K,) which is extr., (M,) and some add رُخْوَةٌ, and رَخْوَةٌ; (MF, TA;) It (a thing, S) was, or became, soft, yielding, flaccid, flabby, lax, slack, uncompact, crummy, fragile, frangible, brittle, friable, easily or quickly broken; i. q. صَارَ رِخْوًا, (S, K, TA,) i. e. هَشَّا; (TA;) or لَانَ; (Msb;) and ↓ استرخى signifies the same. (S,* K.) b2: And رَخُوَ, and رَخِىَ, (Msb, K,) and [رَخَا] like دَعَا [of which the aor. is يَدْعُو], and [رَخَا] like رَعَى [of which the aor. is يَرْعَى; in the CK, erroneously, like رُعِىَ]; (K, TA;) the aor. [or the first and third] being يَرْخُو and [that of the second and fourth being] يَرْخَى; (TA;) said of life (عَيْش), (assumed tropical:) It was, or became, ample, unstraitened, or plentiful, in its means, or circumstances: (Msb, K: *) or said of a man, inf. n. رَخَآءٌ, (assumed tropical:) he was, or became, in an ample, an unstraitened, or a plentiful, state of life. (TK.) 2 تَرْخِيَةُ الشَّىْءِ بِالشَّىْءِ The mixing of the thing with the thing. (TA.) [The verb is رَخَّى, He mixed; like رَخَّ, which is mentioned in this sense in the present art. in the JK, app. for رَخَّى.]3 راخاهُ: see 4, in three places. b2: Also, inf. n. مُرَاخَاةٌ, i. q. بَاعَدَهُ [He was, or became, distant, remote, &c., from him: or he made, or caused, him, or it, to be, or become, distant, remote, &c.]. (K.) A2: And راخت She (a woman, TA) was, or became, near to bringing forth. (K, TA.) 4 ارخاهُ He made it, or rendered it, soft, yielding, flaccid, flabby, lax, slack, uncompact, crummy, fragile, frangible, brittle, friable, easily or quickly broken; i. q. جَعَلَهُ رِخْوًا; as also ↓راخاهُ. (K.) You say, ارخى الرِّبَاطَ [He relaxed, or slackened, the tie, or bond]; (M, TA;) and ↓راخاهُ, inf. n. مُرَاخَاةٌ. (JK, TA.) And لَهُ مِنْ خِنَاقِهِ ↓ رَاخِ [lit, Relax thou, or slacken thou, his cord with which he is being strangled]; meaning (assumed tropical:) make thou his circumstances ample and easy to him; ease him; relieve him; or grant him a delay. (TA. [See a similar phrase in art. ربو, conj. 2.]) And أَرْخِ لَهُ قَيْدَهُ Make thou his shackle, or shackles, wide, or ample, not strait, to him. (TA.) And أَرْخِ لَهُ الحَبْلَ [lit. Relax thou, or slacken thou, to him the rope]; meaning (tropical:) give thou to him ample scope for using his own judgment, or discretion, in the disposal, or management, of his affairs, so that he may go whither he pleases. (TA.) and ارخى الفَرَسَ and لِلْفَرَسِ He lengthened the horse's rope. (K.) And ارخى لَهُ الطِّوَلَ [lit. He relaxed, or slackened, his tether]; meaning (tropical:) he left him to his own affair. (A, TA.) And ارخى عِمَامَتَهُ [lit. He slackened, or loosened, his turban]; meaning (assumed tropical:) he became, or felt, in a state of security or safety, tranquil, or at ease; (K, TA;) because the turbans are not slackened, or loosened, (لَا تُرْخَى,) in difficulty, or hardship. (TA.) and ارخى السِّتْرِ (S, Msb, K) وَغَيْرَهُ (S) He let loose, let down, or lowered, the veil, or curtain, &c. (S, K.) And ارخى ثِيَابَهُ عَلَى رِجْلَيْهِ [He let, or made, his clothes hang down loosely upon his legs] in riding and in sitting [&c.]. (TA in art. رسل.) [And ارخى دُمُوعًا (assumed tropical:) He shed tears.] And ارخاهُ خَطْبُهُ (tropical:) His state, or condition, made him to enjoy an easy, ample, or unstraitened, life, or a life of ease and plenty. (T, TA.) b2: ارخت, said of a she-camel, [app. for ارخت صَلَاهَا, i. e. She relaxed the part on either side of her tail, virtually] means صَلَاهَا ↓اِسْتَرْخَى, (S, K, TA,) i. e. [the part on either side of her tail became relaxed; or] her صَلَوَانِ [or parts on the right and left of her tail] gaped, [or receded from each other,] on the occasion of bringing forth. (T, TA.) b3: إِرْخَآءٌ also signifies A sort of running: (S:) or vehement running: (K:) or running exceeding what is termed تَقْرِيبٌ: (JK, K: [see 2 in art. قرب:]) or running (حُضْرٌ) that is not ardent, or not impetuous: (A, TA:) or gentleness in running: (Ham p. 158:) accord. to Az, الإِرْخَآءُ الأَعْلَى meansThe most vehement [running termed] حُصْر; and الإِرْخَآءُ الأَدْنَى is less than that: and ارخى فِى

عَدْوِهِ, said of a horse, signifies أَحْضَرَ [app. as meaning He rose in his running]; and is from رُخَآءٌ as an epithet applied to wind. (TA.) b4: Yousay also, ارخى دَابَّتَهُ, meaning He made his beast to go the pace, or in the manner, termed إِرْخَآء, explained above: (Lth, K:) [or,] accord. to A 'Obeyd, الإِرْخَآءُ signifies the leaving a horse to follow his own eager desire in running, without fatiguing him. (S.) 6 تراخى He (a horse) remitted, or flagged, in his running; or was, or became, remiss, or languid, therein. (Az, TA.) And [in like manner]

فِى الأَمْرِ ↓ استرخى [He remitted, or flagged, in the affair; or was, or became, remiss, or languid, therein]. (K in arts. بنش and فنش, &c.) and تراخى عَنْ حَاجَتِهِ He remitted, or flagged, in the accomplishment of his want; or he was, or became, remiss, or languid, therein. (TA.) b2: He drew back, held back, or hung back, (JK, K, TA,) عَنِّى from me, (TA,) or عَنِ الشَّىْءَ from the thing. (JK.) b3: He was, or became, slow, sluggish, tardy, dilatory, late, or backward. (JK, TA.) You say also, تراخى السَّمَآءُ The rain delayed; or was tardy, late, or backward. (S, K.) [and تراخى الوَقْتُ The time was, or became, late: and it became protracted. And تراخى عَنْهُ It was, or became, after, or later than, it: see مُتَرَاخٍ, below.] And تراخى الأَمْرُ The affair, or case, was, or became, protracted; the time thereof became extended. (Msb.) And فِى الأَمْرِ تَرَاخٍ

In the affair, or case, is ample time or scope [for action &c.]; syn. فُسْحَةٌ; (Msb, TA;) and extension, or protractedness: (TA:) or remoteness; referring to the case of the resurrection, i. e. the time thereof. (Mgh in art. نتج.) 10 استرخى: see 1, first sentence. استرخى

صَلَاهَا, said of a she-camel: see 4, in the latter half of the paragraph. استرخى السِّتْرُ [The veil, or curtain, hung down; hung down loosely; was pendent, or pendulous: and in like manner the verb is said of a garment, or a portion thereof, and of hair, or a lock of hair, &c.]. (Msb.) b2: استرخى فِى الأَمْرِ: see 6. استرخى فِى رَأْيِهِ بَعْدَ قُوَّةٍ (assumed tropical:) [He was, or became, weak in his opinion after being strong]. (IAar, TA in art. خرع.) b3: استرخى بِهِ الأَمْرُ, (JK, T, TA,) and استرخت حَالُهُ, (JK,) or استرخت بِهِ حَالُهُ, (T, TA,) (assumed tropical:) The affair, or case, and his state, or condition, became good with him after straitness; (JK;) or (tropical:) he became in a good state, or condition, (T, TA,) in ample, unstraitened, or plentiful, circumstances, (TA in explanation of the first of these phrases,) after straitness. (T, TA.) A poet says, (S,) namely, Tufeyl El-Ghanawee, (TA,) فَأَبَّلَ وَاسْتَرْخَى بِهِ الخَطْبُ بَعْدَمَا

أَسَافَ وَلَوْلَــا سَعْيُنَا لَمْ يُؤَبِّلِ meaning (tropical:) [And he acquired camels, or numerous camels, and] his state, or condition, became good [after his cattle had perished; and had it not been for our labour, or exertion, he would not have acquired camels, or numerous camels]: (S, TA:) or the phrase استرخى به الخطب means أَرْخَاهُ خَطْبُهُ [explained above: see 4]. (T, TA.) رِخْوٌ and رَخْوٌ (Lth, S, M, Msb, K) and رُخْوٌ; (M, Msb, K;) but accord. to As and Fr, the first is that which is approved, (TA,) or, accord. to Az, it is that used by the Arabs; (Msb;) the second, accord. to As and Fr (TA) and Az, (Msb,) being post-classical; (Msb, TA;) and the third is of the dial. of the Kilábees; (Msb;) applied to a thing (S, K) of any kind, (K,) Soft, yielding, flaccid, flabby, lax, slack, uncompact, crummy, fragile, frangible, brittle, friable, easily or quickly broken; syn. هَشُّ; (S, K;) or لَيَّنٌ سَهْلٌ; (Msb;) [and ↓ مُسْتَرْخٍ signifies the same, as is shown by the explanation of its verb in the first sentence of this art.:] the fem. is with ة, i. e. رِخْوَةٌ and رَخْوَةٌ and رُخْوَةٌ (K) [and مُسْتَرْخِيَةٌ]. You say حَجَرٌ رِخْوٌ or رَخْوٌ or رُخْوٌ A stone that is soft, yielding, &c. (Msb.) b2: And فَرَسٌ رِخْوَةٌ A mare that is easy, and gentle, moderate, deliberate, or leisurely, in pace. (S.) And فَرَسٌ رِخْوُ العِنَانِ A horse that is easy to be led, or tractable. (A, TA.) The phrase فَهِىَ رِخْوٌ is used in a verse of Aboo-Dhu-eyb instead of فهى رِخْوَةٌ because meaning فَهِىَ شَىْءٌ رِخْوٌ. (S.) b3: الحُرُوفُ الرِّخْوَةُ [which may be rendered The lax letters] is said in the K, by an anticipation of the pen, to be applied to the letters exclusive of those comprised in the phrase لَمْ يُرْعُونَا [for which some say لَمْ يَرْوِ عَنَّا]: Sgh says [correctly] that they are the letters exclusive of those termed الشَّدِيدَةُ and of those in the phrase لم يرعونا: as is said in the M, they are thirteen; namely, ث,ح,خ,ذ,ز,س,ش,ص,ض,ظ,غ,ف, and ه; [to which De Sacy adds, in his Grammar, (2nd ed. i. 29,) ا without ء, and و and ى, which are generally included in an intermediate class between the شديدة and the رخوة, namely, in the class consisting of the letters in the phrase لم يرعونا or لم يرو عنّا:] the letter termed رِخْوٌ is that in which the sound runs on, as it does, for instance, in the س and ش when you say المَسّ and الرَّشّ. (TA.) رُخْوَةٌ: see what next follows.

