عز

1 عَزَّ, aor. ـِ inf. n. عِزٌّ (Az, S, A, O, Msb, K) and عِزَّةٌ, (Az, S, K,) or the latter is a simple subst., (Msb,) and عَزَازَةٌ, (S, K,) He was, or became, mighty, potent, powerful, or strong; (TA, in explanation of عِزٌّ;) and so ↓ تعزّز; or the latter signifies he made himself so; he strengthened himself; syn. تَقَوَّى: (Msb:) and the former, he became so after being low, or mean, in condition; (Az, S, A, K;) as also عَزَّ, sec. Pers\. عَزِرْتَ, aor. ـَ (Msb:) he was, or became, high, or elevated, in rank, or condition, or state; noble, honourable, glorious, or illustrious; (S, * A, * K, * TK; and TA in explanation of عِزٌّ;) as also ↓ تعزّز. (S, * K, * TK.) [عَزَّ وَجَلَّ, referring to the name of God expressed or understood, is a phrase of frequent occurrence, meaning, To Him, or to Whom, belong might and majesty, or glory and greatness.] b2: You also say, عَزَزْتُ عَلَيْهِ, (S, O, K,) aor. ـِ (O, K,) meaning, كَرُمْتُ عَلَيْهِ, (S, O, K, *) i. e., I exceeded him in nobleness, or generosity. (TK.) b3: And عَزَّ, [aor. ـِ inf. n. عِزٌّ and عِزَّةٌ and app. عَزَازَةٌ also,] He magnified, or exalted, himself: (TA:) (assumed tropical:) he was disdainful, scornful, or indignant, in a blamable manner. (TA, in explanation of عِزَّةٌ; q. v. infrà.) [See also 5.] b4: He resisted, or withstood: (TA, in explanation of عِزٌّ:) he was indomitable, invincible; not to be overcome. (B and TA, in explanation of عِزَّةٌ, q. v. infrà.) And عَزَّ الشَّىْءُ, aor. ـِ The thing was, or became, [difficult, or hard; as also ↓ اِعْتَزَّ, (occurring in the TA, coupled with تَعَسَّرَ, in an explanation of مَنُعَ, in art. منع,) and ↓ تعزّز: and] impossible, insuperable, or unattainable: or so, as Es-Sarakustee says, ↓ تعزّز. (Msb.) b5: And عَزَّ, (S, O, K,) aor. ـِ inf. n. عِزٌّ and عِزَّةٌ and عَزَازَةٌ, (S, O,) It (a thing, S, O, K, meaning anything, TA) was, or became, rare, scarce, hardly to be found. (S, O, K.) b6: [and hence, He, or it, was, or became, dear, highly esteemed, or greatly valued..] b7: عَزَّ عَلَىَّ أَنْ تَفْعَلَ كَذَا, (S, Mgh, O, Msb, K,) aor. ـِ (Mgh, O, Msb, K) and عَزَّ (Fr, Mgh, O, K,) [the second Pers\. of the pret. being عَزَزْتَ and عَزِزْتَ,] the latter aor. the more chaste, (O,) means Thy doing so distressed, or hath distressed, or afflicted, me; or, emphatically, distresses, or afflicts, me; syn. اِشْتَدَّ, (S, Mgh, O, Msb, K, TA,) and حَقَّ, (S, O, K, TA,) and شَقَّ: (TA:) a phrase [often, but not always,] alluding to a loathing of the action, or indignation thereat. (Msb.) In like manner also you say, عَزَّ عَلَىَّ كَذَا Such a thing distressed, or afflicted, me. (S.) And عَزَّ عَلَىَّ أَنْ

أَسُوْءَكَ It distressed, or afflicted, me to displease thee. (A.) And عَزَّ مَا أَنَّكَ ذَاهِبٌ, like حَقَّ أَنَّكَ ذَاهِبٌ [or حَقَّ مَا انّك ذاهب, meaning It is distressing that thou art going away]. (TA.) And one says to a man, Dost thou love me? and he replies, لَعَزَّ مَا, i. e., لَشَدَّ مَا, (A, O, K,) and لَحَقَّ مَا, (A, TA,) meaning It distresses me, what thou sayest; or it has distressed me. (TK.) You say also, بِمَا أَصَابَكَ ↓ أُعْزِزْتُ I was, or am, distressed by what befell, or hath befallen, thee. (S, O, K.) And عَلَىَّ بِمَا أُصِبْتَ بِهِ ↓ أَعْزِزْ That by which thou hast been afflicted distresses me: (S, O:) [or how doth it distress me!] so in a trad. of 'Alee; when he beheld Talhah slain, he said, عَلَىَّ ↓ أَعْزِزْ

أَبَا مُحَمَّدٍ أَنْ أَرَاكَ مُجَدَّلًا تَحْتَ نُجُومِ السَّمَآءِ [It distresses me, or how doth it distress me! O Aboo-Mohammad, that I see thee prostrated upon the ground beneath the stars of heaven]. (TA.) [A similar ex. is given in the A; without بِ prefixed to أَنْ.]

A2: عَزَّ also signifies He was, or became, weak: thus having two contr. meanings. (Msb.) A3: عَزَّهُ, aor. ـُ (S, A, O, K,) inf. n. عَزٌّ, (S, O, TA,) He overcame him, or conquered him: (S, A, O:) he overcame him in argumentative contest; (K, * TA;) as also ↓ عَزْعَزَهُ, (K,) inf. n. عَزْعَزَةٌ; (TA;) and so عَزَّهُ فِى الخِطَابِ: (Jel in xxxviii.

