ضرط

1 ضَرَطَ, aor. ـِ (S, Msb, K;) and ضَرِطَ, aor. ـَ (Msb;) inf. n. ضَرِطٌ (S, Msb, K, in the Msb said to be of the latter verb,) and ضَرْطٌ (Msb, K, in the Msb said to be of the former verb,) and ضَرِيطٌ and ضُرَاطٌ, (K,) or the last is a simple subst., (Msb,) [a coarse word, signifying] He broke wind, i. e. emitted wind from the anus, with a sound. (S, K.) [When it is without sound, you say فَسَا.] Hence the prov., أَوْدَى العَيْرُ إِلَّا ضَرِطًا The ass had no power remaining except [that of] emitting wind from the anus, with a sound: (S, K:) applied to a vile, or an abject, person, and to an old man; and in allusion to a thing's becoming in a bad, or corrupt, state, so that there remains of it nothing but what is of no use: (K:) the last word is in the accus. case as denoting a thing of a different kind from that signified by the preceding noun. (O.) And أَجْبَنُ مِنَ المَنْزُوفِ ضَرِطًا [More cowardly than he who is exhausted by emitting wind from the anus, with a sound]: another prov.: [its origin is variously related: see Freytag's Arab. Prov., i. 320:] or المَنْزُوفُ ضَرِطًا [or ضَرْطًا, for it is differently written in different copies of the K,] is a certain beast, between the dog and the cat, (K,) or between the dog and the wolf, (O,) which, when one cries out at it, emits wind from the anus, with a sound, by reason of cowardice. (Sgh, K.) 2 ضَرَّطَ see 4, in two places.4 اضرطهُ, and ↓ ضرّطهُ, (S, O, K,) He made him to emit wind from the anus, with a sound: (S:) or he did to him that which caused him to emit wind from the anus, with a sound. (O, K.) b2: اضرط بِهِ; and به ↓ ضرّط, (S, K,) inf. n. تَضْرِيطٌ; (K) He derided him, and imitated to him with his mouth the action of one emitting wind from the anus, with a sound; (S;) he made to him with his mouth a sound like that of an emission of wind from the anus, and derided him. (K, * TA.) اضرط بِالسَّائِلِ, said in a trad., of 'Alee, means He treated the asker with contempt, disapproving what he said; he derided him. (TA.) ضَرِطٌ: part. n. of ضَرِطَ. (Msb.) ضَرْطَةٌ [inf. n. un. of 1; A single emission of wind from the anus, making a sound]. It is said in a prov., of him who has done a deed of which he has not done the like before nor after, كَانَتْ مِنْهُ كَضَرْطَةِ الأَصَمِّ [There proceeded from him what was like the ضرطه of the deaf]. (Sgh, TA.) ضُرَاطٌ An emission of wind from the anus, with a sound: (S, TA:) or the sound thereof: (K, TA: [in the CK, صَوْتُ الفَقْحِ is put for صَوْتُ الفَيْخِ:]) a subst. from 1. (Msb.) ضَرُوطٌ: see ضَرَّاطٌ.

ضُرَيْطٌ: see سُرَّيْطَى.

ضُرَيْطَى: see سُرَّيْطَى.

ضُرَيْطَآءُ: see سُرَّيْطَى.

ضَرَّاطٌ and ↓ ضَرُوطٌ and ↓ ضِرَّوْطٌ are all [intensive] epithets from 1; (K;) [signifying One who emits wind from the anus, with a sound, much, or frequently;] the last mentioned by Sb, and expl. by Seer. (TA.) ضِرَّوْطٌ: see the next preceding paragraph.

ضُرَّيْطٌ: see سُرَّيْطَى.

ضُرَّيْطَى: see سُرَّيْطَى.

ضِرِّيطَى: see سُرَّيْطَى.

أَضْرَطُ: see أَطْرَطُ, in art. طرط.

مُضَرِّطُ الحِجَارَةِ (assumed tropical:) [as though signifying He who makes the stones to emit sounds, from fear:] an appellation given to 'Amr Ibn-Hind, because of his strength and hardiness and courage, (S,) or because of the awe which he inspired. (A, TA.)

القُلَيْسُ:
تصغير قلس، وهو الحبل الذي يصير من ليف النخل أو خوصه، لما ملك أبرهة بن الصبّاح اليمن بنى بصنعاء مدينة لم ير الناس أحسن منها ونقشها بالذهب والفضة والزجاج والفسيفساء وألوان الأصباغ وصنوف الجواهر وجعل فيها خشبا له رؤوس كرءوس الناس ولكّكها بأنواع الأصباغ وجعل لخارج القبة برنسا فإذا كان يوم عيدها كشف البرنس عنها فيتلألأ رخامها مع ألوان أصباغها حتى تكاد تلمع البصر وسمّاها القلّيس، بتشديد اللام، وروى عبد الملك بن هشام والمغاربة القليس، بفتح القاف وكسر اللام، وكذا قرأته بخطّ السكري أبي سعيد الحسن بن الحسين، أخبرنا سلموية أبو صالح قال: حدثني عبد الله بن المبارك عن محمد بن زياد الصنعاني قال: رأيت مكتوبا على باب القليس وهي الكنيسة التي بناها أبرهة على باب صنعاء بالمسند:
بنيت هذا لك من مالك ليذكر فيه اسمك وأنا عبدك، كذا بخط السكري بفتح القاف وكسر اللام، قال عبد الرحمن بن محمد: سميت القليس لارتفاع بنيانها وعلوّها، ومنه القلانس لأنها في أعلى الرؤوس، ويقال: تقلنس الرجل وتقلّس إذا لبس القلنسوة، وقلس طعامه إذا ارتفع من معدته إلى فيه، وما
ذكرنا من أنه جعل على أعلى الكنيسة خشبا كرءوس الناس ولكّكها دليل على صحة هذا الاشتقاق، وكان أبرهة قد استذلّ أهل اليمن في بنيان هذه الكنيسة وجشمهم فيها أنواعا من السّخر، وكان ينقل إليها آلات البناء كالرخام المجزّع والحجارة المنقوشة بالذهب من قصر بلقيس صاحبة سليمان، عليه السّلام، وكان من موضع هذه الكنيسة على فراسخ، وكان فيه بقايا من آثار ملكهم فاستعان بذلك على ما أراده من بناء هذه الكنيسة وبهجتها وبهائها ونصب فيها صلبانا من الذهب والفضة ومنابر من العاج والآبنوس، وكان أراد أن يرفع في بنيانها حتى يشرف منها على عدن، وكان حكمه في الصانع إذا طلعت الشمس قبل أن يأخذ في عمله أن يقطع يده، فنام رجل منهم ذات يوم حتى طلعت الشمس فجاءت معه أمه وهي امرأة عجوز فتضرّعت إليه تستشفع لابنها فأبى إلا أن يقطع يده فقالت: اضرب بمعولك اليوم فاليوم لك وغدا لغيرك، فقال لها: ويحك ما قلت؟ فقالت: نعم كما صار هذا الملك إليك من غيرك فكذلك سيصير منك إلى غيرك، فأخذته موعظتها وعفا عن ولدها وعن الناس من العمل فيها بعد، فلما هلك ومزّقت الحبشة كل ممزّق وأقفر ما حول هذه الكنيسة ولم يعمّرها أحد كثرت حولها السباع والحيّات، وكان كل من أراد أن يأخذ منها أصابته الجنّ فبقيت من ذلك العهد بما فيها من العدد والآلات من الذهب والفضة ذات القيمة الوافرة والقناطير من المال لا يستطيع أحد أن يأخذ منه شيئا إلى زمان أبي العبّاس السفّاح فذكر له أمرها فبعث إليها خاله الربيع بن زياد الحارثي عامله على اليمن وأصحبه رجالا من أهل الحزم والجلد حتى استخرج ما كان فيها من الآلات والأموال وخرّبها حتى عفا رسمها وانقطع خبرها، وكان الذي يصيب من يريدها من الجنّ منسوبا إلى كعيت وامرأته صنمان كانا بتلك الكنيسة بنيت عليهما، فلما كسر كعيت وامرأته أصيب الذي كسرهما بجذام فافتتن بذلك رعاع اليمن وقالوا:
أصابه كعيت، وذكر أبو الوليد كذلك وأن كعيتا كان من خشب طوله ستون ذراعا، وقال الحسم شاعر من أهل اليمن:
من القليس هلال كلما طلعا ... كادت له فتن في الأرض أن تقعا
حلو شمائله لولا غلائله ... لمال من شدّة التهييف فانقطعا
كأنه بطل يسعى إلى رجل ... قد شدّ أقبية السّدّان وادّرعا
ولما استتمّ أبرهة بنيان القليس كتب إلى النجاشي: إني قد بنيت لك أيها الملك كنيسة لم يبن مثلها لملك كان قبلك ولست بمنته حتى أصرف إليها حجّ العرب، فلما تحدّث العرب بكتاب أبرهة الذي أرسله إلى النجاشي غضب رجل من النّسأة أحد بني فقيم بن عدي بن عامر بن ثعلبة بن الحارث بن مالك بن كنانة ابن خزيمة بن مدركة بن إلياس بن مضر، والنسأة هم الذين كانوا ينسئون الشهور على العرب في الجاهلية أي يحلونها فيؤخرون الشهر من الأشهر الحرم إلى الذي بعده ويحرّمون مكانه الشهر من أشهر الحل ويؤخرون ذلك الشهر، مثاله أن المحرّم من الأشهر الحرم فيحللون فيه القتال ويحرّمونه في صفر، وفيه قال الله تعالى: إِنَّمَا النَّسِيءُ زِيادَةٌ في الْكُفْرِ 9: 37، قال ابن إسحاق:
فخرج الفقيمي حتى أتى القليس وقعد فيها، يعني أحدث وأطلى حيطانها، ثم خرج حتى لحق بأرضه فأخبر أبرهة فقال: من صنع هذا؟ فقيل له: هذا فعل رجل من أهل البيت الذي تحج إليه العرب بمكة
لما سمع قولك أصرف إليها حجّ العرب غضب فجاء فقعد فيها أي أنها ليست لذلك بأهل، فغضب أبرهة وحلف ليسيرنّ حتى يهدمه وأمر الحبشة بالتجهيز، فتهيأت وخرج ومعه الفيل، فكانت قصة الفيل المذكورة في القرآن العظيم.

