زمل

1 زَمَلَ, aor. ـُ and زَمِلَ, inf. n. زَمَالٌ, He ran, (K, TA,) and went along quickly, (TA,) leaning, or bearing, on one side, raising his other side; (K, TA;) as though he were bearing upon one leg; not with the firmness of him who bears upon both of his legs. (TA.) b2: And زَمَلَ (K, TA) فِى مَشْيِهِ and عَدْوِهِ, aor. ـُ (TA,) inf. n. زَمْلٌ and زَمَالٌ [the latter accord. to the CK زِمَالٌ but said in the TA to be with fet-h like the former,] and زَمَلَانٌ (K, TA) and زَمَلٌ, (TA as from the K, [but not in the CK nor in my MS. copy of the K,]) said of a horse or similar beast, (K, TA,) or of a wild ass, (TA,) He was as though he limped, by reason of his briskness, or sprightliness, (K,) or as though bearing upon his fore legs, by reason of pride, or self-conceit, and briskness, in his going and his running. (TA.) A2: زَمَلَهُ, (Mgh, Msb,) inf. n. زَمْلٌ, (TA,) He bore it, or carried it; namely, a thing: (Mgh, Msb:) and ↓ اِزْدَمَلَهُ (S, K,) originally ازتمله, (TA,) signifies the same; or he took it up and carried it, or he raised it upon his back; syn. اِحْتَمَلَهُ; (S, K;) at once; (K;) namely, a load: (TA:) like زَبَلَهُ and ازدبلهُ. (TA in art. زبل.) b2: and زَمَلَهُ, (IDrd, K,) aor. ـُ inf. n. زَمْلٌ, (TA,) He made him to ride behind him, (IDrd, K,) عَلَى

البَعِيرِ on the camel: (IDrd:) or he rode with him [on a camel, in a مَحْمِل,] so as to counterbalance him; (K, TK:) and so ↓ زاملهُ, (Mgh,) inf. n. مُزَامَلَةٌ, (S,) he rode with him so as to counterbalance him (S * Mgh) on a camel, (S,) in the مَحْمِل. (Mgh.) b3: [And زَمَلَ غَيْرَهُ, aor. ـُ He followed another:] see زَامِلٌ.2 زمّلهُ, (S, Mgh, Msb,) inf. n. تَزْمِيلٌ, (Msb, K,) He wrapped him (S, Mgh, Msb, K *) فِى ثَوْبِهِ [in his garment], (S, K, *) or فى ثِيَابِهِ [in his garments], (Mgh,) or بِثَوْبِهِ [with his garment]. (Msb.) b2: [Hence, app.,] تَزْمِيلٌ signifies also The act of concealing. (IAar, K.) 3 زَاْمَلَ see 1, last sentence but one. b2: مُزَامَلَةٌ also signifies The requiting with beneficence. (AA, TA in art. حمل.) 5 تزمّل (S, Mgh, Msb, K) and اِزَّمَّلَ, (Mgh, K,) the latter of the measure اِفَّعَّلَ, (K,) [a variation of the former,] and ↓ اِزْدَمَلَ, (TA,) He wrapped himself (S, Mgh, Msb, K, TA) بِثِيَابِهِ [with his garments], (S,) and so تزمّل alone, (TA,) or فِى ثِيَابِهِ [in his garments], (Mgh, TA,) or بِثَوْبِهِ [with his garment]. (Msb.) 6 تزاملوا i. q. تراجزوا [i. e. They recited verses, or poetry, of the metre termed رَجَز, which is also termed زَمَل, one with another; or vied in doing so]. (TA.) 8 اِزْدَمَلَ: see 5.

A2: اِزْدَمَلَهُ: see 1.

Q. Q. 1 زَوْمَلَ, (TK,) inf. n. زَوْمَلَةٌ, (K,) He drove camels. (K, TK.) زِمْلٌ A load, or burden. (K.) It occurs in a trad. as meaning (assumed tropical:) A load of knowledge. (TA.) b2: [Household-goods; or furniture and utensils. (Freytag, on the authority of the Deewán of the Hudhalees.) See also أَزْمَلٌ.] b3: مَا فِى جُوَالِقِكَ

إِلَّا زِمْلٌ means There is not in thy sack save a half. (AA, K.) A2: See also زَمِيلٌ.

A3: And see زُمَّلٌ.

زَمَلٌ The kind of verse, or poetry, [more commonly] termed رَجَز: [hence,] a poet says, لَا يُغْلَبُ النَّازِعُ مَا دَامَ الزَّمَلْ [The drawer of water will not be overcome as long as the زمل continues]; meaning, as long as he recites [or chants] the verse termed رَجَز [or زَمَل], he is strong enough to work: thus it is related on the authority of AA: another reading is الرَّمَلْ: both are correct as to meaning. (IJ, TA.) زَمِلٌ and زُمَلٌ: see زُمَّلٌ.

زُمْلَةٌ A company of persons travelling together, or with whom one is travelling; (Az, K;) as also ↓ زَوْمَلَةٌ: (En-Nadr, TA:) or, as some say, (TA,) a company or a collection [in an absolute sense]. (K, TA.) زِمْلَةٌ Luxuriant, or abundant, and dense [palmtrees such as are termed] جَبَّار: [الجُمّار in the CK is a mistranscription:] and a collection of وَدِىّ [i. e. small young palm-trees, or shoots cut off from palm-trees and planted]: and young palm-trees exceeding the reach of the hand: (K, TA:) all on the authority of El-Hejeree. (TA.) زَمَلَةٌ: see أَزْمَلٌ, in two places.

زِمَالٌ A limping in a camel. (K.) A2: And A wrapper that is put over a رَاوِيَة [or leathern water-bag]: pl. زُمُلٌ and أَزْمِلَةٌ: (Az, K:) you say ثَلَاثَةُ أَزْمِلَةٍ. (Az, TA.) زَمِيلٌ One who rides behind another (IDrd, S, K) on a camel (IDrd, TA) that carries the food and the household-goods or furniture and utensils; (TA;) and ↓ زِمْلٌ signifies the same, (K,) and so does ↓ مَزْمُولٌ: (IDrd, TA:) or one who rides behind another on a horse or similar beast: (TA:) or one who rides with another in a مَحْمِل so as to counterbalance him. (Mgh.) It is metaphorically used in the saying, أَنْتَ فَارِسُ العِلْمِ وَأَنَا زَمِيلُكَ (tropical:) [Thou art the horseman of science, or knowledge, and I am he who rides behind thee]. (TA.) b2: Hence, A travelling-companion (Mgh, TA) who assists one in the performance of his affairs. (TA.) It is said in a trad., لَا يُفَارِقُ رَجُلٌ زَمِيلَهُ, i. e. [A man shall not separate himself from] his travelling-companion. (Mgh.) b3: زَمِيلَانِ means Two men engaged in work upon their two camels: when they are without work, they are called رَفِيقَانِ. (K.) زُمَيْلٌ and زُمَيْلَةٌ: see زُمَّلٌ.

زِمْيَلٌّ: see what next follows.

زُمَّلٌ (S, K) and ↓ زُمَلٌ and ↓ زِمْلٌ [said in the CK to be like عِدَةٌ, but correctly like عِدْلٌ,] and ↓ زَمِلٌ and ↓ زُمَيْلٌ (K) and ↓ زُمَّيْلٌ and ↓ زُمَّالٌ (S, K) and ↓ زِمْيَلٌّ and ↓ زُمَيْلَةٌ and ↓ زُمَّيْلَةٌ (K, or this is fem., S) and ↓ زُمَّالَةٌ (K) Cowardly, weak, (S, K, TA,) low, mean, or contemptible; who wraps himself up in his house, or tent; not rising and hastening to engage in warfare; indolently refraining from aspiring to great things. (TA.) [See also إِزْمِيلٌ. Accord. to J,] ↓ زُمَّيْلَةٌ signifies Weak as a fem. epithet. (S.) زُمَّالٌ: see the next preceding paragraph.

زُمَّيْلٌ: see the next preceding paragraph.

زُمَّالَةٌ: see the next preceding paragraph.

زُمَّيْلَةٌ: see زُمَّلٌ, in two places.

زَامِلٌ, applied to a horse or similar beast, (K, TA,) or to a wild ass, (A' Obeyd, TA,) That is as though he limped, by reason of his briskness, or sprightliness. (A' Obeyd, K, TA.) [Hence, app., the name of] The horse of Mo'áwiyeh Ibn-Mirdás Es-Sulamee. (K.) b2: Also One who follows (↓ يَزْمُلُ, [in the CK يُزَمِّلُ,] i. e. يَتْبَعُ,) another. (K.) زَامِلَةٌ A camel (S, Mgh, Msb, K) or other beast (K) used for carrying (S, Mgh, Msb, K) the goods, or furniture and utensils, of a man (S, Mgh, Msb) travelling, (Mgh, Msb,) and his food; (S, Mgh;) the ة denoting intensiveness: (Msb:) or a she-camel upon which are carried the goods, or furniture and utensils, of the traveller: (Har p. 130:) from زَمَلَ “ he bore, or carried,” a thing: (Mgh, Msb:) pl. زَوَامِلُ. (TA.) [See also زَوْمَلَةٌ.] b2: Afterwards used to signify The عِدْل [properly half-load] in which is the pilgrim's travelling-provision, consisting of biscuit, or dry bread, and fruit (ثمر [app. a mistranscription for تَمْر i. e. dates]), and the like. (Mgh.) زَوْمَلَةٌ Camels having their loads upon them: (IAar, M, K: * [in the K, وَالعِيرِ should be وَالعِيرُ, or rather وَالإِبِلُ:]) and so لَطِيمَةٌ: عِيرٌ signifies “ camels laden or not laden: ” (IAar, M:) زَوَامِلُ may be either its pl. or pl. of زَامِلَةٌ [q. v.]. (TA.) b2: See also زُمْلَةٌ.

A2: هُوَ ابْنُ زَوْمَلَتِهَا means He is a knower of it; (IAar, K;) i. e., of the affair. (IAar.) b2: And اِبْنُ زَوْمَلَةَ, also, means The son of the female slave. (IAar, K.) أَزْمَلٌ A sound: (As, S:) or any mixed, or confused, sound: or a sound proceeding from the prepuce of a horse or similar beast: (K:) it has no verb. (TA.) A poet says, تَضِبُّ لِثَاتُ الخَيْلِ فِى حَجَرَاتِهَا وَتَسْمَعُ مِنْ تَحْتِ العَجَاجِ لَهَا ازْمَلَا

[The gums of the horses water in the adjacent tracts thereof, and thou hearest, beneath the dust, a sound attributable to them]: he means أَزْمَلَا, but suppresses the ء, as is done in وَيْلُمِّهِ [ for وَيْلٌ لِأُمِّهِ]. (S.) أَزَامِيلُ القِسِىّ means The sounds of the bows: اَزاميل being pl. of أَزْمَلٌ, with ى to give fulness to the sound of the vowel preceding it. (TA.) And ↓ أَزْمَلَةٌ signifies The twanging sound of a bow. (K, TA.) A2: تَرَكَ أَزْمَلًا and ↓ أَزْمَلَةً and ↓ زَمَلَةً He left a family, or household. (K.) And خَرَجَ فُلَانٌ وَخَلَّفَ أَزْمَلَهُ [Such a one went forth, and left behind him his family, or his family and his cattle]: and خَرَجَ بِأَزْمَلِهِ He went forth with his family and his camels and his sheep or goats, not leaving behind him aught of his property. (Az, TA.) b2: [Hence, app.,] أَخَذَهُ بِأَزْمَلِهِ [in one of my copies of the S, أَزْمَلَهُ,] He took it altogether; (S, K;) namely, a thing. (S.) And He took it with its أَثَاث [or utensils and furniture]; as also ↓ بِأَزْمُلِهِ and ↓ أَزْمَلَتِهِ (K) and ↓ زَمَلَتِهِ. (L, TA.) b3: And ↓ عِيَالَاتٌ أَزْمَلَةٌ i. e. Numerous [families or households]. (S, K. *) أَزْمُلٌ, whence أَخَذَهُ بِأَزْمُلِهِ: see the next preceding paragraph, last sentence but one.

أَزْمَلَةٌ: see أَزْمَلٌ, in four places.

إِزْمَوْلٌ: see أُزْمُولَةٌ.

إِزْمِيلٌ A shoemaker's knife (S, K, TA) with which he cuts the leather. (TA.) [In the TA, in art. ذرب, it is expl. as meaning A shoemaker's

إِشْفَى with which he sews: but this I have not found elsewhere.] b2: Also An iron (K, TA) like the new moon [in shape], (TA,) that is put at the end of a spear, for the purpose of catching wild oxen. (K, * TA.) b3: And The [implement called]

مِطْرَقَة [q. v.]. (K.) b4: Applied to a man, (K, TA,) (assumed tropical:) A great, or vehement, eater; likened to the [shoemaker's] knife: (TA:) or strong: and also weak; (K, TA;) low, mean, or contemptible: (TA: [like زُمَّلٌ:]) thus having two contr. significations. (K.) أُزْمُولَةٌ (AA, S, K) and (S, K) some say (S) إِزْمَوْلَةٌ, (S, K,) the latter accord. to As and Sb and Ez-Zubeydee, (TA,) and ↓ إِزْمَوْلٌ, (S, TA,) which is said by IJ to be quasi-coordinate to جِرْدَحْلٌ, because the و in it is not a letter of prolongation, for the letter before it is with fet-h, (TA,) applied to a mountain-goat and to one of other animals, Vociferous: (AA, S, K, TA:) or the first, [or, app, any of the three,] applied to a mountain-goat, such as, when he runs, leans, or bears, on one side: so accord. to AHeyth: Fr explains the first or second as applied to a horse, meaning that runs swiftly: and in like manner to a mountain-goat. (TA.) مُزَمَّلَةٌ A certain thing in which water is cooled: of the dial. of El-'Irák: (K:) applied by the people of Baghdád to a green [jar such as is called] جَرَّة or خَابِيَة, in the middle whereof is a perforation, in which is fixed a tube of silver or lead, whence one drinks; so called because it is wrapped (تُزَمَّلُ i. e. تُلَفُّ) with a piece of cloth of coarse flax, or some other thing, between which and the jar is straw: it is in their houses in the days of summer: the water is cooled in the night by means of the [porous earthen bottles called]

بَرَّادَات; then it is poured into this مزمّلة, and remains in it cool. (Har p. 548.) مَزْمُولٌ: see زَمِيلٌ.

مُزَّمِّلٌ, originally مُتَزَمِّلٌ, A man wrapped with [or in] his garments: occurring in the Kur lxxiii. 1. (TA.)