رِخْوَةٌ an inf. n. of 1: (M, K:) i. q. اِسْتِرْخَآءٌ [i. e. Softness, yieldingness, flaccidity, &c.: see 1, first sentence]; as also ↓ رُخْوَةٌ: you say, فِيهِ رِخْوَةٌ and رُخْوَةٌ [In him, or it, is softness, &c.]. (K.) b2: See also what next follows.

رَخَآءٌ [said by some to be an inf. n. of 1] Ampleness, or freedom from straitness, of the means, or circumstances, of life; (JK, S, Msb, K;) [and so رَخَآءُ البَالِ;] as also ↓ رِخْوَةٌ. (JK.) رَخَآءُ النَّفْسِ (assumed tropical:) [An easy, or unstraitened, state of mind]. (S in art. بول.) رُخَآءٌ A soft, or gentle, wind: (S, K:) or a soft, or gentle, and quick, wind: (JK:) or a soft, or gentle, wind, that does not move anything. (Har p. 38.) It has the first of these meanings in the Kur xxxviii. 35: (Bd, Jel:) or it there means A wind that does not oppose, or contravene, the will of God. (Bd.) رَخِىٌّ (Msb, K) and ↓ رَاخٍ, (K,) applied to life (عَيْش, Msb, K), (assumed tropical:) Ample, unstraitened, or plentiful, in its means, or circumstances: (Msb, K:) or both applied to a man, (assumed tropical:) in an ample, an unstraitened, or a plentiful, state of life. (TK.) You say, إِنَّهُ لَفِى عَيْشٍ رَخِىٍّ (assumed tropical:) [Verily he is in an ample, an unstraitened, or a plentiful, state of life]. (TA.) And هُوَ رَخِىُّ البَالِ (JK, S, Msb, TA) and البَالِ ↓ رَاخِى (JK) (assumed tropical:) He is in an ample, or unstraitened, (S,) or an easy, or a pleasant, and a plentiful, state, or condition. (JK, S, * Msb, TA. * [See also other explanations in art. بول.]) And إِنَّ ذٰلِكَ الأَمْرُ لَيَذْهَبُ مِنِّى فِى بَالٍ

رَخِىٍ [Verily that affair passes away from me, I being in an easy state of mind,] is said when you are not disquieted, rendered anxious, or grieved, by the affair. (TA.) رَاخٍ, and رَاخِى: see the next preceding paragraph.

أَرْخَى [as meaning More relaxing or slackening or loosening] is used in a verse of Hassán Ibn-Thábit for the regular expression أَشَدُّ إِرْخَآءً: it is like مَا أَحْوَجَهُ meaning مَا أَشَدَّ حَاجَتَهُ. (El-Hareeree's “ Durrat el-Ghowwás,” in De Sacy's

“ Anthol. Gramm. Ar,” p. 52 of the Ar. text.) أُرْخِيَّةٌ A thing, or part of a thing, (as, for instance, a veil, or curtain, TK,) that one has let loose, let down, or lowered. (S, K.) مِرْخَآءٌ, applied to a beast, (دَابَّة, K,) or a horse or mare, (فَرَس, S,) and a she-camel, (TA,) and a she-ass, (S,) That runs in the manner termed إِرْخَآء: (K: [see 4, in the latter part of the paragraph:]) or that runs much in that manner: (S:) pl. مَرَاخِىُّ. (S, TA.) مُتَرَاخٍ [part. n. of 6, q. v.]. b2: You say جَآءَ زَيْدٌ مُتَرَاخِيًا زَمَانُهُ عَنْ زَمَانِ مَجِىْءِ عَمْرٍو [Zeyd came, his time of coming being after, or later than, the time of the coming of 'Amr]; i. e. جَآءَ بَعْدَ عَمْرٍو. (Msb in art. بعد.) مُسْتَرْخٍ; fem. مُسْتَرْخَيَةٌ: see رِخْوٌ, first sentence.

من

اين أَوْضَحَ. (T, in L, art. وضح.) 6 تَوَاضَعَ He was, or became, lowly, humble, submissive, or in a state of abasement: (Msb:) or he lowered, humbled, or abased, himself. (S, K.) b2: تَوَاضَعَا الرُّهُونَ They two laid bets, wagers, or stakes, each with the other; syn. تَرَاهَنَا. (TA, art. رهن.) b3: تَوَاضَعَتِ الأَرْضُ (tropical:) The land was lower than that which was next to it. (TA.) 8 اِتَّضَعَتْ أَرْكَانُهُ

: see R. Q. 2 in art. ضع.

وَضْعٌ

, as one of the ten predicaments, or categories, Collocation, or posture. b2: Also The constitution of a thing; its conformation; its make. And i. q. قَنٌّ, meaning A mode, or manner, &c.

ضَِعَةٌ perhaps an inf. n. of وَضَعَتْ, meaning “ she brought forth: ” see 1, third sentence, in art. قرأ.

وَضِيعٌ Low, ignoble, vile, or mean; of no rank, or estimation. (Msb.) هُوَ مَوْضِعُ سِرِّى He is the depository of my secret, or secrets. b2: مَوْضِعُهُ الرَّفْعُ Same as مَحَلُّهُ الرفع b3: مَوْضِعٌ The proper application, or meaning, of a word. (Bd, iv. 48 and v. 45.) See 1 in art. حرف. And The case in which a word is to be used: see S, art. on the particle فَ. b4: And The proper place of a thing. b5: Ground; as when one says, “a ground for, or of, belief, trust, accusation,” &c. and The proper object of an action, &c.: as in the phrase فُلَانٌ مَوْضِعٌ لِلْإِكْرَامِ Such a one is a proper object of honouring.

مَوْضُوعٌ A certain pace of a beast; contr. of مَرْفُوعٌ. (S in art. رفع.) b2: مَوْضُوعٌ as an inf. n., signifying a certain manner of going of a beast: see رَفَعَ البَعِيرُ. b3: مَوْضُوعٌ, in logic, (assumed tropical:) A subject, as opposed to a predicate: and (assumed tropical:) a substance, as opposed to an accident: in each sense, contr. of مَحْمُولٌ. b4: (assumed tropical:) The subject of a book or the like. b5: See مَصْنُوعٌ. b6: أَصْوَاتٌ مَصُوغَةٌ مَوُضُوعَةٌ: see art. صوغ.

مُوَاضَعَة [when used as a conv. term in lexicology] i. q. إِصْطِلَاحٌ [when so used]. (Mz, 1st نوع.) أَكَمَةٌ مُتَوَاضِعَةٌ [(assumed tropical:) A low hill]. (S in art. خشع.)

من

1 مَنَّ عَلَيْهِ

, (S, M, Msb, K,) aor. مَنُّ

, (Msb,) inf. n. مَنٌّ (S, M, Msb, K) and مِنِّينَى; (K;) and ↓ امتنّ; (Msb;) He conferred, or bestowed, upon him, a favour, or benefit. (S, M, Msb, K.) Yousay, مَنَّ عَلَيْهِ شَيْأً, and بِشَىْءٍ, which latter is more common, and عليه بِهِ ↓ امتنّ He conferred, or bestowed, a thing upon him as a favour. (Msb.) b2: مَنَّ عَلَيْهِ, (S, M, Msb, K,) inf. n. مَنٌّ (T, Msb) or مِنَّةٌ; (S, K;) and ↓ امتن (S, M, Msb, K) and ↓ تمنّن; (M;) He reproached him for a favour, or benefit, which he (the former) had conferred, or bestowed; (M;) he recounted his gifts or actions to him. (Msb.) Ex., عَلَيْهَا بِمَا مَهَرَهَا ↓ اِمْتَنَّ [He reproached her for the dowry he had given her]. (K, art. مهر.) See Bd, ii. 264. See also an ex. in a verse cited voce سَرِفَ.5 تَمَنَّّ see 1.8 إِمْتَنَ3َ see 1.

مَنْ [used for مَا in the sense of What? as in the following of El-Khansà, أَلَا مَنْ لِعَيْنِى لَا تَجِفُّ دُمُوعُهَا O! what aileth mine eye, that its tears dry not? quoted in the TA, art. فثأ.] b2: مَنْ: respecting its dual مَنَانْ and مَنَيْنْ, and its pl. مَنُونْ and مَنِينْ, see I'Ak, p. 319. b3: مَنْ لِى بِكَذَا: see بِ (near the end of the paragraph).

مِنْ

: b2: زَيْدٌ أَعْقَلُ مِنْ أَنْ يَكْذِب means مِنَ الذَِّى يَكْذِبُ (Kull, p. 78) [i. e. Zeyd is more reasonable than he who lies: but, though this is the virtual meaning, the proper explanation, accord. to modern usage, is, that أَنْ is here for أَنَّ with the adjunct pronoun هُ; for in a phrase of this kind, an adjunct pronoun is sometimes expressed; so that the aor. must be marfooa; and the literal meaning is, Zeyd is more reasonable than that he will lie; which is equivalent to saying, Zeyd is too reasonable to lie. It may be doubted, however, whether a phrase of this kind be of classical authority. The only other instance that I have found is هُوَ أَحْصَنُ مِنْ أَنْ يْرَام وَأَعَزُّ مِن أَنْ يُضَام, in the TA, voce أَلْ. Accord. to modern usage, one may say, أَنْتَ أَعْقَلُ مِنْ

أَنَّكَ تَفْعَلُ كَذَا, which virtually means Thou art too reasonable to do such a thing; and here we cannot substitute الَّذِن for أَنّ. See أَنْ for أَنَّ.] b3: أَخْزَى اللّٰهُ الكَاذِبَ مِنِّى وَمِنْكَ: see أَىٌّ

b4: لَقِيتُ مِنْهُ أَسَدًا: see أَسْدٌ: and لَقِيتُ b5: مِنْهُ بَحْرًا; and رَأَيْتُ مِنْهُ بَحْرًا: see بحر b6: مِنْ in the sense of عِنْدَ: see جَدٌّ b7: جَرَى مِنْهُ مَجْرَى

كَذَا: see 1 in art. جرى b8: مِنْ and عَنْ, differences between: see عَنْ b9: مِنْ often means Some. b10: Often redundant: see 1 in art. عيض. b11: Of, or among: see two exs. voce فِى, latter part. b12: حُسَيْنٌ مِنِّى وَأَنَا مِنْهُ Hoseyn and I are as one thing, [as though each were a part of the other,] in respect of the love that is due to us, &c. (Commencement of a tradition in the Jámi' es-Sagheer: thus explained in the Expos. of El-Munáwee.) See Ham, p. 139; and De Sacy's Gr. i. 492. b13: مَا أَنَا مَنْ دَدٍ وَلَا الدَّدُ مِنِّى: see art. دد. IbrD confirms my rendering of this saying. b14: يَتَعَرَّضُ إِلَى شَىْءٍ لَيْسَ مِنْهُ [He applies himself to a thing not of his business to do]. (TA, art. عش.) b15: لَيْسَ مِنَّا He is not of our dispositions, nor of our way, course, or manner, of acting, or the like. (TA, art. غش.) b16: لَيْسَ مِنِّى (Kur, ii. 250) He is not of my followers: (Bd, Jel:) or he is not at one, or in union, with me. (Bd. See 1 in art. طعم.) See a similar usage of من, voce عِيصٌ. b17: أَنَا مِنْهُ كَحَاقِنِ الإِهَالَةِ: see حَاقِنٌ b18: مِنْ is used in the sense of فى in the phrase مِنْ يَوْمِ الجُمْعَةِ [In, or on, the day of congregation] in the Kur lxii. 9. (K, Jel.) So, too, in مِنْ يَوْمِهِ In, or on, his, meaning, the same, day: and مِنْ سَاعَتِهِ In, or at, his, meaning the same, instant of time. See also De Sacy's Gr., ii. 526.

