ضيق

1 ضَاقَ, aor. ـِ inf. n. ضَيْقٌ (S, O, Msb, K) and ضِيقٌ, (S, O, K,) or this latter is a simple subst., (Msb,) It was, or became, narrow, or strait; contr. of اِتَّسَعَ; (Msb, K;) as also ↓ تضيّق, [or rather this signifies it was, or became, rendered narrow, or strait, being quasipass. of 2,] and ↓ تضايق: (K:) it is said of a thing, (S, O, Msb,) and of a place. (Msb.) [See also ضَيْقٌ below.] ضَاقَتْ عَلَيْهِمُ الْأَرْضُ, in the Kur ix. 119, means The earth became strait to them. (Bd, Jel.) And one says, ضَاقَتْ بِهِ الأَرْضُ [meaning, in like manner, The earth, or land, became narrow, or strait, with him]: 'Amr Ibn-El-Ahtam says, لَعَمْرُكَ مَا ضَاقَتْ بِلَادٌ بِأَهْلِهَا وَلٰكِنَّ أَخْلَاقَ الرِّجَالِ تَضِيقُ [By thy life, or by thy religion, countries have not become narrow with their inhabitants, but the dispositions of the men become narrow]. (O, TA.) [ضاق بِهِ often signifies, and so does به ↓ تضايق, It was, or became, choked, surcharged, or overfilled, with it; for instance, a water-course with water, and a place with people.] And ↓ تضايق بِهِ الأَمْرُ means ضاق عَلَيْهِ (tropical:) [The affair was, or became, strait to him]. (O, TA. [See an ex. in art. رحب, conj. 6.]) One says also, ضاق عَلَيْهِ مَعَاشُهُ: see 4. [And ضاق الوَقْتُ (assumed tropical:) The time became strait, or contracted.] And ضاق صَدْرُهُ (assumed tropical:) His bosom, or mind, became strait, or contracted: (Msb:) and ضاق عَنْهُ صَدْرُكَ (assumed tropical:) [Thy mind became so contracted as to be incapable of it: or thy mind shrank from it]. (K.) [and يَضِيقُ العَقْلُ عَنْ تَقْدِيرِهِ (assumed tropical:) The intellect is incapable of determining its limit, or limits, or the like.] And ضاق عَنِ الجَوَابِ and بِالجَوَابِ (assumed tropical:) [He was straitened, or embarrassed, so as to be unable to reply, or to answer; he was incapable of replying, or answering]: both signify the same. (TA in art. زند.) And ضاق بالأَمْرِ ذَرْعًا, (S, * O, * Msb,) meaning (assumed tropical:) The thing, or affair, was difficult, or distressing, to him, (Msb,) originally ضاق ذَرْعُهُ بِهِ, (S, * O, * Msb,) i. e. his ability [was straitened by it, or was inadequate to it]; and his power: (Msb:) or his art, or artifice, or cunning: or his way, course, mode, or manner, of acting (مَذْهَبُهُ) [was straitened, or rendered difficult, or distressing, by it]. (O. [See more voce ذَرْعٌ: and see a similar phrase in the Kur xi. 79 and xxix. 32.]) And hence, app., the saying ضاق المَالُ عَنِ الدُّيُونِ (tropical:) The property was inadequate to the debts. (Msb.) And you say, ضاق عَنْكَ الشَّىْءُ [meaning لَمْ يَسَعْكَ (assumed tropical:) The thing was not allowable to thee]: one says, لَا يَسَعُنِى شَىْءٌ وَيَضِيقَ عَنْكَ, (S, O, * TA, [in the O, erroneously, لا يستغنى,]) i. e. وَأَنْ يَضِيقَ عَنْكَ (assumed tropical:) [A thing will not be allowable to me conjointly with its being disallowable to thee, وَأَنْ يَضِيقٌ meaning مَعَ ضَيْقِهِ]: بَلْ مَتَى وَسِعَنِى شَىْءٌ وَسِعَكَ [but when a thing is allowable to me, it is allowable to thee]. (S in art. وسع.) And ضاق, (aor. ـِ K, inf. n. ضِيقٌ, TA,) (tropical:) He was or became, niggardly, or avaricious. (S, O, Msb, K, TA.) 2 ضيّقهُ, (Msb, K,) inf. n. تَضْيِيقٌ, (Msb, TA,) He made it strait, or narrow; (Msb, K;) namely, a place [&c.]; (Msb;) as also ↓ اضاقهُ, (K,) inf. n. إِضَاقَةٌ. (TA.) You say, ضَيَّقْتُ عَلَيْهِ المَكَانَ, (S,) or الشَّىْءَ, i. e. I straitened, or made narrow, to him [the place, or the thing; or I scanted it, or made it scanty]; contr. of وَسَّعْتُهُ عَلَيْهِ. (O.) And ضَيَّقْتُ عَلَيْهِ [alone, used elliptically, I straitened him, properly speaking; and also, (assumed tropical:) his circumstances &c.]. (Msb.) And ضُيِّقَ عَلَى فُلَانٍ (assumed tropical:) [Such a one was straitened]. (TA.) لِتُضَيِّقُوا عَلَيْهِنَّ, in the Kur [lxv. 6, (assumed tropical:) In order that ye may straiten them], implies relation to expenses and to the bosom. (TA.) [See 3.

التَّضْيِيقُ بَيْنَ شَيْئَيْنِ, occurring in the S and K in art. حوص, means The making a coarctation between two things.]3 ضايقهُ He straitened him: (MA:) [see also 2: or, properly, he straitened him, being in like manner straitened by him: see 1 in art. زحم: and] (tropical:) he treated him, or behaved towards him, with hardness, or harshness; (O, * K, * TA;) فِى كَذَا [in, or in respect of, such a thing]. (TA.) 4 اضاق (tropical:) His means of living became strait (عَلَيِْه مَعَاشُهُ ↓ ضَاقَ); (TA;) his property went away; (S, O, Msb, K;) and he became poor. (TA.) A2: See also 2.5 تَضَيَّقَ see 1, first sentence.6 تَضَاْيَقَ see 1, in three places. تضايقوا They straitened one another; pushed, or pressed, one against another; or crowded one another; in a place of assembly; syn. زَحَمَ بَعْضُهُمْ بَعْضًا: (Msb in art. زحم:) or they became straitened in a place, or (assumed tropical:) in disposition. (S, O.) 10 استضاقت بِدُرْجَةٍ [She endeavoured to constrict her vagina by means of a pessary], (O, K, TA,) or بِالأَدْوِيَةِ [by means of medicaments]; (A, TA;) said of a woman. (A, O, K.) ضَيْقٌ an inf. n. of 1, (S, O, Msb, K,) as also ↓ ضِيقٌ, (S, O, K,) or the latter is a simple subst.: (Msb:) [both, used as simple substs., signify Narrowness, or straitness:] accord. to Fr, [both seem to signify thus; but the latter, properly; and the former, tropically; for he says that]

الضَّيْقُ is in that which does not [really] become wide, like the mind (الصَّدْر): (O:) or it is مَا ضَاقَ عَنْهُ صَدْرُكَ [that of which the mind by its being contracted is incapable, or from which the mind shrinks; an explanation not given in the K as on the authority of Fr, and deviating from his words as given in the O; whence it appears that, for مَا, we should perhaps read فِيمَا]: (K:) but ↓ الضِّيقُ is in that which may be [really] wide, like the house and the garment: (O, K:) and the former [is also used as an epithet, being a contraction of ضَيِّقٌ in this case, and as such] has a dual and a plural and a feminine; but the latter has not: (O:) or ↓ both are alike [in signification]: (K:) and ↓ ضَيْقَةٌ is syn. with ضِيقٌ. (S.) b2: Also, and ↓ ضَيَقٌ, accord. to AA, (O, [the latter there expressly said to be بِالتَّحْرِيكِ,]) or the former and ↓ ضِيقٌ, (K, [said in the TA to be a mistake for ضَيَقٌ, but see what follows,]) Doubt (AA, O, K) in the heart: (K) the first is more common than the second, in this sense; and occurs in the Kur in xvi. last verse and xxvii. 72: (O:) [but] Ibn-Ketheer read, in both of these instances, ↓ ضِيق; and this and ضَيْق are dial. vars. signifying straitness of mind. (Bd.) A2: See also ضَيِّقٌ, in two places: b2: and ضَيْقَةٌ, second sentence, in two places.

ضِيقٌ: see the next preceding paragraph, in five places.

ضَيَقٌ: see ضَيْقٌ, latter part.

ضَيْقَةٌ: see ضَيْقٌ, latter part. b2: Also (S) (tropical:) Poverty; and an evil state or condition; (S, O, K, TA;) and so ↓ ضِيقَةٌ: (K, TA:) and the pl. [or rather coll. gen. n.] (Fr, S, K, TA) of the former (Fr, S, TA) is ↓ ضَيْقٌ: (Fr, S, K, TA: [in the CK, erroneously, ضِيقٌ:]) Fr says, when you see ↓ الضَّيْق to have occurred in the place of الضِّيق, it is in [one of] two cases; either it is the pl. [or coll. gen. n.] of الضَّيْقَةُ; or it means the narrow, or strait, thing, ضَيْقٌ being a contraction of ضَيِّقٌ. (TA.) b3: And الضَّيْقَةُ, (O,) or ضَيْقَةُ [without the article], (JK, O, TA,) or ↓ الضِّيقَةُ, (K, [app. a mistake, for in the O, in every case, whether as a proper name or not, الضيقة is written الضَّيْقَةُ,]) is the name of A certain mansion of the moon, (JK, O, K, TA,) [not one of the Twentyeight Mansions,] close by الثُّرَيَّا [or the Pleiades]: (JK, O, TA:) or, as IKt says, on the authority of Ibn-Ziyád El-Kilábee, sometimes the moon falls short of الدَّبَرَان and alights in الضيقة, i. e. two small stars, near together, between الثُّرَيَّا and الدَّابَرَان: (TA:) it is asserted by the Arabs to be an inauspicious place. (O, * TA.) Hence the saying of El-Akhtal, فَهَلَّا زَجَرْتَ الطَّيْرَ لَيْلَةَ جِئْتَهَا بِضَيْقَةَ بَيْنَ النَّجْمِ وَالدَّبَرَانِ

[And wherefore didst not thou draw an omen from the flight of birds on the night when thou camest to her, when the moon was in Deykah, between the Pleiades and Ed-Debarán?]: he notifies that the moon, in the night of their coming together, was making its abode [in the neighbourhood of] الدبران, which is inauspicious: (O, TA:) or [the latter hemistich, as J relates it, app. on the authority of A 'Obeyd, is thus,] بِضَيْقَةِ بَيْنَ النَّجْمِ وَالدَّبَرَانِ from الضَّيْقَةُ as syn. with الضَّيْقُ; (S;) and as AA relates the verse, it is [thus] with kesr to the ة in بضيقة; the word not being made the [proper] name of a place, but the meaning being بضيقة مَا بَيْنَ النجم والدبران [i. e. in the narrow space between the Pleiades and Ed-Debarán]. (TA.) b4: ضَيْقَةٌ is also the fem. of ضَيْقٌ the contracted form of ضَيِّقٌ. (S, O, TA.) ضِيقَةٌ: see the next preceding paragraph, former half, in two places.

ضُوقَى and ضِيقَى are fems. of ↓ أَضْيَقُ; (S, O, K;) the former [as well as the latter] is [originally] of the measure فُعْلَى, (TA,) [each being originally ضُيْقَى,] the ى being changed in the former into و because quiescent and preceded by dammeh: (S, O, TA:) the former occurs in the saying of a woman to her fellowwife, contending with her for superiority, مَا أَنْتِ بِالخُورَى وَلَا الضُّوقَى حِرًا [Thou art not the better nor the narrower &c.; خُورَى being in like manner fem. of أَخْيَرُ]. (TA.) Accord. to Kr, the former is pl. of ↓ ضَيِّقَةٌ; (TA;) and he says the same of ضِيقَى also; (TA voce كَيِّسٌ;) but ISd says, I know not how this may be, for فُعْلَى is not of the measures of pls. except of the kind of pl. which differs not from its sing. otherwise than in the latter's having ة [as an affix], like بُهْمَاةٌ and بُهْمَى [q. v.]. (TA in the present art.) ضِيَاقٌ: see مِضْيَاقٌ.

ضَائِقٌ: see the next paragraph, in four places.