22, and TA:) or this last signifies he became stronger than he therein; (TA;) or he strove with him to overcome therein; as also فِيهِ ↓ عازّهُ, (S, K,) inf. n. مُعَازَّةٌ: (O, TA:) in the Kur xxxviii.

22, some read عَزَّنِى; and others, ↓ عَازَّنِى: and you say, فَعَزَزْتُهُ ↓ عَازَّنِى, meaning, he strove with me to overcome, and I overcame him: and مُعَازَّةٌ signifies the contending together in argument: (TA:) you say also of a horse, فَارِسَهُ ↓ اعتزّ [he overcame his rider, or gained the mastery over him]. (S and K in art. جمع.) It is said in a prov., (S,) مَنْ عَزَّ بَزَّ He who overcomes takes the spoil. (S, A, O, K.) And in another prov., (S,) إِذَا عَزَّ أَخُوكَ فَهُنْ (Th, S, O, K) When thy brother overcomes thee, and thou art not equal to him (لَمْ تُقَاومْهُ) be thou gentle to him: (Az, O, K, TA:) or when thy brother magnifies and exalts himself against thee, abase thyself: (Th, TA:) or, accord. to Aboo-Is-hák, what Th says is a mistake; the right reading being فَهِنْ, with kesr, and the meaning, when thy brother is hard, or severe, to thee, treat thou him with gentleness, or blandishment; not فَهُنْ, with damm, which is from الهَوَانُ: but ISd approves and justifies the reading given by Th. (TA.) [See also 10.]

A4: عَزَّهُ. aor. ـُ inf. n. عَزٌّ, also signifies the same as عَزَّزَهُ (Msb, TA *) and أَعَزَّهُ, (TA,) in a sense pointed out below: see 2, in two places. (Msb, TA.) b2: [And hence,] with the same aor. and inf. n., He aided, or helped, him. (IKtt, TA.) A5: عَزَّ المَآءُ, (O, K,) aor. ـِ (O,) The water flowed. (O, K.) b2: And عَزَّتِ القَرْحَةُ, (O, K,) aor. ـِ (O,) The قرحة, [i. e. wound, or pustule,] discharged what was in it. (O, K.) A6: عَزَّتْ, aor. ـُ inf. n. عُزُوزٌ and عِزَازٌ; (S, O, K;) and , (K,) accord. to IAar, (O,) عَزُزَتْ, (O, K,) inf. n. عُزُوزٌ; (O, TA;) She (a camel, IAar, S, O, K, and a ewe or goat, IAar, O) was narrow in the orifices of the teats; (S, O, * K;) as also ↓ اعزّت, (S, O, K,) and ↓ تعزّزت: (S, K:) or عَزُزَتْ, [which is of a very uncommon form, (see دَمَّ, last sentence,)] she (a ewe, or goat,) became scant in her milk. (IKh, TA in art. لب.) 2 عزّزهُ, (inf. n. تَعْزِيزٌ, TA,) He rendered him mighty, potent, powerful, or strong; he strengthened him; (S, Msb, TA;) بِآخَرَ by, or by means of, another; (Msb;) as also ↓ عَزَّهُ, (S, Msb, TA,) aor. ـُ inf. n. عَزٌّ; (Msb;) and ↓ اعزّهُ: (O, TA:) the agent is God, (S, TA,) and a man: (Msb, TA:) He (God, S, TA) rendered him mighty, potent, powerful, or strong, after he had been low, or mean, in condition; (K, TA;) as also ↓ اعزّهُ [which is the more common in this sense, and as signifying He rendered him high, or elevated, in rank or condition or state, or noble, honourable, glorious, or illustrious]. (S, K, TA.) In the Kur [xxxvi. 13], some read, فَعَزَّزْنَا بِثَالِثٍ; (S, TA;) and others, بثالث ↓ فَعَزَزْنَا; meaning And then we strengthened [them] by a third. (S, O, TA.) [See also an explanation of a verse cited voce عَزَآءٌ in art. عزى.]

b2: عزّز المُطَرُ الأَرْضَ, (S, O, K,) and عزّز مِنْهَا, (O, K,) inf. n. تَعْزِيزٌ, (K,) The rain made the earth compact, or coherent, (S, O, K, TA,) and hard, so that the feet did not sink into it. (TA.) b3: عزّز بِهِمْ, (inf. n. as above, TA,) He treated them with hardness, severity, or rigour; not with indulgence. (A, TA.) 3 عازّهُ, inf. n. مُعَازَّةٌ: see عَزَّهُ, in three places.4 اعزّهُ: see 2, in two places. b2: Also He loved him: (Az, O, K:) but Sh reckons this weak. (O.) A2: أُعْزِزْتُ: and the verb of wonder أَعْزِزْ: see عَزَّ, in three places.