فصح

1 فَصُحَ, (S, A, Mz in the 9th نوع, and so in some copies of the K as stated in the TA,) [aor. ـُ inf. n. فَصَاحَةٌ, (KL,) or فَصْحٌ; (Mz ubi suprà, on the authority of Er-Rághib;) or ↓ فصّح; (so in other copies of the K;) or the latter also; (A;) and ↓ افصح; (A, K, Mz;) said of milk, It became divested of the froth, (S, A, K, Mz,) which is the primary signification accord. to Er-Rághib; (Mz;) and clear of its biestings: (A:) or ↓ افصح has this latter signification. (S, L, K.) and فَصْحٌ, accord. to Er-Rághib, signifies [also] A thing's becoming clear of what was mixed with it. (Mz ubi suprà.) b2: And [hence] فَصُحَ, (S, Msb, K, and Mz ubi suprà,) [aor. ـُ inf. n. فَصَاحَةٌ (S, K) and فَصْحٌ, (K,) (tropical:) He (a man) was, or became, good in his language, or dialect; a metaphorical signification from the same verb as said of milk; so accord. to Er-Rághib: (Mz: see also 4: [and see فَصَاحَهٌ below:]) or he (a foreigner) was, or became, good and correct in his language, or dialect: (S, Msb:) or he [a man] was, or became, clear, perspicuous, or distinct, in speech, or language: and he (a foreigner) spoke Arabic intelligibly: but this signification seems to belong more properly to أَفْصَحَ, q. v.:] or he [a man] was an Arab [by birth, and therefore in speech], and he increased in فَصَاحَة [q. v.]; like ↓ تفصّح: (K:) and he was, or became, eloquent; (L;) thus used as syn. with بَلُغَ [from which it is properly distinct]. (MF.) A2: قَدْ فَصَحَكَ الصُّبْحُ [is said to mean] (assumed tropical:) Daybreak has become apparent to thee, and its light has overcome thee: (K, * TA:) and some say, فَضَحَكَ: [or,] accord. to Lh, فَصَحَهُ الصُّبْحُ means daybreak came upon him suddenly. (TA.) 2 فصّح: see 1, first sentence. b2: Also, (tropical:) He (a foreigner) made his tongue to speak Arabic. (A.) 4 افصح: see 1, first sentence, in two places. b2: It is also said of urine, (K, TA,) as mentioned by IAar, but not expl. by him, (TA,) meaning It became clear, or free from turbidness. (K.) b3: And افصحت is said of a ewe, or she-goat, (S, A, K,) and of a she-camel, (TA,) meaning Her milk became free from admixture; (K;) or free from froth, and clear of its biestings: (A:) or her biestings ceased, and the milk came after: (Lh, TA:) or her biestings ceased, and her milk became free from admixture. (S.) b4: and [hence] افصح signifies also (tropical:) He spoke with فَصَاحَة; (K, TA;) [i. e. clearness, perspicuousness, or distinctness; accord. to the explanation of فصاحة in the K, and the usage of this verb in numerous exs.; or with chasteness, or correctness;] as also افصح الكَلَامَ and افصح بِهِ, and افصح القَوْلَ; but when the verb became in frequent use, and commonly known, the objective complement became dropped, as in the case of أَحْسَنَ, &c.: (TA:) (assumed tropical:) he spoke clearly, or plainly, (A, * K, * TA,) to another; (A, TA;) without indistinctness, or without concealment: (TA:) [and] (tropical:) he (a foreigner) spoke Arabic: (S, A, Msb:) or (assumed tropical:) spoke Arabic correctly: (ISk, Msb:) [and] (assumed tropical:) he (a man of barbarous or vitious or indistinct speech) spoke intelligibly. (L.) And one says, افصح فِى

مَنْطِقِهِ (tropical:) He (a child) began to speak intelligibly. (A, L.) And ↓ افصح فُلَانٌ ثُمَّ فَصُحَ (tropical:) [He spoke Arabic, and then became good in his language, or dialect: so accord. to Er-Rághib, as cited in the Mz, 9th نوع; in which it is said that some, but not so correctly, use these two verbs in the converse manner: or he spoke clearly, or intelligibly, and then became chaste, or good and correct, or eloquent, in his speech, or language]. (A.) and افصح is also used in poetry as signifying (assumed tropical:) He (an animal not endowed with speech) uttered a sound, or cry, clearly. (L.) And one says, افصح عَنْ شَىْءٍ, inf. n. إِفْصَاحٌ [in this and the preceding senses], meaning (tropical:) He explained a thing. (A, * TA.) And افصح عَنْ مُرَادِهِ (assumed tropical:) He showed or revealed [his desire or his meaning]. (Msb.) b5: Also (assumed tropical:) It (a thing) became clearly apparent, manifest, or evident. (K.) One says, افصح الصُّبْحُ (tropical:) The daybreak became clearly apparent; (A, * K;) the light of daybreak appeared. (S.) b6: And افصح الرَّجُلُ مِنْ كَذَا (assumed tropical:) The man got clear out of such a thing; or escaped from it. (S, TA.) You say, نُفْصِحُ مِنْ شِتَائِنَا (tropical:) We shall get clear out of our winter. (A.) b7: And أَفْصَحُوا (tropical:) They (the Christians, S, A, K) entered upon, (S, K,) or celebrated, (A,) the festival called الفِصْح [or Easter], (S, A, K,) and broke their fast, eating flesh-meat. (TA.) [And said also of Jews, meaning They celebrated the Passover: see الفِصْحُ.]5 تفصّح (tropical:) He affected (تَكَلَّفَ) the faculty, or quality, of فَصَاحَة [q. v.] (S, A, TA) فِى كَلَامِهِ [in his speech]; as also ↓ تفاصح: (S:) or he made use of the faculty of فَصَاحَة: or, as some say, [but accord. to general analogy, this signification seems to belong more properly to ↓ تفاصح,] he affected a resemblance to those endowed with that faculty; [or made a show of فصاحة;] like تَحَلَّمَ as meaning “ he made a show of الحِلْم ” [i. e. “ forbearance,” &c.; in which sense تَحَالَمَ is more commonly used]. (TA.) See also 1, latter part.6 تَفَاْصَحَ see the next preceding paragraph, in two places.10 إِسْتَفْصَحَ [استفصحهُ (assumed tropical:) He deemed it فَصِيح as meaning chaste, or free from barbarousness, &c.; namely, a word, or phrase: and probably used in a similar sense in relation to a man: but perhaps post-classical: its pass. part. n. occurs in the Mgh, in art. بنى.] b2: اِسْتَفْصَحْتُهُ عَنْ كَذَا (assumed tropical:) [I asked him, or desired him, to explain such a thing: see 4, latter half]. (O and K in art. سنح.) فَصْحٌ: see فَصِيحٌ.

فِصْحٌ: see فَصِيحٌ, first sentence. b2: Also (tropical:) A day cloudless by reason of cold; (ISh, T, TA,) or a day without clouds and without cold; as also ↓ مُفْصِحٌ. (K.) b3: And الفِصْحُ [or عِيدُ الفِصْحِ] (vulgarly pronounced الفَصْح, ISk, Msb) (tropical:) The festival of the Christians, (S, A, Msb, K,) [namely, Easter,] when they break their fast, and eat flesh-meat, (S, Msb,) after haring fasted eight and forty days, the Sunday after these days being their festival: (TA:) [and the Passover of the Jews; also called الفَاسِخَ; thus with س and خ; more properly called عِيدُ الفَطِيرِ:] pl. فُصُوحٌ. (Msb, TA.) فَصِيحٌ Milk divested of the froth, (S, A,) and clear of its biestings; (A:) or milk that has come after the ceasing of the biestings; as also ↓ فِصْحٌ. (Lh, TA.) b2: [And hence,] (tropical:) Chaste, as meaning free from barbarousness: applied in this sense to a word, or an expression, and to language in general, and to a speaker, or writer: i. e.,] as applied to a word, or an expression, it means [free from an incongruous combination of letters and from strangeness and from contrariety to analogy not sanctioned by frequency of usage among the Arabs of pure speech; (see فَصَاحَةٌ, below:) or] of which the beauty is perceived by hearing: (K:) and as applied to language in general, [free from weakness of construction and from incongruity of works, with فَصَاحَة (which see again) in the words themselves:] as used by the vulgar, it means in which the rules of desinential syntax are observed: syn. مُعْرَبٌ: (L;) [and sometimes it means] eloquent; syn. بَلِيغٌ. [from which it is properly distinct]: (S:) and as applied to a man, [possessing a faculty whereby he is enabled to express what he desires, with فَصَاحَة (which see again) in languages or] clear, perspicuous, or distinct, in speech, or language; as also ↓ فَصْحٌ; (K;) but this latter is an intensive epithet, [being originally an inf. n.,] like عَدْلٌ: (TA:) [and sometimes it signifies] eloquent; syn. بَلَيغٌ [respecting which see what precedes]: (S, A:) or مُنْطَلِقُ اللِّسَانِ [i. e. free from impediment of the tongue, or eloquent, or chaste,] in speech, who knows how to distinguish what is good in language from what is bad: (TA;) the pl. as applied to men is فُصَحَآءِ and فِصَاحٌ and فُصُحٌ, (K, TA,) the last formed in the manner of the broken pl. of a subst., like قُضُبٌ pl. of قَضِيبٌ: (Sb, TA:) the fem. is فَصِيحَةٌ; of which the pl. is فِصَاحٌ and فَصَائِحُ. (K, TA.) And you say رَجُلٌ فَصِيحُ اللِّسَانِ (assumed tropical:) A man whose tongue speaks Arabic correctly. (Msb.) And لِسَانٌ فَصِيحٌ i. q. طَلْقٌ (assumed tropical:) [A tongue free from impediment, or eloquent, or chaste in speech]: (S:) or (tropical:) an eloquent tongue. (A.) And فَصِيحٌ signifies also (assumed tropical:) Any one having the faculty of speech; (S;) [i. e.] a human being; (TA:) أَعْجَمُ meaning that which is “ destitute of the faculty of speech; ” (S;) [i. e.] “ a beast; ” as also صَامتٌ: whence the saying, لَهُ مَالٌ فَصِيحٌ وَصَامِتٌ (tropical:) [as though meaning He has property consisting of human beings and of beasts: but see صَامِتٌ]. (TA.) And it also occurs in poetry as meaning (assumed tropical:) Clear, applied to the cry of an ass. (L.) فَصَاحَةٌ, [an inf. n. of فَصُحَ, q. v.: as denoting a quality of a word, and of language in general, and of a speaker or writer, from the same word as relating to milk, it signifies (tropical:) Chasteness, as meaning freedom from barbarousness: i. e.,] in a word, freedom from an incongruous combination of letters and from strangeness and from contrariety to analogy [not sanctioned by frequency of usage among the Arabs of pure speech; (KT, and Mz in the 9th نوع;) [for] the point upon which it turns is the frequency of the use of a word by the Arabs [of pure speech]; (Mz ibid.;) a word being known to have this quality by its being frequently used by the Arabs in whose Arabic confidence is placed, or by its being used by them more frequently than one synonymous therewith: (El-Kazweenee in the “ Eedáh,” cited in the same نوع of the Mz:) and in language [in general], freedom from weakness of construction (ظَعْفُ التَّأْلِيفِ q. v.) and from incongruity of words, combined with فَصَاحَة in the words themselves: (KT:) and in a speaker [or writer] a faculty whereby one is enabled to express what he desires, with فَصَاحَة in language: (KT:) or goodness and correctness in language, or dialect: (S:) or clearness, perspicuousness, or distinctness, in speech, or language: (K:) and [agreeably with an explanation of فَصِيحٌ in the S and A &c.] it is sometimes used as meaning eloquence; syn. بَلَاغَةٌ [from which it is properly distinct]. (MF.) أَفْصَحُ [More, and most, chaste, as meaning fra from barbarousness; &c.]: in the Kur xxviii. 34, it means more clear or perspicuous or distinct [in tongue] (Jel.) أَفْصَحِيَّةٌ The quality of being more, and most, chaste, as meaning free from barbarousness: &c.]

مُفْصَحٌ [or as a n. of place from أَفْصَحُوا (see 4, last two sentences)] A place where the Christians celebrate the festival called الفِصْحُ [or Easter (A.) [And app. also A place where the Jews celebrate the festival so called by them, i. e. the Passover.]

مُفْصِحٌ: see فِصْحٌ. b2: Also Anything clearly apparent, manifest, or evident. (S.)

فسد

1 فَسَدَ, aor. ـُ (S, M, A, O, L, Msb, K, &c.,) which is the aor. commonly known, (TA,) and فَسِدَ, (IDrd, M, O, L, K,) which is of weak authority; (IDrd, O, TA;) and فَسُدَ, aor. ـُ (S, M, O, L, K;) inf. n. فَسَادٌ (S. M, A, O, L, K) and فُسُودٌ, (M, O, L, K,) the former being inf. n. of فَسَدَ, aor. ـُ (S, A, O,) and so the latter, and the former being also inf. n. of فَسُدَ, (O,) or the former is of فَسُدَ and the latter is of فَسَدَ, (TA,) or the former is a simple subst., and the latter is the inf. n.; (Msb;) It (a thing, S, A, O) [and he (a man)] was, or became, bad, evil, corrupt, unsound, wrong, wrongful, improper, unrighteous, wicked, vitious, depraved, or dishonest; devoid of virtue, or efficacy; in a corrupted, vitiated, perverted, marred, spoiled, injured, impaired, deteriorated, tainted, or infected, state; in a state of disorder or disturbance, destruction, annihilation, consumption, waste, or ruin; (MA, KL, PS, &c.;) and so ↓ استفسد: (KL:) contr. of صَلَحَ: (M, * L, K:) it became altered in its state [for the worse]: and it became null, void, of no force, or of no account; or it came to nought, or perished; accord. to the explanation by most of the expositors of the ex. in the Kur xxi. 22. (MF.) 2 فَسَّدَ see 4, first sentence.3 فاسدهُ He became at variance with him; he cut, severed, or broke, the tie of friendship [or kindred] with him. (L in art. كشح.) And فُلَانٌ يُفَاسِدُ رَهْطَهُ [Such a one cuts the ties of friendship, or kindred, with his people, tribe, or near kinsfolk]. (A.) 4 افسد, (S, M, O, L, Msb, K, &c.,) inf. n. إفْسَادٌ and [quasi-inf.n.] فَسَادٌ; (L;) and ↓ فسّد, (O, L, Msb, K,) inf. n. تَفْسِيدٌ; (O, K;) He, or it, made, or rendered, bad, evil, corrupt, unsound, wrong, wrongful, improper, unrighteous, wicked, vitious, depraved, or dishonest; deprived of virtue, or efficacy; corrupted, vitiated, perverted, marred, spoiled, injured, impaired, deteriorated, tainted, or infected; [constituted, disposed, arranged, or qualified, ill, wrongly, or improperly;] disordered, or disturbed, [disorganized,] destroyed, annihilated, consumed, wasted, or ruined; (MA, KL, &c.;) contr. of أصْلَحَ. (M, L, K.) One says, افسد المَالَ [He rendered the property in a bad state; marred, impaired, consumed, or wasted, it]. (L.) [and افسد عَلَيْهِمْ He corrupted, perverted, or marred, their state, case, affair, scheme, plot, or the like; أَمْرَهُمْ, or the like, being understood. And افسدهُ عَلَىَّ He corrupted him and rendered him disaffected towards me.] إِفْسَادُ صَبِىٍّ, occurring in a trad., means The injuring a child by rendering its mother pregnant while she is suckling it and so vitiating her milk: which act is also termed الغِيلَهُ. (L.) [And افسد as contr. of أَصْلَحَ signifies also He acted in a bad, an evil, or a corrupt, manner; acted ill, corruptly, wrongly, wrongfully, improperly, unrighteously, wickedly, vitiously, or dishonestly; or did evil, or mischief; إِلَيْهِ to him: and he created, or excited, disorder, disturbance, disagreement, discord, dissension, strife, or quarrel-ling; or made, or did, mischief; بَيْنَ القَوْمِ between, or among, the people, or party. (See also 10.)]6 تفاسدوا They became at variance, one with another; (M, L;) they cut, severed, or broke, the tie of kindred, (M, L, K,) and of friendship, (L,) one with another. (M, L, K.) 7 انفسد [as quasi-pass. of أَفْسَدَهُ] is not allowable, (S, L,) or has not been heard. (K.) 10 استفسد contr. of اِسْتَصْلَحَ. (S, O, L, K.) [Hence, He regarded, or esteemed, a thing, or man, as bad, evil, corrupt, unsound, wrong, wrongful, improper, unrighteous, wicked, vitious, depraved, or dishonest; &c.: see 1. b2: And] He wished, or desired, [a thing, or man,] to be bad, evil, corrupt, &c. (KL.) b3: [And He sought to render bad, evil, corrupt, &c. b4: And hence, He treated in such a manner as to render disaffected, or rebellious.] One says, الأَمِيرُ يَسْتَفْسِدُ رَعِيَّتَهُ [The prince, or governor, treats his subjects in such a manner as to render them disaffected, or rebel-lious]. (A.) And استفسدالسُّلْطَانُ قَائِدَهُ The Sultán provoked the leader of his forces to rebel-lion by his evil conduct to him. (L.) b5: [and He sought to act in a bad, an evil, or a corrupt, manner; to act ill, corruptly, wrongly, wrongfully, improperly, unrighteously, or dishonestly.] One says, استفسد فُلَانٌ إِلَى فُلَانٍ [Such a one sought to act in a bad, an evil, or a corrupt, manner, or to act ill, &c., to such a one]. (M.) b6: [And He sought discord, or dissension. b7: and It (an event) happened in a bad, or an evil, manner.] b8: See also 1.