ضَيِّقٌ and ↓ ضَيْقٌ, (S, O, K,) the latter a contraction of the former, (S,) the two being like هَيِّنٌ and هَيْنٌ [&c.], (O,) and ↓ ضَائِقٌ, (K,) Narrow, or strait: (S, * O, * K:) or ضَيِّقٌ is an epithet used in this sense when permanence [of the attribute] is meant [and so therefore is its contracted form]; and ↓ ضَائِقٌ as meaning [being, or becoming, narrow or strait; or] temporarily narrow or strait: (Msb:) the fem. of the first (TA) and of the second (S, O, TA) [as well as of the third] is with ة: (S, O, TA:) see also ضُوقَى: [the pls. of the first and second, applied to rational beings, is ضَيِّقُونَ and ضَيْقُونَ, like مَيِّتُونَ and مَيْتُونَ: and] the pl. of ↓ ضَائِقٌ is ضَاقَةً. (TA.) You say شَىْءٌ ضَيِّقٌ (O, Msb) and ↓ ضَيْقٌ (O) A narrow, or strait, thing. (O, * Msb.) And صَدْرٌ ضَيِّقٌ (assumed tropical:) A strait, or contracted, mind; (Msb;) and نَفْسٌ ضَيِّقَةٌ [meaning the same]. (TA.) And بِهِ صَدْرُكَ ↓ وَضَائقٌ, in the Kur [xi. 15], means (assumed tropical:) And thy mind is temporarily strait or contracted thereby. (Msb.) ضَيِّقٌ signifies also (assumed tropical:) Niggardly, or avaricious. (KL.) [And ضَيِّقُ الخُلُقِ (assumed tropical:) Narrow, or illiberal, in disposition.]

أَضْيَقُ [More, and most, narrow or strait or contracted]: (S, O, K:) see its fems. ضُوقَى and ضِيقَى, above. [See also three exs. voce اِسْتٌ, in art. سته.]

مَضِيقٌ A narrow, or strait, place: (K:) [a pass: a place of narrowness or straitness] of land; and of the vulva; and (assumed tropical:) [a place, or state, of straitness] of life, or of the means of subsistence: (K in art. ازم:) and (tropical:) a narrow, or strait, affair or case: (K, TA:) pl. مَضَايِقُ. (TA.) أَمْرٌ مُضَيَّقٌ (assumed tropical:) [An affair rendered strait]. (TA.) مِضْيَاقٌ, (JK, and O on the authority of Ibn-'Abbád, and TA,) or ↓ ضِيَاقٌ, like كِتَابٌ [in measure], thus in all the copies of the K, (TA,) [but probably, I think, taken from a mistranscription,] A pessary (دُرْجَةٌ) of rag and perfume, with which a woman endeavours to constrict her vagina (تَسْتَضِيقُ بِهَا). (JK, Ibn-'Abbád, O, K.)

سته

1 سَتَهَهُ, (S, K,) aor. ـَ (K,) inf. n. سَتْهٌ, (S,) He struck his اِسْت; (S, K;) i. e. a man's. (S. [See اِسْت below.]) b2: And, (K,) inf. n. as above, (TA,) He followed him from behind, (K, TA,) not quitting him; because following his اِسْت. (TA.) 4 أُسْتِهَ He (a man) was, or became, large in the buttocks. (TA.) سَتْهٌ and سُتْهٌ: see اِسْتٌ, below.

سِتْهٌ: see اِسْتٌ, below, in two places.

سَتَهٌ: see اِسْتٌ, below, in two places.

A2: Also Largeness of the اِسْت. (S, K.) سَتِهٌ; and its fem., with ة: see أَسْتَهُ, in two places: and see what next follows.

سَتَهِىٌّ Of, or relating to, the اِسْت; and in the same sense, if you will, you may say ↓ اِسْتِىٌّ; and ↓ سَتِهٌ also, with kesr to the ت, like as they said حَرِحٌ. (S.) سُتْهُمٌ: see أَسْتَهُ, in three places.

سُتَيْهَةٌ dim. of اِسْتٌ, from the original of the latter, i. e. سَتَهٌ. (TA.) سُتَاهِىٌّ: see أَسْتَهُ, in two places.

سُتَيْهِىٌّ: see what next follows.

سَيْتَهِىٌّ, thus correctly, in the handwriting of Sgh, on the authority of Fr; in the K, ↓ سُتَيْهِىٌّ; (TA;) One who always walks, or goes, at the rear of a people, or party, (IB, K, TA,) remaining behind them, and looking to their goods. (IB, TA.) اِسْتٌ (S, Mgh, K, written with the conjunctive hemzeh, Msb in art. است) and ↓ سَتَهٌ (S Mgh, K) and ↓ سَتْهٌ (K) and ↓ سِتْهٌ (CK [but not in my MS. copy of the K nor in the TA, and of doubtful authority, as will be seen from what follows,]) signify the same, (S, * Mgh, * K,) i. e. The podex, buttock or buttocks, posteriors, rump, or croup; and sometimes the anus; (S;) ↓ سَتَهٌ being the original form, as is shown by the pl., (S, Mgh,) which is أَسْتَاهٌ; (S, Mgh, K;) like جَمَلٌ and أَجْمَالٌ: it may not be [↓ سِتْهٌ and ↓ سُتْهٌ] like جِذْعٌ and قُفْلٌ, of which the pls. are also of the measure أَفْعَالٌ, because, when you restore the ء which is the final radical, and reject the medial radical [which is ت], you say سَهٌ, with fet-h, (S, Mgh, *) which has both of the meanings expl. above, as also سُهٌ, (K,) but [SM says,] this last, mentioned by the author of the K, is strange, and I have not seen it on the authority of any one [else]: (TA:) and some say سَتٌ, (IKh, S, Mgh, TA,) suppressing the final radical [of سَتَهٌ], (S,) i. e., without ه at the end and without hemzeh [or ا] at the beginning. (TA.) [All are of the fem. gender.] It is said in a trad., العَيْنُ وِكَآءُ السَّهِ, or, as some relate it, السَّتِ, (S, Mgh, TA,) [The eye is the tie of the anus,] meaning that when one [closes the eye and] sleeps, the tie of the سَه becomes loosed, and the excrement and wind issue. (TA.) And أَبُو الأَسْتَاهِ means He who has large posteriors. (Az, TA.) بِاسْتِ فُلَانٍ is a phrase of the Arabs significant of reviling; (S;) said when holding one in contempt; meaning لَصِقَ العَارُ بِاسْتِ فُلَانٍ (assumed tropical:) [May disgrace cleave to the است of such a one]. (Mgh.) And يَا ابْنَ اسْتِهَا (tropical:) [O son of her است], (K, TA,) a prov. of the Arabs, (TA,) is an allusion to one's father's إِحْمَاض [see 2 in art. حمض] of the former's mother; (Z, TA;) and is said to mean أَنَّهُ وُلِدَ مِنِ اسْتِهَا: (TA:) and the Arabs called the sons of the female slave بَنُو اسْتِهَا. (Sh, TA.) And one says to a man who is deemed abject and weak, اِسْتُ أُمِّكَ أَضْيَقُ [lit. Thy mother's است is too contracted], and اِسْتُكَ أَضْيَقُ مِنْ أَنْ تَفْعَلَ كَذَا وَ كَذَا [Thine است is too contracted, meaning (assumed tropical:) thine ability is too small, for thy doing such and such things]: (TA: [see also Freytag's Arab. Prov., i. 607:]) and أَنْتُمْ أَضْيَقُ أَسْتَاهًا مِنْ أَنْ تَفْعَلُوهُ [in like manner] is an allusion to inability [meaning (assumed tropical:) Ye are unable to do it]. (K.) The saying of a poet, وَ أَنْتَ مَكَانُكَ مِنْ وَائِلٍ

مَكَانُ القُرَادِ مِنِ اسْتِ الجَمَلْ (tropical:) [And thou, thy place in the tribe of Wáïl is like the place of the tick in the rump of the camel,] is tropical; for they do not [properly] say اِسْتُ الجَمَلِ, but عَجُزُ الجَمَلِ. (S.) One says also to a man who is deemed low, or base, أَنْتَ الاِسْتُ السُّفْلَى, (TA,) and انت السبَّهُ السُّفْلَى, meaning (assumed tropical:) Thou art among others in the condition of the است of mankind: (S, TA:) and of low, or base, men, one says, هٰؤُلَآءِ الأَسْتَاهُ; and of such as are excellent, هٰؤُلَآءِ الأَعْيَانُ, and الوُجُوهُ. (TA.) And one says, لَقِيتُ مِنْهُ اسْتَ الكَلْبَةِ, (A, K,) a prov., (TA,) meaning (assumed tropical:) I experienced from him, or it, what I disliked, or hated. (A, K, TA. [See also Freytag's Arab. Prov., ii. 445.]) And اِسْتُ البَائِنِ أَعْرَفُ, or أَعْلَمُ: see art. بين.

And مَا لَكَ اسْتٌ مَعِ اسْتِكَ (assumed tropical:) Thou hast no one [with thee] to assist thee: (A, K, TA:) another prov., related on the authority of Az as said to one who has no large amount of property, nor number of men. (Sgh, TA.) And تَرَكْتُهُ بِاسْتِ الأَرْضِ, another prov., (TA,) meaning (assumed tropical:) I left him destitute, poor, (K, TA,) possessing nothing: (TA:) or تَرَكْتُهُ بِاسْتِ المَتْنِ (assumed tropical:) I left him on the hard ground, alone. (Meyd.) And مَا لَكَ فِى هٰذَا الأَمْرِ اسْتٌ وَ لَا فَمٌ (assumed tropical:) Thou hast not in this thing, or affair, root nor branch: Jereer says, فَمَا لَكُمُ اسْتٌ فِى العَلَآءِ وَ لَآ فَمُ [And ye have not any root in eminence, nor branch]. (TA.) And كَانَ ذٰلِكَ عَلَى اسْتِ الدَّهْرِ (tropical:) That was in the beginning of time: (A, K, TA:) or in the olden time; (AO, S, TA;) as also عَلَى إِسِّ الدَّهْرِ. (AO, TA.) See also art. است.

[And see other exs. in Freytag's Arab. Prov. i. 355 and 378 (a variation of a prov. mentioned in the preceding page) and 607 and 622 and 729-730.]

أَسْتَهُ, applied to a man, (ISk, S, Mgh,) Large in the اِسْت, (ISk, S, Mgh, K,) or عَجُز; (S;) as also ↓ سُتَاهِىٌّ, (ISk, S, Mgh, K,) and ↓ سُتْهُمٌ: (S:) and so, applied to a woman, سَتْهَآءُ [fem. of the first], and ↓ سُتْهُمٌ, in which the م is augmentative, (ISk, S,) and ↓ سَتِهَةٌ: (TA:) pl. [of the first] سُتُهٌ, like كُتُبٌ, and سُتْهَانٌ: (K:) and ↓ مُسْتَهٌ, applied to a man, signifies large in the buttocks. (TA.) b2: And, as also ↓ سُتَاهِىٌّ and ↓ سَتِهٌ and ↓ سُتْهُمٌ, A seeker, or desirer, of the اِسْت; (K;) or one addicted thereto; (TA;) i. q. لُوطِىٌّ [one addicted to the crime of the people of Lot]. (TK.) اِسْتِىٌّ: see سَتَهِىٌّ, with which it is syn. مُسْتَهٌ: see [its syn.] أَسْتَهُ.