طبع: طَبع: طبع على ثلاثين مثقالاً: وضع ثلاثين مثقالاً في ورقة وختمها (عباد 1: 313).
طبع: وَسَم بحديدة حارة (لين) وفي ريشادسون (مراكش 2:237): واستولى الباي على إبل- رعيته وغيرها فوسمت بسمة الباي ووسم بالحديدة الحارة على أرجلها.
طبع في: أثر في، انتقل اليه، ويقال ذلك عمن تنتقل رائحته إلى الملابس.
ففي ابن البيطار (1:51): الاشنة في طَبْعها قبولُ الرائحة من كل ما جاورها ولذلك تجعل جسداً في الذرائر إذا جعلت جسداً فيها لم تطبع في الثوب.
طبع في عقله: ثبتَ في ذهنه ورسخه (بوشر).
طبع على: وسَّخ، دنس، لوث. وفي عباد (2:175): ولم يكن يملك غير ثلاثين ديناراً وضعها في حذائه وطبع عليها دَمُهَ (انظر طبع بمعنى لطخة، بقعة، ويمكن أن تقرأ طبَّع (انظر الكلمة) أو الاحتفاظ بما جاء في المخطوطة وهو وأطْبَعَ ما دامت أطْبَع (انظر الكلمة) تدل على معنى طبع. طبع: أزال التصلب والتوتر ويستعمل مجازاً (بوشر).
طَبَّع (بالتشديد): جعله طبيعياً (فوك) طبّع: لَيَّن، طرّي، جعله ليناً، طرّياً، لدناً، رخصاً (بوشر).
طبَّع الدابة: راضها وذللها (بوشر، محيط المحيط) يطبَّع: يمكن ترويضه وتذليله (بوشر).
طبَّع: أقلم النبات الغريب المجلوب في البلد (بوشر).
طبَّع: صنع، صاغ، شكّل (بوشر).
طبَّع: دنّس، وسّخ، لوَّث (فوك) وانظر: طبع.
أطْبَع: طَبَع، ختم (فوك) وفي ألكالا: مطبع بمعنى واضع الختم وفيه: consignar وقد ترجمها ب رشم وأختمَ.
أطبع: وفّق، لاءم، طابق (ألكالا)
مُطْبعِ: موفق. مصلح، وسيط (ألكالا). أطبَع: نسَّق، حسّن، زيّن، زخرف، جمّل (ألكالا) وفي كتاب ابن صاحب الصلاة (ص19 ق): وكذلك أنال الفَعَلة والبَنائين والصُنّاع بركات وخيرات حين استحسن ما صنعوه ووضعوه، وجاءوا به على الغرض الذي بفذ به الأمر المطاع بالوصف الذي سمعوه، واستقر في أفهامهم فانطبعوا في بنائه واطبعوه، وشادوا في ذلك بناء الخورنق والسدير.
أطبْع: وافق (ألكالا).
أطبع: عاير الذهب (ألكالا).
أطبع: دنَس، لطخ، لوّث (انظر: طَبْعَ).
تطبَّع. بِطَبْع: تخلق بأخلاق، ويقال: الطَبْع يغلب التَطَبُّع أي الطبع أغلب (بوشر).
تطبعَّ: تدنس، تلطخ، تلوث (فوك) انطبع: خضع، دان، استسلم، وافق في الرأي امتثل (ألكالا) وفيه apanarenformar غير اني ارى أن هذا خطأ: وصوابه apanarse conformar انطبع: انثنى، انطوى، خضع، ويقال: ما انطبع (بوشر) ولا ينطبع: جموح، صعب الترويض (بوشر) وانظر عبارة ابن صاحب الصلاة التي نقلتها في مادة اطبع. (عباد 1: 41) = (المقري 2: 625) وفي (إضافات) رأي السيد فليشر خطأ منه إنه يجب ابدال انطباعها بانطياعها. وقد أخطأ لين أيضاً لتخطئته جوليوس.
انطبع: كان ذا موهبة وقريحة يقول الشعر عفو الخاطر، وهي ضد تكلف. ففي كتاب عبد الواحد (ص227): قلَّة انطباعها وظهور تكلُّفها (يدرون ص3، ابن خلكان 1: 384، ابن جبير ص222، المقري 1: 583).
استطبع: وجده ذا موهبة وقريحة وأنه مَطْبُوع (المقري 2: 177).
طَبْع: جبلّة، مزاج، بنية. وتجمع على طباع (بوشر) وطبيعة، فطرة، خلق، سحية وتجمع على أطباع (بوشر).
من احتبس طبعه: من أصيب بالانسداد والكظام (ابن الجوزي ص147 ق).
طَبْع: بمعنى المثال والصيغة، (تجمع عند ألكالا على طبائع).
طَبْع وجمعها أطباع: طريقة، أسلوب، نمط، (بوشر).
طَبْع، وجمعها أطباع: نوع، صنف، ضرب. (بوشر بربرية، هلو).
وجمعها طُبُوع: صفة: خاصية، وعارض، طارئ (ألكالا).
طَبع: عنصر مادة (بوشر).
طَبْع: موهبة شعرية (عباد 1: 326 رقم 7).
طَبْع، وفاق، اتفاق، تعاقد، معاهدة (ألكالا).
ويقال أيضاً: طبع: طبع بشرط (ألكالا).
طَبْع: لطافة، ظرافة، رقة (ألكالا).
طَبْع: احتكار، استئثار (ألكالا).
طَبْع: لطخة، وجمعها طبوع. ففي ابن البيطار (2: 545) نقلاً عن الادريسي: وهو يقلع الآثار والطبوع السود عن الثياب البيض ويزيلها.
طَبْع (في الموسيقى) لحن: طبقة الغناء (ألكالا) ونصف طبع: نصف طبقة الغناء نصف لحن (الكالا) خرج من الطبْع: نشر، خرج عن اللحن (ألكالا).
أخرج من الطَبْع: أخرج عن اللحن (ألكالا).
قليل الطبع: نشاز، خارج عن اللحن (ألكالا).
قِلَّة الطبع: تنافر (ألكالا).
بقلة الطبع: بتنافر (ألكالا) طَبْع وجمعها طبوع: لحن موسيقى، نغم (ألكالا) وفيه ( canto cosa puntada طبع الغنا) (هوست ص258) وفي المقري (1: 120): اندفع يغني بصوت ندى، وطبع حسن.
طَبْع وجمعها طُبُوع: موسيقى، فن الغناء (ألكالا) وقد ذكر هذا في مادة musayca obra antigua وهذا يعني موازييك، فسيفساء، وهذه خطأ، فالكلمات العربية تختص بالموسيقى وليس لها علاقة بالموازييك والفسيفساء.
طبع مُثَنَّى: تناغم، توافق الأنغام (ألكالا) طبع خامسة (كذا): خماسية، فاصلة خماسية في الموسيقى (ألكالا) طَبْعَة. طبعة ثانية: إعادة الطبع (بوشر).
طبعته مسهولة: عنده إسهال خفيف (بوشر).
طبعة: وحل، طين، مَوْحَل، جورة، وحِله، حمأة. (همبرت ص41 جزائرية ص175) وفي الجزائر: وحل، وطين، وفي قسطنطينية: ركام من الطين (مارتن ص 170).
طِبَاع: كلمة مؤنثة (فليشر على المقري 1: 626، بريشت ص208 رسالة إلى السيد فليشر ص87).
طَبِيعَة. عِلْم الطبيعة: علم الفيزياء (حيان-بسام 3:28 ق) طبائع في الكيمياء القديمة: العناصر الأربعة.
(دي سلان المقدمة 3: 211 رقم 1).
يُعقل الطبيعة: يسبب السداد والكظام (ابن البيطار 1: 24) احتبست الطبيعة: حصل له انسداد وكظام. وقد تكرر ذكر هذا عند شكوري (ص204 ق).
ويقال أيضاً تعذَّرت طبيعته (ص213 و).
واستمساك في الطبيعة (ص213 و) واعتقال في الطبيعة (ص213 و).
الاحتقان للطبيعة: اخذ حقنة شرجية (المقري 3: 133).
طبيعي: عنصري، نسبة إلى العنصر (بوشر).
طبيعي: فيزياوي، عالم الفيزياء (بوشر، معجم المنصوري مادة شفيف ومواضع أخرى)
فيلسوف طبيعي: فيلسوف مادي، ومذهب الطبيعين: الذين يعتبرون الطبيعة المبدأ الأول (بوشر).
طبيعي: أخلاقي، أدبي (المعجم اللاتيني العربي) الابن الطبيعي: ابن زنا، ولد غير شرعي، نغل. (همبرت ص 30).
طَبائِعيّ: فيزوياوي، عالم الفيزياء (بوشر).
الأطباء الطبائعية زيشر 20:209).
طَبّاع: ضارب النقود، من يسك النقود (معجم البلاذري).
طَبَّاع: من يطبع الكتب ونحوها، عامل مطبعة (بوشر).
طابَع وطابِع: تجمع على طوابِع (فوك، ألكالا، بوشر).
صاحب الطابع: الوزير الأول في تونس (بلاكيبر 2: 201، مجلة الشرق 4: 88).
طابع: مسحة، صبغة، وتستعمل مجازاً بمعنى سمات الوجه الخاصة (الثعالبي لطائف ص 108). طابع وجمعها طوابع: مكتوب مختوم يخطر به القاضي شخصاً للحضور أمامه، انذار، إخطار رسمي. ففي كتاب محمد بن الحارث (ص237، 238، 286): فقال له يا قاضي المسلمين أن فلانا غصبني دارا فقال له عمرو بن عبد الله القاضي خُذْ به طابعا فقال له الرجل الضعيف مثلي يسير إلى مِثْله بطابع لَسْتُ آمنَهُ على نفسي فقال له القاضي خُذْ فيه طابعا كما آمُرُك فاخذ الرجل طابعه ثم توجه إليه به- فلم يكن إلا ساعة إذ رجع الرجل الضعيف فقال له يا قاضي أني عرضتُ عليه الطابع عن بُعْدِ ثم هربتُ إليك فقال له عمرو اجلسّ سَيُقْبل. وفيه (ص295): قام عليه بعض أهلها في مال ادَّعاه في يديه فبعث فيه بطابع فلما وقف إليه بطابع القاضي زجره وأمر بضربه وفي (ص296) فقال له القاضي جالس في المسجد وهذا طابعه وهو يأمرك بالنزول إليه فقال سمعاً وطاعة.
طابع: إشارة: علامة لحذف وشطب وإلغاء صك وعقد (ألكالا).
طابع وجمعها طوابع: شكل من أشكال الفسيفساء (معجم ابن جبير ص21).
طابع وجمعها طوابع: قرص، دواء، عقَّار صلب مسطح الشكل، ففي شكوري (ص214 و) بعد أن ذكر أسماء العناصر التي تدخل في تركيب العقاقير تُدق فرَادى وتُجمع بماء الورد وتعمل طوابع. طابع الأسد أو طابع الحصى أي خاتم الأسد وخاتم الحصى: نوع من الطلسمات، وضعت في المقدمة (3:130).
تَطْبيِعَة: لطخة (فوك).
مطْبع وجمعها مطابع: مطبعة، آلة للطبع (بوشر).
مطْبَعجي: مطبعي، عامل المطبعة (بوشر).
مطبوع: مألوف: لا تكلف فيه: ويقال أسلوب مطبوع (المقدمة 3: 351، تاريخ البربر 1: 24).
مَطْبُوع: من يتكلم أو يكتب بسهولة على البديهة، بلا تكلف. ففي حيان (ص33 ق): وكان مطبوعاً يسهل القول عليه. وفي المقري 1:542): مطبوع النوادر.
مَطْبُوع: ظريف، لطيف، (ألكالا) وشعر مَطْبُوع: رشيق، أنيق، بديع (عبد الواحد ص21) وانظر ابن جبير (ص96) وفي زيشر (7:368) وزن مطبوع (فلوجل وزن ظريف).
مَطْبُوع: شكلي، صوري (ألكالا).
مَطْبُوع ب: مقصَّب، مزركش، مرقم، ففي ألف ليلة (برسل 4: 151) فقدَّم له المملوك شمشك مطبوع. بالابريسم والحرير الأخضر مَطْبُوع: دوكا، نقد ذهبي في البندقية قديما (= مثقال ذهب) (هوست ص280)

طبع

1 طَبَعَ, aor. ـَ inf. n. طَبْعٌ, He sealed, stamped, imprinted, or impressed; syn. خَتَمَ: (Msb:) [and, as now used, he printed a book or the like:] تَبْعٌ and خَتْمٌ both signify the making an impression in, or upon, clay and the like: (S, Mgh, O, K:) or, as Er-Rághib says, the impressing a thing with the engraving of the signet and stamp: (TA in this art. and in art. ختم: [see more in the first paragraph of the latter art:]) and he says also that طَبْعٌ signifies the figuring a thing with some particular figure; as in the case of the طَبْع of the die for stamping coins, and the طَبْع of coins [themselves]: but that it is more general in signification than خَتْمٌ, and more particular than نَقْشٌ; as will be shown by what follows: accord. to Aboo-Is-hák the Grammarian, طَبْعٌ and خَتْمٌ both signify the covering over a thing, and securing oneself from a thing's entering it: and IAth says [in like manner] that they held طَبْعٌ to be syn. with رَيْنٌ [inf. n. of رَانَ]: but Mujáhid says that رَيْنٌ denotes less than طَبْعٌ; and طَبْعٌ, less than إِقْفَالٌ [or the “ closing with a lock: ” this he says with reference to a phrase in the Kur xlvii. 26]. (TA.) You say, طَبَعَ الكِتَابَ, (Mgh, Msb,) and طَبَعَ عَلَى