A3: اعزّت said of camel and of a ewe: see 1, last sentence. b2: Also She (a cow) had difficult gestation, (S, O, K,) or, accord. to IKtt, bad gestation. (TA.) b3: and She (a goat, and a ewe,) manifested her pregnancy, and became large in her udder: (Az, O, K:) or, as some say, i. q. أَضْرَعَتْ [q. v.]. (O.) A4: and اعزّ He became, (S, O, K,) and journeyed, (TA,) in ground such as is termed عَزَاز [q. v.]. (S, O, K, TA.) 5 تعزّز: see 1, first quarter, in four places. [It is sometimes changed to تعزّى.] It is said in a trad., مَنْ لَمْ يَتَعَزَّ بِعِزِّ اللّٰهِ فَلَيْسَ مِنَّا [Such as does not strengthen himself by the strength of God, he is not of us]; expl. by Th as meaning he who does not refer his affair to God is not of us. (TA. [See another reading voce تَعَزَّى, in art. عزى.]) You say also, تَعَزَّيْتُ عَنْهُ, meaning I constrained myself to endure the loss, or want, of him, or it, with patience; originally تَعَزَّزْتُ, meaning, I exerted my strength or energy [to divert myself from him, or it]; like تَظَنَّيْتُ for تَظَنَّنْتُ. (TA.) [But see art. عزى.] b2: He magnified and hardened himself; he behaved in a proud and hard manner, towards others. (TA.) b3: تعزّز بِهِ He gloried, or prided himself, in, or by reason of, him [or it]; (TA;) as also بِهِ ↓ اعتزّ; (O, TA;) [and بِهِ ↓ استعزّ.] b4: تعزّز لَحْمُ النَّاقَةِ The flesh of the she-camel became hard, or tough. (S, * A, O, * L, K. *) b5: تعزّزت said of a camel and of a ewe: see 1, last sentence.8 اعتزّبِهِ He reckoned himself strong, or mighty, &c., (عَزِيز,) by means of him; (S, * K;) [as also به ↓ استعزّ.] b2: See also 5.

A2: And see 1, in two places.10 إِسْتَعْزَ3َ see 8, and 5. b2: استعزّ فُلَانٌ بِحَقِّى Such a one overcame me. (S, TA.) And استعزّ بِهِ المَرَضُ, (A, O,) or استعزّ عَلَيْهِ, (O, K,) The disease became violent, or severe, to him, and overcame him. (O, K.) And اُسْتُعِزَّ بِهِ He was overcome by disease or any other thing: (S, O:) or, accord. to AA, he (a sick man) became in a state of violent, or severe, pain, and his reason was overcome. (S.) You say also اِسْتَعَزَّ اللّٰهُ بِهِ God caused him to die. (O, K.) And اُسْتُعِزَّ بِهِ He died. (O, TA.) b3: استعزّ said of sand, (S, A, O, K,) and of other things, (S,) also signifies It held together, or cohered, (S, A, O, K,) and did not pour down. (S, O, K.) R. Q. 1 عَزْعَزَهُ: see 1, latter half.

عَزٌّ: see. عَزِيزٌ.

A2: جِىْءَ بِهِ عَزًّا بَزًّا He was brought without any means of avoiding it; (A, O, K;) willingly or against his will: (TA:) [as though originally signifying by being overcome and despoiled.]

عِزٌّ Might, potency, power, or strength; (TA;) as also ↓ عِزَّةٌ: (S, O, TA:) and especially after lowness, or meanness, of condition; as also ↓ the latter word: (Az, S, A, * Msb, and K, in explanation of عَزَّ:) high, or elevated, rank or condition or state; nobility, honourableness, gloriousness, or illustriousness; syn. رِفْعَةٌ; (TA;) contr. of ذُلٌّ; (S, A, O;) [as also ↓ the latter word: see عَزَّ.]

بِعِزِّى لَقَدْ كَانَ كَذَا وَكَذَا, and بِعِزِّكَ, [By my might, &c., and by thy might, &c., such and such things have happened,] like لَعَمْرِى and لَعَمْرُكَ, are bad phrases of the people of Esh-Shihr. (TA.) b2: [Self-magnification; self-exaltation: see عَزَّ:] and ↓ عِزَّةٌ [or عِزَّةٌ النَّفْسِ signifies the same: and also,] (tropical:) disdainfulness; scornfulness; indignation; (O, TA;) of a blameable kind; as in the Kur ii. 202. (TA.) b3: The quality, or power, of resisting, or withstanding; resistibility: (TA:) and ↓ عِزَّةٌ [signifies the same: and] the quality, in a man, of being invincible, or not to be overcome: (B, TA:) and both signify [difficulty, or hardness: and] impossibility, insuperableness, or unattainableness, of a thing. (Msb.) b4: [Rareness; scarceness; as also ↓ عِزَّةٌ: see عَزَّ.] b5: The act of overcoming; conquest; superior power or farce; (TA;) as also ↓ عِزَّةٌ: (S, O, TA:) and the latter has this signification especially in relation to an argumentative contest. (K.) A2: مَطَرٌ عِزٌّ Vehement rain: (S, K:) or copious rain: (IAar, AHn, O, TA:) or mighty, great, rain, that causes the plain and the mountain to flow. (TA.) and سِيْلٌ عِزٌّ An overpowering torrent. (A, TA.) عَزَّةٌ The female young one of a gazelle. (S, O, K.) عِزَّةٌ: see عِزٌّ, throughout.

عَزَرٌ: see عَزَازٌ.

A2: Also The state of being narrow in the orifices of the teats; and so ↓ عَزَازٌ. (TA. [See 1, last sentence.]) عَزَازٌ Hard ground: (S, O, K:) or hard, rugged ground, but only in the borders of a tract of land: (TA:) or a hard place, that quickly flows [with rain]; (Kzz, TA;) as also ↓ عَزَزٌ: (TA:) or, accord. to ISh, rugged ground, upon which the rain quickly flows, in plains, and [particularly] such as are bare or barren, and the acclivities of mountains and [hills or eminences such as are termed] آكَام, and the elevated parts (ظُهُور) of [the high grounds termed] قِفَاف. (TA.) A2: See also عَزَزٌ.