مُنَ اللّٰهِ is for أَيْمُنُ اللّٰه.

مَنِىٌّ and المَنِىُّ, from مَنْ: see أَيِّىٌّ; and De Sacy's Anthol. Gr. Ar., pp. 374 and 401, and 165.

مَنٌّ

: see رِطْلٌ.

مِنَّةٌ [An obligation, عَلَى أَحَدٍ

upon one, and also لَهُ to him.] b2: A favour, or benefit, conferred, or bestowed. (M, Msb.) b3: Also an inf. n. See مَنَّ عَلَيْهِ.

لَا أَفْعَلُهُ أُخْرَى المَنُونِ I will not do it till the end of time. (S.) b2: مَنُونٌ is fem. and sing. and pl. (Fr, S.) مَنِينٌ The first (or main) rope of a well. See كَرَبٌ.

مَنَّانٌ Very bountiful or beneficent. b2: Also [Very reproachful for his gifts;] one who gives nothing without reproaching for it and making account of it: an intensive epithet. (TA.) اِمْتِنَانِىٌّ Gratuitous; granted as a favour: opposed to وُجُوبِىٌّ.

صلو

1 صَلَوْتُهُ, (K,) or صَلَوْتُ الظَّهْرَ, (M,) I struck, or beat, that part, [of him, or] of the back, which is called صَلًا: (M:) or I hit that part (M, K) with a thing, or with an arrow or some other thing: on the authority of Lh, who says that it is of the dial. of Hudheyl: and one says also صَلَيْتُهُ; which is extr. [with respect to derivation], unless it be an instance of interchangeableness [of و and ى]. (M.) A2: صَلِيَتْ and صَلَتْ, said of a mare, or she-camel: see 4.2 صلّى, (S, M, K,) quasi-inf. n. صَلَاةٌ or صَلٰوة, for which one should not say تَصْلِيَةٌ, (S, K,) or the latter is allowable as agreeable with rule and as occurring in old poetry, (MF, TA,) He prayed, supplicated, or petitioned: (S, M, K:) and [particularly] he performed the divinely-appointed act [of prayer commonly] termed صَلَاة or صَلٰوة. (S.) Hence, in the Kur [ix. 104], (TA,) وَصَلِّ عَلَيْهِمْ And pray thou for them. (Msb, TA.) صَلَّى عَلَى

فُلَانٍ means He prayed for such a one, and praised him. (TA.) And hence the verse of ElAashà cited in art. رسم, conj. 8. (S, Mgh, * TA.) It is said in a trad., مَنْ دُعِىَ إِلَى وَلِيمَةٍ فَلْيُجِبْ وَإِلَّا فَلْيُصَلِّ [i. e. Whoso is invited to a banquet, or a marriage-feast, let him comply, or, if not, let him pray for the inviter]. (M.) And the saying, in a verse of El-Aashà, عَلَيْكِ مِثْلَ الَّذِى صَلَّيْتِ means Keep thou to the like of thy prayer; i. e. he enjoined her to repeat the prayer for him: or, as some relate it, عَلَيْكِ مِثْلُ الَّذِى صَلَّيْتِ, meaning upon thee be the like of that for which thou hast prayed: (M:) these words he addressed to his daughter, on the occasion of her saying, “O my Lord, ward off from my father diseases and pain. ” (Mgh.) The saying عَبِيدُ فُلَانٍ يُصَلُّونَ [The slaves of such a one perform the divinely-appointed act of prayer] means that they have attained to the age of virility. (Mgh.) b2: صلّى عَلَيْهِ, said of an angel, means He prayed for, or begged, forgiveness, or pardon, for him: and thus the verb sometimes means when said of other than an angel; as in the trad. of Sowdeh, in which it is said, إِذَا مِتْنَا صَلَّى لَنَا عُثْمَانُ بْنُ مَظْعُونٍ [When we die, 'Othmán Ibn-Madh'oon will pray for forgiveness for us]; he having then died. (TA.) b3: [And, said of a man, He blessed him, meaning he invoked God's blessing upon him; namely, the Prophet; or he said, اَللّٰهُمَّ صَلِّ عَلَيْهِ (expl. by what here follows) accord. to the rendering of صَلُّوا عَلَيْهِ, i. e. عَلَى النَّبِىِّ, by Bd and others in the Kur xxxiii. 56.] One says, صَلَّيْتُ عَلَى النَّبِىِّ [I blessed the Prophet; &c.]. (S.) b4: And, said of God, He blessed him, meaning He conferred blessing upon him: and He had mercy on him: and He magnified him, or conferred honour upon him: hence the saying, اَللّٰهُمَّ صَلِّ عَلَى آلِ أَبِى أَوْفَى, meaning O God, bless the family of Aboo-Owfà: or have mercy on &c.: but in the saying [in the Kur xxxiii. 56], إِنَّ اللّٰهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِىِّ, the verb does not import two meanings; for it has there only one meaning, which is “ magnification ”

[i. e. these words mean Verily God and his angels magnify the Prophet; or rather I would render them, bless the Prophet, as this rendering implies magnification and also a meaning of the quasi-inf. n. given in the M and K, which is “ eulogy,” or “ commendation,” bestowed by God upon his apostle, while it imports God's

“ conferring of blessing ” and the angels' “ invoking thereof ” ]: (Msb, TA:) [it is said that]

اللّٰهُمَّ صَلِّ عَلَى مُحَمَّدٍ means O God, magnify Mohammad in the present world by exalting his renown and manifesting his invitation [to ElIslám] and rendering permanent his law, and in the world to come by accepting his intercession for his people and multiplying his reward: and it is disputed whether or not this form of prayer may be used for any but the Prophet [Mohammad]: El-Khattábee says that it may not, though he himself used it for others. (TA.) [صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ is a phrase commonly used by the Muslims after the mention of their prophet: see art. سلم.

See also صَلَاةٌ below.]

A2: صلّى said of a horse, (S, K,) inf. n. تَصْلِيَةٌ, (TA,) He followed next after the foremost [in a race, at the goal]. (S, K.) Hence the saying [in a trad. of 'Alee], سَبَقَ رَسُولُ اللّٰهِ وَصَلَّى أَبُو بَكْرٍ وَثَلَّثَ عُمَرُ [expl. in art. سبق]. (Mgh.) b2: And صلّى الحِمَارُ أُتُنَهُ, (Sgh, K,) inf. n. تَصْلِيَةٌ, (Sgh, TA,) The [wild] ass drove together his she-asses, and made them to take the way [that he would follow]. (Sgh, K, TA.) 4 أَصْلَتْ, (T, S, K, TA,) and ↓ صَلِيَتْ, (Fr, K, TA,) and ↓ صَلَتْ, (Zj, TA,) said of a mare, The parts on the right and left of her tail, (صَلَوَاهَا, S,) or the part on either side of her tail, (صَلَاهَا, K, [see صَلًا, below,]) became relaxed, she being near to bringing forth: (S, K:) or, said of a she-camel, her young one fell into the part of her called صَلًا, and she was near to bringing forth. (T, TA.) صَلًا The middle of the back of a human being and of any quadruped: (M, K:) and, (K,) or as some say, (M,) [app. in a beast,] the part that slopes down from the hips, or haunches: or the space intervening between the جَاعِرَة [app. meaning the hinder projection of the haunch or rump of a beast] and the tail: (M, K:) or the part on the right and left of the tail; (S, M, K;) the two together being called [the] صَلَوَانِ, (S, K,) which is similarly expl. by Zj in relation to a she-camel; app. properly meaning the two parts bordering upon the tail-bone: (TA:) or the place in which is set the tail of the horse; dual as above: (Msb:) or the bone upon which are the two buttocks: (Mgh: [there thus expl. in relation to a man:]) or the bone in which is the place of setting of the tail-bone; thus expl. by IDrd: or the صَلَوَانِ are the two bones projecting from the two sides of the rump: or, accord. to some of the lexicologists, two veins (عِرْقَانِ) in the place of the رِدْف [i. e. in the rump]: (Ham p. 46:) the pl. is صَلَوَاتٌ, (M, K,) an instance of a pl. formed by the addition of ا and ت from a masc. sing., (M,) and أَصْلَآءٌ. (M, K.) b2: [Hence,] one says, جِئْتُ فِى أَصْلَائِهِمْ, meaning I came at their rears. (TA.) صَلَاةٌ, or صَلٰوة, [accord. to El-Hareeree, to be written with ا when prefixed to a pronoun, and also in the dual number, (see De Sacy's Anthol. Gram. Arabe, p. 67 of the Arabic text,) but this rule I have not found to be generally observed, even in the best MSS., nor have I in the similar case of حَيٰوةٌ, (to which it is also applied,) in the best copies of the Kur-án,] is said to be [originally صَلَوَةٌ,] of the measure فَعَلَةٌ, (Mgh, MF, TA,) or, accord. to some, [صَلْوَةٌ,] of the measure فَعْلَةٌ: (MF, TA:) it is a quasi-inf. n. of صَلَّى [q. v.]: (S, K:) and [used as a simple subst.] it signifies Prayer, supplication, or petition: (S, M, Msb, K:) this is said to be its primary signification: and ↓ مُصَلًّى is said to have the same meaning. (Msb, TA.) b2: Then applied to signify A certain well-known mode, or manner, [of religious service,] because comprising prayer; (Msb;) [the divinelyappointed act of prayer;] one of the divinelyappointed صَلَوَات; (S;) a certain religious service in which are رُكُوع [or lowering of the head so that the palms of the hands reach the knees] and سُجُود [or prostration of oneself in a particular manner expl. voce سَجَدَ]: (M, * K:) and ↓ مُصَلًّى is said to have the same meaning. (TA.) [The performance of this act is fully described in my work on the Modern Egyptians.] It is said to be, in this sense, a proper term of the law, not indicated by the language of the Arabs [before El-Islám] except as importing prayer, which is its primary signification: what Esh-Shiháb says respecting it necessarily implies its being a proper term of the law known to the Arabs [before ElIslám]: in the Mz it is said to be one of the words of El-Islám: but all of these sayings require consideration. (MF, TA, [Much more, which I omit as being unprofitable, is added on this point in the TA, partly from the Msb; as well as several different opinions respecting the derivation of the word as used in this sense, which are fanciful or absurd.]) The saying of the Prophet, لَا صَلٰوةَ لِجَارِ المَسْجِدِ إِلَّا فِى المَسْجِدِ means There is no صلوة [or divinely-appointed act of prayer] that is excellent or complete [to the neighbour of the mosque unless in the mosque]. (M.) And his saying, to Usámeh, الصَّلٰوةُ أَمَامَكَ means The time of the صلوة [or divinely-appointed prayer], or the place thereof, [is before thee,] alluding to that of sunset. (Mgh.) And he used the term الصَّلٰوةُ as meaning سُورَةُ الصَّلٰوةِ, i. e. The فَاتِحَة [or Opening Chapter of the Kur-án, because it is a form of prayer, or] because the recital thereof is excellent, or satisfactory. (Mgh.) In the Kur xxii. 41, (I' Ab, S, M, Ksh, Bd,) [the pl.] صَلَوَاتٌ meansPlaces of worship of the Jews: (I' Ab, S, M, Ksh, Bd, K:) said to be (Ksh, Bd) originally صَلُوتَا, a Hebrew word, (Ksh, Bd, K,) arabicized: (Ksh, Bd:) this is the common reading of the word, and the most valid: other readings are صُلُوَاتٌ and صُلَوَاتٌ and صِلَوَاتٌ; and beside these, some others which are perverted forms. (TA.) b3: Also Prayer for forgiveness or pardon. (M, Mgh, K.) b4: [And A blessing, as meaning an invocation of God's blessing upon any one. See 2.]