الكِتَابِ, (S, Mgh, Msb, K, *) He sealed (خَتَمَ, S, Mgh, Msb, K,) the writing, or letter. (S, Mgh, Msb.) And طَبَعَ He branded, or otherwise marked, the sheep, or goat. (O. [See طَابَعٌ.]) And طَبَعَ اللّٰهُ عَلَى قَلْبِهِ (tropical:) God sealed [or set a seal upon] his [i. e. an unbeliever's] heart, so that he should not heed admonition, nor be disposed to that which is good; (Mgh;) or so that belief should not enter it: (O:) [and in like manner, خَتَمَ عَلَيْهِ, q. v.:] in this, regard is had to the طَبْع, and the طَبِيعَة, which is the natural constitution or disposition; for it denotes the characterizing of the soul with some particular quality or qualities, either by creation or by habit, and more especially by creation. (Er-Rághib, TA.) b2: Also He began to make, or manufacture, a thing: and he made [a thing] as in instances here following. (Mgh.) You say, طَبَعَ مِنَ الطِّينِ جَرَّةً He made, [or fashioned, or moulded,] of the clay, a jar. (S, O, K.) And طَبَعَ اللَّبِنَ, (Mgh, TA,) and السَّيْفَ, (S, Mgh, O, K,) and الدِّرْهَمُ, (S, O, K,) He made (S, Mgh, O, K) [the crude bricks, and the sword, and the dirhem]: or طَبَعَ الدَّرَاهِمَ he struck (Mgh, Msb) with the die (Msb) [i. e. coined, or minted,] the dirhems, or money. (Mgh, Msb.) And [hence] one says, طَبَقَهُ اللّٰهُ عَلَى الأَمْرِ, aor. and inf. n. as above, (assumed tropical:) God created him with an adaptation, or a disposition, to the thing, affair, state, condition, or case; or adapted him, or disposed him, by creation, [or nature], thereto. (TA.) And طُبِعَ عَلَى الشَّىْءِ (assumed tropical:) He (a man, O, TA) was created with an adaptation, or a disposition, to the thing; or was adapted, or disposed, by creation [or nature], thereto; syn. جُبِلَ, (IDrd, O, K, TA,) or فُطِرَ. (Lh, TA.) b3: Also, (aor. as above, TA, and so the inf. n., O, TA,) He filled (Er-Rághib, O, K, TA) a measure for corn or the like, (Er-Rághib, TA,) or a leathern bucket, (O, K, TA,) and a skin, (O, TA,) &c.; (O;) and so ↓ طبّع, (S, O, K,) inf. n. تَطْبِيعٌ: (S, O:) because the quantity that fills it is a sign that prevents the taking a portion of what is in it [without the act's being discovered]. (Er-Rághib, TA.) b4: And طَبَعَ قَفَاهُ, (IAar, O, K,) inf. n. as above, (IAar, O,) He struck the back of his neck with his hand; (IAar, O, K;) i. e. the back of the neck of a boy: if with the ends of the fingers, one says, قَذَّ قَفَاهُ. (IAar, O.) b5: مَا أَدْرِى مِنْ أَيْنَ طَبَعَ means I know not whence he came forth; syn. طَلَعَ. (TA.) A2: طَبِعَ, (aor.

طَبَعَ,] inf. n. طَبَعٌ, said of a sword, It was, or became, rusty, or overspread with rust: (S:) or very rusty, or overspread with much rust. (K, TA: from an explanation of the aor. : but this is written in the CK and in my MS. copy of the K, and in the O, يُطْبَعُ. [An explanation of طَبَعٌ in the O and K confirms the reading يَطْبَعُ; and another confirmation thereof will be found in what follows in this paragraph.]) b2: Said of a thing, (Msb,) or of a garment, or piece of cloth, (TA,) inf. n. طَبَعٌ, It was, or became, dirty; (Msb, TA;) and ↓ تطّبع is likewise said [in the same sense] of a garment, or piece of cloth. (M and TA voce رَانَ, in art. رين.) b3: Said of a man, (assumed tropical:) He was or became, filthy or foul [in character]. (S.) And (assumed tropical:) He was, or became, sluggish, lazy, or indolent. (S.) One says of a man, يَطْبَعُ, (O, K,) like يَفْرَحُ, (K,) meaning (assumed tropical:) He has no penetrative energy, sharpness, or effectiveness, in the affairs that are the means, or causes, of attaining honour, like the sword that is overspread with much rust. (O, K.) A3: طُبِعَ, (O, K,) inf. n. طَبْعٌ, (O,) said of a man, (assumed tropical:) He was rendered [or pronounced] filthy or foul [in character]; (O, K;) on the authority of Sh; (O;) and so طَبِعَ, like فَرِحَ; (TA as on the authority of Sh; [but this I think doubtful;]) and disgraced, or dishonoured: (K:) and ↓ طُبِّعَ, (O, TA,) inf. n. تَطْبِيعٌ, (TA,) he was rendered [or pronounced] filthy or foul [in character], (O, TA,) and blamed, or discommended. (O.) 2 طبّع, inf. n. تَطْبِيعٌ, He sealed well [or much, or he sealed a number of writings &c.]. (KL: in which only the inf. n. is mentioned.) b2: And He loaded [a beast heavily, or] well. (KL.) b3: See also 1, a little after the middle.

A2: تَطْبِيعٌ signifies also The rendering unclean, dirty, filthy, or impure. (O, K.) b2: See 1, last sentence.5 تطبّع (assumed tropical:) He affected what was not in his natural disposition. (Har p. 236.) You say, تطبّع بِطِبَاعِهِ (tropical:) He affected, or feigned, his [i. e. another's] natural dispositions. (O, K, TA.) b2: Also It (a vessel) became full or filled: (S, O, K:) quasi-pass. of طبّعهُ. (S.) And تطبّع بِالمَآءِ It (a river, or rivulet,) overflowed its sides with the water, and poured it forth abundantly. (TA.) b3: See also 1, last quarter.7 يَذُوبُ وَيَنْطَبِعُ, a phrase of Es-Sarakhsee, meaning [It melts, and then] it admits of being sealed, stamped, imprinted, or impressed, is allowable on the ground of analogy, though we have not heard it [as transmitted from the Arabs of pure speech]. (Mgh.) b2: [Golius has erroneously expl. انطبع as meaning “ Mansuetus, edoctus, obsequens fuit; ” on the authority of the KL; evidently in consequence of his having found its inf. n. (اِنْطِبَاعٌ) written in a copy of that work for اِنْطِياعٌ, the reading in my own copy.]8 الاِطِّبَاعُ for الاِضْطِبَاعُ see in art ضبع.

طَبْعٌ, originally an inf. n., (S,) signifies (assumed tropical:) A nature; or a natural, a native, or an innate, disposition or temper or the like; or an idiosyncrasy; syn. سَجِيَّةٌ (S, O, K, TA) or جِبِلَّةٌ (Msb) and خَلِيقَةٌ; (TA;) to which a man is adapted by creation; (S, O, Msb, K, TA;) [as though it were stamped, or impressed, upon him;] as also ↓ طَبِيعَةٌ; (S, O, K, TA;) or this signifies his مِزَاج [i. e. constitution, or temperament, or aggregate natural constituents], composed of the [four] humours; (Msb; [see مِزَاجٌ;]) and ↓ طِبَاعٌ; (S, O, K, TA;) or this last signifies, (K,) or signifies also, (O,) with the article ال prefixed to it, what is, or are, constituted in us in consequence of food and drink &c. (مَا رُكِّبَ فِينَا مِنَ المَطْعَمِ وَالمَشْرَبِ وَغْيَرِ ذٰلِكَ [in which مطعم and مشرب are evidently used as inf. ns. agreeably with general analogy]), (O, K, TA,) by غير ذلك being meant such as straitness and ampleness [of circumstances], and niggardliness and liberality, (TA,) of the natural dispositions that are inseparable from us; (O, K, TA;) and this word is fem., (O, TA,) like طَبِيعَةٌ, as is said in the M; or it is sing. and masc. accord. to Abu-l-Kásim Ez-Zejjájee; and it is also pl. of طَبْعٌ, as it is said to be by Az; (TA;) [and those who have asserted it to be fem. may have held it to be a pl.;] and ↓ طَابِعٌ is syn. with طِبَاعٌ [as a sing.]; (K, TA;) or, as Lh says, it is syn. with

↓ طَبِيعَةٌ; of which the pl. is طَبَائِعُ. (TA.) b2: Also (assumed tropical:) Model, make, fashion, or mould: as in the saying, اِضْرِبْهُ عَلَى طَبْعِ هٰذَا (assumed tropical:) [Make thou it, fashion it, or mould it, according to the model, make, fashion, or mould, of this]. (IAar, O, L, K, TA.) طِبْعٌ A river, or rivulet; (As, T, S, O, K, TA;) so called because first dug [and filled] by men; having the meaning of مَطْبُوعٌ, like قطْفٌ in the sense of مَقْطُوفٌ; not applied to any of those cleft by God, such as the Tigris and the Euphrates and the Nile and the like thereof: (Az, TA:) pl. أَطْبَاعٌ [properly a pl. of pauc.,] (As, S, O,) or طُبُوعٌ, as heard by Az from the Arabs, and طِبَاعٌ: (TA:) or الطِّبْعُ, as some say, is the name of a particular river: (S, O:) or it is also thus applied, i. e. to a particular river. (K.) b2: And i. q. مَغِيضُ مَآءٍ [i. e. A place where water sinks, or goes away, into the earth; or where water enters into the earth; and where it collects]: (O, K:) pl. أَطْبَاعٌ. (O, TA.) b3: And The quantity sufficient for the filling of a measure for corn or the like, and of a skin, (O, K, TA, [والسِّقآءُ in the CK being a mistake for وَالسِّقَآءِ,]) such as does not admit of any addition: and the quantity that a vessel holds, of water. (TA.) A2: See also the next paragraph, in two places.

طَبَعٌ Dirtiness, (S, Msb,) or dirt: (S:) or, as also ↓ طِبْعٌ, rustiness, or rust, (O, K, TA,) upon iron; (TA;) and dirtiness, or dirt, (O, K, TA,) covering the sword: (TA:) or the former signifies much dirtiness or dirt, from rust: (Lth, O, K:) pl. أَطْبَاعٌ. (K. [See طَبِعَ, of which طَبَعٌ is the inf. n.]) b2: Also (tropical:) Disgrace, or dishonour; (A'Obeyd, O, K, TA;) and so ↓ طِيْعٌ; (TA;) it is in religion, or in respect of worldly things. (A'Obeyd, TA.) Thábit-Kutneh says, in a verse ascribed by Et-Tanookhee to 'Orweh Ibn-Udheyneh, لَا خَيْرَ فِى طَمَعٍ يَهْدِى إِلَى طَبَعٍ

وَغُفَّةٌ مِنْ قِوَامِ العَيْشِ تَكْفِينِى

[There is no good in coveting, or covetousness, that leads to disgrace: and a sufficiency of the means of subsistence contents me]: (O, TA:) يَهْدِى in this case means يُؤَدِّى. (O.) طَبِعٌ Rusty; applied to a sword. (TA.) b2: Dirty. (Msb.) b3: Applied to a man, (O,) (tropical:) Filthy, or foul, base, ignoble, mean, or sordid, in disposition; that will not be ashamed of an evil action or saying. (O, K, TA.) b4: And (assumed tropical:) Sluggish, lazy, or indolent. (TA.) طُبْعَانُ الأَمِيرِ The clay with which the prince, or governor, seals. (O, K.) طِبَاعٌ, as a sing. and a pl.: see طِبْعٌ.