فَسَادٌ an inf. n. of 1: (S, M, A, &c.:) or a simple subst.: (Msb:) [as a subst. signifying] Badness, evilness, corruptness, unsoundness, wrongness, wrongfulness, impropriety, unrighteousness, wickedness, vitiousness, depravity, or dishonesty; the state of being devoid of virtue or efficacy; a corrupted, vitiated, perverted, marred, spoiled, deteriorated, or tainted, state; a state of disorder or disturbance, or of destruction, annihilation, consumption, waste, or ruin: (MA, KL, PS, &c.:) contr. of صَلَاحٌ. (Lth, M, Msb.) And it is also [frequently used as a quasi-inf. n.] syn. with إِفْسَادٌ [signifying The making, or rendering, bad, evil, corrupt, &c.: (see 4:) and, oftener, the acting ill, corruptly, wrong, wrongfully, improperly, unrighteously, wickedly, vitiously, or dishonestly; doing evil, or mischief; and creating, or exciting, disorder, disturbance, disagreement, discord, dissension, strife, or quarrelling]: (L:) and [particularly] the taking property wrongfully. (O, K.) [Hence,] حَرْبُ الفَسَادِ [The war of evildoing]: thus was termed a war that happened between [the two sub-tribes] بَنُوشك [in which the latter word is app. a mistranscription for شِبْكٍ] and غَوْث, of the tribe of طَىِّء: it was so termed because one party patched their sandals with the cars of the other, and one party drank wine out of the skulls of the other. (MF.) b2: Also Drought, barrenness, dearth, or scarcity of good: (M, L, K:) so in the Kur [xxx. 40], ظَهَرَ الْفَسَادُ فِى البَرِّ وَ الْبَحْرِ i. e. Drought, &c., hath appeared in the land, and in the cities that are upon the rivers; (M, L, TA;) accord. to Zj; (M;) or accord. to Ez-Zejjájee. (L, TA.) فَسِيدٌ: see the next paragraph.

فَاسِدٌ, (S, M, A, O, L, Msb, K, &c.,) part. n. of فَسَدَ; (S, M, A, &c.;) and ↓ فَسِيدٌ, (S, M, O, L, K,) part. n. of فَسُدَ; (S, O;) Bad, evil, corrupt, unsound, wrong, wrongful, improper, unrighteous, wicked, vitious, depraved, or dishonest; devoid of virtue, or efficacy; in a corrupted, vitiated, perverted, marred, spoiled, injured, impaired, deteriorated, tainted, or infected, state; in a state of disorder or disturbance, destruction, annihilation, consumption, waste, or ruin: (MA, KL, PS, &c.: [contr. of صَالِحٌ and صَلِيحٌ, as is indicated in the S and M &c.:]) pl. (of the former, S, O, Msb, [dev. from general analogy, and of the latter agreeably therewith,]) فَسْدَى, (S, M, O, Msb, K,) applied to a people, (S, M, O,) like as they said سَاقِطٌ and سَقْطَى; (S, O;) the pl. being made of the same form as هَلْكَى because these two words are nearly the same in meaning. (Sb, M.) أَفْسَدُ is [a noun denoting the comparative and superlative degrees] from الفَسَادُ; as in the prov., أَفْسَدُ مِنْ بَيْضَةِ البَلَدِ i. e. [More corrupt, or unsound, &c.,] than the egg that the ostrich leaves in the desert, not returning to it, in consequence of which it becomes corrupt, or unsound, &c.: and, anomalously, from الإِفْسَادُ; as in the prov., أَفْسَدَ مِنَ الجَرَادِ [i. e. More corrupting, or marring, &c., than the locust], because it strips the trees and the herbage; and as in other provs. (Meyd.) مَفْسَدَةٌ A cause, or means, or an occasion, of فَسَاد [i. e. badness, evilness, corruptness, unsoundness, &c.; or making, or rendering, bad, evil, corrupt, &c.]; (M, A;) contr. of مَصْلَحَةٌ: (S, O, Msb, K:) pl. مَفَاسِدُ. (A, Msb.) One says, هٰذَا الأَمْرِ مَفْسَدَةٌ لِكَذَا [This affair, or event, is cause of evil, &c., to such a thing]. (M.) And هُمْ مِنْ

أَهْلِ المَفَاسِدِ لَا المَصَالِحِ [They are of the people who do actions that are causes of evil, not actions that are causes of good]. (A.)

فزع

1 فَزِعَ, (S, O, Msb, K,) and فَزَعَ, (K,) aor. ـَ of the former verb, (Msb, K,) and of the latter also, (K,) inf. n. فَزَعٌ, (S, O, Msb, K,) which is of the former verb, (S, * O, Msb, TA,) and [of the latter verb] فَزْعٌ [فَزَعًا in the CK being a mistake for فَزْعًا] and ?? (K, TA,) He feared; or was, or became, in fear, afraid, frightened, or terrified; (S, O, Msb, K, TA;) and so ↓ تفزّع: (TA in art. روع:) you say, فَزِعَ مِنْهُ he feared him, or it; or was, or became, in fear, &c., of him, or it: (MA, Msb, TA:) accord. to Er-Rághib, فَزَعٌ signifies a shrinking, and an aversion, that comes upon a man, from a thing causing fear or fright; and is a kind of جَزَع [q. v.]; and one should not say فَزِعْتُ مِنَ اللّٰهِ like as one says خِفْتُ مِنْهُ: or, as Mbr says, in the “ Kámil,” its primary signification is the fearing, or being in fear or afraid or frightened or terrified: then, by a metonymical application, it signifies a people's going forth quickly to repel an enemy, or the like, that has come upon them suddenly; and this meaning has become [conventionally regarded as] proper. (TA.) b2: فَزَعٌ signifies also The seeking, or demanding, aid, or succour: (Az, K, TA:) and the aiding, or succouring; (Az, S, O, K, TA;) this latter being likewise a signification of ↓ إِفْزَاعٌ: (S, O:) an ex. of the former word (S, O, TA) in the latter sense (O, TA) occurs in the saying of the Prophet to the Ansár, إِنَّكُمْ لَتَكْثُرُونَ عِنْدَ الفَزَعِ وَ تَقِلُّونَ عِنْدَ الطَّمَعِ [Verily ye are many on the occasion of aiding, or succouring, and ye are few on the occasion of coveting, or greed]; (S, O, TA;) or in this saying the implied meaning may be, on the occasion of men's betaking themselves to you in fear (عِنْدَ فَزَعِ النَّاسِ إِلَيْكُمْ) in order that ye may aid or succour them [which is virtually the same as their seeking your aid or succour]: (TA:) thus [it is said] فَزَعٌ has two contr. significations: (K:) and both of these significations are expressed by the verb فَزِعَ: (O:) you say فَزِعَ إِلَيْهِ and فَزِعَ مِنْهُ; (K in continuation of what has been last cited therefrom above, and TA; [app. meant to indicate that both of these phrases signify he sought, or demanded, aid, or succour, of him; and he aided, or succoured, him; or that the former phrase has the former signification; and the latter phrase, the latter signification; though accord. to the TK, both phrases have the former signification, and the former phrase has also the latter signification;]) but you should not say فَزَعَهُ, (K, TA,) i. e. like مَنَعَهُ: (TA:) [or] from الفَزَعُ as signifying “ fear,” or “ fright,” you say فَزِعْتُ

إِلَيْكَ and فَزِعْتُ مِنْكَ; [app. meant to indicate that the former phrase signifies I betook myself to thee in fear, which is a meaning thereof well known, and nearly agreeing with an explanation of the verb followed by إِلَيْهِ which will be found below in this paragraph; and that the latter phrase signifies I feared thee, or I was, or became, in fear, &c., of thee, the only meaning, of this phrase, for which I find any explicit authority, and one for which I have given three authorities in the first sentence of this art.;] but you should not say فَزِعْتُكَ: (S: [thus in my copies, فَزِعْتُكَ, not فَزَعْتُكَ:]) or فَزِعَ إِلَيْهِمْ signifies he sought, or demanded, of them, aid, or succour; and فَزَعَهُمْ and فَزِعَهُمْ signify he aided, or succoured, them, syn. أَغَاثَهُمْ [in the CK اَعانَهُمْ] and نَصَرَهُمْ, like ↓ أَفْزَعَهُمْ: (K, TA:) accord. to IB, فَزِعْتُهُ meaning أَغَثْتُهُ is originally فَزِعْتُ له [primarily signifying I feared, or became in fear &c., for him]; then the ل was dropped; for one says فَزِعْتُهُ and فَزِعْتُ لَهُ: (TA:) or فَزِعَ, like فَرِحَ, signifies اِنْتَصَرَ: (K: [thus in the copies of the K, and hence in the TA, app. a mistranscription for اِسْتَنْصَرَ, he sought, or demanded, aid, or aid against an enemy:]) and فَزِعَ إِلَيْهِ he betook himself, or had recourse, to him, or it, for refuge, protection, or preservation, (S, O, Msb, K, TA,) by reason of fear, or fright, (S,) and sought, or demanded, aid, or succour, by him, or it; whence, in a trad. respecting the eclipse of the sun, فَافْزَعُواإِلَى الصَّلَاة i. e. Then betake yourselves, &c., to prayer, and seek, or demand, aid, or succour, by it. (TA.) b3: فَزِعَ مِنْ نَوْمِهِ means He became roused from his sleep; (O, K;) because he who is roused is not free from some fear, or fright: occurring in a trad. in this sense. (O.) And one says, فَزِعْتُ بِمَجِىْءِ فُلَانٍ, meaning I prepared [or roused] myself by reason of the coming of such a one, by a change of state, or condition, like as the sleeper passes from the state of sleeping to that of waking. (TA.) A2: فَزَعَهُ in the phrase فَفَزَعَهُ ↓ فَازَعَهُ means He exceeded him in fear, or fright. (TA.) A3: فُزِعَ عَنْ قُلُوبِهِمْ: see the next paragraph.2 فزّعهُ: see 4. b2: [It also app. signifies He made a fearful event, or fearful events, to befall him: see its pass. part. n. below.] b3: فَزَّعَ عَنْهُ He removed from him fear, or fright: (O, in two places:) it is implied by the context in the K that عنه ↓ افزع has this meaning; but in the O and other lexicons it is فَزَّعَ. (TA.) And فُزِّعَ عَنْهُ, (S, K,) inf. n. تَفْزِيعٌ, (K,) Fear, or fright, was removed from him. (S, K.) It is said in the Kur [xxxiv. 22], حَتَّى إِذَافُزِّعَ عَنْ قُلُوبِهِمْ, meaning Until, when fear, or fright, shall be removed from their hearts: (S, O:) this is the common reading: another reading is فَزَّعَ, i. e. فَزَّعَ اللّٰهُ: and El-Hasan reads ↓ فُزِعَ: and he says that in this reading and the first, the prep. with its noun are [regarded as supplying the place of the agent and therefore virtually] in the nom. case, as in the phrase سِيرَ عَنِ البَلَدِ: (TA:) some read فُرِّغَ [q. v.]: (O and TA in art. فرغ:) and 'Eesà Ibn-'Omar is related to have read إِذَا افْرَنْقَعَ. (TA in art. فرقع.) 3 فازعهُ فَفَزَعَهُ [He vied with him in fear, or fright,] and he exceeded him therein. (TA. See 1, last sentence but one.) 4 افزعهُ, (Msb, K,) inf. n. إِفْزَاعٌ, (S, O,) He made him to fear, or to be afraid; frightened him; or terrified him; (S, * O, * Msb, K;) as also ↓ فزّعهُ, (S, O, Msb, K,) inf. n. تَفْزِيعٌ. (S, O.) And you say, يُفْزَعُ مِنْهُ [One is made to fear, or be afraid of, or is frightened, or terrified, at, it, or him], (S, O, K,) and مِنْ أَجْلِهِ [on account of him, or for the sake of him], (O, K,) and بِهِ [by him, or by means of him]. (O.) b2: [Hence,] He housed him from his sleep. (K, TA. [See 1, last quarter.]) b3: Also He aided, or succoured, him. (S, K.) See 1, former half; and again, in the latter half. b4: See also 2.5 تَفَزَّعَ see 1, first sentence.

فَزَعٌ Fear, or fright: (S, O, K:) originally (S) an inf. n.; but notwithstanding this, (S, * O, K,) sometimes, (S, O,) having a pl., which is أَفْزَاعٌ. (S, O, K.) b2: [And, as seems to be indicated by an explanation of مُفَزَّعٌ (q. v.), A fearful event: pl. as above.]