b5: And i. q. بَرَكَةٌ [as meaning A blessing, such as is bestowed by God]: (Msb:) and mercy (S, M, Mgh, Msb, K) of God (S, M) on his apostle: (M:) and magnification; and this is [said to be] specially denoted by its verb when the Prophet is the object: (Msb:) and God's eulogy, or commendation, bestowed upon his apostle. (M, K.) A2: الصَّلَاةُ [from صَلًا] also means إِتْيَانُ المَرْأَةِ فِى

دُبُرِهَا. (TA in art. صوم.) مُصْلِيَةٌ part. n. of أَصْلَتْ [q. v.] said of a she-camel [or of a mare]. (T, TA.) مُصَلًّى A place of الصَّلَاة [as meaning the performance of the divinely-appointed act of prayer]; (Mgh, Msb, K;) or of any prayer or supplication: (Mgh:) [and particularly] a place of the performance of the divinely-appointed prayer on the occasion of the [festival termed] عِيد: (MA:) [and also such a place at a burial-ground: the place for this purpose is particularly termed مُصَلَّى الأَمْوَاتِ: see De Sacy's Chrest. Arabe, sec. ed., i. 192.] b2: And A carpet upon which one performs the divinely-appointed act of prayer. (MA.) b3: See also صَلَاةٌ, former half, in two places.

مُصَلٍّ Any one praying [in any manner: and particularly performing the divinely-appointed act of prayer]. (TA.) A2: And المُصَلَِّى signifies, as applied to a horse, The one that follows next after the foremost [at the goal] (S, M, Mgh, Msb) in a race: (Mgh, Msb:) because his head is next to the part called صَلًا, (Lh, S, M, Msb,) or next to the صَلَوَانِ, (Mgh,) of the foremost. (Lh, S, M, Mgh, Msb.)

جلو: جلا، جلا في الخدمة: ظهر وتميز في الإدارة (تاريخ البربر 1: 401).
وجلا في اصطلاح الطب: نظف وطهر.
وجلا المرأة: زينها (كوسج مختار 143).
ففي ابن البيطار (1: 24) في كلامه عن الأرز: يجلو جلاء حسنا، وفي ص24 منه: قوِّتها تجلو وتحلِّل.
جلَّى (بالتشديد): أبان وأوضح (بوشر).
وفي ديوان مسلم بن الوليد: جَلّى بخوف عليهم، حين لجئوا إلى الحصن.
وقد فسرها الشارح بقوله: طلع عليهم بخوف أي حاصرهم فيه. وقد قارن الناشر بينها وبين قولهم جلّى البازي عند لين أجلى: أظهر، كشف (فوك) ويقال: أجلى عنه. وفي كتاب رتجرز (ص175) يجب أن يصحح ضبط الشكل على النحو الآتي: أجْلَت هذه الحروب عن هزيمة ابن السيد.
وأجلى: جلا: كشف الصدأ وصقل.
وأجلى فلانا من ماله: سلبه، ومنعه منه، ففي كتاب محمد بن الحارث (ص237): إن لم يجد سبيلا إلى تجريحهم طلب أذاهم في غير ذلك حتى يجليهم من أموالهم.
تجَّلى: تكشف وتبين (بوشر).
وتجلت العروس: تزينت وتبرجت (دي ساسي، مختار 1: 243).
وتجلت الأزهار: تفتحت، يقال قد تجلت الأزهار من أكمامها (قلائد مخطوطة أ، 1: 157).
وتستعمل تجلّى فعلا متعديا، يقال تجلَّت المرأة نقابها: كشفته (عبد الواحد 173) وتستعمل تجلّى يدل نتَجَلَّل أي تغطى (المقري 2: 546)، راجع التعليقة في إضافات وتصحيحات، وتجد تجلل هذه في طبعة بولاق أيضاً.
انجلى: أنكشف صدؤه، وانصقل (فوك، بوشر).
وانجلى: تكشف وتبين.
يقال: فانجلت الهزيمة على بغموراسن (تاريخ بني زيان ص95 و) وفي (ص98 و) منه: انجلت الهزيمة عليه.
انجلى: تمالك نفسه، كبح هواه (ألكالا).
اجتلى الشيء: نظر إليه وتأمل وتبصر وأمعن النظر فيه. وتعدى بفي أيضاً، يقال اجتلى في الشيء (عباد 3: 5).
ابن جلا (انظر لين)، ومطلع ابن جلا: الموضع الذي تطلع منه الشمس، مشرق الشمس (المقري 2: 101).
جَلْو، وتجمع على جلوات: شبح، أشباح (الكالا).
جلاء: ضرب من السمك (ياقوت 1: 886).
جَلَوِيّ: إن أهل الأندلس حسب ما يقوله المستعيني يطلقون اسم بياض جلوي على الاسبيداج (معجم الأسبانية ص70)، قارن دواء جَلاء عند لين وجَلاء التي سنذكرها بعد هذا بهذه الكلمة.
جِلْوِى وتجمع جّلاَوِى: نقاب المرأة (فوك).
جَلِية. جَلِيّة خبر: جلاء خبر، بيان خبر، علامة خبر (بوشر).
جلية الخبر: الخبر اليقين، حقيقة الخبر، يقال: ما وقعت له على جلية خبر أي لم استطع الوقوف على حقيقة أمره (بوشر) وأنظر معجم المتفرقات.
جَلاَّء: الذي يجلو أي يصقل ويلمع.
ففي ابن البيطار (1: 187): وهو ملح قطَّاع جلاَّء.
والذي يجلو ويصقل أو يبيض النحاس.
(صفة مصر 16: 466 رقم 1).
ومِجلاة: مِصقل (أنظر جَرّاء في مادة جرى.
جالٍ: الذي جلا عن وطنه ورحل منه، وهاجر، ويجمع على جُلاَّء بالضم أيضاً.
ففي بسام (3:1 ق): فأصبحوا طرائد سيوف، وجلاّء حتوف. ويظهر إنه كان يقال في الأندلس أرباب الجالي بمعنى المهاجرين. يحكى ابن الخطيب (ص186 ق): أن ابن المردنيش أمر بمصادرة أموال الذين يهاجرون من أوطانهم. وحصل أن رجلا من شاطبة أفقرته الضرائب هرب إلى مرسيه، فبلغه الخبر أن أولاده قد سجنوا، لان أباهم خالف أمر منع الهجرة (وأخذت الضويعة من أيديهم في رسم الجالي).
وأراد هذا الرجل بعد أحداث ومصائب جرت عليه أن يعود إلى مرسية (ص187 و) (فقيل لي عند باب البلد كيف اسمك؟ فقلت محمد بن عبد الرحمن فأخذني الشرط وحملت (إلى) القابض بباب القنطرة فقالوا هذا من كتبته من أرباب الجالي بكذا وكذا دينار فقلت والله ما أنا إلا من شاطبة وإنما اسمي وافق ذلك الاسم ووصت له ما جرى عليَّ فأشفق وضحك مني وأمر بتسريحي.
غير أني لست على يقين بأن أرباب الجالي تعني المهاجرين، إذ أن هذا الرجل إنما أخذ حين أخذ باعتباره رجلا آخر، فليس هناك ما يحملنا على تفسيره بالمهاجرين، وربما كان معناها: المكلفون بدفع الضرائب، الجالية.
جالية: في اصطلاح الأطباء = جَلاَّء عند لين، محيط المحيط). وجالية: حادث طارئ (فوك).
جالية. الجالية ببابل: أسر بابل، ففي مختارات دي ساسي (9001): كانوا وقت عودهم من الجالية ببابل إلى بيت المقدس ينصبون الخ.
والجالية لا تعني الأسر والسبي فقط وإنما تعني أيضاً: الجزية، والخراج، والضريبة، وما يفرض على العدو من الغلة يحملها إلى الفاتح (بوشر).
تَجَلٍّ: تحول أو تغير الهيئة والوجه.
يقال: تجلَّى الرب أي تجلّى السيد المسيح.
مَجْلَى وتجمع على مجال. وهي في معجم فوك. وهذه الكلمة اللاتينية يراد بها ما يسمى عند العرب منَصَّة أيضاً، وهي: سرير يزين بثياب وفرش تجلس عليه العروس في زينتها سافرة الوجه، وتجلى على زوجها. لأن لفظة مجلى مذكورة بهذا المعنى في معيار الاختبار (ص5، 38) وصوابها المَجْلَى بدل المجلّى.
مُجْلِى: رزين، وقور (الكالا).انجلاء: مثل تَجَلّ: عيد الظهور أو المجوس، عيد الدِنّح أو الغطاس (الكالا).
منجلية: مقرأ، قراية في كنيسة (بوشر) غير إنه سماها في موضع آخر: منجلبة (بالباء الموحدة).