طِبَاعَةٌ The art, or craft, of the طَبَّاع, or manufacturer of swords, (O, K, TA,) or of knives, or of spear-heads, or the like. (TA.) b2: [Also, as used in the present day, The art of printing.]

طَبِيعَةٌ: see طَبْعٌ, in two places. [It generally signifies] The مِزَاج [or nature, as meaning the constitution, or temperament, or aggregate natural constituents, of an animal body, or any other thing, for instance,] of medicine, and of fire, which God has rendered subservient [to some purpose or purposes]. (TA.) [Hence the phrase يَبَسَتْ طَبِيعَتُهُ, meaning He became costive. and الطَّبَائِعُ الأَرْبَعُ The four humours of the body: see خِلْطٌ and مِزَاجٌ.]

طَبِيعِىٌّ Natural; i. e. of, or relating to, the natural, native, or innate, disposition, or temper, or other quality or property; like جِبِلِّىٌّ; meaning essential; resulting from the Creator's ordering of the natural disposition in the body. (Msb in art. جبل.) [Hence, العِلْمُ الطَّبِيعِىُّ Natural, or physical, science.]

طَبَّاعٌ A manufacturer of swords, (O, K, TA,) or of knives, or of spear-heads, or the like. (TA.) طَبُّوعٌ A certain venomous دُوَيْبَّة [or insect]: (El-Jáhidh, O, K, TA:) or, (K,) as said to Az by a man of Egypt, an insect (دُوَيْبَّة) (O) of the same kind as the قِرْدَان [or ticks], (O, K,) but (O) the bite of which occasions intense pain; (O, K;) and sometimes, or often, he that is bitten by it becomes swollen [app. in the part bitten], and is relieved by sweet things: Az says that it is with the Arabs [called, or what is called,] the نِبْر [which is expl. as meaning the tick; or an insect resembling the tick, which, when it creeps upon the camel, causes the track along which it creeps to swell; or as being smaller than the tick, that bites, and causes the place of its bite to swell; &c.]: (O:) [accord. to Dmr, as stated by Freytag, i. q. قَمْقَامَةٌ, which is expl. as applied to a small tick; and a species of louse, that clings tightly to the roots of the hair, app. meaning a crab-louse:] what is known thereof [or by this appellation] now is a thing of the form of a small emaciated tick, that sticks to the body of a man, and is hardly, or not at all, severed, except by the application of mercury. (TA.) طِبِّيعٌ The heart (لُبّ) of the طَلْع [as meaning the spathe of the palm-tree]; (O, K;) so called because of its fulness; expl. in a trad. of El-Hasan El-Basree as meaning the طَلْع [i. e., in this case, agreeably with general usage, the spadix of the palm-tree] in its كُفُرَّى [i. e. spathe], the كُفُرُّى being the envelope of the طَلْع. (O, TA.) طَابَعٌ and ↓ طَابِعٌ (S, O, Msb, K, &c.) i. q. خَاتَمٌ (S, O) and خَاتِمٌ (O) [meaning A signet, seal, or stamp; i. e.] a thing with which one seals, stamps, imprints, or impresses: (Msb, TA:) [and also a seal, or stamp, as meaning a piece of clay or wax or the like, or a place in a paper &c., impressed, or imprinted, with the instrument thus called:] and accord. to ISh, the former, (O,) or each, (K,) signifies the مِيسَم [which means the instrument for the branding or otherwise marking, and the brand or other mark,] of the فَرَائِض [or beasts that are to be given in payment of the poor-rate: see طَبَعَ الشَّاةَ]. (O, K.) One says, ↓ الطَّابِعُ طَابِعٌ [The signet, &c., is a thing that seals, &c.]; which is like the attribution of the act to the instrument. (Er-Rághib, TA.) And كَلَامٌ عَلَيْهِ طَابَعُ الفَصَاحَةِ (tropical:) [Language upon which is the stamp of chasteness, or perspicuity, &c.]. (TA.) طَابِعٌ: see the next preceding paragraph, in two places: b2: and see also طَبْعٌ.

مَطْبَعٌ A place where anything is sealed, stamped, imprinted, or impressed. And, as used in the present day, A printing-house; as also مَطْبَعَةٌ.]

مُطْبَعَةٌ, applied to a she-camel: see the next paragraph.

مُطَبَّعٌ Filled: so its fem. in the phrase قِرْبَةٌ مُطَبَّعَةٌ طَعَامًا [A skin filled with food]. (TA.) b2: And مُطَبَّعَةٌ applied to a she-camel, Filled with fat and flesh, so as to be rendered firm in make: (Az, TA:) or [simply] fat. (Z, TA.) b3: And, (TA,) so applied, Heavily laden; (S, O, K, TA;) and [in like manner] ↓ مُطْبَعَةٌ a she-camel heavily burdened by her load. (TA.) b4: and مُهْرٌ مُطَبَّعٌ A colt trained, or rendered tractable or manageable. (TA.) مُطْبُوعٌ [pass. part. n. of طَبَعَ in all its senses]. b2: You say, هُوَ مَطْبُوعٌ عَلَى الكَرَمِ (tropical:) [He is created with an adaptation, or a disposition, to generosity]. (TA.)

ولج

1 وَلَجَ, aor. ـِ inf. n. وُلُوجٌ and لِجَةٌ; and ↓ إِتَّلَجَ; (S, K;) and ↓ تولّج; (L;) He, or it, entered. (S, K.) You say وَلَجَ البَيْتَ, and ↓ اتّلجه, and ↓ تولّجهُ, He entered the house. (L.) And وَلَجَ الشَّىْءُ فِى غَيرِهِ The thing entered into another thing. (Msb.) As is said in the S and L, Sb says that وَلَجَ has for its inf. n. وُلُوجٌ, which is of one of the measures of the inf. ns. of intrans. verbs, because the meaning [of وَلَجْتُ البَيْتَ] is وَلَجْتُ فِيهِ: and it is said in the M, that Sb holds the intermediate particle to be dropped: but Mohammad Ibn-Yezeed holds the verb to be trans. without an intermediate particle. MF observes, that Sb's words appear to make ولج a trans. verb, which no one asserts it to be: that if he mean that it has as its complement a noun in the acc. case as an adverbial noun of place, it is like دَخَلْتُ and other intrans. verbs: but if he mean that it governs a simple objective complement, like ضَرَبْتُ زَيْدًا, his opinion is not correct. (TA.) 4 اولج, (S, K,) inf. n. إِيلَاجٌ; (Msb;) and ↓ إِتَّلَجَ, as in the CK and in several MS. copies of the K) or أَتْلَجَ, (as in the L, and all the copies of the K consulted by SM, in this art., and in art. تلج,) in which ت is substituted for و, and this is the correct reading; (TA;) He, or it, caused to enter; introduced; inserted. (S, K.) b2: The expression in the Kur. [xxii. 60; and other chapters,] يُولِجُ اللَّيلَ فِى النَّهَارِ وَيُولِجُ النَّهَارَ فِى اللَّيْلِ signifies He maketh the night, by increasing it, to enter into, [or encroach upon,] the day, and maketh the day, in like manner, to enter into, [or encroach upon,] the night: (Jel:) or He increaseth the night with a part of the day, by taking from the latter and adding to the former, and in like manner increaseth the day with a part of the night. (S.) b3: [اولج is often used for اولج ذكره; and hence as meaning Inivit.]5 تَوَلَّجَ see 1.8 إِوْتَلَجَ see 1 and 4.

رَجُلٌ خُرَجَةٌ وُلَجَهٌ, (S,) and ↓ خَرَّاجٌ وَلَّاجٌ, and ↓ خَرُوجٌ وَلُوجٌ, (TA,) A man frequently going, or coming, out and in. (S, TA.) [This is the primary meaning: for others see art. خرج.]

وَلَجَةٌ A place, (S,) or a cavern, in which passengers shelter themselves from rain &c.: pl. أَوْلَاجٌ and وَلَجٌ, (S, K,) [or rather the latter, which is omitted in the CK, is a coll. gen. n., of which ولجة is the n. un.] or وُلُجٌ. (L.) b2: Also, A bend, or place of bending, of a valley: (IAar:) pl. as above. (K.) وَلُوجٌ and وَلَّاجٌ: see وُلْجَةٌ.

وَلِيجَةٌ Anything that is introduced, or inserted, into a thing, and that does not belong to it: any such thing is termed a وليجة of a thing. (A'Obeyd.) b2: هُوَ وَلِيجَتُهُمْ He is an adherent to them; (K;) one who has entered, or become introduced, or included, among them,] and not belonging to them. (TA.) Pl. وَلَائِجُ. (TA.) b3: وَلِيجَةٌ (assumed tropical:) A particular, or special, intimate, friend, or associate, of a man; syn. خَاصَّةٌ (S, K) and بِطَانَةٌ (S) and دَخِيلَةٌ: (K:) by these syns. A'Obeyd explains it in the Kur. ix. 16: and it is applied to one and to more than one: (TA:) or one whom a person takes to rely upon, or to place confidence in, not being of his family: (K:) and so some explain the word in the verse above referred to: (TA:) or it there signifies an intimate friend who is one of the polytheists. (Fr.) وَالِجَةٌ i. q. دُبَيْلَةٌ, (K,) i. e., A certain disease in the belly. (TA.) A pain that attacks a man; or a pain in a man; وَجَعٌ يَأْخُذُ الإِنْسَانَ, (so in two copies of the S, and in the L,) or وَجَعٌ فِى الإِنْسَانِ: (so in the TA and a MS. copy of the K:) or a pain that attacks the teeth; or a pain in the teeth; وجع يأخذ الأَسْنَانَ, (so in a copy of the S,) or وجع فى الأَسْنَانِ. (So in the CK.) أَوْلَجُ [More, or most, penetrating]: applied to language or discourse. [TA, in art. جمع: see an ex. voce مُجْمَعٌ.]

تَوْلَجٌ The hiding place of a wild beast, (or antelope, TA,) among trees, (S, K,) into which he enters (الَّذِى يَلِج فِيهِ); like دَوْلَجٌ: the ت, says Sb, is substituted for و, and the word is of the measure فَوْعَلٌ; for تَفْعَلٌ is scarcely found in Arabic as the measure of a subst., whereas فَوْعَلٌ is frequent. (S.) مَوْلِجٌ A place of entrance; a place into which one enters: (TA:) pl. مَوَالِجُ. (S.) [See its contr. مَخْرَجٌ.]

مَوْلُوجٌ A man attacked by the disease called وَالِجَة, or دُبَيْلَة. (K, TA.)