عَزُوزٌ Narrow in the orifices of the teats; (S, A, O, K;) applied to a she-camel, (S, O, K,) and to a ewe, (O,) and to a she-goat. (TA.) One says of a niggardly man possessing much property, فُلَانٌ عَنْزٌ عَزُوزٌ لَهَا دَرٌّ جَمٌّ (assumed tropical:) [Such a one is like a she-goat narrow in the orifices of the teats, that has much milk]. (TA.) عَزِيزٌ Mighty, potent, powerful, or strong, [in an absolute sense; as also ↓ عَزٌّ, accord. to the Msb; and especially,] after lowness, or meanness, of condition: (S, A, Msb:) [high, or elevated, in rank or condition or state; noble, honourable, glorious, or illustrious: see عَزَّ:] rough in manners or behaviour: (TA: [see ذَلِيلٌ, which signifies, sometimes, the contr. of this:]) [proud: disdainful; scornful; indignant: see عِزٌّ:] resisting; withstanding; indomitable; invincible; not to be overcome; applied to a man: (TA:) [difficult, or hard: and impossible, insuperable, or unattainable: see عَزَّ:] rare; scarce; hardly to be found: (S, K:) [and hence, dear, highly esteemed, or greatly valued: hence, also, applied to a word or phrase, rare, or extraordinary, in respect of usage or analogy or both:] and ↓ أَعَزُّ also signifies the same as عَزِيزٌ [mostly in the first of the senses expl. above, or in a similar sense]: (S, O, K:) and ↓ عُزَّى the same as عَزِيزَةٌ [app. as meaning noble, or the like], (O, K, TA,) applied to a woman: (TA:) the pl. of عَزِيزٌ is عِزَازٌ (S, O, K) and أَعِزَّةٌ (S, Msb, K) and أَعِزَّآءُ; (S, K;) but one does not say عُزَزَآءُ, on account of the reduplication, which is disliked. (TA.) b2: ↓ مَلِكٌ أَعَزُّ signifies the same as عَزِيزٌ [A mighty, potent, powerful, or strong, King; or a glorious King]. (TA.) And El-Farezdak says, إِنَّ الَّذِى سَمَكَ السَّمَآءَ بَنَى لَنَا وَأَطْوَلُ ↓ بَيْتًا دَعَائِمُهُ أَعَرُّ [Verily He who raised the heaven built for us a tent of which the props are strong and tall]: meaning, عَزِيرَةٌ طَوِيلَةٌ: like the phrase in the Kur [xxx. 26], وَهُوَ أَهْوَنُ عَلَيْهِ [meaning هَيِّنٌ]: not implying excess, accord. to ISd, because اَلْ and مِنْ supply each other's places [and one or the other of these, or a noun in the gen. case expressed or understood after the epithet, is necessary to denote excess: see أَكْبَرُ]. (TA.) b3: العَزِيزُ, as a name of God, signifies The Mighty, (TA,) who overcomes (O, TA) everything: (TA:) or He who resists, or withstands, so that nothing overcomes Him: (Zj, TA:) or The Incomparable, or Unparalleled. (TA.) b4: It also signifies The King; because he has the mastery over the people of his dominions: (O, K:) and especially the ruler of Misr together with Alexandria; (K, TA:) a surname; like النَّجَاشِىُّ applied to the King of the Abyssinians, and قَيْصَرٌ to the King of the Romans. (TA.) b5: وَإِنَّهُ لَكِتَابٌ عَزِيزٌ, [said of the Kur, in that book, xli. 41, means And verily it is a mighty book: meaning, inimitable: or] defended, or protected, (Bd, Jel,) from being rendered void and from being corrupted: (Bd:) or of great utility; unequalled. (Bd.) [الكِتَابُ العَزِيزُ The mighty book, is an appellation often given to the Kur-án.] b6: عِزُّ عَزِيزٌ signifies Great might, or the like: or might, or the like, that is a cause of the same to a person. (TA.) b7: It is said in the Kur [v. 59], فَسَوْفَ يَأْتِى اللّٰهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى

المُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ, meaning, [God will bring a people whom He will love and who will love Him,] gentle to the believers, rough in manners, or behaviour, to the unbelievers: (TA:) or submissive to the believers, though they be [themselves] mighty, or noble, proud to the unbelievers, though they be [themselves] inferior to them in highness of rank and in grounds of pretension to respect. (Az, TA.) b8: [And one says, هُوَ العَزِيزُ

أَنْ يُضَامَ: expl. voce اَلْ (p. 75). And هُوَ عَزِيزُ النَّفْسِ: see صُلْبٌ. And اِمْرَأَةٌ عَزِيزَةٌ عَنْدَ نَفْسِهَا: see ظَلِفٌ. b9: عَزِيزٌ also signifies Severe, difficult, distressing, or grievous; (see an ex. voce عَنِتَ;) and so ↓ أَعَزُّ, fem. عَزَّآءُ:] you say, سَنَةٌ عَزَّآءُ A severe year: (S, O, K:) and مَنْ حَسُنَ مِنْهُ العَزَآءُ هَآنَتْ عَلَيْهِ العَزَّآءُ [He whose patient endurance of a loss is of a good description, what is difficult, or distressing, becomes easy to him]. (A.) A2: حَبُّ العَزِيزِ [The small tubercles that compose the root of the cyperus esculentus, which have a sweet and pleasant taste, and which women eat with the view of acquiring fatness thereby: and also that plant itself: both are thus called in the present day]. (TA voce سُقَّيْطٌ, &c.) عَزَازَةٌ A small water-course of a valley, shorter than a مِذْنَب [q. v.]. (AA, TA.) b2: See also مَعْزُوزَةٌ.