جلو

1 جَلَا, (S, Mgh, Msb,) [aor. ـُ inf. n. جَلَآءٌ, (Msb,) It (a thing, and (assumed tropical:) an affair, or a case, Mgh, or (assumed tropical:) information, or tidings, Msb,) was, or became, clear, unobscured, exposed to view, displayed, laid open, disclosed, or uncovered, (Mgh, Msb,) للِنَّاسِ to men, or the people; (Msb;) as also ↓ تجلّى, said of a thing: (S, Mgh, Msb:) it ((assumed tropical:) information, or tidings, S, Msb, or (assumed tropical:) an affair, or a case, Mgh,) was, or became, apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident, (S, Mgh, Msb,) لِى to me, (S,) or لِلنَّاسِ to men, or the people. (Msb.) One says, الشَّمْسُ ↓ تجلّت The sun became unobscured, or exposed to view, and ceased to be eclipsed. (TA from a trad.) Er-Rághib says that ↓ وَالنَّهَارِ إِذَا تَجَلَّى is sometimes by the thing itself; as in the phrase [in the Kur xcii. 2], فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ [By the day when it becometh clear, &c.]: and sometimes, by the case, and the action; as in the saying [in the Kur vii. 139], فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ [And when his Lord became manifested to the mountain]: Zj says that the meaning in this instance is, appeared, and so say the Sunnees; El-Hasan says that the meaning is, تجلّى بِالنُّورِ العَرْشِ [became manifested by light, the light of the empyrean]. (TA.) b2: جَلَا, [aor. ـُ inf. n. جَلَآءٌ (S, Mgh, Msb, K) and جَلْوٌ; (K;) and ↓ اجلى; (S, Mgh, Msb, K;) He, (a man, Msb,) or they, (a company of men, Mgh, Msb,) went forth, or emigrated, (S, Mgh, Msb,) عَنِ البَلَدِ from the country, or town, (S, Msb,) and عَنْ

أَوْطَانِهِمْ from their homes: (S, Mgh:) [like جَلَّ:] or they (a company of men) dispersed themselves, or became dispersed, عَنِ المَوْضِعِ, and مِنْهُ, from the place: (K:) or جلا means, in consequence of fear: and ↓ اجلى, in consequence of drought: (Az, K:) or مَنْزِلَهُمْ ↓ أَجْلَوْا signifies they left their place of abode in consequence of fear; the verb in this case being trans. by itself: but if they have left for some other reason than fear, you say, عَنْ مَنْزِلِهِمْ: (Msb:) accord. to IAar, جَلَا signifies he fled, being driven away, from his home. (TA.) [See also 12.] b3: جَلِىَ, aor. ـَ inf. n. جَلًا, He had that degree of baldness which is termed ↓ جَلًا; (K;) i. e. baldness of the fore part of the head; (S, K;) like جَلَهٌ: (S:) or baldness of half of the head; (S, K;) which is the beginning of صَلَعٌ: (S:) or baldness less than what is termed صَلَعٌ. (K.) And جَلا الجَبِينِ, inf. n. جَلًا, signifies the same as جَلِىَ [The part above the temple became bald]. (A'Obeyd, TA.) A2: جَلَاهُ, [aor. ـُ inf. n., app., جِلَآءٌ, or perhaps جَلَآءٌ, but the former seems to be indicated by what follows;] (S, Mgh, Msb;) and ↓ جلّاهُ; (MA;) He made it, or rendered it, clear, or unobscured; exposed it to view, displayed it, laid it open, disclosed it, or uncovered it; (S, Mgh, MA;) namely, a thing: (S, Mgh:) he made it, or rendered it, apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident; (S, Mgh, Msb, MA;) namely, (assumed tropical:) an affair, (Mgh,) or (assumed tropical:) information, or tidings. (Msb.) You say, جَلَا العَرُوسَ, inf. n. جِلَآءٌ and جِلْوَةٌ (S, Msb, K) and جَلْوَةٌ (Msb, K) and جُلْوَةٌ; (K;) and ↓ اجتلاها; (S, Msb, K;) He displayed the bride, عَلَى بَعْلِهَا to her husband: (K:) or he looked at the bride displayed: (S:) and you say also, جُلِيَتْ عَلَى

زَوْجِهَا (TA) She mas shown to her husband, and he looked at her displayed: (Har p. 30:) and جَلَاهَا زَوْجُهَا Her husband presented, or gave, to her a female slave (S, K) or some other thing at the time of her being displayed to him; as also ↓ جلّاها: (K:) and جَلَتِ المَاشِطَةُ العَرُوسَ The female hairdresser adorned the bride [to display her to her husband]. (TA.) You also say, جَلَا فُلَانٌ الأَمْرَ (tropical:) Such a one displayed, discovered, disclosed, revealed, or manifested, the affair, or case; as also ↓ جلّاهُ, and جَلَا عَنْهُ: (K, * TA:) or جَلَا فُلَانًا الأَمْرِ he displayed, discovered, &c., to such a one the affair, or case; as also ↓ جلّاه [i. e. جلّاهُ الأَمْرَ], and جَلَا عَنْهُ [i. e. جلا عنه الأَمْرَ or جلا فُلَانًا عَنِ الأَمْرِ]. (So accord. to the CK and my MS. copy of the K. [The reading in the TA is, in my opinion, preferable to the latter.]) And السَّاعَةَ ↓ اَللّٰهُ يُجَلِّى (assumed tropical:) God will make manifest the hour, or time of the resurrection; or will make it to appear. (K in art. جلى: [but it belongs to the present art.:]) so in the Kur vii. 186. (TA.) And عَنْ نَفْسِهِ ↓ هُوَ يُجَلِّى (assumed tropical:) He declares, or explains, his mind. (S.) b2: جَلَوْتُ السَّيْفَ, inf. n. جِلَآءٌ, (S, Msb, K, [in the CK جَلاء, but it is]) with kesr, (S, Msb,) and جَلْوٌ, (K,) I removed, or cleared off, the rust from the sword; (Msb;) I polished, or furbished, the sword; (S, K;) and المِرْآةَ the mirror; (K;) and the like; (TA;) [as, for instance,] الفِضَّةَ the silver; and so جَلَيْتُهَا. (K in art. جلى.) And جَلَوْتُ بَصَرِى بِالكُحْلِ [I cleared my sight with collyrium]: (S:) [whence,] جَلَا He applied collyrium to his eye or eyes. (IAar, TA.) and جَلَوْتُ هَمِّى عَنِّى (tropical:) I removed my anxiety, or caused it to depart, from me: (S, K, * TA: *) and عَنْهُ الهَمَّ ↓ اجلى (assumed tropical:) He removed, or cleared away, from him anxiety. (Lth, TA.) and جَلَا اللّٰهُ عَنْهُ المَرَضَ (assumed tropical:) God removed from him the disease. (TA.) b3: جَلَاهُمْ, and ↓ اجلاهم, (S, Mgh,) or جَلَاهُ, and ↓ اجلاهُ, (Msb, K,) and ↓ اجتلاهُ, (K,) He, (a man, S, Msb, or the Sultán, Mgh,) or it, (drought, K,) caused them, or him, to go forth, or emigrate; or expelled them, or him; or drove them, or him, forth; (S, Mgh, Msb, K;) [from their homes, or from his home.] And جَلَا النَّحْلِ, inf. n. جِلَآءٌ, or جَلَآءٌ, (accord. to different copies of the K,) and جلوة [thus written without any syll. signs]; and ↓ اجتلاها; (TA;) He smoked [out] the bees, in order to collect the honey; (K;) he drove away the bees by means of smoke. (TA.) 2 جلّى: see 1, in six places.

A2: Also, inf. n. تَجْلِيَةٌ and تَجْلِىٌّ, He (a hawk, or falcon,) raised his head, and looked, (K, TA,) seeing the prey: (TA:) or he (a hawk) closed his eyes, and then opened them, in order to see more clearly. (Ibn-Hamzeh, TA.) b2: And [hence,] جلّى بِبَصَرِهِ, inf. n. تَجْلِيَةٌ, He cast his eyes (S, K) like the hawk looking at the prey. (S.) A3: [جلّى is also mentioned (in Har p. 161), on the authority of Mtr, as signifying He, or it, outstripped; from المُجَلِّى

meaning “ the first of the horses in a race; ” but as being not known in this sense on any other authority.]3 جَالَيْتُهُ بِالأَمْرِ, inf. n. مُجَالَاةٌ, I acted openly with him in the affair; as also جَالَحْتُهُ. (S.) 4 اجلى as an intrans. v.: see 1, in two places. b2: أَجْلَوْ عَنِ القَتِيلِ They cleared themselves away, or removed, from the slain person. (S, Mgh, Msb, TA.) b3: اجلى يَعْدُو He hastened, running: (K:) or hastened somewhat, running: (TA:) or اجلى signifies he became distant, or remote, and hastened. (So accord. to some copies of the K, where we find وَأَجْلَى بَعُدَ وَ أَسْرَعَ instead of وَ أَجْلَى

يَعْدُو أَسْرَعَ.) A2: As a trans. v.: see 1, in four places.5 تجلّى: see 1, in three places: b2: and see also 7.

A2: تجلّى الشَّىْءَ He looked at the thing, (K in art. جلى,) standing upon a higher position. (TA.) [See also 8.]6 تَجَالَيْنَا Our states, or conditions, became disclosed to each other; the state, or condition, of each of us to the other. (S.) 7 انجلى It became removed, or cleared away; said of anxiety, (S, K, * TA,) and of an affair [&c.]; as also ↓ تجلّى. (K, * TA.) You say, انجلى عَنْهُ الهَمُّ Anxiety became removed, or cleared away, from him, (S,) كَمَا تَنْجَلِى الظُّلْمَةُ like as the darkness becomes removed, or cleared away. (TA.) 8 اجتلاهُ He looked at him, or it. (K.) [See also 5.] Hence, اجتلى العَرُوسَ, explained above: see 1. (TA.) b2: See also 1 in two other places, last two sentences. b3: اِجْتَلَيْتُ العِمَامَةَ عَنْ رَأْسِى

I raised the turban, while folding it, from the side of my forehead (عَنْ جَبِينِى): (S:) [like جَلَهْتُهَا.]

A2: اجتلى It became polished, or furbished; said of a sword [&c.]. (TA.) 12 اجلولى He went forth, or emigrated, from one country, or town, to another. (IAar, K.) [See also 1.]