طيب

1 طَابَ, aor. ـِ (S, Msb, K, &c.,) inf. n. طِيبٌ (S [but there mentioned app. as a subst.], O, Mgh, Msb, K) and طِيبَةٌ (S, O, K) and طَابٌ (K) and طُوبَى [q. v. infrà] (Ksh and Bd in xiii. 28) and تَطْيَابٌ, (S, K,) [the last of which is of a measure denoting intensiveness, and is said in the TA to be with fet-h because it is unsound, whereas the inf. n. of a sound verb, if of the measure تفعال, is with kesr, but this is a strange mistake, (see 2 in art. بين,)] It was, or became, the contr. of خَبِيث, (S, Mgh,) in two senses: (Mgh:) [i. e.] it was, or became, [good,] pleasant, delightful, delicious, sweet, or savoury; syn. لَذَّ; (A, K;) or كَانَ لَذِيذًا; (Msb;) or it was esteemed [good,] pleasant, delightful, delicious, sweet, or savoury, in taste, and in odour: (Mgh:) and it was, or became, pure, (Mgh, K,) or clean. (Mgh.) [See also طَيِّبٌ.] b2: [Hence,] طَابَتْ نَفْسُهُ (assumed tropical:) His mind [or he himself] was, or became, [cheerful, happy, pleased,] dilated, or free from straitness. (Msb.) And طِبْتُ بِهِ نَفْسًا i. q. طَابَتْ بِهِ نَفْسِى (assumed tropical:) [i. e. I, or my mind, was, or became, cheerful, happy, pleased, or dilated, by means of it; agreeably with what next precedes: or pleased, content, or willing, to grant, concede, give, or do, it]: (S, O, K:) [for]

طَابَتْ نَفْسُهُ بِالشَّىْءِ [often] signifies (tropical:) He granted, conceded, or gave, the thing, liberally, [willingly, or of his own good pleasure,] without constraint, and without anger. (TA.) And فَعَلْتُ ذٰلِكَ بِطِيبَةِ نَفْسٍ (assumed tropical:) I did that [of my own free will; willingly;] not being constrained by any one. (S, O.) And طَابَتْ نَفْسِى عَلَيْهِ (assumed tropical:) [My mind was agreeable to it]; said when a thing is agreeable, or suitable, to one's mind; and [in like manner]

طِبْتُ نَفْسًا عَلَيْهِ. (TA.) And طَابَتْ نَفْسُهُ لِلْعَمَلِ وَغَيْرِهِ [He was cheerful, happy, pleased, or willing, to do work &c.]. (K in art. نشط.) and طَابَتْ نَفْسِى عَنْ ذٰلِكَ تَرْكًا (assumed tropical:) [I was pleased, willing, or content, to leave, give up, relinquish, or be without, that]; and [in like manner] طِبْتُ نَفْسًا عَنْهُ: whence, in the Kur [iv. 3], فَإِنْ طِبْنَ لَكُمْ عَنْ شَىْءٍ مِنْهُ نَفْسًا (assumed tropical:) [But if they be pleased, or willing, or content, to give up, or relinquish, or remit, unto you somewhat thereof]. (TA.) b3: And طاب, (A, O, Msb, TA,) inf. n. طِيبٌ (Msb, K) and طِيبَةٌ, (K,) (tropical:) It was, or became, lawful, allowable, or free. (A, O, Msb, K, * TA.) [In the K, الطِّيبُ and الطِّيبَةُ are expl. as meaning الحِلُّ, which Golius has supposed to mean in this case “ quod licitum, legitimum; ” and which Freytag has in like manner expl. as meaning “ res licita,” and “ licitum: ” but it is here an inf. n., of حَلَّ; not syn. with the epithet الحَلَالُ, which is given as an explanation of الطَّيِّبُ.] You say, طَابَ لِى كَذَا (tropical:) Such a thing became, or has become, lawful, &c., to me. (A.) Hence the saying of Aboo-Hureyreh, اَلْآنَ طَابَ الضِّرَابُ, (TA,) or طَابَ امْضَرْبُ, (O, TA,) as some relate it, accord. to the dial. of Himyer, (TA,) meaning طَاب الضَّرْبُ, i. e. (assumed tropical:) Now fighting has become lawful. (O, TA.) فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَآءِ, in the Kur [iv. 3], means (assumed tropical:) [Then take ye in marriage] such as are lawful to you [of women]. (Mgh.) b4: And طَابَتِ الأَرْضُ, (K, TA,) inf. n. طِيبٌ, (TA,) (assumed tropical:) The land became abundant in herbage. (K, TA.) A2: See also 2, in two places: b2: and see 10.2 طيّبهُ, (S, M, A, MA, O, Msb, K,) inf. n. تَطْيِيبٌ; (KL;) and ↓ اطابهُ; (S, O, K;) and ↓ طَابَهُ; (IAar, M, K;) He, or it, made it, or rendered it, good, pleasant, delightful, delicious, sweet, or savoury: perfumed, or rendered fragrant, him, or it: (S, MA, O, * K, * KL:) [and made it or rendered it, pure, or clean: (see 1, first sentence:)] you say, طيّب جُلَسَآءَهُ He perfumed his companions with whom he was sitting: (A:) and طيّب الثَّوْبَ and ↓ طَابَهُ [He perfumed the garment]: (IAar, M, TA:) or طَيَّبْتُهُ I daubed, or smeared, him, or it, with perfume, or some odoriferous or fragrant substance: (Msb:) and طَيَّبَهُ بِالطِّيبِ [He perfumed him, or daubed him, or smeared him, with some odoriferous or fragrant substance]. (TA.) b2: [Hence,] طيّب بِنَفْسِهِ [and طيّب نَفْسَهُ, which latter is a phrase of frequent occurrence, (assumed tropical:) He placated, or soothed, his mind;] he spoke to him pleasantly, sweetly, or blandly. (TA.) And طَيَّبْتَ نَفْسِى عَنْكَ (assumed tropical:) [Thou hast made me to be pleased, or happy, or content, without thee]. (S in art. سلو.) b3: And طيّبهُ (assumed tropical:) He made it lawful, allowable, or free. (TA, from a trad.) [Hence,] طَيَّبَ لِغَرِيمِهِ نِصْفَ المَالِ (tropical:) He acquitted his debtor of the half of the property; gave up, resigned, or remitted, it to him. (A.) b4: See also 10.3 طايبهُ, (S, O, K,) inf. n. مُطَايَبَةٌ, (KL,) He jested, or joked, with him; (S, O, K;) indulged in pleasantry with him. (KL.) 4 أَطْيَبَ see 2: b2: and see also 10, in four places.

A2: اطاب signifies also He brought, brought forward, offered, or proffered, good, pleasant, delicious, or savoury, food. (O, K.) b2: (assumed tropical:) He spoke good, pleasant, or sweet, words. (O, K.) b3: (assumed tropical:) He begat good children. (K.) b4: And (assumed tropical:) He wedded lawfully. (O, K.) A3: مَا أَطْيَبَهُ, and مَا أَيْطَبَهُ, the latter formed by transposition, (S, TA,) or a dial. var. of the former, (TA in art. يطب,) and أَطْيِبْ بِهِ, and أَيْطِبْ بِهِ, are all allowable [as meaning How good, pleasant, delightful, delicious, or sweet, is he, or it! or how pure, or clean, &c.!]. (TA.) b2: And one says, مَا أَطْيَبَ نَفْسَهُ عَنْكَ [How pleased, or happy, or content is he to be without thee, or to give thee up, or to relinquish thee!]. (IAar, K in art. سفط.) 5 تطيّب [quasi-pass. of 2, as such signifying It became, or was made or rendered, good, pleasant, &c.: and] he perfumed himself, or made himself fragrant, (A, Msb, TA,) بِالطِّيبِ [with perfume], (Msb,) or بِالشِّىْءِ [with the thing]. (TA.) 10 استطابهُ, (S, K,) and اِسْتَطْيَبَهُ, (Sb, Msb, K,) and ↓ اطابهُ, (TA,) and ↓ أَطْيَبَهُ, and ↓ طيّبهُ, (K,) and ↓ طَابَهُ, (TA, [but this last I think doubtful,]) He found it, (S, K,) or saw it, (Msb,) to be طَيِّب [i. e. good, pleasant, &c.]. (S, Msb, K.) One says, استطاب فُلَانٌ الدِّيمَةَ [Such a one found, or saw, to be good, or pleasant, the lasting and still rain]. (A.) b2: And استطاب, (S, A, O, Msb, K,) or استطاب نَفْسَهُ, (TA,) and ↓ اطاب, (A, O, K,) or نَفْسَهُ ↓ اطاب, (TA,) i. q. اِسْتَنْجَى [i. e. He washed, or wiped with a stone, or a piece of dry clay, the place of exit of his excrement]. (S, A, O, Msb, K.) [This signification is said in the TA to be tropical; but it is not so accord. to the A.] b3: And استطاب He shaved his pubes. (O, K, TA.) b4: And He asked people for sweet water. (K.) Thus, accord. to IAar, the saying [of a poet]

فَلَمَّا اسْتَطَابُوا صُبَّ فِى الصَّحْنِ نِصْفُهُ means And when they asked for sweet water [the half of it was poured forth into the bowl]: but it is also expl. agreeably with what here follows. (TA.) b5: He (a man) drank طَابَة [i. e. wine]: so in the M. (TA.) طَابٌ is an inf. n. of طَابَ, (K,) and syn. with طِيبٌ and also with طَيِّبٌ, q. v.: a poet says, praising 'Omar Ibn-'Abd-El-'Azeez, مُقَابَلُ الإِعْرَاقِ فِى الطَّابِ الطَّابْ بَيْنَ أَبِى العَاصِى وَآلِ الخَطَّابْ [i. e. Rooted by the father's and the mother's side in unsullied goodness, or the like, between Abu-l- 'Ásee on the one side and the family of ElKhattáb on the other: for it is evidently cited as an ex. of الطاب used as a subst. and as an epithet; so that by فى الطاب الطاب is meant فى الطِّيبِ الطَّيِّبِ: otherwise it might be supposed that the literal repetition is meant to denote simply corroboration, as appears to be the case in an instance which will be mentioned in what follows:] the object of praise being the son of 'Abd-El-'Azeez the son of Marwán the son of El-Hakam the son of Abu-l-'Ás [or 'Ásee], and his mother being Umm-'Ásim the daughter of 'Ásim the son of 'Omar the son of El-Khattáb. (S, O.) b2: عَذْقُ ابْنِ طَابٍ is the name of A sort of palm-trees in El-Medeeneh [app. so called because of the sweetness of their fruit, or طاب may in this instance be for طَابَة, a name of ElMedeeneh]: (K:) or, as also رُطَبُ ابْنِ طَابٍ, a sort of dates of El-Medeeneh: (S, O:) or اِبْنُ طَابٍ is a name of a sort of fresh ripe dates: (K:) and عَذْقُ ابْنِ طَابٍ and عَذْقُ ابْنِ زَيْدٍ are two sorts of dates: (S:) accord. to IAth, رُطَبُ ابْنِ طَابٍ is the name of a sort of dates of El-Medeeneh so called in relation to Ibn-Táb, a man of its inhabitants. (TA.) b3: طاب طاب is [asserted to be] One of the names of the Prophet in the Gospel; [but where said to occur, I know not;] the interpretation of مأذ مأذ; [app. a mistranscription for مَاذ مَاذ, meaning “ very good in disposition,”

&c.;] the second word corroborating, and denoting intensiveness of signification. (TA.) طُوبٌ, mentioned in this art. in the S and K, [as though it were originally طُيْبٌ,] see in art. طوب.

طِيبٌ an inf. n. of طَابَ. (O, Mgh, * Msb, K.) [Used as a simple subst., Goodness, pleasantness, &c.] You say, مَا بِهِ مِنَ الطِّيبِ [There is not in him aught of goodness, &c.]: you should not say, من الطِّيبَةِ. (S, O.) [See also طَابٌ: and طُوبَى.]

b2: [Also] a word of well-known meaning; (K;) [A perfume; a fragrant, or an odoriferous, substance;] a substance with which one perfumes himself, (S, O, Msb,) of what is termed عِطْر. (Msb.) [The pl. accord. to Golius and Freytag is أَطْيَابٌ. Hence, جَوْزُ الطِّيبِ The nutmeg: see جوز.] b3: Also The most excellent of any sort of thing. (K.) [See also أَطْيَبُ: and طَيِّبَةٌ.]

طَابَةٌ Wine: (S, O, K:) as though meaning طَيِّبَةٌ; and originally طَيَبَةٌ: (AM, TA:) or i. q. عَصِيرٌ [i. e. expressed juice]. (TA, from an explanation of a trad.) A2: طَابَةُ: see what next follows.