عَزِيزَةٌ [fem. of عَزِيزٌ, q. v. b2: Also] An eagle: so in a verse of Aboo-Kebeer El-Hudhalee: but as some relate that verse, it is عَزِيبَة, (K, TA,) i. e. “ that has gone far from the seeker: ” (TA:) or غَرِيبَة, (TA, and thus in the CK,) expl. by Skr as meaning “ black ” (سَوْدَآء) [as though for غِرْبِيبَة, fem. of غِربِيب: but the word سَوْدَآء immediately follows it in that verse]. (TA.) عُزَيْزَى and عُزَيْزَآءُ The extremity of the hip, or haunch, of a horse: (S, O, K, TA:) or the part between the root of the tail and the جَاعِرَة [q. v.]; (TA as from the K [in which I do not find it]): or the former, a sinew inserted in the rectum, extending to the hip, or haunch: (Aboo-Málik, TA:) dual of the former عُزَيْزَيَانِ, and of the latter عُزَيْزَاوَانِ. (S, O, TA.) عُزَّى: see أَعَزُّ, in four places: and عَزِيزٌ.

عَزَّآءُ [fem. of أَعَزُّ, q. v., last sentence: b2: and] i. q. مَعْزُوزَةٌ, q. v. (TA.) أَعَزُّ [More, and most, mighty, potent, powerful, or strong: &c.: see عَزِيزٌ, of which it is the comparative and superlative form: and see an ex. voce اَلْ (p. 75): and another in a verse cited in art. صب, conj. 6]. It is related in a trad. of Aboo-Bekr, that he said to 'Áïsheh, إِنَّ أَحَبَّ النَّاسِ إِلَىَّ غَنًى أَنْتِ وَأَعَزُّهُمْ فَقْرًا أَنْتِ, meaning. Verily the one of mankind whose richness is most pleasing to me art thou; and the one of them whose poverty is most distressing to me art thou. (Mgh.) The fem. of أَعَزُّ [as a noun of excess] is ↓ عُزَّى: (S, ISd, O, K;) like as فُضْلَى is of أَفْضَلُ. (ISd.) [But see what follows.] b2: ↓ العُزَّى

was the name of A certain idol, (S, O, K,) belonging to Kureysh and Benoo-Kináneh: (S, O, TA:) or a certain gum-acacia-tree, (سَمُرَةٌ,) which the tribe of Ghatafán (S, O, K) the son of Saad the son of Keys-'Eilán (TA) used to worship; (S, O, K;) the first who took it as an object of worship was Dhálim the son of As' ad; above Dhát-'Irk, nine miles towards El-Bustán, (O, K, TA,) at [the valley called] En-Nakhleh Esh-Shámeeyeh, (O, TA,) near Mekkeh; or, as some say, at Et-Táïf: (TA:) he, (K,) Dhálim, (O,) or they, (S,) built over it a house, (S, O, K) and named it بُسّ, (O, K,) accord. to Ibn-El-Kelbee; or, accord. to others, بُسَّآء; (TA;) and they appointed to it ministers, (S, TA,) like those of the Kaabeh; (TA;) and they used to hear in it a voice: (O, K, TA:) but Mohammad sent to it Khálid Ibn-El-Weleed, (S, O, K,) in the year of the conquest [of Mekkeh], (O, TA,) and he demolished the house, (S, K,) and slew the [chief] minister, (TA,) and burned the gum-acacia-tree: (S, O, K:) or, as is related on the authority of I'Ab, a certain she-devil, who used to come to three gumacacia-trees (سَمُرَات) in Batn-Nakhleh, against whom Mohammad, when he conquered Mekkeh, sent Khálid Ibn-El-Weleed; and he cut down the trees, and slew her and her minister. (TA.) A poet says, أَمَا وَدِمَآءٍ مَائِرَاتٍ تَخَالُهَا عَلَى قُنَّةِ العُزَّى وَبِالنَّسْرِ عَنْدَمَا [Verily, or now surely, by bloods flowing, and running hither and thither, which thou wouldst think to be dragon's-blood, upon the mountain-top of El-' Ozzà, and by En-Nesr]. (S.) ISd says, I hold ↓ العُزَّى to be fem. of الأَعَزُّ; and if so, the ال in the former is not redundant, but is like the ال in الحَارِثُ and العَبَّاسُ: but properly it should be redundant, because we have not heard العُزَّى as an epithet [of excess] like as we have heard الصُّغْرَى and الكُبْرَى. (L, TA.) b3: ↓ عُزَّى is [however] used in the sense of عَزِيزَةٌ: (K, TA:) and أَعَزُّ [fem. عَزَّآءُ] is also syn. with عَزِيزٌ, which see in four places. (S, K.) المُعِزُّ, as a name of God, He who giveth عِزّ [or might, &c.] to whomsoever He will, of his servants. (TA.) مَعَزَّةٌ [accord. to analogy signifies A cause, or means, of عِزّ i. e. might, &c.]: see ظَفَارِ.

إِنَّكُمْ مُعَزَّزٌ بِكُمْ Verily ye are treated with hardness, severity, or rigour; not with indulgence. (S, O, TA.) From a trad. of Ibn-'Omar. (O, TA.) فُلَانٌ مِعْزَازٌ المَرَضِ Such a one is in a severe state of disease. (S, O, K.) مَعْزُوزَةٌ, applied to land, or ground, (أَرْضٌ, S, O,) Hard, or firm; syn. شَدِيدَةٌ. (S, O, K.) b2: And, so applied, Rained upon (O, K, TA) by rain such as is termed عِزّ, and rendered compact, or coherent, and hard; as also ↓ عَزَازَةٌ and ↓ عَزَّآءُ. (TA.) مُعْتَزٌّ is syn. with مُسْتَعِزٌّ. (TA.) You say, أَنَا مُعْتَزٌّ بِبَنِى فُلَانٍ and بِهِمْ ↓ مُسْتَعِزٌّ [I reckon myself strong by means of the sons of such a one]. (A.) b2: فَرَسٌ مُعْتَزَّةٌ A mare having thick and strong flesh. (TA.) مُسْتَعِزٌّ :see the next preceding paragraph.