فَزِعٌ Fearing; being afraid or frightened or terrified; (Er-Rághib, MA, Msb, TA;) thus in a verse cited voce ظُنْبُوبٌ; (Er-Rághib, TA;) and ↓ مُفَازِعٌ is syn. therewith: (O, K:) and one says also ↓ رَجُلٌ فَازِعٌ, pl. فَزَعَةٌ; and ↓ مَفْزُوعٌ; meaning a man put in fear; made afraid; frightened, or terrified. (TA.) And In a state of disquiet, disturbance, or agitation: whence an extraordinary reading, of four readers, in the Kur xxviii. 9, [i. e.

فَزِعًا] for فَارِغًا, relating to the heart of the mother of Moses, meaning in a state of disquiet, &c., almost quitting its pericardium. (TA.) It has no broken pl.; its only pl. being فَزِعُونَ. (TA.) b2: Also Seeking, or demanding, aid, or succour; and Sgh thus explains it [in the O] as used in the verse above mentioned; but Er-Rághib says that this is an explanation of the intended meaning, not of the literal signification: (TA:) and it has also the contr. meaning, aiding, or succouring; thus being trans., though of the measure فَعِلٌ; but it may be altered from ↓ فَازِعٌ, like as حَذِرٌ is [said to be] altered from حَاذِرٌ. (IB, TA,) فَزْعَةٌ: see فَزَعَةٌ.

فُزْعَةٌ A man whom one is made to fear, of whom one is made afraid, or at whom one is frightened: (O, K:) [like مَفْزَعَةٌ as expl. by Lth and others:] and by whom, or by means of whom, one is made afraid, or frightened. (O.) فَزَعَةٌ sing. of فَزَعَات in the phrase فَزَعَاتُ الرُّوعِ [app. meaning The fears, or frights, of the heart]. (TA. [The sing., as well as the pl., is there said to be thus, بِالتَّحْرِيك; but if the former be, as I think it is, an inf. n. un., it should by rule be ↓ فَزْعَةٌ.]) فُزَعَةٌ One who fears men, or is frightened at them: (K:) or one who fears, or is frightened, much, or often; (O;) [and] so ↓ فَزَّاعَةٌ. (TA. [But see what next follows.]) فَزَّاعَةٌ One who makes men to fear, or frightens them, much, or often. (O, K.) See also فُزَعَةٌ.

فَازِغٌ: see فَزِعٌ, in two places.

مَفْزَعٌ i. q. مَلْجَأْ [as meaning A refuge, i. e. a place to which, or a person to whom, one betakes himself, or has recourse, for refuge, protection, or preservation,] (S, O, Msb, K, TA,) on the occasion of the befalling of an affliction or a calamity; (TA;) applied to a sing. and a pl. (S, O, K) and a dual (S, O) and a masc. and a fem.; (S, O, K;) one says, فُلَانٌ مَفْزَعٌ لِلنَّاسِ Such a one is a refuge to men when an event comes upon them suddenly, and هُمَامَفْزَعٌ لِلنَّاسِ, and هُمْ مَفْزَعٌ, &c.; (S, O;) and ↓ مَفْزَعَةٌ is the same in signification and in its applications; (K;) expl. by IF as signifying a place to which one who is in fear, or frightened, betakes himself, or has recourse, for refuge, protection, or preservation: (TA:) or مَفْزَعٌ signifies one of whom aid, or succour, is sought, or demanded: (K:) and ↓ مَفْزَعَةٌ, [a cause of fear or fright; being a word of the class of مَبْخَلَةٌ and مَجْبَنَةٌ; i. e.] a thing that one is made to fear, or at which one is frightened; (S;) or a person whom one is made to fear, or at whom one is frightened; [like فُزْعَةٌ;] or on account of whom, or for the sake of whom, one is made to fear, or is frightened: (Lth, O, K:) you say, فُلَانٌ لَنَا مَفْزَعَةٌ [Such a one is to us a person whom we are made to fear, &c.], and in like manner you say of a female, and of a pl. number. (O.) مَفْزَعَةٌ: see the next preceding paragraph, in two places.

مُفَزَّعٌ Cowardly; (Fr, O, K;) as being made to fear, or to be frightened at, everything: (Fr, O:) and courageous; (Fr, O, K;) as being one the like of whom fearful events are made to befall (بِمِثْلِهِ تُنْزَلُ الأَفْزَاعُ). (Fr, O. [But what here follows suggests another reason, and I think a better, for the latter meaning.]) مُفَزَّعَةٌ applied by 'Amr Ibn-Maadee-Kerib as an epithet to his اِسْت, in replying to a threat of El-Ash-'ath, who had said to him, لَوْ دَنَوْتَ لَأُضَرِّطَنَّكَ, means Secure from being overcome by fear, or fright, and [therefore] not lax so as to break wind [in consequence of fear]; being from فَزَّعَ عَنْهُ meaning “ he removed fear, or fright, from him; ” or it may be for the same reason as that for which مُفَزَّعٌ is applied to a courageous man. (O.) مَفْزُوعٌ: see فَزِعٌ, first sentence.

مُفَازِعٌ: see فَزِعٌ, first sentence.

صلت

1 صَلُتَ, aor. ـُ inf. n. صُلُوتَةٌ, said of the جَبِين [or side of the forehead], It was such as is termed صَلْت [i. e. conspicuous, or clear, or fair; &c.]: (S, K:) or he (a man) was such as is termed صَلْت in respect of the جَبِين, (S, * K, * TA,) or of the face, or of the cheek (TA. [Accord. to the S and K, the verb is app. said of the جَبِين: accord. to the TA, of a man.]) A2: صَلَتَهُ, (S,) aor. ـُ (TK,) inf. n. صَلْتٌ, (K,) He urged him to run, by striking him with his foot, or leg; or struck him with his feet or legs, to urge him; namely, a horse; syn. رَكَضَهُ. (S, K. *) b2: And He poured it forth; namely, what was in the cup, or bowl. (S.) A3: جَآءَ بِلَبَنٍ يَصْلِتُ, and بِمَرَقٍ يَصْلِتُ, He brought milk, and broth, having much water, (T, S, M,) with little oily, or greasy matter. (T, S.) 3 مُصَالَتَةٌ signifies The taking to oneself a verse of another poet without altering anything in it. (Har p. 267. [But this I believe to be postclassical.]) 4 اصلت سَيْفَهُ He drew his sword from the scabbard. (S, M, A.) 7 انصلت He advanced with a penetrative energy, and outstripped; syn. مَضَى, and سَبَقَ; (K;) or so انصلت فِى سَيْرِهِ [i. e., in his pace]: (S:) he outstripped; syn. تَجَرَّدَ: and he was quick, or he hastened, in his pace, or going. (TA.) One says of the eagle (العُقَاب), انْصَلَتَتْ مُنْقَضَّةً [It was swift in making a stoop]. (A. [This meaning is there indicated by the context.]) b2: انصلت يَعْدُو He hastened in some measure, running: and so اِنْكَدَرَ يَعْدُو. (A'Obeyd, TA.) b3: انصلتت السَّحَابَةُ (assumed tropical:) The cloud was going to rain. (TA, from a trad.) صَلْتٌ, applied to the جَبِين [or side of the forehead], Conspicuous, or clear, or fair; syn. وَاضِحٌ: (S, A, K:) open, or uncovered, and even: (M, K:) or smooth: (TA:) anything bare; and open, or uncovered: (IAar, TA.) wide, even, and beautiful, or comely. (ISh, TA.) One says رَجُلٌ صَلْتُ الجَبِينِ A man conspicuous, or clear, or fair, in respect of the جبين: (M, TA:) or smooth and shining: (A:) or wide, white, conspicuous, or clear, or fair: (Khálid Ibn-Jembeh, TA:) or even: (A'Obeyd, TA:) or hard. (IAar, TA.) And رَجُلٌ صَلْتُ الوَجْهِ وَالخَدِّ A man conspicuous, or clear, or fair, in respect of the face and of the cheek. (TA.) And فُلَانٌ يُكَوِّنُ الأَسْوَدَ صَلْتًا [Such a one makes the black to be white, or fair]. (TA.) b2: Also, and ↓ مُنْصَلِتٌ, (M, K,) and ↓ إِصْلِيتٌ, applied to a sword, (S, M, A, K,) Sharp: (S:) or polished, and sharp, or penetrating: (K:) or unsheathed, and sharp, or penetrating: (M:) or such as penetrates into that which is smitten with it: (A:) but some say that a sword is not termed صَلْتٌ unless long: (TA:) or ↓ إِصْلِيتٌ may have the same meaning as ↓ مُصْلَتٌ, i. e. unsheathed: (S:) accord. to AA, صَلْتٌ applied to a sword and to a knife and to a needle means having no sheath. (TA.) And one says, ضَرَبَهُ بِالسَّيْفِ صَلْتًا (S, M, A) and ↓ صُلْتًا (S, M) He smote him with sword unsheathed. (S, M, A.) b3: صَلْتٌ applied to a man, as also ↓ أَصْلَتِىٌّ and ↓ مُنْصَلِتٌ (S, M, K) and ↓ مِصْلَتٌ and ↓ مِصْلَاتٌ, (S, K,) pl. [of the last] مَصَالِيتُ, (S,) Hard, firm, strong, or hardy, (M,) sharp, or penetrating, (S, M, K,) in affairs, (S,) or in needful affairs, (M, K,) light in clothing: (M:) and [in like manner] ↓ صَلَتَانٌ signifies sharp, or penetrating, and quick (مُنْصَلِتٌ), in his affair. (Ham p. 536.) b4: See also صَلَتَانٌ below. b5: And see صُلْتٌ. b6: أَبُو الصَّلْتِ is a surname of The حِدَأَة [or kite]. (TA in art. حدأ.) صُلْتٌ (S, M, K) and ↓ صَلْتٌ (M, K) A large knife: (S, M, K:) or an unsheathed knife: (M:) pl. أَصْلَاتٌ. (S, M.) b2: For the former, see also صَلْتٌ.

صِلْتٌ A thief, or robber: (K:) formed by transposition from لِصْتٌ. (TA.) صَلَتَانٌ, applied to a man, and to an ass, Strong, and hard, firm, or hardy: pl. صِلْتَانٌ: (M:) or, applied to a man, as expl. above voce صَلْتٌ, q. v.: (Ham p. 536:) and, applied to an ass, strong: (S: [in some copies of which, for مِنَ الحِمَارِ, meaning مِنَ الحُمُرِ, we find من الجِمَارِ, whence an error in the Lexicon of Golius:]) and, applied to a horse, brisk, lively, or sprightly, and sharp of spirit; (S, K;) and so applied to a man; like فَلَتَانٌ: (T and TA in art. فلت:) and , accord. to As, applied to an ass, smooth, having short hair: (TA:) or sometimes it means having no hair upon him; and so ↓ صَلْتٌ. (Ham p. 536.) A2: [And accord. to ISd, it seems to be an inf. n., of which the verb is not mentioned; for he says that] it signifies also The act of leaping, springing, or bounding. (M.) أَصْلَتِىُّ: see صَلْتٌ.

إِصْلِيتٌ: see صَلْتٌ, in two places.

مُصْلَتٌ: see صَلْتٌ.

مِصْلَتٌ: see صَلْتٌ.

مِصْلَاتٌ: see صَلْتٌ. b2: مِصْلَاتُ العُنُقِ [app. applied to an ass] Having the neck stretching out, and smooth, or with short, or little, hair upon it. (As, TA.) مُنْصَلِتٌ: see صَلْتٌ, in two places. b2: Also, applied to anything, Quick, or swift. (M, TA.) b3: Applied to a river, or rivulet, (tropical:) Vehement in its manner of running. (A, TA.)

خلط

1 خَلَطَهُ, (S, Msb, K,) aor. ـِ (Msb, K,) inf. n. خَلْطٌ, (S, Msb,) He mixed it; mingled it; incorporated, or blended, it; (Msb, K;) or put it together; (Msb;) بِغَيْرِهِ with another thing; (S, Msb;) inseparably, as in the case of fluids; and separably, as in the case of animals, (Msb, TA,) and grains; (TA;) as also ↓ خلّطهُ, (K,) inf. n. تَخْلِيطٌ: (TA:) [or the latter relates to many, or several, objects; or signifies he mixed it much:] El-Marzookee says that the primary signification of خَلْطٌ is the intermingling of the particles of a thing, one with another. (Msb, TA.) [And hence, (assumed tropical:) He confused, confounded, or disordered, it.]

b2: خَلَطَ القَوْمَ; and خَلِطَ: see 3, near the end of the paragraph.2 خَلَّطَ see 1. b2: [Its inf. n. is pluralized: you say,] جَمَعَ مَالَهُ مِنْ تَخَالِيطَ [He collected together his property, or camels, &c., from states of confusion]. (TA.) b3: التَّخْلِيطُ فِى الأَمْرِ signifies The creating confusion, or disorder, (الإِفْسَادُ,) in the affair, or case. (S.) And you say, هُوَ فِى تَخْلِيطٍ فِى أَمْرِهِ [and مِنْ امره, He is in a state of confusion, or disorder, in, or with respect to, his affair, or case]. (TA.) [And خلّط عَلَيْهِ الأَمْرِ He rendered the affair, or state, or case, confused, or disordered, or perplexed, to him. And خلّط بَيْنَ القَوْمِ He created confusion, or disorder, or disturbance, among the people, or company of men.]3 خالطهُ, inf. n. مُخَالَطَةٌ (S, Mgh, K) and خِلَاطٌ, (S, K,) It mixed, mingled, commingled, intermixed, or intermingled, with it; it became incorporated, or blended, with it; syn. مَازَجَهُ; (Mgh, K;) and خَامَرَهُ; (S, A, K, all in art. خمر;) [as, for instance,] water with milk. (A in art. خمر, and Mgh in the present art.) خِلَاطٌ in relation to camels, and men, and beasts, also signifies Their being mixed together. (K.) A poet says, يَخْرُجْنَ مِنْ بُعْكُوكَةِ الخِلَاطِ [They come forth from the crowding and dust (of the beasts) occasioned by the being mixed together]. (Th, TA.) And it is said in a trad., لَا خِلَاطَ وَلَا وِرَاطَ (S, Mgh,) There shall be no putting together what is separate, nor separating what is put together, from fear of the poor-rate: (S:) for the Prophet made it incumbent on a person having possessed forty sheep or goats a whole year to give one sheep or goat; and so on one having possessed more thereof to the number of a hundred and twenty, to give one sheep or goat; but if they exceeded a hundred and twenty by one, two sheep or goats were to be given of them: (Az, TA:) i. e. there shall be no putting together what is separate; as, for instance, when three persons possess a hundred and twenty sheep or goats, every one of them having forty, they not having been partners for a whole year, and it being incumbent on every one of them to give a sheep or goat; and when the collector of the poorrate comes to them, they put them together, assigning them to one pastor, in order that they may not be obliged to give for them more than one sheep or goat: (K, * TA:) accord. to IAth, this is termed إِخْلَاطٌ [app. a mistake for خِلَاطٌ]: nor shall there be any separating of what is put together; i. e., when there are two partners, each of them having a hundred and one sheep or goats, for which together they are bound to give three sheep or goats; and when the collector of the poorrate comes to them, they separate their sheep or goats, so that each of them shall not have to give more than one sheep or goat: [see also art. ورط:] (TA:) or خلاط signifies a man's mixing his sheep or goats when they are eighty in number with those of another which are forty in number, both together being bound to give two sheep or goats while they are separate, in order that one [only] may be taken: and وراط, a man's giving to another the half of his sheep or goats when they are forty in number, in order that the collector of the poor-rate may not take anything: (Mgh:) or خلاط is, when there are, between two partners, a hundred and twenty sheep or goats, one of them having eighty and the other forty, and the collector of the poor-rate has taken two of these sheep or goats, the former partner's restoring to the latter the third of a sheep or goat; so that the former has had to give a sheep or goat and a third; and the latter, two thirds of one: and if the collector have taken, from the hundred and twenty, one sheep or goat, the former partner's restoring to the latter one third [in some copies of the K, erroneously, two thirds] of a sheep or goat; so that the former has had to give two thirds of a sheep or goat; and the latter, one third of one: (ISd, K, * TA:) and وراط is deceiving, and acting dishonestly: (ISd, L, TA:) in the place of وراط, we find, accord. to one relation, شِنَاق, followed by فِى الصَّدَقَةِ. (TA.) b2: El-'Ajjáj contended with Homeyd El-Arkat in two poems of the metre termed رَجَز ending with ط, and Homeyd said, الخِلَاطَ يَا أَبَا الشَّعْثَآءِ, i. e. [Beware thou of mixing; or] do not thou mix my أُرْجُوزَة with thine [O father of her with the shaggy hair]; to which El-'Ajjáj replied, الفِجَاجُ