ظم

أ1 ظَمِئَ, (T, S, M, &c.,) aor. ـَ (Msb, K,) inf. n. ظَمَأٌ (T, S, M, Msb, K) and ظَمْءٌ (TA) and ظَمَآءٌ (T, M, K) and ظَمَآءَةٌ, (M, K, TA,) in one copy of the K ظَمْأَة, (TA,) He thirsted, or was thirsty: (S, M, Msb, K:) or as some say, he thirsted in the slightest degree. (M, TA.) b2: Hence, (M,) ظَمِئَ إِلَى لِقَائِهِ (tropical:) He desired, or longed, [or, as we often say, thirsted,] to meet with him. (S, M, K, * TA.) 2 ظَمَّاَ see the next paragraph.4 اظمأهُ, (T, * S, Msb, K,) inf. n. إِظْمَآءٌ; (T;) and ↓ ظمّأهُ, (T, * Msb, K,) inf. n. تَظْمِئَةٌ; (T, S;) He made him to thirst: (S, Msb, K:) [or to thirst most vehemently: or to thirst in the slightest degree: see 1.] b2: And (K) (tropical:) He made him lean, or lank, namely, a horse, (T, * K, TA,) by sweating him. (TA.) [See also 4 in art. ظمى.]5 تظمّأ He constrained himself to endure with patience a state of thirst. (A, TA.) ظِمْءٌ a subst. from ظَمِئَ (S, M, K) in both of its senses; (M, K;) [i. e.] it signifies Thirst: (MA:) [or most vehement thirst: or the slightest degree of thirst:] pl. أَظْمَآءٌ. (MA.) b2: [and (tropical:) Desire, or a longing, (or, as we often say, a thirsting,) to meet with a person. See 1.] b3: And (S, M, K) The time, or interval, or period, between two drinkings, or waterings, (T, S, M, K,) in the coming of camels to water: (T:) and the keeping of camels from the water [during that interval, i. e.] until the extreme limit of the coming thereto: (S:) pl. أَظْمَآءٌ. (T, S, M.) The shortest ظِمْءٌ of camels is that termed غِبٌّ, i. e., when they come to the water one day and return, and are in the place of pasture a day, and come to the water [again] on the third day; the interval between their two drinkings being termed a ظِمْء: this is during the greatest heat: but when Suheyl [i. e. Canopus] rises [aurorally, which it did in Central Arabia, about the commencement of the era of the Flight, on the 4th of August, O. S.], they increase the ظِمْء, so that the camels remain in the place of pasture two days, and come to the water on the fourth; and one says, وَرَدَتْ رِبْعًا: then follow the خِمْس and the سِدْس to the عِشْر: and the interval between their two drinkings is termed ظِمْءٌ, whether long or short. (T.) One says, مَا بَقِىَ مِنْ عُمُرِهِ إِلَّا ظِمْءُ الحِمَارِ, (T, S, * K, * TA,) meaning There remained not of his life save a little; [lit., save the period between the two drinkings of the ass;] (S, K, * TA;) because there is no beast that bears thirst for a shorter time than the ass; (T, S, * K, * TA;) for he comes to the water in summer every day twice. (T, TA.) b4: الظِّمْءُ also signifies (assumed tropical:) The period from birth to death; (K;) or so ظِمْءُ الحَيَاةِ. (S, M, TA.) b5: ظِمْوٌ is a dial. var. of ظِمْءٌ. (T and M in art. ظمو.) ظَمِئٌ: see the next paragraph.

ظَمْآنُ, (T, S, M, Msb, &c.,) fem. ظَمْأَى, (T, S, M, A, L, Msb,) both imperfectly decl.; (T;) or ظَمْآنٌ, fem. ظَمْآنَةٌ; (K; [but this requires consideration, for its correctness is extremely doubtful;]) and ↓ ظَمِئٌ, (so in the K accord. to the TA, and so in my MS. copy of the K,) like كَتِفٌ, [agreeably with analogy as part. n. of ظَمِئَ, and therefore probably correct,] (TA,) or ↓ ظَمِىْءٌ, (so in a copy of the M and in the CK,) fem. [of the former] ظَمِئَةٌ, like فَرِحَةٌ, mentioned by Ibn-Málik, but generally held to be disused; (MF, TA;) and ظَامٍ, like رَامٍ; (TA; [app. for ↓ ظَامِئٌ;]) Thirsty: (S, M, Msb, K:) or most vehemently thirsty: (T, M, K:) or thirsty in the slightest degree: (M, TA:) pl. (of the first, M, Msb, and of the second, M, or of all, mase. and fem., TA) ظِمَآءٌ (T, S, M, Msb, K) and ظُمَآءٌ, which is extr., (K, TA,) being of a form applying to only about ten words, (TA,) mentioned on the authority of Lh, (K, TA,) by ISd in the “ Mukhassas. ” (TA.) b2: [Hence,] one says, أَنَا ظَمْآنُ إِلَى لِقَائِكَ (tropical:) I am desirous, or longing, [or, as we often say, thirsting,] to meet with thee. (A, TA.) b3: And وَجْهٌ ظَمْآنُ (tropical:) A face having little flesh, (T, TA,) the skin of which adheres to the bone, and the sap of which is little: (TA:) an expression of praise: contr. of وَجْهٌ رَيَّانُ, which is [said to be] an expression of dispraise. (A, TA.) And فَرَسٌ ظَمْآنُ الشَّوَى (assumed tropical:) A horse having little flesh upon the legs: (T in art. روى:) and so أَظْمَى الشَّوَى. (T in art. ظمى.) And سَاقٌ ظَمْأَى (assumed tropical:) A lean shank: (T, TA:) and so ساق ظَمْيَآءُ. (S and M and K in art. ظمى.) And عَيْنٌ ظَمْأَى (assumed tropical:) An eye having a thin, or delicate, lid: (M, TA:) and so عين ظَمْيَآءُ. (S and M and K in art. ظمى.) And فُصُوصُهُ ظِمَآءٌ (said of a horse, T, S, TA) (tropical:) His joints are [firm,] not flabby, or lax, (T, S, K, TA,) nor fleshy; (S, K, TA;) and are well braced; an expression of commendation: (T:) and مَفَاصِلُ ظِمَآءٌ (tropical:) Hard [or firm] joints, without flabbiness, or laxness: (A, TA:) accord, to IB, belonging to art. ظمى; but said in the T to be originally from ظمأ. (TA.) b4: And رِيحٌ ظَمْأَى (assumed tropical:) A wind that is hot, (As, T, K,) thirsty, not gentle, (K,) and without moisture. (As, T.) ظَمِىْءٌ: see ظَمْآنُ, first sentence.

ظَمَآءَةٌ (assumed tropical:) Evilness of nature, of a man, and meanness of disposition, and deficiency of equity to associates: (En-Nadr, T, K:) originating from the fact that he who is given to drink, if of an evil nature, does not act equitably to his associates. (T.) ظَامِئٌ: see ظَمْآنُ, first sentence.

أَظْمَأُ Tawny; applied to a spear: (A, TA:) and so أَظْمَى. (TA in art. ظمى.) b2: And Black; applied to an antelope and to a camel: pl. ظُمْءٌ. (A, TA.) مَظْمَأٌ A thirsty place of the earth or ground. (M, K.) مِظْمَآءٌ A very thirsty man. (K.) مِظْمَئِىٌّ Watered [only] by the rain: contr. of مَسْقَوِىٌّ: (K:) and so مَظْمِىٌّ: applied to seedproduce. (S and K in art. ظمى.)

الأخماس:
فمنها: خمس الغنيمة التي كان يأخذها النبي، صلى الله عليه وسلم، ومنها أخماس المعدن واشتقاقه من عدن بالمكان، إذا أقام به وثبت، وكان ذلك لازما له كمعدن الذهب والفضّة والحديد والصفر وما يستخرج من تراب الأرض بالحيلة أبدا، ففيه الخمس، ومنها سيب البحر، وهو ما يلقيه، كالعنبر وما أشبهه، فكأنه عطاء البحر، فيه الخمس، ومنها: ما يأخذه العاشر من أموال المسلمين وأهل الذّمة والحرب، التي يتردّد بها في التجارات. ثم نقول الآن: قال أهل العلم: أيما أهل حصن أعطوا الفدية، من حصنهم، ليكفّ عنهم، ورأى الإمام ذلك حظّا للدين والإسلام، فتلك المدينة للمسلمين، فإذا ورد الجند على حصن، وهم في منعة لم يظهر عليهم بغلبة، لم تكن تلك الفدية غنيمة للذين حضروا دون جماعة المسلمين.
وكل ما أخذ من أهل الحرب من فدية، فهي عامّة وليست بخاصّة من حضر. وقال يحيى بن آدم: سمعت شريكا يقول: إنما أرض الخراج ما كان صلحا على الخراج يؤدّونه إلى المسلمين. قال يحيى: فقلت لشريك: فما حال السواد؟ قال: هذا أخذ عنوة فهو فيء، ولكنّهم تركوا فيه، فوضع عليهم شيء يؤدّونه. قال: وما دون ذلك من السواد فيء، وما وراءه صلح. وأبو حنيفة، رضي الله عنه، يقول: ما صولح عليه المسلمون، فسبيله سبيل الفيء. وروي عن النبي، صلى الله عليه وسلم، أنه قال: لعلّكم تقاتلون قوما، فيدفعونكم بأموالهم دون أنفسهم وأبنائهم، ويصالحونكم على صلح، فلا تأخذوا فوق ذلك، فإنه لا يحلّ لكم. ورخّص بعض الفقهاء في الازدياد على ما يحتمل الزيادة، وفي يده الفضل من أهل الصلح، واتّبعوا في ذلك سننا وآثارا ممن سلف، إلا أن الفرق بين الصلح والعنوة، وإن كانا جميعا من العشر والخراج. إلا أنه وقع في ملك أهل العنوة خلاف، ولم يقع في ملك أهل الصلح. وكره بعض أهل النظر شراء أرض أهل العنوة، واجتمع الكل على جواز شراء أرض أهل الصلح، لأنهم، إذا صولحوا قبل القدرة عليهم والغلبة لهم، فأرضوهم، ملك في أيديهم. وقال الشافعي، رضي الله عنه: إن مكث أهل الصلح أعواما لا يؤدّون ما صولحوا عليه من فاقة أو جهد، كان ذلك عليهم إذا أيسروا. وقال أبو حنيفة، رضي الله عنه: يؤخذون بأداء ما وجب عليهم مستأنفا ولا شيء عليهم فيما مضى. وهو قول سفيان الثوري. وقال مالك وأهل الحجاز: إذا أسلم الرجل من أهل الصلح أخذ من أرضه العشر وسقطت حصّته من الصلح، فإن أهل قبرس لو أسلموا جميعا، كانت أرضهم عشريّة، لأنها لم تؤخذ منهم، وإنما أعطوا الفدية عن القتل. وأبو حنيفة وسفيان وأهل العراق يجرون الصلح مجرى الفيء، فإن أسلم أهله أجروا على أمرهم الأول في الصلح، إلا أنه لا يزداد عليهم في شيء، وإن نقضوا، إذا كان مال الصلح محتاجا لمعايشهم، فلا بأس به.
الباب الخامس في جمل من أخبار البلدان
قال الحجّاج لزادان فرّوخ: أخبرني عن العرب والأمصار. فقال: أصلح الله الأمير، أنا بالعجم أبصر منّي بالعرب. قال: لتخبرني. قال: سلني عمّا بدا لك. قال: أخبرني عن أهل الكوفة. قال:
نزلوا بحضرة أهل السواد، فأخذوا من مناقبهم ومن سماحتهم. قال: فأهل البصرة؟ قال: نزلوا بحضرة الخوز فأخذوا من مكرهم وبخلهم. قال: فأهل الحجاز؟ قال: نزلوا بحضرة السّودان فأخذوا من خفّة عقولهم وطربهم. فغضب الحجاج، فقال: أعزّك الله، لست منهم حجازيّا، أنت رجل من أهل الشام. قال: أخبرني عن أهل الشام. قال: نزلوا بحضرة أهل الروم فأخذوا من ترفّقهم وصناعتهم وشجاعتهم. وسأل معاوية ابن الكوّاء عن أهل الكوفة، فقال: أبحث الناس عن صغيرة، وأضيعهم لكبيرة. قال: فأهل البصرة؟ قال: غنم وردن جميعا وصدرن شتّى. قال: فأهل الحجاز؟
قال: أسرع الناس إلى فتنة وأضعفهم فيها. قال: فأهل مصر؟ قال: أجدّاء أحدّاء أشدّاء أكلة من غلب. قال: فأهل الموصل؟ قال: قلادة أمّة فيها من كل خرزة. قال: فأهل الجزيرة؟
قال: كناسة بين المصرين. ثم سكت. قال ابن الكوّاء: سلني. فسكت. قال: لتسأل أو لأخبرك عمّا عنه تحيد. قال: أخبرني عن أهل الشام. قال: أطوع الناس لمخلوق، وأعصاهم لخالق.
وقد جعلت القدماء ملوك الأرض طبقات، فأقرّت، فيما زعموا، جميع الملوك لملك بابل بالتعظيم، وأنه أول ملوك العالم، ومنزلته فيها كمنزلة القمر في الكواكب، لأن إقليمه أشرف الأقاليم، ولأنه أكثر الملوك مالا، وأحسنهم طبعا، وأكثرهم سياسة وحزما، وكانت ملوكه يلقّبونه بشاهنشاه، ومعناه ملك الملوك، ومنزلته من العالم كمنزلة القلب من الجسد والواسطة من القلادة.
ثم يتلوه في العظمة، ملك الهند، وهو ملك الحكمة، وملك الغلبة، لأن عند الملوك الأكابر:
الحكمة من الهند. ثم يتلوا ملك الهند في الرتبة، ملك الصين، وهو ملك الرعاية والسياسة وإتقان الصنعة، وليس في ملوك العالم أكثر رعاية وتفقّدا من ملك الصين في رعيّته وجنده وأعوانه، وهو ذو بأس شديد، وقوّة ومنعة، له الجنود المستعدّة، والكراع والسلاح، وجنده ذو أرزاق مثل ملك بابل. ثم يتلوه ملك الترك، صاحب مدينة كوشان، وهو ملك التغزغز، ويدعى ملك السباع، وملك الخيل، إذ ليس في ملوك العالم أشدّ من رجاله، ولا أجرأ منه على سفك الدماء، ولا أكثر
خيلا منه، ومملكته ما بين بلاد الصين ومفاوز خراسان، ويدعى بالاسم الأعمّ، وهو إيرخان. وكان للترك ملوك كثيرة وأجناس مختلفة أولو بأس وشدّة، لا يدينون لأحد من الملوك، إلا أنه ليس فيهم من يداري ملكه. ثم ملك الروم، ويدعى ملك الرجال، وليس في ملوك العالم أصبح من رجاله.
ثم تتساوى الملوك بعد هؤلاء في الترتيب، وقال بعض الشعراء:
الدار داران: إيوان، وغمدان، ... والملك ملكان: ساسان وقحطان
والأرض فارس، والإقليم بابل، وال ... إسلام مكّة، والدنيا خراسان
والجانبان العلندان اللّذا حسنا ... منها: بخارا، وبلخ الشاه، توران
والبيلقان، وطبرستان، فأزرهما، ... واللّكز شروانها، والجيل جيلان
قد رتّب الناس جمّ في مراتبهم: ... فمرزبان، وبطريق، وطرخان
في الفرس كسرى، وفي الروم القياصر، وا ... حبش النّجاشيّ، والأَتراك خاقان
روي أن عمر بن الخطاب، رضي الله عنه، سأل كعب الأحبار عن البلاد وأحوالها، فقال:
يا أمير المؤمنين، لما خلق الله، سبحانه وتعالى، الأشياء ألحق كلّ شيء بشيء، فقال العقل: أنا لاحق بالعراق، فقال العلم: أنا معك. فقال المال: أنا لاحق بالشام، فقالت الفتن: وأنا معك. فقال الفقر: أنا لاحق بالحجاز، فقال القنوع: وأنا معك. فقالت القساوة: أنا لاحقة بالمغرب، فقال سوء الخلق: وأنا معك. فقالت الصباحة: أنا لاحقه بالمشرق، فقال حسن الخلق: وأنا معك. فقال الشقاء: أنا لاحق بالبداوي، فقالت الصحّة: وأنا معك. انتهى كلام كعب الأحبار، والله الموفّق للصواب وإليه المرجع والمآب.