ال

اَلْ is a particle of determination: (Mughnee &c.:) or, accord. to some, it is a conjunct noun, and this is the correct opinion; but some say it is a conjunct particle; and some, a particle of determination: (I 'AK p. 40:) [it is equivalent to our article The;] as in الرَّجُلُ [The man]: (S and K in art. لوم, and I 'Ak p. 48:) accord. to Kh, [what is termed] the determinative is اَلْ [altogether, and therefore it is called by some “the determinative alif and lám“]; but accord. to Sb, it is the ل alone; [wherefore it is called by some, as in the S &c., “the lám of determination;”;] so that accord. to Kh, the hemzeh is a hemzeh of disjunction; but accord. to Sb, it is a hemzeh of conjunction: (I 'Ak ubi suprà:) [J says,] the ل being quiescent, the conjunctive ا is prefixed to it in order that it may commence therewith; but when it is conjoined with what precedes it, the ا is dropped, as in لِلرَّجُلِ. (S in art. لوم.) Sometimes the Arabs suppress hemzeh after it; and sometimes they also suppress the ا of the article itself: thus, for الــأَحْمَرُ, they say الَحْمَرُ, and لَحْمَرُ. (Zj, cited in TA in art. ايك.) In the dial. of some of the people of El-Yemen, (TA in art. ام, q. v.,) or in the dial. of Himyer, (TA in art. طيب,) امْ is used in the sense of ال. (TA.) b2: It is used to distinguish a noun as known [to the hearer or reader in a particular and definite sense]: (Mughnee, I 'Ak ubi suprà:) first, by its being mentioned [before]; (Mughnee;) as in [the words of the Kur 73:15 and 16,] كَمَا أَرْسَلْنَا إِلَى فِرْعَوْنَ رَسُولًا فَعَصَى فِرْعَوْنُ الرَّسُولَ [Like as we sent unto Pharaoh an apostle, and Pharaoh disobeyed the apostle]; (Mughnee, I 'Ak;) in which case, the pronoun may supply the place which it and the noun that it accompanies occupies: secondly, by its being conceived in the mind; as in [the Kur ix. 40,] إِذْ هُمَا فِى الغَارِ [When they two were in the cave]: and thirdly, by its being applied to a thing present; and accord. to Ibn-'Osfoor, this does not occur except after nouns of indication, as in جَآءَ نِى هٰذَا الرَّجُلُ [This man (lit. this, the man,) came to me]; or after أَىّ in calling, as in يَا أَيُّهَا الرَّجُلُ [O man]; or after إِذَا denoting a thing's happening suddenly, or unexpectedly, as in خَرَجْتُ فَإِذَا الأَسَدُ [I went forth, and lo, there was the lion]; or after the noun denoting the present time, as اَلْآنَ [Now]: but this requires consideration; for you say to the reviler of a man in you presence, لَا تَشْتِمِ الرَّجُلَ [Revile not thou the man]; and because that which is after إِذَا does not render determinate anything present at the time of speaking; and because that in الآن is really redundant, being inseparable, which the determinative is never known to be: the good example in this case is the saying in the Kur [v. 5], اَلْيَوْمَ أَكْمَلْتُ لَكُمْ دِيْنَكُمْ [This day I have completed for you your religion]. (Mughnee.) b3: It is also used to denote the species: first, to denote the totality of the individuals of the species; and this may have its place supplied by كُلّ used in its proper sense; (Mughnee, I 'Ak * ubi suprà;) as in [the Kur iv. 32,] وَخُلِقَ الإِنْسَانُ ضَعِيفًا [For man was created weak]: secondly, to denote the totality of the properties of the individuals, or the combination of all those properties in one thing; and this may have its place supplied by كُلّ used in a tropical sense; as in زَيْدٌ الرَّجُلُ عِلْمًا [Zeyd is the man in respect of knowledge; as though he combined in himself the knowledge of all the individuals of his species]; i. e., he is the complete, or perfect, [or we would rather say, preeminent,] in knowledge; and hence, [in the Kur ii. 1,] ذٰلِكَ الكِتَابُ [That is the book, or scripture; as though combining in itself the excellences of all other books or scriptures; or meaning that is preeminently the book, or scripture]: and thirdly, to denote the quiddity, or essence; and this may not have its place supplied by كُلّ used either properly or tropically; as in the saying, [in the Kur xxi. 31,] وَجَعَلْنَا مِنَ المَآءِ كُلَّ شَىْءٍ حَىٍّ [And we have made of water (meaning, accord. to common opinion, sperma genitale,) everything living]; or, accord. to some, it is used in this case to distinguish a thing as known [in a particular sense] by its being conceived in the mind. (Mughnee.) b4: It is also used to denote predominance of application; as in المَدِينَةُ [The city], meaning the city of the Apostle; and الكِتَابُ [The book], meaning the book of Seebaweyh: and in this case, it may not be suppressed, except when the noun is used vocatively, or when it is prefixed to another noun which it governs in the gen. case; and in some anomalous instances, as in هٰذَا عَيُّوقٌ طَالِعًا [This is the star Capella, rising], originally العَيُّوقٌ. (I 'Ak p. 51.) [In a case of this kind, it is said in the Mughnee to be redundant; but I think it is clearly not so in any of the instances here mentioned, except the last; and this I would rather assign to a category yet to be noticed, in which ال is certainly redundant, and, by rule, inseparable.] b5: It is also prefixed