طَيْبَةُ a name of The city of the Prophet; (S, O, Msb, K;) as also ↓ طَابَةُ, (O, Msb, K,) and ↓ الطَّيِّبَةُ, and ↓ المُطَيَّبَةُ, (K,) which last may be also written ↓ المُطَيِّبَةُ. (TA.) طِيبَةٌ an inf. n. of طَابَ. (S, O, K.) b2: Also The clearest of wine: (K:) and the choicest of herbage. (TA.) A2: طِيبَةُ is a name of The well Zemzem. (O, K.) سَبْىٌ طِيَبَةٌ (tropical:) Persons (As, TA) made captive lawfully, (As, S, * A, O, * K, * TA,) without perfidy and breach of covenant, (S, A, O, K,) not made so when a covenant is existing with them, (As, TA,) nor when there is any doubt respecting their state of slavery: (O:) طِيَبَةٌ, in the sense of طَيِّبٌ, is [said to be] the only instance among nouns, (TA,) or rather among epithets, (MF, TA,) of فِعَلَةٌ, with kesr and then fet-h, (TA,) i. e. with only fet-h to the ع. (MF, TA.) طُوبَى, of the measure فُعْلَى from الطِّيبُ, originally طُيْبَى, (Zj, S, O, Msb,) an inf. n. of طَابٌ, (Ksh and Bd in xiii. 28,) syn. with طِيبٌ: (Seer, K: [in my MS copy of the K طَيِّب, a manifest mistake:]) and fem. of أَطْيَبُ: (ISd, K:) and pl. of طَيِّبَةٌ, (K,) accord. to Kr, who says that there is no word like it except كُوسَى

pl. of كَيِّسَةٌ, and ضُوقَى pl. of ضَيِّقَةٌ; but ISd says that, in his opinion, طُوبَى and كُوسَى and ضُوقَى are fems. of أَطْيَبُ and أَكْيَسُ and أَضْيَقُ, because فُعْلَى is not a pl. measure: Kr also adds that they did not say ↓ طِيبَى, like as they said كِيسَى and ضِيقَى; (TA; [see ضُوقَى, in art. ضيق;]) [but Sgh says that] ↓ طِيبَى is a dial. var. of طُوبَى: (O:) Aboo-Hátim Sahl Ibn-Mohammad Es-Sijistánee relates that an Arab of the desert, reciting as a pupil to him, persisted in pronouncing طُيْبَى for طُوبَى: (TA:) it signifies حُسْنَى [as meaning A good final, or ultimate, state or condition]: and (some say, O, Msb) خَيْرٌ [meaning good, good fortune, and the like]: (O, Msb, K:) and خِيرَةٌ [meaning God's blessing or favour, &c.]; (K;) as some say: (TA:) or eternal life: (Zj, TA:) or a pleasant life: (Msb:) and (O, K) a certain tree in Paradise; (S, O, K;) thus the Prophet is related to have said; and MF says that it is a proper name thereof, not admitting the article ال, and the like is said in the M: (TA:) or it signifies Paradise in the Indian language; (O, K;) or, accord. to Sa'eed Ibn-Jubeyr, in the Abyssinian language: (O:) as also ↓ طِيبَى. (K.) These different significations are assigned by different persons to this word in the phrase in the Kur [xiii. 28] طُوبَى لَهُمْ [which seems to be best rendered as an announcement, meaning A good final state, &c., shall be to them, or be their lot]: (Msb, TA:) Sb holds that it is an invocation of good, or a prayer, [as though قُلْ i. e. “ say thou ” were understood before it,] and that طوبى is virtually in the nom. case, i. e. مَرْفُوع, as is shown by the words immediately following وَحُسْنُ مَآبٍ: but Th, who makes طوبى to be an inf. n. like رُجْعَى, says that one reading is طُوبَى لَهُمْ وَحُسْنَ مَآبٍ, like the phrase سَقْيًا لَهُ: MF, however, [supposing Th to have said طُوبًى, though I think it indubitable that he said طُوبَى, and only meant that it was used as virtually, not literally, with tenween,] observes that رُجْعًى, with tenween, is not known to have been transmitted from any one of the leading authorities on the Arabic language. (TA.) Katádeh says that طُوبَى لَهُمْ is a phrase of the Arabs; who say, طُوبَى لَكَ إِنْ فَعَلْتَ كَذَا وَكَذَا [A good final state &c., be to thee, or be thy lot, or shall be to thee, if thou do such and such things]: and it is said in a trad., طُوبَى لِلشَّأْمِ [May good, &c., betide Syria]; in which case, طوبى is of the measure فُعْلَى from الطِّيبُ, and does not mean “ Paradise,” nor “ the tree. ” (L, TA.) One says, طُوبَى لَكَ and طُوبَاكَ; (S, K;) but not طُوَبيْكَ: (Yaakoob, S, O: [in one of my copies of the S طُوبِيكَ:]) or طُوبَاكَ is a barbarism: (O, K:) it is disallowed by the T, and by most of the grammarians: but Akh says that it is used by some of the Arabs; and Ibn-El-Moatezz uses it in the following verse: مَرَّتْ بِنَا سَحَرًا طَيْرٌ فَقُلْتُ لَهَا طُوبَاكِ يَا لَيْتَنَا إِيَّاكِ طُوبَاكِ [A flock of birds passed by us a little before daybreak, and I said to them, Good betide you: would that we were you: good betide you]: Esh-Shiháb El-Khafájee says that ل is understood [before the ك] in طوباك; but MF has argued well against this assertion. (TA.) طِيبَى: see the next preceding paragraph, former half, in three places.

طِيَابٌ A sort of palm-trees of El-Basrah, (L, K, TA,) the dates of which, when the gathering has been delayed beyond the usual time, fall, one after another, from their stones, so that the raceme remains with nothing upon it but the stones hanging to the bases of the dates; though they are large; and if the fruit is gathered when fully ripe, the stone does not come off with it. (L, TA.) طَيِّبٌ (S, M, Mgh, O, Msb, K) and ↓ طَابٌ, (S, M, O, K,) the latter originally طَائِبٌ and deprived of its medial radical letter, or of the measure فَعَلٌ, (M, TA,) Contr. of خَبِيثٌ, (S, Mgh, O,) in two senses: (Mgh:) [i. e. good,] pleasant, delightful, delicious, sweet, or savoury; syn. لَذِيذٌ; (Msb, K; *) or esteemed [good,] pleasant, delightful, delicious, sweet, or savoury, (مُسْتَلَذٌّ,) in taste, and in odour: (Mgh:) and pure, (Mgh, K,) or clean. (Mgh.) You say طَعَامٌ طَيِّبٌ Food [pleasant in taste; or] that descends easily [and agreeably] down the throat. (TA.) And مَآءٌ طَيِّبٌ Sweet water; (O, TA;) or pure water. (TA.) [And رَائِحَةٌ طَيِّبَةٌ A pleasant, sweet, or fragrant, odour.] And بَلَدٌ طَيِّبٌ A country that has no salsuginous places in it: (O, TA:) or a land of good and fertile soil. (Mgh.) And صَعِيدٌ طَيِّبٌ Pure ground. (Zj, Mgh, O.) And الكَلِمُ الطَّيِّبُ (assumed tropical:) [The good saying] i. e. لَا إِلٰهَ إِلَّا اللّٰهُ [There is no deity but God]. (TA.) And فُلَانٌ فِى بَيْتٍ طَيِّبٍ i. e. (tropical:) [Such a one is of a good house, or family; meaning,] of high, or noble, birth. (TA.) And فُلَانٌ طَيِّبُ الإِزَارِ (assumed tropical:) Such a one is continent, or chaste. (O.) and فُلَانٌ طَيِّبُ الأَخْلَاقِ (assumed tropical:) Such a one is [of good, or pleasant, dispositions;] easy in converse, conversable, or affable. (O, TA.) [And طَيِّبُ النَّفْسِ (assumed tropical:) Cheerful, happy, pleased, or dilated, in mind. (See طَابَتْ نَفْسُهُ.) And نَفْسٌ طَيِّبَةٌ بِشَىْءٍ (assumed tropical:) A mind cheerful, happy, pleased, or dilated, by means of a thing: or pleased, content, or willing, to grant, concede, give, or do, a thing: and طَيِّبَةٌ عَنْ شَىْءٍ (assumed tropical:) pleased, willing, or content, to leave, give up, relinquish, or be without, a thing. (See, again, 1.)] b2: Also (assumed tropical:) Lawful; allowable; allowable by, or agreeable to, law; legitimate; legal; or free. (Mgh, Msb, K.) لَا يَسْتَوِى

الْخَبِيثُ وَالطَّيِّبُ, in the Kur [v. 100], means (assumed tropical:) The unlawful and the lawful of property and the unrighteous and the righteous of deeds and the sound and the unsound of tenets or the like and the good and the bad of mankind [shall not be equal in your estimation]. (Mgh.) [See also the next paragraph.]

طَيِّبَةٌ [fem. of طَيِّبٌ: and also a subst., made so by the affix ة; meaning A good, pleasant, delightful, delicious, sweet or savoury, thing: and a pure, or clean, thing: pl. طَيِّبَاتٌ]. وَالطَّيِّبَاتِ مِنَ الرِّزقِ, in the Kur [vii. 30], means And what are esteemed [good,] pleasant, delicious, sweet, or savoury, of foods and beverages. (Mgh.) and أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ, in the same [ii. 269], Expend ye of the good things that ye have gained: (Mgh:) or (assumed tropical:) of your lawful gains. (Mgh, O.) And كُلُوا مِنَ الطَّيِّبَاتِ, in the same [xxiii. 53], (assumed tropical:) Eat ye of the things that are lawful; of any such lawful things as are esteemed good, or pleasant. (TA.) الطَّيِّبَاتُ مِنَ الكَلَامِ means (assumed tropical:) The most excellent of words, or speech; (Msb, TA;) the best thereof: (Msb:) and is meant by الطَّيِّبَاتُ in [the words of] the تَشَهُّد, [commencing with] التَّحِيَّاتُ لِلّٰهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ: [see تَحِيَّةٌ, in art. حى:] and likewise in the Kur [xxiv. 26], where it is said, الطَّيِّبَاتُ لِلطَّيِّبِينَ; by the طيّبين being meant the pure of men; accord. to Fr.: but these words of the Kur are otherwise expl., as meaning the good women are for the good men. (O.) b2: See also طَيْبَةُ.

طُيَّابٌ, with damm, means طَيِّبٌ جِدًّا [i. e. Very good, pleasant, delightful, delicious, sweet, or savoury]. (S, O, TA. [In the K it is implied that it is simply syn. with طَيِّبٌ; like as many other intensive epithets are confounded therein with those that are not intensive.]) A poet says, إِنَّا وَجَدْنَا مَآءَهَا طُيَّابَا [Verily we found its water to be very good, pleasant, or sweet]. (S, O.) أَطْيَبُ [Better, and best; more, and most, pleasant, delightful, delicious, sweet, or savoury]: its fem. is طُوبَى: (ISd, K:) and أَطَايِبُ is its pl.: (S:) and أَيْطَبُ is a dial. var. of أَطْيَبُ, or is formed from the latter by transposition. (TA in art. يطب.) b2: الأَطْيَبَانِ [The two best, or most pleasant, &c., of things,] means (assumed tropical:) Eating and coïtus: (IAar, S, A, O, K:) or sleep and coïtus: (ISk, O, TA:) or the mouth and the vulva of a woman: (Yaakoob, A, O, K:) or fat and youthfulness: (A, K:) or strength and appetence: or youthfulness and briskness or liveliness or sprightliness: (Har p. 88:) or fresh ripe dates and the خِربِز [or water-melon]: or milk and dates. (TA.) b3: And أَطَايِبُ signifies The best, or best parts, of a thing, (K, TA,) as of flesh-meat, &c.; (TA;) as also ↓ مَطَايِبُ, a pl. which has no sing., (K, TA,) of the same class as مَحَاسِنُ and مَلَامِحُ, (TA,) or its pl. is ↓ مَطْيَبٌ, (Ks, O, K,) or ↓ مَطَابٌ and ↓ مَطَابَةٌ: (M, K:) or you say, أَطْعَمَنَا مِنْ

أَطَايِبِ الجَزُورِ [He fed us from the best parts of the slaughtered camel], but not الجزور ↓ من مَطَايِبِ; (S, O;) or you say, مِنْ أَطَايِبِهَا and ↓ مَطَايِبِهَا; (As, A, O;) or the latter, but not the former; (Yaakoob, TA;) or you say أَطَايِبُ الجَزُورِ, and الرُّطَبِ ↓ مَطَايِبُ [the best of fresh ripe dates]; (IAar, K;) and AHn uses the phrase أَطَايِبُ الكَلَأِ [the best portions of the herbage]. (TA.) أَيْطَبَّةُ العَنْزِ and أَيْطَبَتُهَا [mentioned in this art. because held to be formed by transposition (in Freytag's Lex. with طُ in each case)] The she-goat's lusting for the male. (Az, O, K.) مَطَابٌ: see أَطْيَبُ.

مَطْيَبٌ: see أَطْيَبُ.