اِبْنُ جَلَا (tropical:) A man who is well known, celebrated, or notable; (Mgh;) of whom it is said, جَلَا الأُمُورَ, i. e. he has made affairs clear, unobscured, or manifest; (S, Mgh;) or جَلَا أَمْرُهُ, i. e. his case has become clear, unobscured, or manifest: (Mgh:) or one whose case is clear, apparent, plainly apparent, or manifest; (K, TA;) as also ↓ اِبْنُ أَجْلَى: (K:) applied to a man who is upon an elevated and conspicuous place; and applied by El-Hajjáj to himself, as meaning that he was one whom every one knew: (TA:) and also, (K,) for this reason, (TA,) the name of a certain man, (S, K,) well known, (K,) of the Benoo-Leyth, who was a person of great daring. (TA.) A poet says, (S,) namely, Soheym Ibn-Wetheel Er-Riyáhee, (TA,) أَنَا ابْنُ جَلَا وَطَلَّاعُ الثَّنَايَا مَتَى أَضِعَ العِمَامَةَ تَعْرِفُونِى

[I am a man well known, celebrated, or notable, &c.; and he who rises to eminences, or who is accustomed to embark in, or surmount, lofty and difficult things: when I put down the turban, ye will know me]. (S, TA.) Sb says, (TA,) جلا in this case is a verb in the pret. tense: 'Eesà Ibn-'Omar says that when a man is named قَتَلَ or ضَرَبَ or the like, the word is imperfectly decl.; and he adduces, in evidence, this verse: others say that جلا may be here without tenween because it is imitative of a phrase, as though the poet said, أَنَا ابْنُ الَّذِى يُقَالُ لَهُ جَلَا الأُمُورِ: (S, TA:) accord. to IB, it is without tenween because it is a verb with its agent [implied in it]. (TA.) b2: Accord. to some, it signifies (assumed tropical:) The daybreak, or dawn; (Har p. 498;) and so ↓ اِبْنُ أَجْلَى: (TA:) accord. to Hamzeh, (assumed tropical:) the beginning of day: and accord. to some, (assumed tropical:) the moon. (Har ubi suprà) جَلًا: see 1, voce جَلِىَ: A2: and see جِلَآءٌ.

جِلًا: see جِلَآءٌ.

جِلْوَةٌ A female slave, (S, K,) or some other thing, (K,) that is presented, or given, by the husband to his bride at the time of her being displayed to him. (S, * K.) One says, مَا جِلْوَتُهَا [What is her bridal present?]; and is answered, “ Such a thing. ” (S.) جَلَآءٌ A thing, an affair, or a case, that is apparent, manifest, plain, or evident. (S, K, TA.) b2: And Acknowledgment, or confession: so in the saying of Zuheyr: فَإِنَّ الحَقَّ مَقْطَعُهُ ثَلَاثٌ يَمِينٌ أَوْ نِفَارٌ أَوْ جَلَآءٌ [For verily the means of deciding the truth are three: an oath, and incongruity of circumstances, and acknowledgment, or confession]: (S:) but Az writes the last word ↓ جِلَآء, with kesr to the ج, as meaning an evidence, or a proof, and witnesses; from مُجَالَاةٌ [inf. n. of 3, q. v.]. (TA.) b3: أَقَمْتُ عِنْدَهُ جَلَآءَيَوْمِى, (K, TA,) or جَلَآءَ يَوْمٍ, (so in some copies of the K,) [I remained with him, or at his abode,] during the whiteness of my, or a, day. (Zj, K, TA.) A2: See also the next paragraph.

جِلَآءٌ: see the paragraph next preceding.

A2: Also, (S, Mgh, K,) written by El-Muhellebee ↓ جَلَآءٌ, (TA,) and ↓ جَلًا, which is more correct than the first, (Mgh,) or it is allowable, as also ↓ جِلًا, the former of the last two mentioned on the authority of En-Nahhás, (TA,) Collyrium: (S, K:) or a particular kind thereof, (K, TA,) that clears the sight; (TA;) [i. e.] i. q. إِثْمِدٌ [antimony, or an ore of antimony]; (Mgh, TA;) so called because it clears the sight. (Mgh.) A3: مَاجِلَاؤُهُ What is his honourable name, or surname, (S,) or his good surname, (K,) by which he is addressed? (S, K.) جَلِىٌّ Clear, unobscured, exposed to view, displayed, laid open, disclosed, or uncovered: apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident: (S, Msb, K, TA:) جَالٍ thus used has not been heard. (Er-Rághib, TA.) It is applied as an epithet to information, or tidings, (Msb, TA,) and to analogy, or rule. (TA.) b2: عَيْنٌ جَلِيَّةٌ A seeing eye. (IB, TA.) جَلِيَّةٌ Sure information or tidings. (S.) b2: أَخْبَرَنِى عَنْ جَلِيَّةٌ الأَمْرِ He informed me of the true, or real, state of the affair, or case. (TA.) دَوَآءٌ جَلَّآءٌ [A medicine that clears the complexion or skin]. (K voce فُوَّةٌ, &c.) جِلِيَّانٌ The act of rendering apparent, open, manifest, plain, or evident: rendering clear, or unobscured; exposing to view, displaying, laying open, disclosing, or uncovering. (TA.) جَالٍ Going forth, or emigrating, from his country, or town: [like جَالٌّ:] and so جَالِيَةٌ, applied to a company of people; [as also جَالَّةٌ;] (Msb;) or to people who have gone forth, or emigrated, from their homes; (S;) and particularly to those tributaries, (Mgh, Msb,) namely, certain Jews, (Mgh,) whom 'Omar expelled from the country of the Arabs; (Mgh, Msb;) and afterwards, to such as have the poll-tax imposed upon them, of the people of the Bible, and of the Magians, though not having emigrated from their homes; (Mgh;) [i. e.] the free non-Muslim subjects of a Muslim government; because they were expelled by 'Omar from Arabia; (K;) the word being fem. because denoting a جَمَاعَة; (Mgh;) and its pl. is جَوَالٍ. (Mgh, Msb.) b2: Hence, (Msb,) ↓ جَالِيَةٌ [as a subst.] is applied to The poll-tax that is exacted from the persons last mentioned above; (S, Mgh, Msb;) as also جَالَّةٌ: (S:) first, in this sense, applied to that which was exacted from the people expelled from Arabia by 'Omar. (Msb.) You say, اُسْتُعْمِلَ فُلَانٌ عَلَى

الجَالِيَةِ [Such a one was employed as collector of the poll-tax]. (S, Mgh, Msb.) A2: See also جَائِلٌ, in art. جول.

جَالِيَةٌ (as a subst.): see what next precedes.

أَجْلَى Having that degree of baldness which is termed جَلًا; i. e. baldness of the fore part of the head: or baldness of half of the head; (S, K;) which is the beginning of صَلَعٌ: (S:) or baldness less than what is termed صَلَعٌ: (K:) or baldness of half of the head, and the like: (A'Obeyd, TA:) fem. جَلْوَآءٌ. (K.) [See أَجْلَحُ.] b2: Beautiful, or handsome, in face, bald in the sides of the forehead. (K.) b3: جَبْهَةٌ جَلْوَآءُ A wide forehead. (K.) b4: سَمَآءٌ جَلْوَآءٌ (assumed tropical:) A cloudless sky: (Ks, S, K:) and لَيْلَةٌ جَلْوَآءُ (assumed tropical:) a cloudless, bright, night. (TA.) b5: اِبْنُ أَجْلَى: see اِبْنُ جَلَا, in two places. b6: Also (i. e. ابن اجلى) (assumed tropical:) The lion. (TA.) A2: فَعَلْتُهُ مِنْ

أَجْلَاكَ, and ↓ إِجْلَاكَ, I did it on account of thee, for thy sake, or because of thee; syn. مِنْ أَجْلِكَ. (K.) فَعَلْتُهُ مِنْ إِجْلَاكَ: see what next precedes.

مَجْلًى sing. of مَجَالٍ, which signifies The fore parts of the head, which are the [first] places of baldness: (Fr, S:) or what is seen of the head when one fronts the face. (TA.) مُجْلٍ [act. part. n. of 4. Hence,] فَإِمَّا حَرْبٌ مُجْلِيَةٌ وَ إِمَّا سِلْمٌ مُخْزِيَةٌ And either war that shall cause you to emigrate, or abasing peace. (TA.) المُجْلِّى The first of the horses in a race. (K in art. جلى.)

زكو

1 زَكَا, aor. ـْ (S, Msb, K, &c.,) inf. n. زَكَآءٌ, (S,) or زُكُوٌّ, (Msb, [accord. to which the former seems to be a simple subst.,]) or both, (K, TA,) the latter like عُلُوٌّ, as in the M, but accord. to [some of] the copies of the K زَكْوٌ, (TA,) It increased, or augmented; (S, Msb, K, TA;) it received increase and blessing from God; it throve by the blessing of God; (Er-Rághib, TA;) and produced fruit; (TA in art. زكى;) and زَكِىَ, (K in that art.,) aor. ـْ inf. n. زَكَاةٌ, (TA in that art.,) signifies the same, (K, TA,) mentioned by ISd, on the authority of Lh, as a dial. var. of زَكَا, aor. ـو (TA;) and so ↓ ازكى; (Msb, K;) and ↓ تزكّى: (K in art. زكى:) it is said of seed-produce, (S, Msb, Er-Rághib, TA,) and of wealth, or cattle &c., and of other things: of anything that increases, or augments, one says يَزْكُو, inf. n. زَكَآءٌ. (TA.) [This is the primary meaning: or, accord. to some, the primary meaning is, It was, or became, pure:] some say that the root denotes purity: and some, that it denotes a state of increase, or augmentation. (Mgh.) You say also زَكَتِ الأَرْضُ The land throve, or yielded increase. (Msb.) And زَكَا الغُلَامُ [The boy grew, or throve], inf. n. زُكُوٌّ and زَكَآءٌ, on the authority of Akh. (S.) And زَكَا عَمَلُهُ (assumed tropical:) [His deed, or work, throve]. (K in art. در.) It is said in a trad. of 'Alee, المَالُ تَنْقُصُهُ النَّفَقَةُ وَالعِلْمُ يَزْكُو عَلَى