to a noun transferred from its original application to that of a proper name; it being so prefixed to convey an allusion to the original signification; and such noun being generally an epithet, as حَارِثٌ; but sometimes an inf. n., as فَضْلٌ; and sometimes a generic noun, as نُعْمَانٌ; so that in any of these cases you may prefix ال, saying الحَارِثُ and الفَضْلُ and النُّعْمَانُ, with a view to the original signification; and you may suppress it, with a view to the actual state [which is that of a proper name]: for when you mean that a name of this kind is given as one ominous of good, you prefix the ال in order to indicate this; as when you say الحَارِثُ with a view to a person's being thus named to prognosticate that he will live and be a tiller, or cultivator; but when you only consider it as a proper name, you do not prefix the ال: thus the prefix ال conveys a meaning not obtained without it; and therefore it is not redundant, as some assert it to be. (I 'Ak p. 50.) [The author of the Mughnee is one of those who consider ال redundant in this case.] b6: It is in some cases redundant: and in some of these, it is inseparable; as in [a proper name which cannot be used with a view to an original application from which it has been transferred to that of a proper name though it may have been so transferred, such as] اللَّاتُ, which is the name of a certain idol that was at Mekkeh [so called because a man used to moisten سَوِيق with clarified butter, for the pilgrims, at the place thereof]; and, accord. to some, [as before mentioned,] in الآنِ; and in the conjunct nouns الَّذِى and its variations, accord. to those who hold that a noun of this kind is rendered determinate by its complement: in other cases, where it is redundant, it is separable; and this is when it is prefixed to a proper name by poetic licence, as in بَنَاتُ الأَوْبَرِ for بَنَاتُ أَوْبَرَ, a species of truffle; or, accord. to Mbr, this is not a proper name, and the ال is not redundant; and when it is prefixed to a specificative, as in طِبْتَ النَّفْسَ for طِبْتَ نَفْسًا, accord. to the Basrees, who hold, in opposition to the Koofees, that the specificative may only be indeterminate; (I 'Ak p. 49;) [and, in like manner, as redundant and separable,] it is irregularly prefixed [by poetic licence] in الأَمْسِ [q. v.], when it is left in its original form with kesr. (T.) b7: Accord. to the Koofees, and some of the Basrees, and many of the later authors, it may also supply the place of the affixed pronoun; and such they hold to be the case in the saying in the Kur [lxxix. 41], فَإِنَّ الْجَنَّةَ هِىَ الْمَأوِى [Verily Paradise, it shall be his place of abode]; and in مَرَرْتُ بِرَجُلٍ حَسَنٍ الوَجْهُ [I passed by a man beautiful in his face]; and ضُرِبَ زَيْدٌ الظَّهْرُ وَالبَطْنُ [Zeyd was beaten, his back and his belly]; when الوجه and الظهر and البطن are thus in the nom. case: but those who deny its being used in this manner hold that لَهُ is to be understood in the verse of the Kur, and مِنْهُ in the other examples: and Ibn-Málik restricts the licence to cases not including the صِلَة [or complement of ال used in the manner which is here next to be explained]. (Mughnee.) b8: It is also a conjunct noun in the sense of الَّذِى and its variations; and as such is prefixed to an act. part. n., and to a pass. part. n., and, as some say, to a simple epithet; (Mughnee, and I' Ak p. 43;) as الضَّارِبُ [which is equivalent to الَّذِى يَضْرِبُ], and المَضْرُوبُ [which is equivalent to الَّذِى ضُرِبَ], and الحَسَنُ الوَجْهِ: (I 'Ak:) but this last not to be regarded, as it cannot be rendered by means of a verb. (Mughnee.) As such, also, it is sometimes prefixed to an adverbial noun, (Mughnee and I 'Ak,) extraordinarily; (I 'Ak;) as in the saying, مَنْ لَا يَزَالُ شَاكِرًا عَلَى يلْمَعَهْ
فَهْوَ حَرٍ بِعِيشَةٍ ذَاتِ سَعَهْ [Whoso ceases not to be grateful, or thankful, for what is with him, or what he has, he is worthy of a state of life such as is attended with plenty.] (Mughnee and I 'Ak.) As such it is also sometimes prefixed to a nominal proposition; as in the saying, مَنَ القَوْمِ الرَّسُولُ اللّٰهِ مِنْهُمْ
لَهُمْ دَانَتْ رِقَابُ بِنَي مَعَدِّ [Of the people of whom is the apostle of God, of those to whom the necks of the sons of Ma' add have become abased]. (Mughnee and I 'Ak.) And as such it is also sometimes prefixed to a verbal proposition, of which the verb is an aor. ; which shows that it is not [in this case] a particle of determination; (Mughnee;) as in the phrase, صَوْتُ الحِمَارِ اليُجَدَّعُ [The voice of the ass that has his ear, or ears, cut off]. (T and Mughnee.) But all these three cases are peculiar to poetry; contrary to the opinion of Akh, and, with respect to the last case, to that of Ibn-Málik. (Mughnee.) [Respecting the last instance, see also art. جدع.] Another instance of its usage prefixed in this sense to an aor. is the saying, مَا أَنْتَ بِالْحَكَمَ التُرْضَى حُكُومَتُهُ [Thou art not the judge whose judgment is approved]; (IAmb, T, I 'Ak) a saying of ElFarezdak: (IAmb, T:) it is an extraordinary case; (I 'Ak;) and is [said to be] an instance of a bad poetic