دين: دان: مصدره دْينُونة (عباد 3: 83).
ودان ب: صدّف، اعتقد، ففي المقدمة: أدين بأن ذلك دين حق.
وخضع وأطاع، ففي تاريخ ابي الفداء (1: 314): إني إنما قاتلتهم ليدنيوا بحكم كتاب الله. ودان له بالطاعة: خضع له وذل (ابن خلدون تورنبرج ص9) ويقال أيضاً: دان بطاعة فلان (تاريخ البربر 2: 127، 273) ودانوا باتباعه والانقياد إليه (المقدمة 1: 42).
ودان به: قبل الشيء مباحاً، ففي حيان (ص38 و): فعادوا في الجاهلية وتسافكوا الدماء ودانوا بالاستباحة.
ودان به: ألزم نفسه به. ففي رحلة ابن جبير (ص74): من يدين بحب أهل البيت. ودان به: اعتاده، ففي رحلة ابن جبير (ص282): يدنيون بالفتوة وبأمور الرجولة كلها. وفيها (ص288): من يدين بالعجز والتسويف.
كما تدين تدان مثل أي كما تجازي تجازى. وقد قلبه الشاعر فقال: كما تدن تدين. (بدورون ص59، تعليقات ص47).
دَّين: أفره ديناً (الكالا، بوشر).
ودَّين: داين، أقرض (همبرت ص 104).
تدَّين: هذا الفعل مستعمل استعمالاً غريباً في تفسير القرآن للسيوطي طبعة ميرسنج (ص27) في الكلام عن مفتي من نسل الإمام علي - وكان من عادته أن يقول أنا من مذهب الزيدية غير أني أصدر الفتاوى فإني أصدرها على مذهب السلطان (مذهب أبي حنيفة. ثم هو يعبر عن نفس الفكرة بقوله: أنا أفتي بمذهب أبي حنيفة ظاهراً وبمذهب زيد تديناً وينتج من هذا تديناً هي ضد ظاهراً، غير أني لا أدري كيف أترجمها لأن ترجمتها بما معناه (في الحقيقة) لا يمكن تبريرها.
اندين: اندان، أثقل بالدين، أوفر ديناً (بوشر).
استدان: يقال استدان من فلان أي اقترض منه. ففي ابن بطوطة (3: 408): استدنت من التجار مالاً أي اقترضت من التجار مالاً فصرت مديناً لهم.
دين: يجمع على أديان (ديوان الهذليين ص155 قصيدة 15، الكامل ص277).
دين: مقدس، معبد، حرم، مزار. يقال مثلاً: كانت الكعبة دين العرب في الجاهلية (معجم أبي الفداء).
دين: معبود (بوشر).
حصان كثير الدين: سلس القياد، أنيس، هادئ. ففي كتاب العقود (ص2): طويل العنق كثير العف والدين طويل الناحية.
يوم الدين: يوم الحساب في الآخرة (همبرت ص149، كرتاس ص2).
دينيّ: مختص بالدين، متعلق بالدين، نسبة إلى الدين (بوشر).
دّيان (أسبانية): عميد القوم وشيخهم وأقدمهم رتبة (الكالا).
ديانة. ديانات: ما يقال وما يفعل احتراماً للدين (انظر مادة حّمية).
ديانة: مذهب ديني (معجم البيان).
الديانة عند الفقهاء: التنزه (محيط المحيط).
ودِيَانة: رتبة ومنصب عميد القوم وشيخهم (الكالا).
دّين. بنت دينة: أديبة، أنيسة (رولاند).
دّيان: ذكرت في معجم فوك في مادة لاتينية معناها: القاضي والحاكم، والسائس.
ودّيان: ناسك، زاهد (المعجم اللاتيني العربي) ودّيان: مدين، مديون (هلو).
مُدين: تقي، ورع (رسالة إلى فليشر ص183).
مُدّين: تقي، ورع (همبرت ص147).
مِدْيان: ناسك، متعبد، تقي (المعجم اللاتيني العربي).
مُدَاينّي، جمعه مداينية: دائن (بوشر).

دين

1 دَانَ, (IAar, S, K, TA,) aor. ـِ (IAar, M, K, TA,) [inf. n. دِينٌ, (which see below,) in this and most of the other senses, or the inf. n. is دَيْنٌ, and دِينٌ is a simple subst.,] He was, or became, obedient; he obeyed: (IAar, S, M, K, TA:) this is the primary signification: or, as some say, the primary signification is the following; namely, he was, or became, abased and submissive: (IAar, * K, * TA:) or he was, or became, abased and enslaved and obedient. (S.) You say, دَانَ لَهُ, (S,) and دِنْتُ لَهُ and دِنْتُهُ, (M, TA,) He, and I, was, or became, obedient to him [&c.], or obeyed him [&c.]. (S, M, TA.) and دِنْتُهُ, (M, K,) aor. ـِ (K,) I served him, did service for him, or ministered to him, and acted well to him. (M, K.) b2: [Hence,] He became [a servant of God, or] a Muslim. (TK.) Yousay, دَانَ بِالْإِسْلَامِ, inf. n. دِينٌ, with kesr, [and دِيَانَةٌ,] He became, or made himself, a servant of God by [following the religion of] El-Islám; [i. e. he followed El-Islám as his religion;] and so ↓ تديّن. (Msb.) And دَانَ بِكَذا, (S,) and دِنْتُ بِهِ, (M, K,) inf. n. دِيَانَةٌ [and دِينٌ]; and به ↓ تديّن, [and تديّنتُ به; He, and I, followed such a thing as his, and my, religion;] (S, TA;) from دِينٌ as signifying “ obedience. ” (S.) and دان بِدِينِهِمْ He followed them in their religion; agreed with them, or was of one mind or opinion with them, upon, or respecting, their religion; took, or adopted, their religion as his. (TA.) And the trad. of 'Alee, مَحَبَّةُ العُلَمَآءُ دِينٌ يُدَانُ اللّٰهُ بِهِ [The love of the learned is a kind of religion with which God is served]. (TA.) In the phrase وَ لَا يَدِينُونَ دِينَ الحَقِّ [Nor follow the religion of the truth, or the true religion], in the Kur ix. 29, El-Islám is meant. (Jel.) A2: Also He was, or became, disobedient; he disobeyed: and he was, or became, mighty, potent, powerful, or strong; or high, or elevated, in rank, condition, or state; noble, honourable, glorious, or illustrious. (IAar, T, K.) Thus it bears significations contr. to those mentioned in the first part of this paragraph. (MF.) A3: Also, (S, M, Msb, K,) first Pers\. دِنْتُ, (T, M8gh,) aor. as above, (T, S, Msb,) inf. n. دَيْنٌ, (S, Msb,) from المُدَايَنَةُ, (Msb, [see 3,]) i. q. أَخَذَ الدَّيْنَ, (IKt, M, Msb, K,) or [rather] أَخَذَ دَيْنًا, (T,) [He took, or received, a loan, or the like; he borrowed: or he took, or received, or bought, upon credit; which is the meaning generally obtaining: and ↓ اِدَّانَ and ↓ أَدَانَ and ↓ استدان and ↓ تديّن signify [in like manner] أَخَذَ دَيْنًا: (K:) or the first, i. e. دان, signifies he sought, or demanded, a loan, or the like; (ISk, S, Mgh, Msb;) as also ↓ ادّان and ↓ استدان: (S, Mgh:) and he became indebted, in debt, or under the obligation of a debt: (S:) and ↓ ادّان and ↓ أَدَانَ and ↓ استدان signify أَخَذَ بِدَيْنٍ

[he took, or received, by incurring a debt; i. e. he took, or received, or bought, upon credit; like

أَخَذَ دَيْنًا]; (M;) or the first and last of these three signify أَخَذَ الدَّيْنَ, and اِقْتَرَضَ [which means the same]: but ↓ أَدَانَ signifies he gave, or granted, what is termed دَيْنٌ [meaning a loan, or the like: or he gave, or granted, or sold, a thing upon credit]: (TA:) accord. to Esh-Sheybánee, this last verb signifies he became entitled to a debt from others [or from another]: Lth says that it (أَدَانَ) signifies he was, or became, such as is termed مُسْتَدِينٌ; [i. e. it is syn. with استدان, as it is said to be in the M and K;] but [Az says,] this, which has been mentioned on the authority of some one or more by Sh, is in my opinion a mistake; أَدَانَ means he sold upon credit; or became entitled to a debt from others [or from another]; (T, TA;) or he sold to persons upon a limited credit, or for payment at an appointed period, so that he became entitled to a debt from them: (S:) and accord. to Sh, ↓ ادّان signifies he became much in debt. (T, TA.) El-Ahmar cites the following verse of El-'Ojeyr Es-Saloolee: نَدِينُ وَيَقْضِى اللّٰهُ عَنَّا وَقَدْ نَرَى