أَوْسَعُ مِنْ ذٰلِكَ يَا ابْنَ أَخِى [The roads are wider than to require my doing that, O son of my brother]. (AO, S.) b3: خالط الذِّئْبُ الغَنَمَ [lit. signifying The wolf mixed with the sheep, or goats,] means (tropical:) the wolf fell upon the sheep, or goats: (K, TA:) the inf. n. is خِلَاطٌ. (TA.) b4: خالطها, (Az, Msb, K,) inf. n. خِلَاطٌ and مُخَالَطَةٌ, (Az, Msb,) (tropical:) He had carnal intercourse with her; (Az, Mgh, * Msb, K;) i. e., a man with his wife, (Az, Msb,) or with a woman: (K:) the lawyers say, خالطها مُخَالَطَةَ الاِزْدِوَاجِ: (Msb:) Th explains the inf. n. خِلَاطٌ by رَفَثٌ, q. v. (TA.) Also, in like manner, with the same inf. ns., (tropical:) a stallion-camel with the female. (Lth, K, TA.) [See also 4.] IAar explains خِلَاطٌ in relation to camels as signifying (assumed tropical:) A man's coming to the nightly resting-place of another's camels, and taking thence a male camel, and making him to cover his she-camel without his owner's knowledge. (TA.) b5: خالطهُ السَّهْمُ (assumed tropical:) [The arrow penetrated into him]. (TA.) b6: خالطهُ الشَّيْبُ [Hoariness, or whiteness, became intermixed in his hair]. (S and K in art. وخط; &c.) b7: خالطهُ الدَّآءُ (tropical:) The disease infected, or pervaded, him; [as though commingling with him;] syn. خَامَرَهُ: (Sh, K:) or infected, or pervaded, his inside. (Lth, S.) b8: خَالَطَ قَلْبَهُ هَمٌّ عَظِيمٌ (tropical:) [Great anxiety, or disquietude of mind, infected, or pervaded, his heart]. (TA.) It is said in a trad., وَرَجَعَ الشَّيْطَانُ يَلْتَمِسُ الخِلَاطَ (tropical:) And the devil returned seeking to infect (يُخَالِط) the heart of the man praying by suggesting what was vain. (TA.) b9: الخَمْرُ تُخَالِطُ العَقْلَ (tropical:) [Wine infects the intellect]. (S and K in art. خمر.) And خُولِطَ فِى عَقْلِهِ, inf. n. خِلَاطٌ, (tropical:) [He became infected, corrupted, disordered, or confused, in his intellect.] (S, K.) And خُولِطَ عَقْلُهُ, and عَقْلُهُ ↓ اِخْتَلَطَ, (tropical:) His intellect became corrupted, or disordered; (TA; [in which only the latter phrase is thus explained, though both are mentioned;]) and so ↓ اِخْتَلَطَ alone: (S, K:) and نَفْسُهُ ↓ اِخْتَلَطَتْ (assumed tropical:) [His soul, or stomach, became disordered]: (S and K in art. خثر:) and ↓ أَخْلَطَ, said of a man, signifies the same as اختلط. (TA.) b10: خالط القَوْمَ (assumed tropical:) He mixed with the people, or company of men, in familiar, or social, inter-course; conversed with them; or became intimate with them; or mixed with them in, or entered with them into, their affairs; syn. دَاخَلَهُمْ; as also ↓ خَلَطَهُمْ, inf. n. خَلْطٌ; (TA;) and ↓ خَلِطَ, like فَرِحَ, is used in a similar manner, in the sense of خَالَطَ: (IAar, TA:) and you say also ↓ اختلط بِالنَّاسِ (assumed tropical:) [he mixed, or associated, or conversed, with men]. (TA.) And خَالَطْتُ فُلَانًا (assumed tropical:) I mixed with such a one in familiar, or social, intercourse; conversed with him; or became intimate with him; syn. خَامَرْتُهُ, (A in art. خمر,) and عَاشَرْتُهُ. (S, Msb, K, all in art. عشر.) And خالطهُ فِى أَمْرِ (assumed tropical:) [He mixed, or joined, with him in an affair]. (Mgh.) And hence خالطهُ signifies (assumed tropical:) He was, or became, copartner with him; he shared with him. (Mgh.) خَالَطَهُمْ also signifies خَالَفَهُمْ [evidently a mistranscription, for حَالَفَهُمْ (assumed tropical:) He entered into a confederacy, league, compact, or covenant, with them]. (TA.) And you say also خالط الأُمُورَ (assumed tropical:) [He mixed in, engaged in, or entered into, affairs]. (S, K.) 4 اخلطهُ, (Az, S, K,) and اخلط لَهُ, (IAar, K,) He put, (S,) or inserted, (Az,) or directed (K, TA) and inserted, (TA,) his (a camel's) قَضِيب into the حَيَآء, (Az, S, K,) he having missed it; (Az, K;) as also أَلْطَفَهُ: (Az:) IF makes إِخْلَاطٌ and ↓ اِسْتِخْلَاطٌ to be the same. (TA.) A2: اخلط [intrans.] (tropical:) He (a stallion) covered the female. (K.) [This seems to be taken from IF, who, as shown above, makes it syn. with استخلط.

See also 3.] b2: As syn. with اختلط, see 3, near the end of the paragraph.

A3: Said of a horse, He fell short, or flagged, in his running; as also ↓ اختلط. (IDrd, K.) 6 تخالطوا فِى الحَرْبِ (tropical:) They commingled; or became mixed, or confounded, together, in war, or battle; as also فى الحرب ↓ اختلطوا. (TA.) b2: تخالطوا also signifies (assumed tropical:) They commingled, or mixed together, in familiar, or social, intercourse; [conversed together; or became intimate, one with another; or they mixed, one in another's affairs; see 3, near the end;] syn. تعاشروا. (S, Msb, K, all in art. عشر.) 8 اختلط It was, or became, mixed, mingled, commingled, incorporated or blended together, (S, * Msb, K,) or put together. (Msb.) [and hence, (assumed tropical:) It was, or became, confused, confounded, indiscriminate, promiscuous, without order, disordered, or perplexed.] b2: اختلط اللَّيْلُ بِالتُّرَابِ (assumed tropical:) [The night became confused, or confounded, with the dust, or earth]: (Az, K:) and الحَابِلُ بِالنَّابِلِ (K) (assumed tropical:) the setter of the snare with the shooter of arrows; or the warp with the woof: (TA:) and المَرْعَى بِالهَمَلِ (assumed tropical:) [the place of pasturage with the camels left to pasture by themselves]: (Az, K:) and الخَاثِرُ بِالزُّبَادِ (as in some copies of the K and in the TA) (assumed tropical:) the thick milk with the butter that had become bad, or spoiled, in the churning; or, as some say, with the thin milk; (TA;) or بِالزَّبَّادِ (as in other copies of the K and in the TA) with the herb [so called], which, when it falls into the رَائِب [or milk that is thick, and fit for churning, &c.], is with difficulty separated from it: (TA:) [but see art. زبد:] proverbs, alluding to the dubiousness and confusedness of an affair or a case: (K:) or the first, to the dubiousness of an affair or case; and the second, to its confusedness; and the third is applied when a people's affair or case is confused or perplexed to them; and the last relates to the confusedness of truth with falsity; and to a people whose affair or case is dubious to them, so that they do not decide upon anything. (TA.) b3: [اختلط الظَّلَامُ (assumed tropical:) The darkness, or the beginning of night, became confused, is a phrase of frequent occurrence. And so اِخْتِلَاطُ الظَّلَامِ (assumed tropical:) The confusedness of the darkness, &c.] b4: اختلط عَلَيْهِمْ

أَمْرُهُمْ (assumed tropical:) [Their affair, or case, became confused, or perplexed, to them]. (S.) b5: See also 3, in four places, near the end of the paragraph: and see 6. b6: Said of a camel, (tropical:) He became fat; (ISh, K;) his fat and flesh becoming mixed together. (ISh.) b7: Said of a horse: see 4, last sentence.10 استخلط He (a camel) inserted, (Az,) or directed (K, TA) and inserted, (TA,) his قَضِيب into the حَيَآء, by himself: (Az, K, TA:) or he leaped the female; syn. قَعَا. (S.) See also 4.

خَلْطٌ: see the next paragraph.

خِلْطٌ Anything that mixes, mingles, commingles, or becomes incorporated or blended, with a thing; an admixture; (K, TA;) any kind of mixture; as a medicinal mixture; and the like: pl. أَخْلَاطٌ. (TA.) b2: A kind of [mixed] perfume, (S, * Msb,) well known: (Msb:) pl. as above. (S, Msb.) b3: [Sing. of اخلاط in the term] أَخْلَاطُ الإِنْسَانِ The four humours of man, (K, TA,) which are the constituents of his composition; (TA;) namely, المِرَّتَانِ [the black bile and the yellow bile] and البَلْغَمُ [the phlegm] and الدَّمُ [the blood]. (TA in art. مزج.) b4: Mixed dates of various sorts: pl. as above. (K.) b5: (tropical:) A man who mixes with others, and manifests love to them; (TA;) and خِلْطَةٌ a woman who does so: (K, * TA:) and the former, (IAar, TA,) or ↓ خَلْطٌ, (K,) or this signifies [simply] مُخَالِطٌ, [see 3,] and is an inf. n. used in that sense, (TA,) and ↓ خَلِطٌ, (Lth, K,) and ↓ خُلُطٌ, (K,) which is mentioned by Sb and explained by Seer, (TA,) (tropical:) a man who mixes with others, (K, TA,) and manifests love to them, (TA,) and behaves in a blandishing manner to them, and one who casts his women and goods among men; (K, TA;) and ↓ خَلِطَةٌ in like manner, applied to a female. (TA.) b6: (assumed tropical:) A man of mixed race: or a bastard. (As.) You say رَجُلٌ خِلْطٌ مِلْطٌ (assumed tropical:) A man of mixed race: (K, * TA:) or of faulty race: (O, TA:) or مِلْط ٌ signifies one whose race and father are unknown. (As, TA.) And أَخْلَاطٌ مِنَ النَّاسِ (assumed tropical:) A medley, or mixed or promiscuous multitude or collection, of men, or people; or of the lowest or basest or meanest sort, or refuse, or riffraff, thereof; (K, * TA;) as also ↓ خَلِيطٌ, (Ibn-'Abbád, K,) and ↓ خُلَّيْطَى, (K,) and ↓ خُلَيْطَى: (Ibn-'Abbád, K:) to these (لَهُنَّ [in the CK لَهُم]) there is no sing.: (K, TA:) but خَلِيطٌ is also a sing., and has pls., as will be seen below. (TA.) b7: (tropical:) Stupid; foolish; having little sense; (IAar, K;) as also ↓ خَلِطٌ: (IAar, Sgh, K:) pl. of the former أَخْلَاطٌ; (IAar, TA;) with which ↓ خُلُطٌ is syn. (TA.) b8: A crooked bow, and arrow; (K;) an arrow of which the wood has grown crookedly, and which ceases not to be crooked even if it have been straightened; (S;) as also ↓ خِلِطٌ, applied to either of these. (K.) And in like manner, (assumed tropical:) a man; he being likened to such an arrow: and (assumed tropical:) a people, or company of men. (TA.) خَلِطٌ; fem. with ة: see خِلْطٌ, in three places. b2: Also (assumed tropical:) Good in disposition; good-natured. (TA.) خُلُطٌ: see خِلْطٌ, in two places: b2: [and see خَلِيطٌ, of which it is a pl.]

خِلِطٌ: see خِلْطٌ, last sentence but one.

خُلْطَةٌ [A state of mixing, or mingling, together;] a subst. from اختلط. (Msb.) b2: [and hence,] (assumed tropical:) Copartnership. (S, Mgh, TA.) Yousay بَيْنَهُمَا خُلْطَةٌ (assumed tropical:) Between them two is a copartnership. (Mgh.) [See also what next follows.]

خِلْطَةٌ (assumed tropical:) Social, or familiar, intercourse. (S, Msb, TA.) [See also what next precedes.]