license, the like of which in prose would be an error by common consent. (Expos. of the Shudhoor edh-Dhahab.) In like manner, one says, accord. to Az, هٰذَا اليَضْرِبُكَ, meaning This is he who beats thee; and رَأَيْتُ اليَضْرِبُكَ I saw him who beats thee; and هٰذَا الوُضِعَ لِلشِّعْرِ This is what is appropriated to poetry. (T: [in which this last ex. is perhaps intended to intimate that the prefixing of ال in this manner to a verb is allowable only in poetry.]) b9: The Arabs also say, هَوَ الحَصِينُ أَنْ يُرَامَ وَ هُوَ العَزِيزُ أَنْ يُضَامَ, meaning أَحْصَنُ مِنْ أَنْ يُرَام وَأَعَزُّ مِنْ ذَنْ يُضَام [He is more strongly fortified, or protected against attack, than that he will be sought, or desired, and he is more mighty than that he will be injured; i. e., too strongly fortified, or protected against attack, to be sought, or desired, and too mighty to be injured: see مِن.] (TA in art. لوم. [But الحِصْنُ is there erroneously put for الحَصِينُ.]) A2: Among strange usages, is that of أَلْ as an interrogative, mentioned by Ktr; as in أَلْ فَعَلْتَ in the sense of هَلْ فَعَلْتَ [Didst thou do? or hast thou done?]. (Mughnee.) إِلٌّ Anything which has a quality requiring it to be regarded as sacred, or inviolable; which has some right pertaining to it: and thus used in particular senses here following. (R, TA.) b2: Relationship; or nearness with respect to kindred; (Fr, T, S, M, R, K;) as also ↓ إِلَّةٌ, (Fr, T, K,) of which the pl. is إِلَلٌ. (K.) So in the Kur [ix. 8], لَا يَرْقُبُوا فِيكُمْ إِلَّا (Fr, T) They will not regard, with respect to you, relationship; (Bd, Jel;) accord. to some. (Bd.) And so in a trad. of 'Alee, يَخُونُ العَهْدَ وَ يَقْطَعُ الإِلَّ [He is unfaithful to the covenant, and cuts the tie of relationship]. (TA.) Hassán Ibn-Thábit says, لَعَمْرُكَ إِنَّ إِلَّكَ مِنْ قُرَيْشٍ
كَإِلِّ السَّقْبِ مِنْ رَأْلِ النَّعَامِ [By thy life, thy relationship to Kureysh is like the relationship of the young camel to the young of the ostrich]. (S.) b3: Good origin. (K.) So, accord. to some, in a saying of Aboo-Bekr, which see below. (TA.) b4: I. q. مَعْدِنٌ, (K,) or مَعْدِنٌ صَحِيحٌ [as meaning A place, or person, whence a thing, or person, originates, free from imperfection, or from everything that would induce doubt or suspicion or evil opinion]. (El-Muärrij, TA: [in which the verse of Hassán cited above is given as an ex. of this signification.]) b5: A compact, or covenant; or one by which a person becomes responsible for the safety, or safe-keeping, of a person or thing; syn. عَهْدٌ: (AO, Aboo-Is- hák, T, S, M, R, K:) a confederacy, or league; syn. حِلْفٌ; (Aboo-Is-hák, T, M, K;) and so, accord. to some, in the Kur ubi suprà: (Bd:) a covenant between two parties by which either is bound to protect the other; syn. جُوَارٌ: (Aboo-Is-hák, T, R:) a promise, or an assurance, of security or safety; or indemnity; syn. أَمَانٌ; (K;) a meaning which it has, accord. to some, in the verse of the Kur cited above. (TA.) Hence, وَفِىُّ الإِلِ A fulfiller, performer, or keeper, of the compact, or covenant. (TA, from a trad.) b6: Lordship; syn. رُبُوبِيَّةٌ. (M, K.) So in the Kur ubi suprà, accord. to some. (Bd.) And so in the saying of Aboo-Bekr, above referred to, when he heard the rhyming prose of Museylimeh, هٰذَا كَلَامٌ لَمْ يَخْرُجْ مِنْ إِلٍّ [This is language which did not proceed from lordship]: so explained by A 'Obeyd: (Suh, TA:) or it has here another signification, mentioned before; the meaning being, which did not come from the origin whence came the Kur-án: or, accord. to some, it has here the signification next following. (TA.) b7: Revelation, or inspiration. (K, TA.) b8: الإِلُّ also signifies God: [like the word אֵל or rather 165 as used in Hebrew:] (T, S, M, K:) so say Mujáhid and Esh-Shaabee: (T:) and so it is said to signify in the verse of the Kur cited above: (T, TA:) [and so it seems to signify in the saying of Aboo-Bekr, also cited above, accord. to the M:] but Aboo-Is- hák disallows this; and so does Suh, in the R. (TA.) Ibn-El-Kelbee says, (M,) when إِلُّ ends any name, it has this meaning, and is the complement of a prefixed noun; and so إِيلُ; (M, K;) as in جَبْرَئِلُّ [and جَبْرَئِيلُ &c.]; and so say most of the learned: (TA:) but this is not a valid assertion; for were it so, جَبْرَئِلُّ and the like would be perfectly decl.: (M:) some say that these names are constructed inversely, after the manner of the language of the 'Ajam; ال and ايل meaning servant, and the first part of the name being a name of God. (Suh, TA.) A2: I. q. شَخْصٌ [used in a pl. sense]. (Mughnee in art. إِلَّا. [See what is said to be an ex. of this meaning in a verse of Dhu-r-Rummeh cited in art. الا in the present work.]) b2: [It is said that] إِلٌّ is also syn. with جَارٌ [A neighbour; &c.]. (K: [and so, accord. to the TA, in the M; but I have consulted the M without finding this explanation, and think it to be probably a mistranscription for جُوَارٌ, (see above,) as in the T and R.]) إِلَّةٌ: see إِلٌّ.

أَمْرٌ إِلَّىٌّ A thing, or an affair, relating, or attributable, to الإِل, meaning either God, or revelation or inspiration. (TA.)