مُطِيبٌ [part. n. of 4: as such signifying] A lawful wedder: a woman said to her beloved, وَلَا زُرْتَنَا إِلَّا وَأَنْتَ مُطِيبُ [Nor didst thou visit us save when thou wast a lawful wedder]: because, in the estimation of excessive lovers, what is unlawful is more sweet. (TA.) مَطَابَةٌ: see أَطْيَبُ.

مَطْيَبَةٌ [A cause of pleasure or delight]. One says, هٰذَا شَرَابٌ مَطْيَبَةٌ لِلنَّفْسِ This is a beverage [which is a cause of pleasure to the soul, or] with which the soul is pleased when drinking it. (S, O.) And in like manner one says of food. (TA.) مُطَيَّبٌ pass. part. n. of 2. (TA.) Hence, (TA,) حِلْفُ المُطَيَّبِينَ [The covenant of the perfumed men]: (K, TA:) these were five tribes; Benoo-'Abd-Menáf and Benoo-Asad-Ibn-'AbdEl-'Ozzà and Benoo-Teym and Benoo-Zuhrah and Benu-l-Hárith and Benoo-Fihr: (TA:) and they were so called for the following reason: when Benoo-'Abd-Menáf desired to assume [the offices of] the حِجَابَة and the رِفَادَة and the لِوَآء and the سِقَايَة, [see arts. حجب &c.,] which belonged to Benoo-'Abd-ed-Dár, and these refused their consent, all of the above-mentioned, (K, TA,) having assembled in the house of Ibn-Jud'án, in the Time of Ignorance, (TA,) concluded a ratified covenant for the accomplishment of their affair, engaging not to fail in aiding one another: then they mixed some perfumes, and dipped their hands therein; after which they wiped their hands upon the Kaabeh in token of confirmation of the covenant: and Benoo-'Abded-Dár, also, and their confederates, (K, TA,) composing six tribes, Benoo-'Abd-ed-Dár and Jumah and Makhzoom and 'Adee and Kaab and Sahm, (TA,) concluded together another covenant, and were thence called الأَحْلَاف: (K, TA:) this is the account commonly known and received: another account is the following: there came a man of the Benoo-Zeyd to Mekkeh for the purpose of [the religious visit termed] the عُمْرَة, having with him merchandise, and a man of Sahm bought this of him, and refused to pay him for it; whereupon he called to them from the summit of Aboo-Kubeys, and they arose, and entered into a covenant together to do him justice: thus relates Eth-Tha'álibee: (TA:) Mohammad was one of the مُطَيَّبُون, (K, TA,) being then twenty-five years old; and so was Aboo-Bekr: and 'Omar was an أَحْلَفِىّ. (TA.) b2: المُطَيَّبَةُ: see طَيْبَةُ.

المُطَيِّبَةُ: see طَيْبَةُ.

مَطْيُوبٌ pass. part. n. of طَابَهُ [as syn. with طَيَّبَهُ]; like مَخْيُوطٌ [from خَاطَهُ]. (TA.) مَطَايِبُ: see أَطْيَبُ, in four places.

حرج

1 حَرِجَ, aor. ـَ inf. n. حَرَجٌ, It (a number of things) became collected together: and, necessarily, became close, strait, or narrow: (so accord. to an explanation of the inf. n. by Er-Rághib, in the TA:) said of anything, it was, or became, close, strait, or narrow. (KL.) One says of dust, حَرِجَ إِلَى حَائِطٍ, or سَنَدٍ, It rose, (Lth, Az, TA,) in a narrow place, (TA,) and became collected [against a wall, or an acclivity or the like]. (Lth, Az, TA.) b2: حَرِجَ صَدْرُهُ, aor. and inf. n. as above, (assumed tropical:) His bosom became strait, or contracted; (S, A, Mgh, Msb, TA;) not expanded, or dilated, by reason of what was good. (TA.) And حَرِجَ alone, aor. and inf. n. as above, (assumed tropical:) He became disquieted, and contracted in bosom: and (assumed tropical:) he became in doubt; he doubted; because doubt disquiets the mind. (So accord. to explanations of the inf. n. by Er-Rághib, in the TA.) b3: Also حَرِجَ, aor. and inf. n. as above, [(assumed tropical:) He became straitened, or in difficulty: and particularly, by the commission of a sin, or crime: (see حَرَجٌ, below:) and hence, simply,] (assumed tropical:) he committed a sin, a crime, or an act of disobedience for which he deserved punishment. (Msb.) b4: Also He looked, and was unable to move from his place by reason of fear and rage. (T, TA.) And حَرِجَتِ العَيْنُ, (S, A, K,) aor. ـَ (K,) inf. n. as above, (TA,) (tropical:) The eye became dazzled, (حَارَت, S, K, TA,) or sank in its socket, (غَارَت,) and its vision became straitened: (A, TA:) or it did not turn about, nor wink, by reason of intent gazing. (TA.) b5: Also, (S, A, K,) aor. as above, (K,) and so the inf. n., (S, K,) (tropical:) It was, or became, forbidden, or prohibited, (S, A, K,) and attended with straitness, or difficulty. (A.) So in the saying, حَرِجَ عَلَىَّ ظُلْمُكَ (tropical:) The wronging of thee is forbidden, or prohibited, to me. (S, TA.) And حَرِجَ عَلَيْهِ السَّحُورُ (tropical:) The meal termed سحور became forbidden, or prohibited, to him, (A, TA,) namely, a man fasting, and attended with difficulty, (A,) by reason of the straitness of the time thereof. (TA.) and حَرِجَتِ الصَّلَاةُ (tropical:) Prayer became forbidden, or prohibited, (A, and TA as from the K, [but not found by me in the copies of the K,]) عَلَيْهَا to her [by reason of legal impurity, as is shown in the A]. (A, TA.) b6: حَرِجَ إِلَيْهِ (tropical:) He betook himself, or had recourse, to him, or it, for protection from a strait, or difficulty. (TA.) And حَرِجَ

إِلَى كَذَا وَ كَذَا (assumed tropical:) He betook himself to such and such things. (TA.) 2 حرّجهُ, (TA,) inf. n. تَحْرِيجٌ, (S, K,) (assumed tropical:) He made it strait, or difficult; (S, K, TA;) and forbade it to be violated; namely, a right. (TA.) b2: حرّج عَلَى حَيَّةٍ (assumed tropical:) He said to a serpent, [by way of warning, lest it should be a Jinnee,] Thou wilt be in a strait if thou return to us; therefore blame us not if we reduce thee to a strait by pursuing and driving away and killing. (TA from a trad.) 4 احرجهُ He made him to betake himself to a narrow, or confined, place; and so أَحْجَرَهُ and أَحْرَدَهُ. (TA.) And He made him (a dog or a beast of prey) to betake himself to a narrow, or confined, place, and then attacked him. (TA.) [Hence,] احرجهُ إِلَيْهِ (assumed tropical:) He constrained him to betake himself, or have recourse, to him, or it. (S, A, K.) And احرجهُ إِلَى كَذَا وَ كَذَا (assumed tropical:) He made him to betake himself to such and such things: (TA:) or he, or it, caused him to want such and such things. (AA, TA in art. دمغ.) b2: (tropical:) He caused him to fall into a strait, or difficulty: (A, TA:) he straitened him; reduced him to a strait, or difficulty. (TA.) b3: (assumed tropical:) He made him, or caused him, to fall into a sin, a crime, or an act of disobedience for which he deserved punishment. (S, K, TA.) b4: أَحْرَجْتُ الصَّلَاةَ (assumed tropical:) I made, or pronounced, prayer to be forbidden, or prohibited. (K.) A2: احرج كَلْبَهُ, (A,) or احرجهُ مِنْ صَيْدِهِ, (As, TA,) He gave to his dog a portion of his prey. (A.) 5 تحرّجهُ (assumed tropical:) He made it strait, or difficult, to himself. (TA.) A2: And تجرّج (tropical:) He put away, or cast away, from himself, sin, or crime; (TA;) he shunned, avoided, or kept aloof from, sin, or crime; (Mgh;) he did a deed whereby he shunned, avoided, or kept aloof from, sin, or crime; (Msb TA;) syn. تَأَثَّمَ. (S, A, Mgh.) And تحرج مِنْهُ (tropical:) He shunned, avoided, or kept aloof from, it, as a sin, or crime. (A, * Mgh.) [See تَحَنَّثَ.]

حُرْجٌ: see حَرَجٌ, in two places.

حِرْجٌ: see حَرَجٌ.

A2: Also The dog's portion of the prey, or game; (S, A, K;) such as the head and the shanks and the belly: (TA:) what is thrown to the dog, of the prey, or game, that he has taken: (Az, TA:) or a piece of flesh: pl. أَحْرَاجٌ. (TA.) A3: And A cowry; syn. وَدَعَةٌ: (S, A, K:) pl. أَحْرَاجٌ (S, A) and أَحْرِجَةٌ (T, TA) and حِرَاجٌ; (TA;) the second, [as also the first,] a pl. of pauc.: (T, TA:) or cowries (وَدَعٌ) which are hung upon the necks of dogs. (As, TA.) b2: And A dog's collar [of cowries]: (TA:) or a collar [of cowries] for any animal. (T, TA.) حَرَجٌ [inf. n. of 1, q. v.:] (tropical:) Straitness; a strait, or difficulty. (A, * TA.) b2: (tropical:) A sin, a crime, or an act of disobedience for which one deserves punishment; syn. إِثْمٌ; (S, Msb, * K;) as also ↓ حِرْجٌ: (Yoo, S, K:) or the straitness [which is the consequence] of sin or crime. (A, Mgh.) b3: [Hence,] لَا حَرَجَ i. q. لَا بَأسَ [There is, or will be, no harm in thy doing this or that]; and لَا إِثْمَ [there is, or will be, no sin, or crime]. (IAth, TA.) A2: See also حَرِجٌ, in six places. b2: Also, applied to a she-camel, (tropical:) Lean, lank, light of flesh, slender, or lank in the belly; (S, K;) as also ↓ حُرْجُوجٌ, (S, A,) accord. to Az, (S,) and ↓ حَرُوجٌ: (A:) or ↓ حُرْجُوجٌ signifies, so applied, lean, &c., as above, and sharp-spirited: (K:) or this last, (K,) and حَرَجٌ and ↓ حَرُوجٌ, (TA,) fat, (K, TA,) largebodied, (TA,) and long [lit. long upon the face of the ground, as distinguished from tall]: or strong: (K, TA:) and حَرَجٌ signifies also, (K,) or, as some say, and so do ↓ حُرْجُوجٌ and ↓ حُرْجُجٌ and ↓ جُرْحٌ, (S,) so applied, long [lit. long upon the face of the ground]: (S:) and some allow ↓ حِرْجِيجٌ in the sense of ↓ حُرْجُوجٌ; (TA;) which last is originally ↓ حُرْجُجٌ, which is originally ↓ جُرْحٌ: (S:) the pl. of ↓ حُرْجُوجٌ (S) and of ↓ حِرْجِيجٌ (L) is حَرَاجِيحٌ. (S, L.) A3: See also حَرَجَةٌ, in three places.

A4: Also A thing composed of pieces of wood, (As, S, K,) bound together, (As, S,) in which dead bodies are carried; (As, S, K;) sometimes put over the bier of a woman: (S:) accord. to the T, the حرج of a bier is a شِجَار, [i. e. the frame-work of a هَوْدَج,] which is constructed of wood, and put over the bier of a corpse: accord. to ISd, the حرج is a vehicle for women and men, which has no head. (TA.) See also نَعْشٌ, in two places.