خَلِيطٌ [Mixed; mingled; incorporated, or blended: of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ; like قَتِيلٌ &c. And hence,] (K,) or عَلَفٌ خَلِيطٌ, (S, TA,) [The kind of trefoil called] قَتّ and cut straw (S, TA) mixed together: (TA:) or clay mixed with cut straw: (K, TA:) or with قَتّ. (K.) Also, (K,) or لَبَنٌ خَلِيطٌ, (TA,) Sweet milk mixed with sour or such as bites the tongue. (K, TA.) Also, (K,) or سَمْنٌ خَلِيطٌ, (TA,) Clarified butter in which are fat and flesh-meat. (K, TA.) [Hence also,] it is said in a trad. respecting [the beverage called] نَبِيذ, (TA,) نُهِىَ عَنِ الخَلِيطَيْنِ (S, K) فِى الأَنْبِذَةِ (S) or أَنْ يُنْبَذَا (K) [Two sorts of things mixed together are forbidden in the beverages of the kind called نبيذ, or that نبيذ should be made of them]; i. e. it is forbidden to mix together [for making نبيذ] two sorts of things; (S, TA;) meaning dried dates and raisins; (S, Mgh, K;) or fresh grapes and fresh ripe dates; (S;) or dried dates and full-grown unripe dates, (T, Mgh, K,) thoroughly cooked by fire; (Mgh;) or fresh grapes and raisins; (T, K;) and the like; because such نبيذ quickly alters, and becomes intoxicating: (K:) and some hold that نبيذ so made is forbidden even if it do not intoxicate. (TA.) b2: See also أَخْلَاطٌ مِنَ النَّاسِ, voce خِلْطٌ. b3: (assumed tropical:) One who mixes much with men: (Msb, TA:) [see also مِخْلَاطٌ:] (assumed tropical:) one who mixes with others in familiar, or social, intercourse; or becomes intimate with them; or mixes with them in, or enters with them into, their affairs; syn. with ↓ مُخَالِطٌ; (S, K;) like as نَدِيمٌ is syn. with مُنَادِمٌ, and جَلِيسٌ with مُجَالِسٌ: (S:) pl. خُلَطَآءُ (S, Msb, K) and خُلُطٌ: (S, K:) it sometimes has these pls., but is itself both sing. and pl.: (S, TA:) and as a pl. signifies (assumed tropical:) a people, or company of men, whose affair, or case, or state, is one: (K, TA:) it occurs frequently in the poems of the Arabs because they used to assemble in the days of the fresh herbage, sundry tribes of them congregating in one place, and familiar intercourse took place between them, and when they separated and returned to their homes, it grieved them: (S, TA:) or, accord. to some, it relates only to partnership: (TA:) it signifies (assumed tropical:) a partner, copartner, or sharer; (Mgh, Msb, K, TA;) as, for instance, in merchandise, and sheep or goats: (Mgh:) or (assumed tropical:) one who has mixed his property with that of his copartner: (Bd in xxxviii. 23:) or (assumed tropical:) one who shares in merchandise, or in a debt, or in commerce, or in neighbourship: (Ibn-'Arafeh, TA:) and (assumed tropical:) a sharer in the rights of possession, or property; such as water, and a road: (K:) the pl. is خُلَطَآءُ; (Mgh, TA;) occurring in the Kur xxxviii. 23: (TA:) and the sing. also signifies (assumed tropical:) a neighbour; syn. جَارٌ [which has also other significations here assigned to خَلِيطٌ]; (TA;) and مُجَاوِرٌ: (Msb:) and (assumed tropical:) a husband: and (assumed tropical:) the son of a paternal uncle: (K:) and [the pl.] خُلُطٌ is also explained by IAar as (assumed tropical:) i. q. مَوَالٍ [pl. of مَوْلًى, which has several of the significations here assigned to خَلِيطٌ]: and as signifying also (assumed tropical:) neighbours of sincere friendly conduct. (TA.) It is said in a trad. (K, TA) respecting [the right termed] الشُّفْعَة, (TA,) الشَّرِيكُ أَوْلَى مِنَ الخَلِيطُ أَوْلَى مِنَ الجَارِ (assumed tropical:) The sharer in what is not divided is more deserving than the sharer in the rights of possession, or property; [and the sharer in the rights of possession, or property, is more deserving than the neighbour:] (K, TA:) [or the trad. is as follows:] الخَلِيطُ مِنَ الشَّرِيكِ وَالشَّرِيكُ أَحَقُّ مِنَ الجَارِ أَحَقُّ مِنْ غَيْرِهِ (assumed tropical:) the sharer in the thing itself that is sold has more right than the sharer in the rights thereof; and the sharer in the rights thereof has more right than the adjoining neighbour; and the adjoining neighbour has more right than another: or the meaning here is, he between whom and thyself are acts of receiving and giving, and affairs of debt and credit; not the sharer, or partner. (Mgh.) and in another trad., مَا كَانَ مِنْ خَلِيطَيْنِ فَإإِنَّهُمَا يَتَرَاجَعَانِ بَيْنَهُمَا بِالسَّوِيَّةِ (assumed tropical:) Whatever two copartners there be that have not divided the beasts [belonging to them], they shall make claim for restitution, one of the other, with equality; i. e., if they be copartners in camels for which it is incumbent to give sheep or goats, and the camels be found in the possession of one of them, and the poor-rate for them be taken from him, he shall make a claim for restitution [of what he has given above his own share] upon his copartner, with equality: (Esh-Sháfi'ee, K, TA:) the two persons are not خَلِيطَانِ unless they be such as drive back their beasts to the nightly resting-place, and drive them forth in the morning to the pasturage, and water them, together, and have their stallions mixed together, and have been copartners for a year; and if so, they give the poor-rate as one: otherwise, they are not خليطان; and they give the poor-rate as two: (Esh-Sháfi'ee, TA:) the trad. applies, for instance, to the case of two copartners who have mixed their property together; one of them having forty bulls or cows or of both kinds; and the other, thirty; and the collector of the poor-rates takes from the forty a مُسِنَّة [q. v.], and from the thirty a تَبِيع [q. v.]; then the giver of the مسنّة makes a claim for restitution of three sevenths thereof upon his copartner; and the giver of the تبيع, of four sevenths thereof upon his copartner; for it is incumbent to give the beasts of these two ages [the مسنّة and the تبيع] when the property is not divided, as though it were the property of one: and the saying بالسّوية shows that if the collector of the poor-rate wrong one of them, and take from him more than the law imposes upon him, he cannot make a claim for restitution thereof upon his copartner, who is only responsible to him for the value of what falls upon him in particular, of what is incumbent by the law: and the making claim for [just] restitution, by one upon the other, shows that the partnership holds good notwithstanding the distinction of the things which compose the possessions, with such as hold this to be the case. (IAth, TA.) خَلَاطَةٌ (tropical:) Stupidity; foolishness; paucity of sense. (IAar, K.) خَلِيطَةٌ Camel's milk milked upon that of sheep or goats: or sheep's milk upon that of goats: and the reverse. (K.) خُلَيْطَى: see خِلْطٌ: b2: and see what next follows, in two places.

خُلَّيْطَى: see خِلْطٌ. b2: وَقَعُوا فِى خُلَّيْطَى, (S, K,) and ↓ خُلَيْطَى, (K,) (assumed tropical:) They fell into a state of confusion: (K:) their affair, or case, became confused, or perplexed, (اِخْتَلَطَ,) to them. (S.) And ↓ كُنَّا خُلَيْطَى (assumed tropical:) [We were in a state of confusion]: cited by Az, from an Arab of the desert. (TA.) [↓ خُلَّيْطَآءُ, which probably signifies the same, is mentioned in the TA, voce لُغَزٌ, on the authority of Sb.]

خِلِّيطَى The creating confusion, or disorder, (إِفْسَادٌ,) in an affair, or a case. (TA.) [See also 2.]

b2: مَالُهُمْ خِلِّيطَىٌّ [in the CK مالَهُمْ] Their possessions, or camels &c., are mixed together. (K, * TA.) خُلَّيْطَآءُ: see خُلَّيْطَى.

أَخْلَطُ مِنَ الحُمَّى (tropical:) [More insinuating than fever]; a saying of the Arabs; meaning that it manifests an affection for a person by its access to him, like the lover and blandisher. (TA.) مِخْلَطٌ (assumed tropical:) One who renders things confused, or dubious, to the hearers and beholders. (TA.) b2: (assumed tropical:) One who mixes in, or enters into, (يُخَالِطُ,) affairs, (S, K, TA,) and relinquishes them; (TA; [but this addition seems rather to apply to مِزْيَلٌ in what follows;]) as also ↓ مِخْلَاطٌ: (K:) or this latter signifies (assumed tropical:) one who mixes much with men. (Sgh, TA.) [See also خَلِيطٌ.] You say, هُوَ مِخْلَطٌ مِزْيَلٌ (assumed tropical:) [He is one who mixes in, or enters into, affairs; (and, accord. to an explanation of مِزْيَلٌ in the TA, in art. زيل, on the authority of IAth,) one who is vehement in altercation, or litigation, relinquishing one plea, or argument, and taking to another]; like as you say, هُوَ رَاتِقٌ فَاتِقٌ. (S, K.) مِخْلَاطٌ: see مِخْلَطٌ.

مُخَالَطٌ (tropical:) Infected, corrupted, disordered, or confused, in his intellect; as also ↓ مُخْتَلِطٌ: (TA:) or mad; insane; or affected by diabolical possession. (TA in art. لبس.) مُخَالِطٌ: see خَلِيطٌ.

مُخْتَلِطٌ: see مُخَالَطٌ. b2: Also (tropical:) A camel that has become fat, so that the fat is mixed with the flesh: fem. with ة, applied to a she-camel. (ISh, K.)

خذم

1 خَذَمَهُ, (S, K,) aor. ـِ (K,) inf. n. خَذْمٌ, (JK, S, TA,) He cut it, or cut it off: (S, K:) or he did so quickly: (JK, Z, TA:) and ↓ خذّمهُ and ↓ تخذّمهُ signify the same: (K:) or ↓ the second, inf. n. تَخْذِيمٌ, he cut it in pieces; (S, in which only the inf. n. is mentioned;) and so ↓ the third. (TA.) [It is like جَذَمَهُ.] Hence, in a trad., خَذَمُوا بِالسُّيُوفِ, said of men stopping the road, and robbing and slaying passengers, They cut, and smote, men with the swords. (TA.) and خَذَمَ لَهُ مِنْ مَالِهِ خِذْمَةً He cut off for him a portion of his property. (JK.) b2: Also, said of a hawk, He struck him, or it, with his talon, or claw. (IAar, K. *) A2: خَذِمَ, aor. ـَ (K,) inf. n. خَذْمٌ, (TK, [as indicated in the K by its being said that the verb is like سَمِعَ,]) It became cut, or cut off; as also ↓ تخذّم: (K:) [or] the latter is quasi-pass. of خَذَّمَهُ [and therefore signifies it became cut in pieces]. (TA.) And خَذِمَتِ النَّعْلُ The [thong called] شِسْع [q. v.] of the sandal became cut, or severed. (TA.) A3: خَذِمَ, aor. ـَ (K,) inf. n. خَذَمٌ (S, TA) [and app. خَذَمَانٌ, q. v. infrà]; or خَذَمَ, [so in the JK, which may be also correct, agreeably with the primary signification of this verb, though the aor. is there said to be خَذَمَ, which may perhaps be a mistranscription for خَذِمَ,] inf. n. خَذْمٌ [there mentioned in two places] and خَذَمٌ; (JK;) (tropical:) He was quick (JK, S, K, TA) in pace, or rate of going; (JK, S, TA;) as also ↓ اخذم. (JK. [But this last may be erroneously taken from the phrase مَرَّ مُخْذِمًا, there immediately following; for this phrase may be mistranscribed for مَرَّ يَخْذَمُ, which I find in the TA.]) b2: [And hence,] خَذَمٌ signifies also (assumed tropical:) [The being liberal, or bountiful; (see the part. n. خَذِمٌ;) or] the giving a gift, or making a present. (KL.) 2 خَذَّمَ see 1, first sentence, in two places.4 أَخْذَمَ see 1, in the latter part.

A2: اخذم النَّعْلَ He repaired the [thong called] شِسْع of the sandal. (AA, TA.) [Here, as in many other instances, the ا has a privative effect: see خَذِمَتِ النَّعْلُ, above.]5 تَخَذَّمَ as an intrans. v.: see 1, near the middle of the paragraph: A2: as a trans. v.: see 1, first sentence, in two places.8 اِخْتَذَامٌ, [accord. to some, seems to signify The cutting off a thing for oneself:] accord. to some, طِيبُ النَّفْسِ [as meaning the being pleased, content, or willing: see خَذِمٌ]. (Ham p. 703, q. v.) خَذِمٌ A cutting, or sharp, sword; (K;) as also ↓ خَذُومٌ (JK, K) and ↓ مِخْذَمٌ; (JK, T, S, ISd, TA;) the last erroneously said in the K to be like مُعَظَّمٌ. (TA.) One of the swords of Mo-hammad was named ↓ المِخْذَمُ: it was formerly the sword of El-Hárith El-Ghassánee. (TA.) b2: A garment, or piece of cloth, altogether, or wholly, old and worn out. (TA.) [And in like manner, accord. to Freytag (who does not name his authority), ↓ خَذُومٌ, applied to a scabbard of a sword, Lacerated and worn by use.] b3: (tropical:) Quick, or swift of pace, applied to a horse; (JK, S;) and so ↓ خَذُومٌ, applied to an ostrich. (S.) b4: [And hence.] (tropical:) A man (JK, S) liberal, or bountiful, (S, K,) in giving; (S;) pleased, content, or willing, (JK, K, TA,) to be liberal or bountiful; plenteous in gifts: (TA:) pl. خَذِمُونَ: (JK, K:) it has no broken pl. (TA.) خَذْمَةٌ A snatching away; a snatch: and a stroke, or blow. (TA.) b2: A certain mark (سِمَةٌ) of camels: (JK, K:) an Islámee term: (K:) a certain mark of sheep or goats, (JK, T, TA,) being a slit across the ear, (T, TA,) which leaves the ear dried up. (JK, T, TA. [See خَذْمَآءُ.]) b3: Also, [or خِذْمَةٌ, q. v.,] A space, or period, syn. سَاعَةٌ, (K,) [of the night, or of the day:] and خَدْمَةٌ [or خِدْمَةٌ] is a dial. var. thereof. (TA.) خِذْمَةٌ [like جِذْمَةٌ] A piece cut off of a garment. (JK. [See also خُذَامَةٌ.]) A portion cut off from property. (JK.) A portion of the night. (JK. [See also خَذْمَةٌ.]) b2: A company of men. (JK. [But perhaps this may be a mistake for خَدَمَةٌ.]) خَذْمَآءُ A sheep or goat, (شَاةٌ, JK, K,) or a she-goat, (S,) having the mark in the ear termed خَذْمَةٌ; (JK;) [i. e.] having the ear slit across, without its being separated: (S, K:) or a ewe having the extremity of her ear cut off. (T, TA.) خَذَمَانٌ [app. an inf. n. of خَذِمَ] Quickness of pace, or of rate of going. (TA.) خَذُومٌ: see خَذِمٌ, in three places.

أُذُنٌ خَذِيمٌ An ear cut, or cut off: (K:) pl. خُذُمٌ. (TA.) خُذَامَةٌ A piece cut off. (JK, K. [See also خِذْمَةٌ.]) مِخْذَمٌ: see خَذِمٌ, in two places.