مَصَارِعَ قَوْمٌ لَا يَدِينُونَ ضُيَّعِ [We incur debt, and God pays for us; and sometimes, or often, we see the places of overthrow of a people, who incur not debt, in a state of perdition]: in the S [and the T] ضُيَّعَا; but correctly as above; for the whole of the قَصِيدَة is مَخْفُوضَة. (IB, TA.) And it is said in a trad., مُعْرِضًا ↓ اِدَّانَ, (S, K,) or, as some relate it, دَانَ, (K,) He bought upon credit, or borrowed, or sought or demanded a loan, of whomsoever he could, addressing himself to such as came in his way: (S, TA:) or both mean he bought upon credit avoiding payment: or he contracted a debt with every one who presented himself to him: (K, TA: [see also other explanations voce مُعْرِضٌ:]) ↓ ادّان signifies he bought upon credit: (K:) or [thus and also] the contr., i. e. he sold upon credit. (T, K.) b2: It is also trans.; and so is ↓ أَدَانَ. (Msb.) You say, دِنْتُهُ, (M, Mgh, K, [in the CK دِينَةٌ is here put for دِنْتُهُ,]) inf. n. دَيْنٌ; (TA;) and ↓ أَدَنْتُهُ (M, Mgh, K,) inf. n. إِدَانَةٌ; (TA;) I gave him, or granted him, to a certain period, what is termed دَيْنٌ [meaning the loan, or the like; I lent to him: or I gave him, or granted him, credit; or sold to him, upon credit]: (M, K, TA:) so that he owed a debt: (TA:) and i. q. أَقْرَضْتُهُ [I gave him, or granted him, a loan, or the like]; (M, * Mgh, K;) as also ↓ دَيَّنْتُهُ: (Mgh:) or دِنْتُهُ has this last meaning: (A 'Obeyd, S, M:) and ↓ أَدَنْتُهُ signifies I sought, or demanded, of him a loan, or the like; syn. اِسْتَقْرَضْتُ مِنْهُ; as also ↓ اِسْتَدَنْتُهُ: (M:) or دِنْتُهُ has each of the last two meanings: (A 'Obeyd, T, Msb:) and signifies also I received from him a loan, or the like. (K.) And one says, ↓ أَدِنِّى

عَشَرَةَ دَرَاهِمَ meaning Lend thou to me ten dirhems. (S, TA.) A4: دانهُ, (S,) first Pers\. دِنْتُهُ, (M, Msb, K,) inf. n. دِينٌ (S, M, K) and دَيْنٌ, (M, K,) or the latter is the inf. n. and the former is a simple subst., (M,) also signifies He repaid, requited, compensated, or recompensed, him, (S, M, Msb, K,) بِفِعْلِهِ for his deed: and so ↓ داينهُ, inf. n. مُدَايَنَةٌ and دِيَانٌ. (M.) And دِنَّاهُمْ We did to them like as they did to us. (Ham p. 10.) One says, كَمَا تَدِينُ تُدَانُ, (T, S, M,) a prov., (M,) meaning Like as thou repayest, or requitest, &c., thou shalt be repaid, or requited, &c.; (S, M;) i. e. according to thy deed thou shalt be repaid, or requited, &c.: (S:) or, as some say, like as thou doest, it shall be done to thee: (M:) or like as thou doest thou shalt be given, and repaid, &c. (T.) And it is said in a trad., اَللّٰهُمَّ دِنْهُمْ كَمَا يَدِينُونَنَا, meaning O God, repay them, or requite them, &c., with [the like of] that which they do to us. (TA.) b2: اَللّٰهُ لَيَدِينُ مِنَ الجَمّآءِ لِلْقَرْنَآءِ, a trad. of Selmán, means God will assuredly retaliate [for her that is hornless upon her that is horned]. (TA.) b3: And one says, مَنْ دَانَ نَفْسَهُ رَبِحَ, i. e. He who reckons with himself [gains] (Ham p. 10. [Or the verb may here have the meaning next following.]) A5: Also, دانهُ, He abased him, (T, S, K,) and enslaved him. (T, S.) Hence, (T,) it is said in a trad., الكَيِّسُ مَنْ دَانَ نَفْسَهُ وَعَمِلَ لِمَا بَعْدَ المَوْتِ, (S, T,) i. e. [The intelligent is] he who abases, and enslaves, himself [and works for that which shall be after death]: or, as some say, who reckons with himself: (T:) or, accord. to some, who overcomes himself. (TA.) And دانهُ, (K,) first Pers\. دِنْتُهُ, (T,) signifies He made him to do that which he disliked. (Az, T, K.) And دِينَ He was made to do that which he disliked. (T.) b2: And دِنْتُهُ, inf. n. دِينٌ, I ruled, governed, or managed, him, or it. (M, TA.) And I possessed it; owned it; or exercised, or had, authority over it. (Sh, S, K, TA.) A6: دان, (IAar, T, K,) aor. ـِ (K,) [inf. n., app., دِينٌ, which see below,] signifies also He became accustomed or habituated, or he accustomed or habituated himself, to good or to evil: (IAar, T, K:) and, accord. to Lth, (T,) دِينَ signifies he was accustomed or habituated: (T, M:) or, as some say, دِينٌ signifying “ custom,” or “ habit,” has no verb. (M.) A7: and He (a man, IAar, T) was, or became, smitten, or affected, by a disease. (IAar, T, K.) 2 ديّنهُ, (S, Mgh, Msb, K,) inf. n. تَدْيِينٌ, (S, K,) He left him to his religion; (S, Mgh, Msb, K;) left him and his religion, not opposing him in that which he held allowable in his belief. (Msb.) b2: He believed him: so in the saying, ديّنهُ فِى القَضَآءِ [He believed him in respect of the judgment, or judicial decision], (T, M, Mgh, *) and فِيمَا بَيْنَهُ وَبَيْنَ اللّٰهَ [in respect of what was between him and God]: (T, M:) but this is a conventional signification used by the professors. (Mgh.) b3: دَيَّنْتُ الحَالِفَ (T, TA) I confirmed the swearer (قَوَّيْتُهُ [so in the TA, but in the T بَرَّيْتُهُ, app. for بَرَّأْتُهُ, I held him, or pronounced him, to be clear, or quit, if not a mistranscription for قَوَّيْتُهُ,]) in that which he swore. (T, TA.) A2: See also 1, in the latter half of the paragraph.

A3: دَيَّنْتُهُ القَوْمَ I made him ruler, governor, or manager of the affairs, of the people, or company of men. (M.) And ديّنهُ الشَّىْءَ, (T, * TA,) inf. n. as above, (TA,) He made him to possess the thing: to own it; or to exercise, or have, authority over it. (T, * TA.) El-Hotei-ah says, (T, S, M,) addressing his mother, (T,) لَقَدْ دُيِّنْتِ أَمْرَ بَنِيكِ حَتَّى

تَرَكْتِهِمُ أَدَقَّ مِنَ الطَّحِينِ (T, S, M,) meaning مُلِّكْتِ [i. e. Verily thou hast been made to have the ordering of the affairs of thy sons until thou hast rendered them finer than flour]. (T, S.) And hence the saying, يُدَيَّنُ الرَّجُلُ أَمْرَهُ i. e. يُمَلَّكُ [The man shall be made to have the ordering of his affair, or affairs, or case]. (Sh, T.) 3 دَايَنْتُهُ, (S, M, A, K,) inf. n. مُدَايَنَةٌ and دِيَانٌ, (TA,) I dealt, or bought and sold, with him upon credit; (A, TA;) I dealt, or sold and bought, with him, giving upon credit and taking upon credit: (S, TA:) or I lent to him; or I gave him, or granted him, a loan, or the like; and he did so to me: (M, K:) or I dealt with him upon credit, giving or taking. (Ksh * and Bd in ii.

282.) A2: See also 1, in the latter half of the paragraph.

A3: Each of the inf. ns. mentioned above is also syn. with مُحَاكَمَةٌ [The summoning another to the judge, and litigating with him: &c.]. (TA.) 4 ادان, inf. n. إِدَانَةٌ; as an intrans. v.: see 1, in the former half of the paragraph, in three places. b2: As a trans. v.: see 1, in the latter half of the paragraph, in four places. b3: [The following significations, namely, “Subegit,” and “ Pensavit,” assigned to this verb by Golius as on the authority of the KL, and “ Voluit sibi esse servum,” and “ Servum cepit,” followed by an accus., assigned to it by him as on the authority of the S, I do not find in either of those works.]5 تديّن: see 1, in the former half of the paragraph, in three places.6 تَدَايَنُوا They sold and bought, one with another, upon credit; and in like manner تَدَايَنَا is said of two persons: (S:) or they took, or received, or bought, upon credit [app. one of another]: and so اِدَّايَنُوا [which is a variation of the former]. (M.) إِذَا تَدَيَنْتُمْ بِدَيْنٍ, in the Kur ii. 282, means When ye deal, one with another, (Ksh, Bd, Jel, Msb,) upon credit, giving or taking, (Ksh, * Bd,) or by prepayment, (Jel, Msb,) or lending or the like, (Jel,) &c. (Msb.) 8 اِدَّانَ, originally اِدْتَانَ: see 1, in six places.10 استدان, as an intrans. v.: see 1, in the former half of the paragraph, in three places. b2: استدانهُ He sought, or demanded, of him what is termed دَيْنٌ [meaning a debt]: and also i. q. اِسْتَقْرَضَ مِنْهُ. (M.) See 1, in the latter half of the paragraph.

دَيْنٌ [is an inf. n. of 1: b2: and is also a simple subst., and] properly signifies [A debt; such as] the price of a thing sold [which the purchaser is under an obligation to pay]; and a dowry [which one engages to pay]: and a loan, or the like; syn. قَرْض: (Msb:) or it is [a debt] such as has an appointed time of falling due: what has not such an appointed time is [properly, but not always,] termed قَرْضٌ: (K:) and ↓ دِينَةٌ signifies the same as دَيْنٌ (T, M, K) in the sense above explained: (K:) a valid دَينْ (دَينٌ صَحِيحٌ) is such as does not become annulled save by payment, or by one's being declared clear, or quit: compensation in the case of a contract which a slave makes with his owner to pay him a certain sum as the price of himself and on the payment thereof to be free is not a valid دَيْن, because it may become annulled without payment, and without his being declared clear, or quit; that is, by the slave's being unable to pay it: (KT:) in the language of the law, but not in the proper language, دَيْنٌ is also applied to (assumed tropical:) [a debt incurred by] a thing taken unjustly, injuriously, or by violence; as being likened to a دَيْن properly so called: (Msb:) and it signifies also anything that is not present: [app. meaning anything to be paid, or done, at a future time:] (M, K:) the pl. [of pauc.] is أَدْيُنٌ (Lh, M, K) and [of mult.] دُيُونٌ (S, M, K) [and in the CK is added and دِينَةٌ, with kesr; but this is a mistranscription for دِنْتُهُ, as syn. with أَدَنْتُهُ, which follows it, connected therewith by وَ]: the pl. of ↓ دِينَةٌ is دِيَنٌ. (TA.) Yousay, مَا أَكْثرَ دَيْنَهُ and ↓ دِينَتَهُ [How great in amount. is his debt!]; both meaning the same. (Az, T.) And ↓ جِئْتُ لِطَلَبِ الدِّينَةِ i. e. الدَّيْنِ [I came for the demanding of the debt]. (Az, T.) And عَلَيْهِ دَيْنٌ [On him lies a debt; i. e. he owes a debt]: and لَهُ دَيْنٌ [To him is due a debt; i. e. he has a debt owed to him]. (S, TA.) And اِشْتَرَى

بِالدَّيْنِ [He bought upon credit]: (K:) and أَخَذَ الدَّيْنَ (IKt, M, Msb, K) or [rather] أَخَذَ دَيْنًا [signifies the same; or he took, or received, upon credit: or he took, or received, a loan, or the like; he borrowed]: (T, K:) and أَخَذَ بِدَيْنٍ