حَرِجٌ and ↓ حَرَجٌ A strait, narrow, confined, or close, place: (TA:) or strait, narrow, confined, or close, in the utmost degree: (Zj, T:) or a strait, narrow, confined, or close, place, abounding with trees, (S, K,) and impenetrable to the pasturing animals: (S:) and ↓ حَرِيجٌ, also, applied to a place, signifies the same as حَرِجٌ. (TA.) b2: صَدْرٌ حَرِجٌ (S, Msb, TA) and ↓ حَرَجٌ, (S, A, TA,) like وَحِدٌ and وَحَدٌ, and فَرِدٌ and فَرَدٌ, and دَنِفٌ and دَنَفٌ, (S,) A bosom strait, or contracted; (A, Msb, TA;) not expanded, or dilated, by reason of what is good. (TA.) يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرِجًا or ↓ حَرَجًا, accord. to different readings, [in the Kur vi. 125,] (S,) is explained by I 'Ab as meaning He will make his bosom strait. (assumed tropical:) impenetrable to wisdom. (TA.) b3: Also حَرِجٌ and ↓ حَرَجٌ A man having a strait, or contracted, bosom, which does not expand, or dilate, by reason of what is good: the former has a dual and a pl.; but the latter has only the sing. form, because it is [properly, or originally,] an inf. n.: Zj says that the former is a part. n., and that by the latter is meant ذُو حَرَجٍ. (TA.) b4: And the former, (assumed tropical:) One who fears, or dreads, to venture upon an affair. (TA.) b5: And (assumed tropical:) That seldom, or never, withdraws from fight: (K:) that will not be put to flight; as though it were difficult for him to find an excuse for being put to flight. (TA.) b6: and Committing a sin, a crime, or an act of disobedience for which he deserves punishment; (Msb;) and so ↓ حَارِجٌ, which is thought by ISd to be after the manner of a rel. n., because it has no corresponding verb [of which it may be regarded as the part. n.; the regular part. n. being حَرِجٌ, as حَرِجَ is intrans.]. (TA.) b7: Also (assumed tropical:) Abstaining from sin, or crime; and so ↓ حَرَجٌ and ↓ مُتَحَرِّجٌ. (TA.) [Thus bearing two contr. significations. See 5.] b8: Also, and ↓ حَرَجٌ, (tropical:) Forbidden, or prohibited: so in the phrase, ظُلْمُكَ عَلَىَّ حَرِجٌ and حَرَجٌ (tropical:) [The wronging of thee is forbidden, or prohibited, to me]. (A.) حَرَجَةٌ (tropical:) A wood, or collection of trees; (S, K, TA;) so called because of their closeness: or dense and tangled trees: (TA:) or a thicket, or collection of dense and tangled trees, of the kind called سَلَم, into which no one can penetrate; (AHeyth, Az, TA;) or of the سَمُر and طَلْح and عَوْسَج and سَلَم and سِدْر; or of the سِدْر and olive and other trees: or a place in a wood where trees are dense and tangled, extending as far as a stone's throw: and also a tree which the pasturing animals cannot reach: (TA:) pl. ↓ حَرَجٌ (S, K) [or rather this is a coll. gen. n., of which حَرَجَةٌ is the n. un.,] and حَرَجَاتٌ (S, A) and حِرَاجٌ (S) and [of pauc.] أَحْرَاجٌ: (A, TA:) or ↓ حَرَجٌ signifies a place in which is a collection of trees, and where they are close together. (A.) b2: Also (tropical:) A collection of camels: (S, K, TA:) a hundred camels: (ISd, TA:) pl. [or rather coll. gen. n.] ↓ حَرَجٌ. (K.) حُرْجُجٌ: see حَرَجٌ, in two places.

حُرْجُوجٌ: see حَرَجٌ, in five places.

حِرْجِيجٌ: see حَرَجٌ, in two places.

حِرَاجٌ الظَّلْمَآءِ, (K,) or مِنَ الظَّلَامِ, (A, TA,) and مِنَ الظَّلْمَآءِ, (TA,) (tropical:) Dense darkness. (A, * K, TA.) حَرُوجٌ: see حَرَجٌ, in two places.

حَرِيجٌ: see حَرِجٌ.

حَارِجٌ: see حَرِجٌ.

مُحَرَّجٌ A dog having a collar of cowries; (S, K;) from حِرْجٌ: (S:) having cowries upon his neck. (As, TA.) حَلَفَ فُلَانٌ بِالمُحَرَّجَاتِ (tropical:) Such a one swore by the three divorces [which render the wife absolutely forbidden to the husband]: (A:) or by the oaths that rendered his scope strait, or narrow. (Har p. 178.) مُتَحَرِّجٌ: see حَرِجٌ.

خرت

1 خَرَتَ, (K,) aor. ـُ inf. n. خَرْتٌ, (TK,) He perforated, bored, or pierced, (K,) the ear, (TK,) or a thing. (TA.) And خَرَتَ أَنْفَ الجَمَلِ [It perforated, or slit, (see the pass. part. n., below,) the nose of the camel]: said of the خِشَاش [or wooden thing that is inserted in the bone of the camel's nose]. (A.) A2: خَرَتْنَا الأَرْضَ We knew the land and its roads. (Ks, S.) [Golius omits this; but mentions, as on the authority of Ibn-Maaroof, خَرِتَ, signifying He was skilful, or expert, in showing the way. What Ibn-Maaroof says, however, is that the inf. n. خَرَتٌ signifies the being acquainted with a road; and, with a place. See خِرِّيتُ.]

خَرْتٌ: see what next follows, in two places.

خُرْتٌ The perforation, bore, or hole, (S, A, K,) of a needle; [i. e. its eye;] (S, A; [see also خُرْتَةٌ;] and of the ear, (S,) or in the ear, [but see خُرْتَةٌ,] &c.; (A, K;) and of the فَأْس, [i. e. hoe, or adz, or axe,] (S, A, TA,) meaning, of the handle thereof; (A, TA;) as also خُرَةٌ; (Fr, TA in art. خرو;) [see again خُرْتَةٌ;] and ↓ خَرْتٌ signifies the same: (A, K:) pl. [of pauc.] أَخْرَاتٌ (S, A) and [of mult.] خُرُوتٌ. (S.) You say أَضْيَقُ مِنْ خُرْتِ الإِبْرَةِ [Narrower than the eye of the needle]. (A.) And مَضَايِقُ كَأَخْرَاتِ الإِبَرِ [Narrow passes like the eyes of needles]. (A.) The خُرْت of a sandal is The hole, or perforation, of the ذُؤَابَة [q. v.], into which the thong [called the شِرَاك] enters. (An anon. Arabic MS. in my possession.) b2: Also The rings at the heads [or extremities] of [camels' plaited fore-girths of the kind called] نُسُوع; and so [the pls.] خُرَتٌ (K) and أَخْرَاتٌ: (S, K:) and ↓ خُرْتَةٌ signifies one of these; (K;) i. e. the ring in which is [inserted the end of] the نِسْعَة. (TA.) [Hence the phrase,] قَلِقَ خُرْتُ فُلَانٍ [lit. The rings of the fore-girths of the camels of such a one became unsteady; meaning] (tropical:) the state of such a one became disordered, or perverted. (A, TA.) And similar to this are the phrases, رَادَ خُرْتُ القَوْمِ and رَادَتْ

أَخْرَاتُهُمْ, [in the TA زاد and زادت, but the comparison evidently shows that the verbs should be راد and رادت,] said of a people when they do not receive or entertain hospitably him who alights at their place of abode: so says IAar on the authority of Es-Saloolee. (TA.) b3: See also خُرْتَةٌ. b4: Also A small rib, at, or near, the breast; and so ↓ خَرْتٌ: (K:) pl. أَخْرَاتٌ, which Lth explains as meaning the ribs at, or near, the breast, collectively. (TA.) b5: And [the pl.] أَخْرَاتٌ signifies The obscure roads or ways, and the narrow passes, of a desert. (TA.) خُرْتَةٌ: see خُرْتٌ. b2: Its pl. أَخْرَاتٌ, [also pl. of ↓ خُرْتٌ, (see خُبْنٌ,)] in the formation of which the ة of the sing. seems to have been considered as elided, also signifies The loops of a [leathern water-bag such as is called] مَزَادَة: it is said in the T that in the مزادة are its اخرات, the loops between which is the قَصَبَة [commonly signifying cane, or reed, but here app. meaning the mouth, which has the form of a short cylinder, and is in the middle of the upper part of the مزادة, between the two loops, these being at the two upper corners], whereby [app. referring to the اخرات] it is carried [and suspended on the side of a camel, counterpoised by another مزادة on the other side of the camel]: and AM adds that one says [also] أَخْرَابُ المَزَادَةِ, sing. خُرْبَةٌ [q. v.]; and in like manner, خُرْبَةُ الأُذُنِ [“ the bore of the ear ” ]; with ب: and غُلَامٌ أَخْرَبُ الأُذُنَيْنِ [“ a boy having his ears pierced, or bored ”]: he says, also, that the خُرْتَة, with ت, is [the hole] in the iron of the فَأْس, and [the eye] of the needle; and the خُرْبَة, with ب, is in the skin: and AA says that خُرْتَةٌ signifies the eye of the [kind of needle called] شَغِيزَة, i. e. the مِسَلَّة: (TA:) and Lth says that it signifies a round hole. (TA in art. حرت.) الخَرَاتَانِ Two stars, (K,) of the stars of the Lion, two whips' lengths apart, [(see سَوْطٌ,) in] the two shoulder-blades of the Lion, (TA,) also called زُبْرَةُ الأَسَدِ, (K,) [composing the Eleventh Mansion of the Moon: (see زُبْرَةٌ: and see also مَنَازِلُ القَمَرِ, in art. نزل:)] the word is mentioned here in the K, as though it were of the measure فَعَالَانِ; but accord. to Kr and others, it is dual of خَرَاةٌ, belonging to art. خرو, in which it is again mentioned in the K: (TA:) accord. to ISd, however, only the dual form is known, and the radical ت and the augmentative ت [by which latter is meant ة] are in the dual alike: (TA in art. خرو:) Zj asked Th respecting the خراتان, and he answered, IAar says that they are two stars, of those of the Lion; and Aboo-Nasr, the companion of As, says that they are two stars in the زبرة of the Lion, i. e. in the middle thereof; but in my opinion they are two stars after [i. e. to the eastward of] the جَبْهَة and the قَلْب: Zj disapproved of this, and replied, I say that they are two stars in that part of the breast which is the stabbing-place, derived from خُرْتُ الإِبْرَةِ, “the eye of the needle: ” but Th rejoined, that this was an error, because the word is the dual of خَرَاةٌ; and he cited some verses in which a poet speaks of certain stars in the Lion, and, among them, of الخَرَاةُ. (MF, TA.) خِرِّيتُ (S, A, K) and خِرِّيتٌ مِرِّيتٌ (Sh) A skilful, or an expert, guide of the way; (Sh, S, K;) one who pursues the right course to the أَخْرَات, i. e. the obscure roads or ways, and the narrow passes, of the deserts; or who pursues the right course in a way that may be likened to the خُرْت [or eye] of the needle: (TA:) or skilful; applied to a man, and [particularly] to a guide: (A:) pl. خَرَارِتُ, occurring in a verse [perhaps used by poetic licence for the regular pl. خَرَارِيتُ]. (S.) مَخْرَتٌ A strait, direct, or right, road or way. (K.) مَخْرُوتٌ originally Perforated, bored, or pierced. (TA.) b2: Then, (TA,) Having the nose slit; (K;) [and] so مَخْرُوتُ الأَنْفِ, applied to a camel: (A, TA:) or مخروت signifies having a slit lip. (S, K.)

مر

أ1 مَرُؤَ الطَّعَامُ, aor. ـُ inf. n. مَرَآءَةٌ, epithet مَرِىْءٌ; and مَرِئَ, (S, K,) and مَرَأَ, aor. ـَ (K;) and ↓ استمرأ; (TA;) The food was, or became, wholesome, or approved in its result: (Z:) or easy to swallow, and wholesome, or approved in its result: (K:) or easy to swallow, not attended by trouble: or quick in digesting. (Z.) It is said in the Keshsháf, on ch. iv., v. 3, of the Kur, that هَنِىْءٌ and مَرِىْءٌ are two epithets from هَنَأَ الطَّعَامُ and مَرَأَ, “the food was easy to swallow; not attended by trouble:” or the former epithet signifies “ pleasant, or productive of enjoyment, to the eater; ” and the latter, “wholesome, or approved in its result: ” or the former, food or drink that is “ not succeeded by harm, even after its digestion;” and the latter, that which is “ quick in digesting. ” (TA.) In conjunction with هَنَأَنِى, one says مَرَأَنِى (هنأنى الطَّعَامُ ومرأنى), (Fr. S, K,) aor. ـَ inf. n. مَرْءٌ; (Akh, S;) and in conjunction with هَنِئَنِى, مَرِئَنِى; (TA [also mentioned in the S, on the authority of Akh];) and alone, (i. e. not in conjunction with هنأنى or هنئنى,) ↓ أَمْرَأَنِى, (Fr, S, K,) inf. n. إِمْرَآءٌ, (Az,) [It (food) was wholesome to me, &c. (see above):] it was light to my stomach, and descended thence well. (TA.) But مَرَأَنِى also occurs in this sense without هَنَأَنِى. (TA.) b2: مَرِئَ الطَّعَامَ, and ↓ استمرأهُ, [He found the food wholesome, &c.] (S.) (See above.]