خرط

1 خَرَطَ الوَرَقَ, (S, Msb,) aor. ـُ and خَرِطَ, inf. n. خَرْطٌ, (Msb,) He rubbed off the leaves (S, Msb) from the branches, (Msb,) by grasping the upper part, and passing the hand along it to the lower part. (S.) b2: خَرَطَ الشَّجَرَ, aor. as above, (K,) and so the inf. n., (TA,) He pulled off the leaves, (K, TA,) and the bark, or peel, (TA,) from the trees (K, TA) with his hand [in the manner above described]. (TA.) It is said in a prov., دُونَهُ خَرْطُ القَتَادِ [Before one can attain it he has to strip the tragacanth of its leaves by grasping each branch and drawing his hand down it: i. e. he has to perform what will be extremely difficult, if not impossible]. (S, TA. [In the S and L in art. قتد, we find مِنْ دُونِهِ.]) You say also, خَرَطَ العُنْقُودَ He pulled off the grapes, or the like, from the bunch with all his fingers: (AHeyth:) or he put the bunch in his mouth and drew forth its stalk bare; as also ↓ اخترطهُ. (K.) It is said of Mo-hammad, كَانَ يَأْكُلُ العِنَبَ خَرْطًا [He used to eat grapes by putting the bunch in his mouth and drawing forth its stalk bare: or by stripping them off with all his fingers]. (TA.) b3: خَرَطَ العُودَ, aor. as above, (S, K, *) and so the inf. n., (S,) He removed the bark, or peel, from the wood, or stick, (S, K,) and planed it, or made it even, (K,) with the مِخْرَط, which is also called بَلْط and بُلْط, (TA in art. بلَط,) or with his hand. (TA in the present art.) b4: [Hence, in modern Arabic, He turned the wood, or stick; i. e., shaped it, or made it round, with a lathe.] b5: خَرَطَ الحَدِيدَ, inf. n. as above, He made the iron long, like a column, or pole, or rod. (S.) A2: خَرَطَ الجَوَاهِرَ He collected the jewels in a خَرِيطَة [q. v.]. (MF.) 4 اخرط الخَرِيطَةَ He bound, or made fast, the خريطة [q. v.]; or closed it by inserting its loops one into another; syn. أَشْرَجَهَا. (S, K *) 7 انخرط [It (a piece of wood, or a stick,) had its bark, or peel, removed, and was planed, or made even, with the مِخْرَط, (as appears from what here follows,) or with the hand: see 1]. b2: [and hence,] انخرط جِسْمُهُ (tropical:) His body became slender; (S, K, TA;) as though it were barked and planed (خُرِطَ) with the مِخْرَط. (TA.) 8 إِخْتَرَطَ see 1. b2: [Hence,] اخترط سَيْفَهُ, (S,) or السَّيْفَ, (Mgh, K,) (tropical:) He drew his sword, or the sword, (S, Mgh, K,) from its scabbard. (Mgh, TA.) خُرَاطَةٌ The parings, or shavings, that fall from the work of the خَرَّاط; like نُجَارَةٌ and نُحَاتَةٌ. (TA.) b2: What falls from a bunch of grapes, or the like, when the fruit is pulled off with all the fingers. (AHeyth.) خِرَاطَةٌ The art, or craft, of the خَرَّاط. (K.) خَرِيطَةٌ A receptacle, (S, K,) [a pouch,] or thing like a كِيس [or purse], (Lth, Msb,) of leather, (Lth, S, Msb, K,) or of rag, (Lth,) or other material, (S, K,) which is bound, or made fast, or closed by the insertion of its loops one into another, (يُشْرَجُ, Lth, S, Msb, K,) upon its contents: (Lth, S, K:) pl. خَرَائِطُ. (Msb.) b2: Also A thing likened thereto, which is made for the letters of the sultán, and of prefects, or agents, to be sent therein. (Lth, L.) b3: Also A similar thing [which was formerly, in the time of paganism,] put upon the head of the she-camel [that was] confined [to perish] at the tomb of a dead person. (Lth.) b4: [Also The pod, or oblong capsule or pericarp, of sesamum and the like: pl. as above. Used in this sense by writers on botany, and in the spoken language of the present day.]

b5: See also بِدَادٌ.

خَرَائِطِىٌّ [A maker, or seller, of خَرَائِط, pl. of خَرِيطَةٌ]; a rel. n. formed from a pl., like أَنْمَا طِىٌّ. (TA.) خَرَّاطٌ One whose occupation is to remove the bark, or peel, of wood, or sticks, and to plane it, or make it even, (K,) with the مِخْرَط, which is also called بَلْط and بُلْط, (TA in art. بلط,) or with the hand. (TA in the present art.) b2: [Hence, in modern Arabic, A turner of wood &c.]

مِخْرَطٌ The iron instrument with which the خَرَّاط performs his work; also called بَلْطٌ and بُلْطٌ. (TA in art. بلط, q. v.) مَخْرُوطٌ [pass. part. n. of 1]. b2: (assumed tropical:) A man (TA) having a scanty beard: (K, TA:) [or you say,] رَجُلٌ مَخْرُوطُ اللِّحْيَةِ A man having a beard in which is length without breadth. (S.) and لِحْيَةٌ مَخْرُوطَةٌ (assumed tropical:) A beard that is scanty in its side, (K,) or, correctly, in its two sides, (TA,) and lank and long in the part on and beneath the chin. (K.) b3: (assumed tropical:) A face in which is length (K, TA) without breadth. (TA.) You say, رَجُلٌ مَخْرُوطُ الوَجْهِ (assumed tropical:) A man whose face has length without breadth. (S.) b4: بِئْرٌ مَخْرُوطَةٌ (tropical:) A narrow well. (A, TA.) b5: [مَخْرُوطٌ and ↓ مَخْرُوطَةٌ, in mathematics, signify A cone.]

مَخْرُوطَةٌ: see what next precedes.

مَخْرُوطِىٌّ, in mathematics, Conical.]

جلو

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

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

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

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

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

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

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

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

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

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

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

جِلًا: see جِلَآءٌ.

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

جِلَآءٌ: see the paragraph next preceding.

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

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

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

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

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

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

عبد

1 عَبَدَ اللّٰهَ, aor. ـُ inf. n. عِبَادَةٌ (IKtt, L, Msb, &c.) and عُبُودَةٌ and عُبُودِيَّةٌ (IKtt) and مَعْبَدٌ and مَعْبَدَةٌ, (L,) He served, worshipped, or adored, God; rendered to Him religious service, worship, or adoration: (L:) or he obeyed God: (IKtt:) or he obeyed God with humility or submissiveness; rendered to Him humble, or submissive, obedience: (IAth, L, Msb:) [or, inf. n. عِبَادَةٌ, he did what God approved: and, inf. n. عُبُودَةٌ, he approved what God did: (see the former of these ns. below:)] the verb is used in these senses only when the object is God, or a false god, or the Devil. (TA.) A2: عَبَدْتُ بِهِ أُوذِيهِ I was excited against him to annoy, molest, harm, or hurt, him. (O, K.) b2: And مَا عَبَدَكَ عَنِّى What has withheld thee from me? (IAar, L.) A3: عَبُدَ, aor. ـُ inf. n. عُبُودَةٌ and عُبُودِيَّةٌ, accord. to Lh and IKtt, but A'Obeyd held that there is no verb to these two ns., He was, or became, a slave, or in a state of slavery: or he was, or became, in a state of slavery, his fathers having been so before him; as also ↓ عُبِّدَ. (L.) b2: Lth read [in the Kur v. 65] وَعَبُدَ الطَّاغُوتُ; explaining the meaning to be, Et-Tághoot having become an object of worship; and saying that عَبُدَ, here, is a verb similar to ظَرُفَ and فَقُهَ: but Az says that in this he has committed a mistake. (L.) A4: عَبِدَ, aor. ـَ inf. n. عَبَدٌ (and عَبَدَةٌ, or this is a simple subst., L), He was, or became, angry; (Fr, S, O, * L, Msb, K;) [and so ↓ تعبّد, in the Deewán of Jereer, accord. to Freytag;] like أَبِدَ and أَمِدَ and أَحِنَ: (Fr:) and he was long angry. (L.) You say, عَبِدَ عَلَيْهِ He was angry with him. (Fr.) And ElFarezdak makes it trans. without a prep., saying يَعْبَدُنِى. (L.) b2: He disdained, or scorned. (Az, S, O, L.) El-Farezdak says, وَأَعْبَدُ أَنْ أَهْجُو كُلَيْبًا بِدَارِمِ [And I disdain to satirize Kuleyb with Dárim: the former being unworthy to be coupled with the latter even as an object of satire]. (S, O, L.) [See also عَبِدٌ.] b3: He denied, disacknowledged, or disallowed. (O, K.) [See, again, عَبِدٌ.] b4: He repented, and blamed himself, (O, K, TA,) for having been remiss, or having fallen short of doing what he ought to have done. (TA.) b5: He mourned, grieved, or was sorrowful. (L.) b6: He was covetous; or inordinately, or culpably, desirous. (O, K.) And عَبِدَ بِهِ He clave, or kept, to it, or him, inseparably. (L.) b7: And, (O, L, K,) said of a camel, (L,) He was, or became, affected with mange, or scab: (L:) or with incurable mange or scab: (O, L:) or with severe mange or scab. (K.) 2 عبّدهُ, (S, * A, O, ast; Msb, K, *) inf. n. تَعْبِيدٌ; (S, O, K;) and ↓ اعبدهُ, (S, A, O, K,) inf. n. إِعْبَادٌ; (S;) and ↓ تعبّدهُ, and ↓ اعتبدهُ, (S, O, K,) and ↓ استعبدهُ; (S, * O, * Msb, K; *) He made him, or took him as, a slave; he enslaved him: (S, A, O, Msb, K:) or عبّدهُ and ↓ اعبدهُ (TA) and ↓ تعبّدهُ and ↓ اعتبدهُ (A) he made him to be as a slave to him. (A, TA.) See also 1, former half. You say [also] الطَّمَعُ ↓ استعبدهُ Covetousness made him a slave. (A.) And فُلَانًا ↓ أَعْبَدَنِى He made me to posses such a one as a slave: (A, O, Msb, K:) so accord. to Lth: but Az says that the meaning of أَعْبَدْتُ فُلَانًا as commonly known to the lexicologists is اِسْتَعْبَدْتُهُ: he adds, however, that he does not deny the meaning assigned by Lth if it can be verified. (L.) مُحَرَّرًا ↓ اِعْتَبَدَ, occurring in a trad., or as some relate it, ↓ أَعْبَدَ, means He took an emancipated man as a slave: i. e. he emancipated a slave, and then concealed the act from him, or confined him, and made him to serve him by force; or he took a freeman, and pretended that he was a slave, and took possession of him by force. (L.) b2: عبّدهُ also signifies He brought him under, (namely, a man,) subdued him, or rendered him submissive, so that he did the work of slaves. (Az, TA.) عبّد, inf. n. as above, is syn. with ذَلَّلَ. (S, O.) [And hence it has also the following significations, among others indicated by explanations of its pass. part. n. below. b3: He rendered a camel submissive, or tractable. b4: And He beat, or trod, a road, or path, so as to make it even, or easy to walk or ride upon.]

A2: عبّد [as intrans.], inf. n. as above, He departed, taking fright, and running away, or going away at random: (O, K:) or he hastened, or went quickly. (TA.) And عبّد يَعْدُو He hastened time after time, running. (TA.) b2: مَا عَبَّدَ أَنْ فَعَلَ ذَاكَ, (inf. n. as above, S,) He delayed not, or was not slow, to do, or in doing, that. (S, O, K. *) 4 اعبد as trans.: see 2, former half, in four places.

A2: اعبدوا They collected themselves together; assembled together. (K.) b2: اعبد القَوْمُ بِالرَّجُلِ The people, or party, beat the man: (O, K:) or collected themselves together and beat him. (TA.) A3: أُعْبِدَ بِهِ His riding-camel became fatigued: (S, O, K:) or perished; or flagged, or became powerless; or stopped with him: (S, O:) or died, or became ill, or went away, so that he was obliged to stop: (L:) i. q. أُبْدِعَ بِهِ [q. v.], (S, O, L, K,) from which it is formed by transposition. (TA.) 5 تعبّد He became, or made himself, a servant of God; devoted himself to religious services or exercises; applied himself to acts of devotion. (S, A, O, L, Msb, K.) And تعبّد بِالْإِسْلَامِ 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;] syn. ذَانَ بِهِ. (Msb in art. دين.) A2: Also, He (a camel) became refractory, and difficult to manage, (K,) like a wild animal. (L.) b2: See also عَبِدَ, first sentence.

A3: تعبّدهُ: see 2, first sentence, in two places. b2: Also He called him, or invited him, to obedience. (Msb.) A4: تعبّد البَعِيرَ He drove away the camel until he became fatigued (O, K, TA) and was obliged to stop. (TA.) 8 إِعْتَبَدَ see 2, former half, in three places.10 إِسْتَعْبَدَ see 2, in two places. R. Q. 2 تَعَبْدَدُوا They (a people) went away in parties in every direction. (TA.) [See عَبَادِيدُ.]