[likewise signifies the same; or he took, or received, by incurring a debt]. (M.) And بَاعَ بِالدَّيْنِ [He sold upon credit]: (K:) and بِعْثُهُ بِدَيْنٍ (TA) or ↓ بِدِينَةٍ (S) [I sold to him upon credit]: and أَعْطَيْتُهُ الدَّيْنَ [signifies the same; or I gave him, or granted him, credit: or I gave him, or granted him, the loan, or the like]. (M, K, TA.) b3: [Hence,] (tropical:) Death; (K, TA;) because it is a دَيْن [or debt] which every one must pay when [the angel who is] the demander of its payment comes. (TA.) And hence the prov., رَمَاهُ اللّٰهُ بِدَيْنِهِ (tropical:) [May God smite him with his death]. (TA.) b4: Thaalebeh Ibn-'Obeyd says, describing palm-trees, تَضَمَّنُ الحَاجَاتِ العِيَالِ وَ ضَيْفِهِمْ وَمَهْمَا تَضَمَّنْ مِنْ دُيُونِهِمْ تَقْضِ

[They comprise the wants of the household and of their guest; and whatever they comprise of their debts, they pay]; by the دُيُون meaning what is obtained of their fruit that is gathered. (M, TA.) دِينٌ [is an inf. n. of 1: and is also used as a simple subst., signifying] Obedience; (T, S, M, K;) as also ↓ دِينَةٌ: (K: [in the M it is said, without any restriction, that دِينَةٌ is like دِينٌ:]) this is its primary meaning: and its pl. is أَدْيَانٌ: or, as some say, its primary meaning is that next following: (TA:) a state of abasement, (M, K, TA,) and submissiveness. (TA.) الدِّينُ لِلّٰهِ meansObedience to, and the service of, God. (T, K. *) And the saying, in the Kur [iv. 124], وَ مَنْ أَحْسَنُ دِينًا مِمَنْ أَسْلَمَ وَجْهَهُ لِلّٰهِ means [And who is better] in obedience [than he who resigns himself to God?] (Er-Rághib, TA.) In like manner, also, in the same [ii. 257], لَا إِكْرَاهَ فِى الدِّينِ means [There shall be no compulsion] in obedience. (Er-Rághib, TA.) b2: A religion: (K, and in one of my copies of the S:) pl. as above: (S:) so termed as implying obedience, and submission to the law: [for ex.,] it is said in the Kur [iii. 17], إِنَّ الدِّينَ عِنْدَ اللّٰهِ الْإِسْلَامُ [Verily the only true religion in the sight of God is El-Islám]. (TA.) الدِّينُ is a name for That whereby one serves God. (S, * K.) [It is applied to Religion, in the widest sense of this term, practical and doctrinal: thus comprehending الإِيمَانُ, which means “ religious belief. ”] And it [particularly] signifies [The religion of] El-Islám. (M, K.) And The religious law of God; consisting of such ordinances as those of fasting and prayer and pilgrimage and the giving of the poor-rate, and the other acts of piety, or of obedience to God, or of duty to Him and to men; syn. الشَّرِيعَةُ. (TA.) And The belief in the unity of God. (K.) and Piety, or pious fear, and abstinence from unlawful things; syn. الوَرَعُ. (S, K.) b3: Also A particular law; a statute; or an ordinance; syn. حُكْمٌ (K, and Jel in xii. 76) and قَضَآءٌ [which signifies the same as حُكْمٌ]. (Katádeh, T, K.) It is said in the Kur [xii. 76], مَا كَانَ لِــيَأْخُذَ أَخَاهُ فِى

دِينِ الْمَلِكِ, meaning He (Joseph) was not to take his brother as a slave for the theft according to the law of the king of Egypt; i. e., فِى حُكْمِ مَلِكِ مِصْرَ, (Jel,) or فىقَضَائِهِ; (Katádeh, T;) for his punishment according to him was beating, and a fine of twice the value of the thing stolen; not enslavement: (Jel:) or, accord. to ElUmawee, the meaning is, in the dominion of the King. (T.) b4: [A system of usages, or rites and ceremonies &c., inherited from a series of ancestors.] It is said in a trad., of the Prophet, كَانَ عَلَى دِينِ قَوْمِهِ, meaning He used to conform with the old usages obtaining among his people, inherited from Abraham and Ishmael, in respect of their pilgrimage and their marriagecustoms (IAth, K, TA) and their inheritances (IAth, TA) and their modes of buying and selling and their ways of acting, (IAth, K, TA,) and other ordinances of the faith [&c.]; (IAth, TA;) but as to the belief in the unity of God, they had altered it; and the Prophet held no other belief than it: (IAth, K, TA:) or, as some say, the meaning here is, their dispositions, in respect of generosity and courage; from دِينٌ in the sense next following. (TA.) b5: Custom, or habit; (Az, T, S, M, K;) as also ↓ دِينَةٌ: (M, * TA:) and business: (S, TA:) pl., as above, أَدْيَانٌ. (M, TA.) This, also, has been said to be the primary signification. (TA.) One says, مَا زَالَ ذٰلِكَ دِينِى That has not ceased to be my custom, or habit. (T, TA.) b6: A way, course, mode, or manner, of acting, or conduct, or the like. (K.) b7: I. q. تَدْبِيرٌ [app. as meaning Management, conduct, or regulation, of affairs]. (K.) b8: State, condition, or case. (S, M, K.) ISh says, I asked an Arab of the desert respecting a thing, and he said to me, لَوْ لَقِيتَنِى عَلَى دِنٍ غَيْرِ هٰذِهِ لَأَخْبَرْتُكَ [Hadst thou found me in a state other than this, I had informed thee]. (S, M.) b9: A property, such as is an unknown cause of a known effect; syn. خَاصِّيَّةٌ. (KL. [The significations of “ Via ” and “ Signum ” and “ Opera,” mentioned by Golius as from the KL, I do not find in my copy of that work.]) A2: Disobedience. (S, K.) [Thus it bears a signification the contr. of that first mentioned in this paragraph.]

A3: Repayment, requital, compensation, or recompense: (S, M, K:) or, as some say, such as is proportioned to the deed of him who is its object. (TA.) Hence, مَالِكِ يَوْمِ الدِّينِ, i. e. [The King] of the day of requital, in the Kur [i. 3]: (M, T, TA:) or the meaning in this instance is the next but one of those here following. (T, TA.) b2: Retaliation, by slaying for slaying, or wounding for wounding, or mutilating for mutilating. (TA.) b3: A reckoning. (T, S, M, K.) [See the sentence next but one above.] Hence, in the Kur [ix. 36], ذٰلِكَ الدِّينُ القَيِّمُ [is said to mean] That is the right, correct, or true, reckoning. (T, TA.) A4: Compulsion against the will: (K:) subdual, subjection, or subjugation; ascendency: sovereign, or ruling, power; or power of dominion: (S, K:) mastership, or ownership; or the exercise, or possession, of authority. (K, TA.) A5: A disease: (Lh, IAar, T, S, M, K:) or, accord. to El-Mufaddal, an old disease. (IAar, T.) A6: [It is said to signify also] A constant, or a gentle, rain; as also ↓ دِينَةٌ: (K:) accord. to the book of Lth, [by which is meant the 'Eyn,] (T,) rain that has been constantly, (T,) or usually, (K,) recurring in a place: (T, K:) but this is a mistake of Lth, or of some one who has added it in his book: a verse of Et-Tirimmáh, there cited as an ex., ends with وَدِينِ, which is in that instance syn. with مَوْدُون, meaning “ moistened; ” its و being the primal radical, not the conjunction وَ; and دِينٌ as meaning any kind of rain being unknown. (T, TA.) A7: See also دَائِنٌ.

دَيْنَةٌ, (so in the TT, as from the T,) or ↓ دِينَةٌ, with kesr, (so in the TA,) A cause of death. (T, TA.) دِينَةٌ: see دَيْنٌ, in five places: A2: and دِينٌ, in three places: A3: and دَيْنَةٌ.

دَيِّنٌ Religious; or one who makes himself a servant of God; (S, Msb;) as also ↓ مُتَدَيِّنٌ. (S.) دَيَّانٌ A requiter, (S, M, K,) who neglects not any deed, but requites it, with good and with evil; (K, TA;) in this sense, with the article ال, applied as an epithet to God: (S, M, TA:) a subduer; (T, K;) applied to a man in this sense; (T;) and also, in the same sense, with the article ال, to God: (TA:) a judge; a ruler, or governor; (T, K;) in these senses, likewise, applied to a man; and, with the article ال, to God: (T:) a manager, a conducter, or an orderer, (S, M, K,) of affairs of another. (S.) دَائِنٌ A debtor; (S, M, Msb, * K;) as also ↓ مَدِينٌ and ↓ مَدْيُونٌ, (S, * M, Msb, * K,) this last of the dial. of Temeem, (M,) and ↓ مُدَانٌ (M, K) and ↓ مُدَّانٌ: (K:) or all of these, (M, K,) or ↓ مَدْيُونٌ, (S, TA,) one much in debt: (S, M, K, TA:) and ↓ مُدَّانٌ, constantly in debt: (Sh, T:) and دَائِنٌ signifies one who takes, or receives, a loan, or the like; who borrows; or who takes, or receives, or buys, upon credit: (Sh, T, Msb:) and also one who repays a debt: (Sh, T, TA:) thus bearing two contr. meanings: (TA:) or also one who gives, or grants, credit; or sells upon credit: (Msb:) pl. دَائِنُونَ, with which ↓ دِينٌ is syn. [as a quasi-pl. n.], as in the saying of a poet, وَكَانَالنَّاسُ إِلَّا نَحْنُ دِينَا [And the people, except us, were debtors]. (S.) مُدَانٌ: see the next preceding paragraph.

مَدِينٌ: see دَائِنٌ.

A2: [Also Repaid, requited, compensated, or recompensed: and reckoned with.]

أَئِنَّا لَمَدِينُونَ, in the Kur [xxxvii. 51], means Shall we indeed be requited, and reckoned with? (S, TA.) [See also what follows, in two places.]

A3: Possessed; owned; had, or held, under authority: (TA:) [and hence,] a slave; fem. with ة: (S, M, K:) [or] so called because abased by work. (K.) غَيْرَ مَدِينِينَ, in the Kur [lvi. 85], accord. to Zj, means Not held under authority: but Fr says, I have also heard [it explained as meaning] not requited [for your deeds]. (T.) [And it is said that] أَئِنَّا لَمَدِينُوننَ [mentioned above] means ائنّا لَمَمْلُوكُونَ [i. e. Shall we indeed be held in possession, or under authority, as servants of God?]. (M.) مَدِينَةٌ A city; syn. مِصْرٌ: (S, K:) so called because had, or held, in possession, or under authority. (S, * TA.) [See also art. مدن.] b2: أَنَا ابْنُ مَدِينَتِهَا means I am he who is acquainted with it; (IAar, T, * M, * K;) like ابن بَجْدَتِهَا [q. v.]. (IAar, T.) مُدَّانٌ: see دَائِنٌ, in two places.

مِدْيَانٌ, applied to a man, (S, M, K,) and also to a woman, (M, K,) without ة, (M,) One who gives, or grants, loans, or the like, (Sh, T, M, K,) to men, (M,) much, or often; (Sh, T, K:) and also, (Sh, T, K,) if you will, (Sh, T,) one who seeks, or demands, loans, or the like, much, or often: (Sh, T, K:) thus bearing two contr. significations: (K:) or one whose custom it is to take, or receive, by incurring debt, or to buy upon credit; and, to seek, or demand, loans, or the like: (S:) or it is an intensive epithet, signifying one having [many] debts: (IAth, TA:) pl. مَدَايِينُ, (M, K,) masc. and fem. (TA.) مَدْيُونٌ: see دَائِنٌ, in two places.

مُتَدَيِّنٌ: see دَيِنٌ.