الطَّعَامَ ↓ استمرأ, signifies عَدَّهُ مَرِيْئًا. (MA.) b3: مَرَأَ, aor. ـَ He fed; or ate food. (K.) Ex.

مَا لَكَ لَا تَمْرَأُ What aileth thee, that thou dost not eat? (TA.) b4: مَرُؤَتِ الأَرْضُ, inf. n. مَرَاءَةٌ, The land was, or became salubrious, in its air. (K.) b5: مَرُؤَ, aor. ـُ (Az, S, K,) inf. n. مُرُوْءَةٌ, (K,) epithet مَرِىْءٌ, (S, K,) He was, or became, possessed of مُرُوْءَة; (Az, S, K;) sometimes written and pronounced مُرُوَّة; (S;) i. e., manliness; (S, K;) manly perfection; (TA;) consisting in abstinence from things unlawful, or in chastity of manners, and the having some art or trade; (El-Ahnaf;) or in abstaining from doing secretly what one would be ashamed to do openly; (TA;) or in the habit of doing what is approved, and shunning what is held base; (El-Khafájee;) or in preserving the soul from filthy actions, and what disgraces in the estimation of men; or in good manners, and guarding the tongue, and shunning impudence; (TA;) or in a quality of the mind by preserving which a man is made to persevere in good manners and habits: (Msb:) [in a word, virtue; or rather manly virtue or moral goodness.]

A2: مَرَأَ Inivit feminam. (K.) b2: مَرِئَ He became like a woman, in external appearance, or in talk. (K.) 4 هٰذَا يُمْرِئُ الطَّعَامَ [This makes the food wholesome, &c.] (Az.) (See مَرُؤَ.) 5 تمرّأ He affected, or endeavoured to acquire, (تَكَلَّفَ,) manliness, مُرُوْءَة: (Az, S, K:) accord. to some, he became possessed of that quality. (TA.) b2: تمرّأ بِهِمْ He sought to acquire the character of manliness (مُرُوْءَة) by disparaging them and vituperating them. (ISk, S, K.) b3: لَا يَتَمَرَّأْ أَحَدُكُمْ بِالدُّنْيَا (a trad.) [app., Let not any one of you delight himself in the present world]: but accord. to one relation, it is لَا يَتَمَرْأَى, from الرُّؤْيَةُ: [see art. رأى]. (TA.) [See also تَهَنَّأَ.]10 إِسْتَمْرَاَ see 1.

مَرْءٌ and ↓ مُرْءٌ (S, K) and ↓ مِرْءٌ (K) A man, or human being; syn. إِنْسَانٌ: (K:) or a man as opposed to a child or a woman; syn. رَجُلٌ. (S, K.) You say مَرْءٌ in the nom., مَرْءًا in the acc., and مَرْءٍ in the gen., (S,) agreeably with analogy. (TA.) And some say مُرْءٌ in the nom., مَرْءًا in the acc., and مِرْءٍ in the gen.; doubly declining the word. (TA, and some copies of the S.) And ↓ مِرْء is said to be of the dial. of Hudheyl. It is said that no pl. is formed from مرء; but مَرْؤُونَ occurs as its pl. in the following words of a trad.; أَحْسِنُوا أَمْلَاءَكُمْ أَيُّهَا المُرْؤُونَ [Amend your manners, O ye men!]; and in the saying of Ru-beh, أَيْنَ يُرِيدُ المرؤون [Whither do the men desire to go?]. (TA.) It forms a dual; مَرْآنِ: CCC they say هُمَا مِرْآنِ صَالِحَانِ [They are two just men] (S) in the dial. of Hudheyl. (TA.) It also forms a dim., مُرَىْءٌ, fem. مُرَيْئَةٌ. (S.) b2: The fem. of مَرْءٌ is مَرْأَةٌ, A woman: [and a wife:] also written and pronounced مَرَةٌ. (S, K.) b3: مرء is also written with the conjunctive ا: you say امْرَأٌ in the nom., امْرَأً in the acc., and امْرَأٍ in the gen.: also, امْرُؤٌ in the nom., امْرُؤًا in the acc., and امْرُؤٍ in the gen.: also, امْرُؤٌ in the nom., امْرَأً in the acc., and امْرِئٍ in the gen.; doubly declining the word. (S, K, TA.) [The last three forms are the most common in classical works: but in ordinary parlance, in the present day, the word is generally pronounced with fet-h to the ر in each case. The final ء is also often written without the ا or و or ى.] Ks and Fr say, that the word is doubly declined, as to the ر and ء, because the final ء is often omitted. (T, TA.) [When the disjunctive ا is substituted for the conjunctive, i. e., when the word is immediately preceded by a quiescence, its vowel is kesr: thus you say اِمْرَأٌ &c.; and thus also in the fem. The name of the famous poet اِمْرَأُ القَيْسِ CCC is commonly pronounced Imra-el- Keys and Imr-el-Keys.] b4: The fem. is امْرَأَةٌ, A woman: [and a wife:] but with ال you say المَرْأَةُ: الاِمْرَأَةُ [which is authorized by the K] is also said to be established by usage; but most of the expositors of the Fs reject this; and those who allow it to be correct judge it of weak authority: IO mentions also امْرَاةٌ, with soft ا after the ر. (TA.) b5: امْرَءٌ is also used in a fem. sense; (S;) though this is extr.: ex. إِنَّهَا لَامْرَءَ صِدْق [Verily she is an excellent woman: see صِدْقٌ]. (TA.) And امْرَأَةٌ is used, in a trad., as signifying a perfect woman: لَقَدْ تَزَوَّجْتَ امْرَأَةً

Indeed thou hast married a perfect woman: like as you say فُلَانٌ رَجُلٌ, meaning “ Such a one is a perfect man. ” (TA.) b6: Also, اِمْرَأٌ or امْرُؤٌ, (S,) or مَرْءٌ, (K,) signifies A wolf: (S, K:) or, as Z and others assert, it is tropical in this sense. Yoo says, that the poet means, by امرؤ, in the following verse, a wolf: وَأَنْتَ امْرُؤٌ تَعْدُو عَلَى كُلِّ غِرَّةٍ

فَتُخْطِئُ فِيهَا مَرَّةً وَتُصِيبُ [And thou art a wolf that assaultest on every occasion of carelessness; and sometimes thou missest therein, and (sometimes) thou attainest thine object]. (TA.) b7: The rel. n. of امْرَءٌ is مَرَئِىٌّ (as in one copy of the S) or مُرَئِىٌّ (as in another copy) and أَمَرِىٌّ. (S, and El-Ashmoonee and others.) [For the last, Golius, from a copy of the S, gives اِمْرَئِىٌّ: and in one copy of the S, I find it written أَمْرَئِىٌّ: but I have not met with any confirmation of either of these two forms.]

مَرَئِىٌّ seems to be formed from مَرْءٌ; but is extr.; the analogous form being مَرْئِىٌّ. (TA.) مَرَأٌ A giving of food on the occasion of building a house, or marrying. (TA.) مَرِىْءٌ [The œsophagus, or gullet of a slaughtered camel, or sheep or goat, (S,) and of a man, (Zj, in his Khalk el-Insán,) the canal through which the food and drink pass; (S, K;) the head of the stomach; (K;) contiguous, (S,) or adherent (K) to the حُلْقُوم [or windpipe]; (S, K;) through which the food and drink pass, and by which they enter: (TA;) pl. [of pauc.] أَمْرِئَةٌ (K) and [of mult.] مُرُؤٌ. (S, K.) It is also written مَرِىٌّ. (TA.) b2: يَأْتِينا فِى مِثْلِ مَرِىْءِ النَّعَامِ [It comes to us as it were through the gullet of the ostrich]: a proverbial expression, from a trad., alluding to paucity of food; the ostrich being particularized because of the slenderness of its neck, whence is inferred the narrowness of its gullet. (TA.) b3: Wholesome, &c. (See مَرُؤَ.) b4: هَنِيْئًا مَرِيْئًا: see art. هنأ and see 1 in the present art. b5: غَيْثٌ مَرِىْءٌ [A rain productive of good result]. (TA.) b6: كَلَأٌ مَرِىْءٌ Wholesome herbage. (K.) b7: أَرْضٌ مَرِيْئَةٌ A land salubrious in its air. (K.) b8: مَرِىْءٌ Manly, &c. (See مَرُؤَ.) مَرَآءَةٌ: see مَرُؤَ.

مُرُوْءَةٌ and مُرُوَّةٌ: see مَرُؤَ امْرَأٌ and امْرَأَةٌ &c: see مَرْءٌ.

مُمْرِئٌ act. part. n. of 4, Wholesome food. (S.) [See 4, and مَرِىءٌ.]

عقد

1 عَقَدَ الحَبْلَ, (S, Mgh, L, Msb, K, &c.,) aor. ـِ (L, Msb, K,) inf. n. عَقْدٌ (Mgh, L, Msb) and تَعْقَادٌ [of which see an ex. in a verse cited voce رَتَمٌ, and which is properly an intensive or a frequentative form]; and ↓ عقّدهُ [which is also intensive or frequentative, inf. n. تَعْقِيدٌ]; and ↓ اعتقدهُ; (L;) He tied the cord, or rope; knit it; complicated it so as to form a knot or knots; tied it in a knot or knots; tied it firmly, fast, or strongly; contr. of حَلَّهُ; (L;) syn. شَدَّهُ: (K:) the etymologists assert that the primary signification of عَقْدٌ is the contr. of حَلٌّ: that it was afterwards used in relation to sales, or bargains, contracts, &c.: and then, in relation to a firm determination of the mind. (MF.) [عَقَدَ لَهُ لِوَآءً He tied for him a banner, to a spear, is said of a man on appointing him to a command.] and one says, عَقَدَ حَبْلَهُ meaning (assumed tropical:) He exerted and prepared himself for action &c.: and لَا يَعْقِدُ الحَبْلَ (assumed tropical:) He is incompetent, or lacks power or ability, to do a thing, by reason of his abject state. (L.) b2: عَقَدَ البَيْعَ, and العَهْدَ, (S, L, Msb, * K, &c.,) and اليَمِينَ, (L, Msb,) aor. as above, (L, K,) inf. n. عَقْدٌ; (L;) and العَهْدَ ↓ عقّد, (L,) and اليَمِينَ, (L, Msb,) which latter form of the verb has a more energetic signification; (Msb;) He concluded, settled, confirmed, or ratified, the sale, or bargain, and the contract, compact, covenant, agreement, or league, (L, Msb, K,) and the oath. (L, Msb.) In the phrase وَالَّذِينَ عَقَدَتْ

أَيْمَانُكُمْ, or ↓ عَقَّدَتْ, or ↓ عَاقَدَتْ, accord. to different readings, in the Kur [iv. 37], by the verb is meant ratification; and by ايمانكم, your oaths, or your right hands: (L:) [i. e., accord. to the first and second readings, the meaning is, and those whose contracts, or the like, (عُهُودَهُمْ being understood,) your oaths, or your right hands, have ratified: and accord. to the third reading, and those with whom (هُمْ being understood) your oaths, or your right hands have ratified a contract, or the like.] One says also, عَقَدَ عَلَيْهِمْ عُقُودًا He imposed upon them obligations. (L.) And عَقَدَ الجِزْيَةَ فِى عُنُقِهِ He imposed upon himself the obligation to pay the [tax called] جزية. (L, from a trad.) And عَقَدْتُ عَلَيْهِ فِى كَذَا, and فى كذا ↓ عَاقَدْتُهُ, I obliged him to do such a thing, by taking, or exacting, from him an engagement, or a security. (L.) عَقَدَ قَلْبَهُ عَلَى الشَّىْءِ [He settled, or determined, his heart, or mind, firmly upon the thing; (see the first sentence of this art.; and see also عَزَمَ;)] he held, adhered, or clave, to the thing [with his heart, or mind; he knit his heart to it]. (L.) See also 8. b3: عَقَدَتْ بِذَنَبِهَا, said of a she-camel, (S, O, L,) She twisted her tail, as though tying it in a knot: (L:) this she does to make it known that she has conceived. (S, O, L.) b4: عَقَدَ لِحْيَتَهُ He dressed his beard so as to make it knotted, and crisp, or curly: this they used to do in wars, and their doing so was forbidden by the Prophet: (O, L:) they did it from a motive of pride and self-conceit. (L.) b5: عَقَدَ نَاصِيَتَهُ [lit. He knotted his forelock] means (assumed tropical:) he was angry, and prepared himself to do evil, or mischief. (A, O, L.) [See 2.] b6: عَقَدَ عُنُقَهُ