عَبْدٌ, originally an epithet, but used as a subst., (Sb, TA,) A male slave; (S, A, O, L, Msb, K;) i. q. مَمْلُوكٌ; (L, K;) [but عَبْدٌ is now generally applied to a male black slave; and مَمْلُوكٌ, to a male white slave; and this distinction has long obtained;] contr. of حُرٌّ; (S, A, O, L, Msb;) as also ↓ عَبْدَلٌ, (L, K,) in which the ل is augmentative: (L:) and a servant, or worshipper, of God, and of a false god, or of the Devil: (Lth, L, &c.:) [you say عَبْدُ اللّٰهِ and عَبْدُ الشَّمْسِ &c.: see also عَابِدٌ, which signifies the same; and see the remarks in this paragraph on the pls. عَبِيدٌ and عِبَادٌ and عَبَدَةٌ &c.:] and a man, or human being; (M, A, L, K;) as being a bondman (مَرْبُوبٌ) to his Creator; (L;) applied to a male and to a female; (Ibn-Hazm, TA;) whether free or a slave: (K:) pl. أَعْبُدٌ (S, O, Msb, K) and أَعْبِدَةٌ and أَعْبَادٌ, (IKtt, TA,) [all pls. of pauc.,] of which the first is the most commonly known, (Msb,) and ↓ عَبِيدٌ and عِبَادٌ, (S, O, Msb, K,) which two and the first are the most commonly known of all the many pls. of عَبْدٌ, (Msb,) عَبِيدٌ being like كَلِيبٌ as pl. of كَلْبٌ, a rare form of pl.; (S, O;) or, accord. to some, it is a quasipl. n.; accord. to Ibn-Málik, فَعِيلٌ occurs as a pl. measure, but sometimes they use it in the manner of a pl. and make it fem., as in the instance of عَبِيدٌ, and sometimes they use it in the manner of quasi-pl. ns. and make it masc., as in the instances of حَجِيجٌ and كَلِيبٌ; (MF;) [accord. to the general and more approved opinion, it is a quasi-pl. n., and therefore fem. and masc., but most commonly fem.;] and further it should be remarked that the common people agree in making a difference between عَبِيدٌ and عِبَادٌ, by the former meaning slaves [and by the latter meaning servants of God and also simply, with the article ال, mankind], saying, هٰؤُلَآءِ عَبِيدٌ these are slaves, and هٰذَا عَبْدٌ مِنْ عِبَادِ اللّٰهِ [this is a servant, of the servants of God]: (Az, L:) [and a distinction is also made between عِبَادٌ and عَبَدَةٌ, respecting which see what follows:] other pls. of عَبْدٌ are عُبْدَانٌ, (S, O, K,) like تُمْرَانٌ pl. of تَمْرٌ, (S, O,) and عِبْدَانٌ, (S, O, K,) like جِحْشَانٌ pl. of جَحْشٌ, (S, O,) and عُبُدٌ, (S, O, K,) like سُقُفٌ pl. of سَقْفٌ, (S, O,) or this is pl. of عَبِيدٌ, like رُغُفٌ pl. of رَغِيفٌ, (Zj,) and is also a pl. of عَابِدٌ, (L,) and some read [in the Kur v. 65] عُبُدَ الطَّاغُوتِ, (Akh, S, O,) and عُبْدٌ (MF) and عُبُودٌ and عُبَّدٌ and عُبَّادٌ and عَبَدَةٌ, (IKtt, TA,) the last three of which are also pls. of عَابِدٌ: (L:) one says of the worshippers of a plurality of gods, هُمْ عَبَدَةُ الطَّاغُوتِ [they are the servants of Et-Tághoot]; but the Muslims one calls عِبَادُ اللّٰهِ, meaning the servants, or worshippers, of God: (Lth, L:) [all these are pls. in the proper sense of the term, of the broken class:] and عَبْدُونَ, (O, K,) a pl. of the sound class, adopted because عَبْدٌ is originally an epithet: (TA:) and [the following, with the exception of the first, and of some which are particularized as being pls. of pls., are also said to be pls., but are properly speaking quasi-pl. ns., namely,] ↓ عَبُدٌ, (O, K,) accord. to some, who read [in the Kur ubi suprà] عَبُدَ الطَّاغُوتِ, making the former a prefixed noun, as meaning the servants (خَدَم) of Et-Tághoot; but it is a n. of the measure فَعُلٌ, like حَذُرٌ and نَدُسٌ, not a pl.; the meaning being the servant (خَادِم) of Et-Tághoot; (Akh, S, O;) and it is also used by poetic license for عَبْدٌ; (Fr, T, S, O;) and ↓ عِبِدَّانٌ and ↓ عِبِدَّآءُ and ↓ عِبِدَّى; (S, O, K;) or, accord. to some, the last of these signifies slaves born in a state of slavery; and the female is termed ↓ عَبْدَةٌ; and Lth says that ↓ عِبِدَّى signifies a number of slaves born in a state of slavery, generation after generation; but Az says that this is a mistake, that عِبِدَّى اللّٰهِ signifies the same as عبَادُ اللّٰهِ, that it is thus used in a trad., and that عِبِدَّى is applied in another trad. to poor men of the class called أَهْلُ الصُّفَّة; (L;) and ↓ عُبُدَّآءُ and ↓ عِبِدَّةٌ and ↓ عِبَادٌّ (IKtt, TA) and ↓ مَعْبَدَةٌ, like مَشْيَخَةٌ, (T, O, K,) and ↓ مَعْبُودَآءُ (Yaakoob, S, O, K) and ↓ مَعْبُودَى, (IKtt, TA,) and [pl. pl.] ↓ مَعَابِدُ, (O, K,) said to be pl. of مَعْبَدَةٌ; (TA;) and pl. pl. أَعَابِدُ, (K,) pl. of أَعْبُدٌ; (TA;) and عَبِيدُونَ, (Es-Suyootee, MF,) app. pl. of ↓ عَبِيدٌ. (MF.) فَادْخُلِى فِى عِبَادِى, in the Kur lxxxix. 29, means Then enter thou among my righteous servants: (Ksh, Bd, Jel:) or it means فِى حِزْبِى [among my peculiar party]. (S, O.) b2: Also (tropical:) Ignoble, or base-born; like as حُرٌّ is used to signify “ generous,” “ noble,” or “ well-born. ” (Mgh in art. حر.) A2: Also A certain plant, of sweet odour, (O, K, TA,) of which the camels are fond because it makes the milk to become plentiful, and fattens; it is sharp, or hot, (حَادّ O, or حَارّ TA,) in temperament; and when they depasture it they become thirsty, and seek the water: (O, TA:) so says IAar. (O.) A3: And A short and broad نَصْل [or arrow-head, or spear-head, or blade]. (AA, O, * K.) عَبَدٌ: see عَابِدٌ.

عَبُدٌ: see the paragraph commencing with عَبْدٌ, latter half.

عَبِدٌ and ↓ عَابِدٌ (but the latter is rarely used, Ibn-'Arafeh) Angry. (L.) And (both words) Disdaining, or disdainful; scorning, or scornful. (L.) Accord. to AA, العَابِدِينَ in the words of the Kur [xliii. 81], إِنْ كَانَ لِلرَّحْمٰنِ وَلَدٌ فَأَنَا أَوَّلُ

↓ العَابِدِينَ, means The disdainers, or scorners, and the angry: (S, * L:) but Ibn-'Arafeh rejects this assertion: (TA:) these words are variously explained; as meaning There is not to the Compassionate a son; and I am the first of the angry disdainers or scorners of the assertion that there is: or, and I am the first of the deniers of this assertion: or, and I am the first of the worshippers of God according to the unitarian doctrine, or, of the worshippers of God of this people: or if there were to the Compassionate a son, I would be the first of his worshippers: or if there be to the Compassionate a son, I am the first of worshippers; but I am not the first worshipper of God: or, accord. to Az, the best interpretation is one ascribed to Mujáhid; i. e. if there be to the Compassionate a son in your opinion, I am the first of those who have worshipped God alone, and who have thus charged you with uttering a falsehood in this your assertion. (L.) عَبْدَةٌ: see عَبْدٌ, latter half.

عَبَدَةٌ [as a subst. from عَبِدَ (q. v.), Anger. b2: ] Disdain, or scorn; (S, O, L, K;) disdain occasioned by a saying at which one is ashamed, and from which one abstains through scorn and pride: (L:) or intense disdain or scorn. (A.) b3: Strength: so in the saying مَا لِثَوْبِكَ عَبَدَةٌ [There is not any strength to thy garment]. (S, O.) b4: Strength and fatness: (S, O, K:) thus in the phrase نَاقَةٌ ذَاتُ عَبَدَةٍ [A she-camel possessing strength and fatness]. (S, O.) And one says [also] نَاقَةٌ عَبَدَةٌ [if this be not a mistake for the phrase here next preceding] meaning A strong she-camel. (L, Msb.) b5: And Lastingness, or continuance; syn. بَقَآءٌ; (O, L, K, TA;) in some lexicons نَقَآءٌ; (TA;) and strength. (L.) One says, لَيْسَ لِثَوْبِكَ عَبَدَةٌ meaning There is not to thy garment any lastingness, or continuance, and strength. (Lh, L.) A2: Also A stone with which perfume is bruised, or pounded. (O, L, K.) عَبْدِىٌّ [a rel. n. from عَبْدٌ]. الدَّرَاهِمُ العَبْدِيَّةُ Certain Dirhems, which were superior to those of late times, and of greater weight. (O, K, TA.) عَبْدِيَّةٌ, as a subst.: see عِبَادَةٌ: b2: and عُبُودِيَّةٌ.

عِبِدَّةٌ: see عَبْدٌ, last quarter.

عِبِدَّى: see عَبْدٌ, latter half, in two places.

عِبِدَّى: see عَبْدٌ, latter half.

عُِبُِدَّآءٌ: see عَبْدٌ, latter half.

عَبْدَلٌ: see عَبْدٌ, near the beginning.

عَبْدَلِّىٌّ and عَبْدَلَّاوِىٌّ [both post-classical, the latter, which is the more common, said by Forskål to be an appellation of the Cucumis chate, which is app. from قِثَّآء, denoting several species of cucumber; but it is] a sort of melon, [abounding in Egypt, of little flavour, eaten with sugar,] said to be thus called in relation to 'AbdAllah Ibn-Táhir, a governor of Egypt on the part of El-Ma-moon. ('Abd-El-Lateef: see pp. 52 and 54 of the Ar. text, and pp. 34 and 35, and 125-7, of De Sacy's Transl. and Notes: and see also Forskål's Flora Ægypt. Arab. pp. lxxvi. and 168.) [See also عَجُورٌ.]

عَبِيدٌ: see عَبْدٌ, first and last quarters.

عُبَيْدٌ [dim. of عَبْدٌ. b2: And, used as a proper name,] The son of the desert, or of the waterless desert: thus expl. by El-Kanánee to Fr. (O.) b3: And [hence] أُمُّ عُبَيْدٍ The desert, or waterless desert, (Fr, O, K,) that is vacant, or desolate: (K:) or the land that is vacant, or desolate: (El-Kaná- nee, Fr, O:) or the land that the rain has missed. (O, K.) And sometimes it is used as meaning (assumed tropical:) Great calamity: (TA:) it is said in a prov., وَقَعُوا فِى أُمِّ عُبَيْدٍ تَصَايَحُ حَيَّاتُهَا [for تَتَصَايَحُ, lit. They became, or found themselves, in the desert, &c., of which the serpents were hissing, one at another], meaning (assumed tropical:) [they fell] into a great calamity. (Meyd, TA.) عِبَادَةٌ (S, IKtt, A, IAth, L, K) and ↓ عُبُودِيَّةٌ and ↓ عُبُودَةٌ (IKtt, K) and ↓ عَبْدِيَّةٌ (Fr, K) and ↓ مَعْبَدٌ and ↓ مَعْبَدَةٌ (L) [all said by some to be inf. ns., except the fourth,] Religious service, worship, adoration, or devotion; (L;) obedience: (S, IKtt, A, K:) obedience with humility or submissiveness; humble, or submissive, obedience: (IAth, L:) or عِبَادَةٌ signifies the Doing what God approves: and ↓ عُبُودَةٌ, the approving what God does: and the primary signification of ↓ عُبَودِيَّةٌ is humility, and submissiveness: (S, A, O:) عِبَادَةٌ is rendered only to God, or a false god, or the Devil. (TA.) عُبُودَةٌ: see the next preceding paragraph, in two places: b2: and see عُبُودِيَّةٌ.

العُبَيْدَةُ The [portion, or appertenance, of the stomach, of a ruminant, called] فَحِث, (O, K, TA,) also called حَفِث [q. v.]. (TA.) عُبُودِيَّةٌ The state, or condition, of a slave; slavery; servitude; (S, O, L, Msb;) as also ↓ عُبُودَةٌ (S, O, L) and ↓ عَبْدِيَّةٌ (O, Msb) and ↓ تَعْبِيدَةٌ. (L.) b2: See also عِبَادَةٌ, in two places.

عِبَادٌّ: see عَبْدٌ, last quarter.

عَبَادِيدُ and عَبَابِيدُ, each a pl. having no sing., Parties of people (S, O, K) going in every direction: (S, O:) and horsemen going in every direction. (K.) One says, صَارَ القَوْمُ عَبَادِيدَ and عَبَابِيدَ The people became divided into parties going in every direction. (S, O.) And ذَهَبُوا عَبَادِيدَ and عَبَابِيدَ They went away in parties in every direction. (TA.) b2: Also (both words, K, or the latter [only], TA,) Far-extending roads: (K:) or diverse and far-extending roads: said to be used in this sense not with respect to coming, but only with respect to dispersion, and going away. (TA.) b3: Also (or the former [only], TA) Hills such as are called إِكَام or آكَام [pls. of أَكَمَةٌ]. (K, TA.) b4: And one says, مَرَّ رَاكِبًا عَبَادِيدَهُ He passed, or went away, riding upon the extremities of his buttocks. (O, K.) عَبَادِيدِىٌّ (S, O) and عَبَابِيدِىٌّ (O, TA) rel. ns. from عَبَادِيدُ (S, O) and عَبَابِيدُ (O, TA) thus formed because the said ns. have no sings., (Sb, S, O, TA,) Of, or relating to, parties of people going in every direction. (S, O.) عَابِدٌ A server, a worshipper, or an adorer, of God: (L:) an obeyer of God with humility, or submissiveness: (L, Msb:) [a devotee:] a unitarian: (L:) by a secondary application, used of him who takes for his god other than the True God, such as an idol, and the sun, &c.: (Msb:) pl. عُبَّادٌ and عَبَدَةٌ (L, Msb) and عُبُدٌ and عُبَّدٌ, all of which are also pls. of عَبْدٌ [q. v.]: (L:) [and quasi-pl. n. ↓ عَبَدٌ (like as خَدَمٌ is of خَادِمٌ), accord. to a reading of a phrase in the Kur v. 65, as expl. by some.] b2: And A servant: a meaning said to be tropical. (TA.) b3: See also عَبِدٌ, in two places.

تَعْبِيدَةٌ: see عُبُودِيَّةٌ.

مَعْبَدٌ: see عِبَادَةٌ: A2: and see also مُتَعَبَّدٌ.

مِعْبَدٌ A shovel, or spade, of iron; syn. مِسْحَاةٌ: (K:) pl. مَعَابِدُ. (TA.) مَعْبَدَةٌ, and the pl. مَعَابِدُ: see عَبْدٌ, last quarter: A2: and for the former see also عِبَادَةٌ.

مُعَبَّدٌ, applied to a camel, Rendered submissive, or tractable; broken, or trained; syn. مُذَلَّلٌ: (A, L:) or anointed with tar, (S, O, K,) and rendered submissive, or tractable: (S, O:) or whose whole skin is anointed with tar: (Sh:) or mangy, or scabby, whose fur has fallen off by degrees, and which is set apart from the other camels to be anointed with tar: or rendered submissive by the mange, or scab: or affected with the mange, or scab; or with incurable mange or scab. (L. [And, applied to a camel, it has other meanings, which see in what follows.]) [And hence, app.,] سَفِينَةٌ مُعَبَّدَةٌ A ship, or boat, tarred: (AO, S, O, L, K:) or smeared with fat, or oil. (AO, L.) b2: Applied to a road, Beaten; syn. مُذَلَّلٌ; (S, A, O, K;) trodden; (Az, TA;) or travelled by many passengers going to and fro: (TA:) and syn. with مُذَلَّلٌ as applied to other things also. (K.) b3: And [hence] A wooden pin, peg, or stake. (Az, O, K, TA. [In the CK, المُؤَتَّدُ is erroneously put for الوَتِدُ.]) So in the following verse of Ibn-Mukbil: وَضَمَّنْتُ أَرْسَانَ الجِيَادِ مُعَبَّدًا

إِذَا مَا ضَرَبْنَا رَأْسَهُ لَا يُرَنَّحُ [And I made a wooden peg to be a guarantee for the ropes of the coursers: when we beat its head, it did not wabble]. (Az, O, TA.) b4: Also Honoured, or treated with honour, (L, K,) and served; applied to a camel. (L.) Thus it has two contr. significations. (K.) b5: And A camel left unridden. (O, L.) b6: And, applied to a stallion [camel], Excited by lust, or by vehement lust. (O, K.) b7: Also, applied to a country, or tract of land, In which is no footprint, or track, nor any sign of the way, nor water: (O, K:) you say بَلَدٌ مُعَبَّدٌ. (O.) مَعْبُودَى and مَعْبُودَآءُ: see عَبْدٌ, last quarter.

مُتَعَبَّدٌ [and ↓ مَعْبَدٌ] A place appropriated to religious services or exercises, or acts of devotion. (TA.)