الإِنْفَاقِ (assumed tropical:) [Wealth, what one expends diminishes it, but knowledge increases by expending]: زَكَآء being thus predicated of knowledge, though this is not a corporeal thing. (TA.) Accord. to El-Umawee, (S,) said of a man, زَكَا, (S, K,) aor. ـْ inf. n. زُكُوٌّ, (S,) means He enjoyed, or led, a plentiful, and a pleasant or an easy, and a soft or delicate, life; (S, K;) was in a state of abundance of the goods, conveniences, or comforts, of life. (S.) And likewise said of a man, (having the same aor. and inf. n., TA,) it means also He was, or became, good, or righteous; (Jel in xxiv. 21, Msb, K, TA;) and pure from sin. (Jel ibid.) [Hence,] هٰذَا الأَمْرُ لَا يَزْكُو بِفُلَانٍ means This thing, or affair, will not be suitable to such a one; will not befit him. (S.) 2 زكّاهُ, inf. n. تَزْكِيَةٌ: see 4. b2: Also He purified him, or it. (Er-Rághib, TA.) Sometimes the agent of the verb in this sense is a man; as in the saying in the Kur [xci. 9], قَدْ أَفْلَحَ مَنْ زَكَّاهَا [Verily he prospereth who purifieth it; namely, his soul]: sometimes it is God; as in [the saying in the Kur xxiv. 21,] وَلٰكِنَّ اللّٰهَ يُزَكِّى

مَنْ يَشَآءُ [But God purifieth whom He willeth]: and sometimes it is the Prophet; as in the saying [in the Kur ix. 104], خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا [Take thou, from their possessions, a poor-rate, whereby thou shalt cleanse them and purify them; where (J says in the S) they say that تُزَكِّيهِمْ means the same as تُطَهِّرُهُمْ]; and in the saying [in the Kur ii. 146], يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ [Who reciteth to you our signs, and purifieth you]. (Er-Rághib, TA.) b3: [Hence, accord. to what is said in the Kur ix. 104, i. e. because the act which it signifies is believed to purify the performer, or because it is believed to purify, or to occasion an increase of, the rest of his property,] زكّى مَالَهُ, (S, Mgh, Msb,) inf. n. as above, (S, Msb,) He gave the زَكَاة [or poorrate] from his property. (S, Mgh.) And زكّاهُ, (S,) or زكّاهُمْ, (Mgh,) He took (S, Mgh) his, (S,) or their, (Mgh,) زَكَاة [or poor-rate]. (S, Mgh.) b4: زَكَّيْتُهُ also signifies I attributed to him زَكَآء, i. e. [purity, or] goodness, or righteousness. (Msb.) [And hence, I praised him.] And زكّى

نَفْسَهُ, (S, Mgh,) inf. n. as above, (S,) He praised himself. (S, Mgh.) The doing this is forbidden in the Kur liii. 33. (Er-Rághib, TA.) Hence, also, تَزْكِيَةُ الشُّهُودِ The pronouncing the witnesses to be veracious, and good, or righteous. (Mgh.) A2: هُوَ يُخَسِّى وَيُزَكِّى He plays, and says, “Is it even or odd [or rather odd or even]?” (TA in art. خسو;) he takes, or holds, something in his hand, and says, “Is it even or odd [or odd or even]?” (TA in the present art.) [See زَكَا below.]4 ازكاهُ He (God) made it to increase, or augment; (S, Msb, K;) [made it to thrive; and put it into a good, or right, state, or condition;] namely, seed-produce, (S, Msb, TA,) and wealth, or cattle &c, and any other thing capable of increase; (TA;) as also ↓ زكّاهُ, (Msb, K, TA,) inf. n. تَزْكِيَةٌ. (TA.) b2: Also He put it into a bag, or some other receptacle; namely, property: thus expl. by Aboo-Moosà. (Nh, TA.) A2: See also 1, first sentence.5 تزكّى: see 1, first sentence. b2: Also He became purified; or he purified himself: (TA:) also pronounced اِزَّكَّى, aor. ـّ (Bd in xxxv. 19.) b3: And He endeavoured to attain much piety; from الزَّكَآءُ. (Bd in lxxxvii. 14.) b4: And He gave the poor-rate. (S.) زَكَا, (S, K, * TA,) without tenween, and accord. to some with tenween, and not having the article ال prefixed to it; and in like manner خَسَا, which is coupled with the former, is without tenween, and accord. to some with tenween, and not having the article ال prefixed to it; (TA;) [but each has ال prefixed to it in the K;] i. q. الشَّفْعُ (S, K) مِنَ العَدَدِ (K) [or شَفْعٌ, as meaning An even number; a number consisting of pairs; or a single pair]: said to be so called because the pair are more, or more perfect, or better, (↓ أَزْكَى,) than is the one. (TA.) You say خَسَا أَوْ زَكَا or خَسًا أَوْ زَكًا [Odd or even?]. (TA.) [See more voce خَسَا.]

زَكَاةٌ. or زَكٰوةٌ, [accord. to El-Hareeree, to be written with ا when prefixed to a pronoun, and also in the dual number, (see De Sacy's Anthol. Gram. Arabe, p. 67 of the Arabic text,) but this rule I have not found to be generally observed, even in the best MSS., nor have I in the similar cases of صَلٰوةٌ and حَيٰوةٌ, (to which it is also applied,) in the best copies of the Kur-án,] of the measure فَعَلَةٌ, [i. e., originally زَكَوَةٌ,] like صَدَقَةٌ [which is one of its syns.]; a noun of the class of homonyms: (IAth, TA:) it signifies Increase, or augmentation, (IAth, Er-Rághib, TA,) as also ↓ زَكَآءٌ [mentioned in the first paragraph as an inf. n.], (Msb,) resulting from the blessing of God; and this is [said to be] the primary meaning; and is considered as relating to the things of the present world and to those of the world to come. (Er-Rághib, TA.) b2: And Purity. (IAth, TA.) And [particularly] The dryness of the earth or ground; which is its purity from defilement. (TA.) b3: And Purification: a meaning which it is said to have in the saying in the Kur [xxiii. 4], وَالَّذِينَ هُمْ لِلزَّكٰوةِ فَاعِلُونَ, (IAth, Mgh, Er-Rághib, TA,) i. e. And who are acting in their religious service for God's purification of them; or for their purification of themselves: for لِلزَّكٰوة is not here an objective complement of فَاعِلُونَ; the ل therein denoting the aim and the cause. (Er-Rághib, TA.) b4: Also, [as being a mode of purification of oneself,] Good, or righteous, conduct: and in this sense it has been expl. as used in the Kur xviii. 80: or as meaning goodness, or righteousness: (TA:) which ↓ زَكَآءٌ [also] signifies. (Msb.) And Religious service; as being the means of purification: so [accord. to some] it signifies in the saying [in the Kur xix. 14], وَحَنَانًا مِنْ لَدُنَّا وَزَكٰوةً [And the disposition to mercy, or compassion, from us, and religious service]: (Er-Rághib, TA:) or it here means طُهْرَة [i. e. purification, or purity]: and [accord. to some, if we except the instances mentioned above in the next two preceding sentences,] this is the only instance in the Kur-án in which it is used in any other sense than that which next follows. (Kull p. 199.) b5: And [The poor-rate;] the portion, or amount, of property, that is given therefrom, (M, IAth, Mgh, Msb, K, Er-Rághib, TA,) as the due of God, (Er-Rághib, TA,) by its possessor, (M, K, TA,) to the poor, (M, Mgh, Er-Rághib, TA,) in order that he may purify it thereby: (M, IAth, K, TA:) [in the S it is merely said that “ the زَكٰوة of property is well known: ” the giving it is obligatory, provided that the property is of a certain amount, and has been in possession eleven months: the portion given varies according to the nature and amount of the property; but is generally a fortieth part thereof, or of its value; i. e. two and a half per cent.:] it is thus termed [for the reason assigned above; or] as being a cause of the hope of increase, (Msb, Er-Rághib, TA,) or as causing the soul, or person, to thrive, or grow, by means of good things and blessings [procured thereby], or for both of these reasons. (Er-Rághib, TA.) زَكَاةُ الفِطْرِ [The alms of the breaking of the fast, given at the end of Ramadán,] is obligatory upon every person of the Muslims, the free and the slave, the male and the female, the young and the old, the poor and the rich; and purifies the faster from unprofitable and lewd discourse: it consists of a صَاع [q. v.] of dates, or of barley, [or of raisins or some other ordinary kind of food,] or half that quantity of wheat. (El-Jámi' es-Sagheer, voce زَكَاة.) [The pl. is زَكَوَاتٌ.] b6: Also, [as being an attribution of purity or goodness or righteousness,] Praise. (IAth, TA.) b7: And The pure, or best, part of a thing: (K, TA:) on the authority of Aboo-'Alee. (TA.) زَكَآءٌ an inf. n. of 1 [q. v.]. (S, K.) See also the next preceding paragraph, in two places. b2: Also [The increase of the earth; or] the fruits caused to come forth by God. (TA.) زَكِىٌّ i. q. ↓ زَاكٍ, (Akh, S,) which signifies Increasing [&c., as act part. n. of زَكَا, q. v.]: (Ham p. 722:) [and growing, or thriving]: applied in this sense to a boy. (Akh, S.) b2: غُلَامًا زَكِيًّا in the Kur xix. 19 means [A boy] pure from sins: or growing, or increasing, in goodness and righteousness: (Bd:) or purified by nature: or such as shall in the future become purified. (TA.) and نَفْسًا زَكِيَّةً in the Kur xviii. 73 means [A soul, or person,] pure from sins: some read ↓ زَاكِيَةً; but the former is more forcible: [or,] accord. to AA, ↓ the latter means that has never sinned: and the former, that has sinned and then been forgiven. (Bd.) [Or] رَجُلٌ زَكِىٌّ signifies A good, or righteous, man: and the pl. is أَزْكِيَآءُ. (Msb, K, * TA.) And also A man enjoying, or leading, a plentiful, and a pleasant or an easy, and a soft or delicate, life: pl. as above. (K, TA.) b3: and أَرْضٌ زَكِيَّةٌ Good, fat land. (TA in art زكى.) زَكَوِىٌّ [generally meaning Of, or relating to, the poor-rate] is the rel. n. of زَكَاةٌ; like as حَصَوِىٌّ is that of حَصَاةٌ; because the rel. n. reduces the word to its original form: زَكَائِىٌّ is vulgar and wrong. (Msb.) زَاكٍ, and its fem. زَاكِيَةٌ: see زَكِىٌّ, in three places.

أَزْكَى More, or most, profitable: (Bd in ii. 232:) or better, or best: (Jel ibid:) more, or most, pure: (Bd in xxiv. 28:) more, or most, lawful, (Bd and Jel in xviii. 18,) and good, or pleasant: or more, or most, abundant and cheap. (Bd ibid.) See also زَكَا as a noun.

رهو

1 رَهَا بَيْنَ رِجْلَيْهِ, aor. ـْ (AO, JK, S,) inf. n. رَهْوٌ, (AO, S, K,) He parted, or made an opening between, his legs: (AO, S, K:) or he parted widely, or made a wide opening between, his legs. (JK.) Hence the saying in the Kur [xliv. 23], وَ اتْرُكِ البَحْرَ رَهْوًا [expl. in art. ترك, and below]. (S.) b2: رَهْوٌ also signifies The going easily: (S, K:) one says, جَآءَتِ الخَيْلُ رَهْوًا [The horses, or horsemen, came pacing along easily]: and accord. to IAar, رَهَا فِى السَّيْرِ, aor. as above, mean He was gentle in going, or pace: (S:) or, as some say, رَهْوٌ in going, or pace, is the being soft, or gentle, with continuance: (TA:) or the going along quietly: (JK:) and one says, جَآءَتِ الإِبِلُ رَهْوًا, meaning The camels came following one another. (TA.) Also The going lightly: (JK:) you say, رَهَتْ, aor. and inf. n. as above, They, [i. e. camels or the like,] or she, went lightly. (TA.) And The going vehemently. (TA.) [Thus it has two contr. significations.]

b3: Also The being still, quiet, motionless, calm, allayed, or assuaged. (K, TA.) You say, رَهَا البَحْرُ The sea became still, or calm. (S.) and رَهَا الحَرُّ The heat became allayed, or assuaged. (TA.) Hence some explain وَ اتْرُكِ البَحْرَ رَهْوًا [mentioned above] as meaning And leave thou the sea motionless, or calm: some, as meaning dry. (TA.) And you say, اِفْعَلْ ذٰلِكَ رَهْوًا Do thou that quietly, or calmly. (S.) And فَعَلَ ذٰلِكَ سَهْوًا رَهْوًا He did that quietly, or calmly, without being hard, or difficult: (TA:) or voluntarily; without its being asked, or demanded; (K and TA in art. سهو;) and without constraint. (TA in that art.) And أَعْطَيْتُهُ رَهْوًا I gave to him voluntarily; without being asked; or without con straint. (JK.) b4: رَهَا, (JK, TA) aor. as above, (TA,) inf. n. رَهْوٌ, (JK, K,) said of a bird, He spread his wings, (JK, K, TA,) without flapping them. (JK.) 3 راهاهُ, (K,) inf. n. مُرَاهَاةٌ, (TA,) He ap proached it, or drew near to it. (K, TA.) [App. a dial. var. of رَاهَقَهُ, which is better known.] Yousay, رَاهَيْتُ الاِحْتِلَامَ I approached, or drew near to, puberty, or virility. (JK.) A2: Also He aided him in his foolishness, or stupidity; syn. حَامَقَهُ. (K, TA: in the CK جَامَعَهُ.) 4 ارهى He found, or met with, a wide, or an ample, place. (M, K.) b2: He took to wife a woman wide in the vulva. (K, * TA.) b3: He continued the food to his guests by reason of liberality. (TA.) And أَرْهَيْتُ لَهُمُ الطَّعَامَ وَ الشَّرَابَ I continued to them the food and the beverage; (Yaakoob, S, K;) like أَرْهَنْتُ. (S.) b4: He did well: they say to the shooter, or thrower, when he does ill, أَرْهِهْ, i. e. Do thou well. (TA.) b5: أَرْهِ عَلَى نَفْسِكَ Be gentle with, or to, thyself: (S, K, TA;) [in the CK ارْهُ; and (hence, perhaps,) thus in the printed edition of Har, p. 498; where it is said to be from رها فى السير, meaning رفق: but the right reading is أَرْهِ, for] one says also مَا أَرْهَيْتَ إِلَّا عَلَى

نَفْسِكَ Thou wast not, or hast not been, gentle, save with, or to, thyself: (TA:) or thou didst not show, or hast not shown, mercy, save to thyself. (JK.) b6: ارهى لَكَ الشَّىْءُ The thing became, or has become, within thy power, or reach; or possible, or practicable, to thee. (TA.) b7: and أَرْهَيْتُهُ لَكَ I made it, or have made it, to be within thy power, or reach; or possible, or practicable, to thee. (TA.) b8: مَا أَرْهَيْتُهُ I did not leave it still, or motionless: and أَرْهِ ذَاكَ Leave thou that until it become still, or motionless. (TA.) A2: He kept continually, or constantly, to the eating of the [رَهْو, or species of crane called] كُرُكِىّ. (K.) 6 تَرَاهَيَا, (JK, K,) inf. n. تَرَاهٍ, (JK,) They two made peace, or became reconciled, each with the other; syn. تَوَادَعَا. (JK, K, TA: in the CK توارعا.) 9 اِرْتَهَوْا They became commingled, confounded, or confused. (K.) A2: Also, (K,) or ارتهوا رَهِيَّةً, (TA,) They made رَهِيَّة; i. e. they took ears of corn, and rubbed them with their hands, then bruised, or pounded, them, and poured milk thereon, and then cooked this mixture. (K, TA.) رَهْوٌ inf. n. of 1. (S, K, &c.) b2: Also An intervening space (JK, TA) between two things, (JK,) as, for instance, between the two humps of a camel of the species termed فَالِج. (TA.) b3: A place where water remains and collects or stagnates: (JK, TA:) a جَوْبَة [i. e. a depressed place, or a hollow, or an excavation, or such as is round and wide,] in the place of abode of a people, into which flows the rain-water or other fluid: (A 'Obeyd, S:) or, as also ↓ رَهْوَةٌ, a depressed place (S, K) in which water collects: (S:) and, both words, an elevated place: thus they have two contr. significations: (S, K:) or ↓ رَهْوَةٌ signifies an elevation like a hillock, upon a hard and elevated, or an elevated and plain, tract of ground, or upon a mountain, (JK, TA,) where hawks and eagles alight: (TA:) or a hillock inclining to softness, two or three cubits in height, but only in a soft tract of ground, and in hard, or hard and level, ground consisting of earth, mould, or clay; not upon a mountain: (TA:) [and accord. to some, it signifies a mountain itself; for] Ghatafán are called in a trad. تَنْبَعُ مَآءً ↓ رَهْوَةٌ, meaning a mountain welling forth water: or it means that in them were roughness and hardness: (TA:) the pl. [accord. to the S app. of رَهْوٌ, and accord. to the TA app. of ↓ رَهْوَةٌ, in each case agreeable with analogy,] is رِهَآءٌ. * (S, TA.) b4: [Also, accord. to Golius, as on the authority of the KL, A way through a market-place, at the sides of which sit the sellers: but not in my copy of the KL.]

A2: Also Wide, ample, or spacious. (TA.) b2: A well (بِئْرٌ) wide in the mouth. (TA.) b3: A woman (S) wide in the vulva; (Lth, ISh, S, K;) as also ↓ رَهْوَى (Lth, K) and ↓ رَهَآءٌ: (IAar, K:) [or] a woman who will not refrain from vitious conduct, or adultery, or fornication; as also ↓ رَهْوَى: (JK, TA:) or (TA) a woman that is not approved on the occasion of جِمَاع, (JK, TA,) because of her being wide [in the vulva]. (JK.) b4: A thing dispersed, or scattered. (TA.) b5: And sometimes, Quick, or swift. (TA.) b6: and Still, quiet, or motionless. (TA.) b7: And [hence, or مَطَرٌ رَهْوٌ,] A still rain. (TA.) A3: Also A company of men (JK, K, TA) following one another. (TA.) And غَارَةٌ رَهْوٌ [A company of horsemen making a raid, or an inroad, or incursion,] following one another. (TA.) And one says, النَّاسُ رَهْوٌ وَاحِدٌ مَا بَيْنَ كَذَا وَ كَذَا i. e. مُتَنَاظِرُونَ [app. meaning The people are disposed consecutively in one double rank, partly such and partly such, facing one another]. (TA.) A4: Also A certain species of bird; as some say, (S,) the [species of crane called] كُرْكِىّ: (JK, S, K, TA:) or a certain aquatic bird resembling the كركىّ: (TA:) pl. رِهَآءٌ. (JK.) A5: And A headcovering which is next to the head, and which very soon becomes dirty. (TA.) رَهْوَةٌ A state of elevation: and a state of depression: thus having two contr. significations. (TA.) b2: See also the next preceding paragraph, in four places.

رَهْوَى: see رَهْوٌ, as applied to a woman, in two places: b2: and see also مِرْهَاةٌ.

رَهْوَانٌ A depressed piece of land or ground. (TA.) b2: And applied to A بِرْذَون [or horse for ordinary use and for journeying] that has an easy back in going along: a genuine Arabic word: (TA:) or رَهَوَانٌ [thus I find it written, but it is commonly pronounced رَهْوَان, or رَحْوَان with ح,] is a vulgar term applied to a pacing horse. (MF voce هِمْلَاجٌ.) رَهَآءٌ A wide place. (K.) b2: A wide tract of land: (S, TA:) or what is wide of land: (M, TA:) [or] an even tract of land, seldom free from the سَرَاب [or mirage]: (JK, TA:) and what is even of anything. (TA.) b3: See also رَهْوٌ, as applied to a woman.

A2: It is also [app. A hue, or a haze,] like dust-colour and smoke. (TA.) رَهِيَّةٌ Wheat which is ground between two stones, and upon which milk is poured: (M, TA:) or ears of corn rubbed with the hands, then bruised, or pounded, and then milk is poured thereon, and it is cooked. (K.) رَاهٍ A life (عَيْشٌ) ample in its means or circumstances, unstraitened, or plentiful, easy, pleasant, soft, or delicate; (S, K;) and quiet, or calm. (S.) Easy; as an epithet applied to a [journey such as is termed] خِمْس. (S.) And Anything still, or motionless; as also رَآءٍ. (TA.) b2: طَعَامٌ رَاهٍ

Food that continues, or is permanent; like رَاهِنٌ: (AA, S:) and [in like manner (see رَاهِنٌ)] the fem. of each, with ة, is applied to wine. (S.) [Freytag adds, “Inde dicitur راهى الاباجل Celer de equo: ” but راهى is here a mistranscription for وَاهِى: see أَبْجَلُ.]

رَاهِيَةٌ [the epithet رَاهٍ converted by the affix ة into a subst.,] A bee; because of its quiet manner of flying. (JK, K.) فَرَسٌ مِرْهَاةٌ, with kesr, (K, TA,) like مِسْحَاةٌ [in form], (TA,) or مِرْهَآءٌ, (JK, and so in the CK, [like مِرْخَآءٌ in form, and, as most explain the latter, similar also in meaning, whence it seems that مِرْهَآءٌ is the more probably correct,]) A quick, swift, or fleet, mare: (JK, * K, TA:) pl. مَرَاهِى, (JK, K,) [or rather مَرَاهٍ if the sing. be مِرْهَاةٌ, and مَرَاهِىّْ if the sing. be مِرْهَآءٌ,] like مَسَاحِى [or rather مَسَاحٍ], (TA,) or like مَرَاخِى [or rather مَرَاخِىّْ, pl. of مِرْخَآءٌ]: (JK:) but in the M, it is ↓ رَهْوَى, [app. meaning that the sing. is thus,] like سَكْرَى; and in like manner in the Tekmileh and the JM. (TA.)