إِلَيْهِ (assumed tropical:) He had recourse, betook himself, or repaired, to him, for refuge, or protection; (O, L, K; *) heard by Is-hák Ibn-Faraj from an Arab of the desert: (L:) and so عَكَدَهَا. (O.) b7: عَقَدَ, (K,) or عَقَدَ بِأَصَابِعِهِ, (O,) or عَقَدَ الحِسَابَ, (MA,) aor. ـِ (O, TA,) inf. n. عَقْدٌ, (TA,) He numbered, counted, or reckoned, (M, A, O, K,) with his fingers [by bending their tips down upon the palm, one after another, commencing with the little finger, and then by extending them in like manner]. (MA, O.) b8: عَقَدَ فَمُ الفَرْجِ عَلَى المَآءِ [The mouth of the vulva closed upon the sperma of the male]. (O.) b9: عُقِدَتِ السِّبَاعُ (assumed tropical:) The beasts, or birds, of prey were restrained from injuring the cattle, and the like, by means of charms and talismans. (L, from a trad.) b10: عَقَدَ التَّاجَ فَوْقَ رَأْسِهِ, and ↓ اعتقدهُ, He put the crown upon his head. (L.) b11: عَقَدَ البِنَآءَ, (A, L,) [aor. ـِ inf. n. عَقْدٌ; (L;) and ↓ عقّدهُ, (A, O, L, K,) inf. n. تَعْقِيدٌ; (L;) He arched [or vaulted] the building, or structure. (A, O, L, K.) b12: And عَقَدَ البِنَآءَ بِالجِصِّ, aor. ـِ inf. n. عَقْدٌ, He cemented the building, or structure, with gypsum. (L.) b13: عَقَدَ ثَمَرَهُ, said of a plant, (M in art. ثمر,) or ↓ عقّدهُ, (K in that art., [in the CK عقّد ثَمَرُهُ,]) and عَقَدَ alone, (A, O, K, in art. حبل, [see 4 in that art. and also in art. علف,]) [It organized and compacted, or compactly organized, its fruit; and in like manner each verb is said of a fruit in relation to a fruit-stone, such as that of a date, and of a peach, &c.]. b14: لَا تَعْقِدُ عَلَيْهِ السَّائِمَةُ شَحْمًا وَلَا لَحْمًا [The pasturing cattle will not make upon it fat nor flesh], said of a pasturage. (O in art. ضرع.) b15: عَقَدَ الشَّحْمُ The fat became formed and compacted, and became apparent. (L.) b16: عَقَدَ, (S, M, A, L, [in the O عَقِدَ, which is app. a mistranscription,]) aor. ـِ (M, L,) inf. n. عُقُودٌ; (A;) and ↓ تعقّد; (Ks, S, O, L, K;) and ↓ انعقد; (M, A, L;) said of rob, (Ks, S, O, M, A,) and of tar, (Ks, S, O,) and of honey, (M, A, O,) and of expressed juice of fresh ripe dates, (K,) and the like, (Ks, S, M, O,) [generally meaning when boiled,] It thickened; became thick, or inspissated. (Ks, S, M, A, O, L, K.) b17: [Hence, app.,] عَقَدَ بَطْنُهُ [His belly became constipated]. (M voce صَرَبَ, q. v.) A2: عَقِدَت, said of a bitch, (TK,) [aor. ـَ inf. n. عَقَدٌ, (O, L, K,) Her vulva clung fast to the head of the قَضِيب of the dog. (O, L, K, TK.) b2: عَقِدَ, said of the tongue, (S, O, K, *) aor. ـَ (S, [in the O عَقِدَ, an evident mistake,]) inf. n. عَقَدٌ, (S, O,) It had in it an impediment. (S, * O, * L, K. *) And, said of a man, He had an impediment in his tongue; was unable to speak freely; was tongue-tied. (TA.) b3: Also, said of sand, It became moistened in consequence of much rain [so as to cohere]. (L.) 2 عَقَّدَ see 1, first sentence. [Hence,] عَقَّدُوا النَّوَاصِىَ [They tied the forelocks of their horses in knots] on an occasion of war, or battle; it being customary on such an occasion to do thus to the hair of the mane and that of the tail. (W p. 140.) b2: See again 1, former half,. in two places: b3: and latter half also in two places. b4: See also 4. b5: عقّد كَلَامَهُ He rendered his speech, or language, obscure. (A, L.) And فِى كَلَامِهِ تَعْقِيدٌ In his speech, or language, is obscurity. (A.) 3 عَاقَدْتُهُ عَلَى كَذَا, (Msb,) inf. n. مُعَاقَدَةٌ, (S, O, L,) I united with him in a contract, a compact, a covenant, an agreement, a league, a treaty, or an engagement, or I covenanted with him, respecting, or to do, such a thing. (S, * O, * L, * Msb.) b2: See also 1, former half, in two places.4 اعقدهُ; (Ks, S, M, A, O, K;) and ↓ عقّدهُ, (S, O, L, K,) inf. n. تَعْقِيدٌ; (S, O, K;) but the former is the more approved, (L,) He thickened it; caused it to become thick, or inspissated; (Ks, S, M, A, O, K;) by boiling it; (O, K;) namely, rob, (Ks, S, O, M, L,) and tar, (Ks, S, O,) and honey, (M, A, O,) and the like. (Ks, S, M, O.) 5 تعقّد: see 7, first sentence. b2: See also 8, last quarter. b3: تَعَقَّدَتْ قَوْسُ قُزَحَ The rainbow became like a constructed arch (O, L, K) in the sky. (O, L.) And in like manner تعقّد is said of a collection of clouds (سَحَاب). (A, L.) b4: تَعَقُّدٌ in a well is The projecting of the lower part of the interior casing of stone, and the receding of the upper part thereof as far as the اِتِّسَاع of the well, (O, L, K,) which is its جِرَاب [app. here meaning the main portion of the well, from the water, or a little above this, to the mouth; this portion, it seems, being without casing]: (O, L:) thus expl. by El-Ahmar. (O.) b5: تعقّد said of sand, [as also ↓ انعقد, (S and O and K voce سَلَاسِلُ,)] It became accumulated, or congested. (S, K. *) And the former said of moist earth, It became contracted, and compacted in lumps. (L.) b6: And تعقّدت القَرْحَةُ [The wound, or ulcer, formed itself into a knot, or lump]. (K in art. جرذ: see 1 in that art.) b7: تعقّد said of rob, and of tar, and the like: see 1, last quarter.6 تعاقدوا They united in a contract, a compact, a covenant, an agreement, a league, a treaty, or an engagement, (S, O, K,) فِيمَا بَيْنَهُمْ [respecting the matter between them]. (S, O.) b2: تعاقدت الكِلَابُ The dogs stuck fast together in coupling. (S, O, K.) 7 انعقد, said of a cord, or rope, (S, O, L, Msb,) as also ↓ تعقّد, (S, * O, * L,) [but the latter has an intensive or a frequentative signification,] It became tied, knit, complicated so as to form a knot or knots, tied in a knot or knots, tied firmly or fast or strongly. (L.) b2: And the former, said of a sale or bargain, and of a contract or compact or the like, (S, O, L,) It was, or became, concluded, settled, confirmed, or ratified. (L.) One says, انعقد النِّكَاحُ بَيْنَ الزَّوْجَيْنِ The marriage was, or became, concluded, settled, &c., between the husband and wife. (L.) b3: Said of an animal's tail, It became twisted [as though tied in a knot]. (L.) b4: And said of hair, It became knotted, and crisp, or curly. (L.) b5: Said of the date [and other fruit, It became organized and compact, or compactly organized]. (K in art. بسر, &c.) See also 8, latter half. b6: Said of sand: see 5. b7: And said of rob, and of tar, and the like: see 1, last quarter.8 اعتقدهُ: see 1, first sentence: b2: and see also 1 in the latter half. b3: اعتقد كَذَا, (Msb,) or اعتقد كَذَا بِقَلْبِهِ, (S, O,) He settled, or determined, his heart, or mind, firmly upon such a thing; or he held, adhered, or clave, to such a thing with the heart, or mind; i. q. عَلَيْهِ ↓ عَقَدَ القَلْبَ وَالضَّمِيرَ; (Msb;) [he believed, or believed firmly, or was firmly persuaded of, such a thing: this is its most usual meaning;] he was, or became, certain, or sure, of such a thing. (PS.) [It is mostly used in relation to matters of religion, to religious dogmas and the like.] See also عَقِيدَةٌ. b4: اعتقد also signifies He acquired, (S, Mgh, O, L, K,) or bought, (A,) an estate consisting of land, or of land and a house, &c., (S, A, O, L, K,) or other property: (S, A, Mgh, O, L, K:) he collected property. (Mgh, * Msb.) Also, [without any objective complement expressed,] He bought what is termed عُقْدَة, i. e. an estate, or a property, consisting in land or houses. (L.) b5: And اعتقد أَخًا فِى اللّٰهِ He adopted a brother in God. (A.) b6: اعتقد الدُّرَّ, and الخَرَزَ, He made the pearls, and the beads, into a necklace; and in like manner, other things. (L.) A2: اعتقد said of a date-stone, (A,) or other thing, (S, O, L,) [as also ↓ انعقد, which frequently occurs in the lexicons &c. in the sense here following,] It became hard. (S, A, O, L.) b2: and hence, [so in the A,] اعتقد بَيْنَهُمَا الإِخَآءُ Fraternity became true, or sincere, and firmly established, between them two: (A:) and [in like manner]

↓ تعقّد it (i. e. fraternity) became firmly established. (L.) b3: And accord. to Ibn-Buzurj, اعتقد signifies He (a man) closed, or locked, a door upon himself, when in want, that he might die: (O:) thus Sh found in the Book of Ibn-Buzurj, i. e. اعتقد, with ق: (TA in art. عفد:) but others say that it is اعتفد, with ف: (O:) [or] اعتقد and اعتفد signify the same. (K.) 10 استعقدت She (a sow) desired the male. (O, K.) عَقْدٌ [as an inf. n.: see 1. b2: See also أُخْذَةٌ, which is syn. with the inf. n. تَأْخِيذٌ. b3: As a simple subst.,] see عُقْدَةٌ, third sentence. b4: Also A contract, a compact, a covenant, an agreement, a league, a treaty, or an engagement: (Mgh, O, L, K:) pl. عُقُودٌ. (O, L.) Agreeably with this explanation, the pl. is used in the Kur v. 1, as meaning Contracts, &c.: or it there means the obligatory statutes, or ordinances, of God: or, accord. to Zj, the covenants imposed by God, and those imposed mutually by men agreeably with the requirements of religion. (L.) And ↓ مَعَاقِدُ is used in the sense of عُقُودٌ: thus one says, بَيْنَهُمْ مَعَاقِدُ [Between them are contracts, compacts, &c.]. (A.) b5: Also Responsibility, accountableness, or suretiship; syn. ضَمَانٌ. (Ibn-'Arafeh, O, K.) b6: See also مَعْقُودٌ. b7: Also An arch; [and a vault;] a structure that is curved in like manner as are [in many instances] doorways: (A, * O, L, * K:) pl. عُقُودٌ (A, O, L, K) and أَعْقَادٌ [a pl. of pauc.]. (L.) [Hence,] أَعْقَادُ السَّحَابِ The arches of the clouds: sing. عَقْدٌ. (L.) b8: Applied to a he-camel, it means Having the back firmly compacted: (S, O, K:) and so القَرَا ↓ مَعْقُودَةُ applied to a she-camel. (S, A, O.) b9: [And A decimal number; of those numbers of which the first is ten and the last is ninety: (I have not found any satisfactory authority for the orthography of the word in this sense; and have therefore followed the general usage, in mentioning it as عَقْدٌ: in the MA, it is written عِقْدٌ, as from only one MS.; and Freytag has mentioned its pl. under عِقْدٌ; which I hold to be wrong:) the pl. is عُقُودٌ: thus in the A and K in art. عشر, it is said that العَشَرَةُ is the first of the عُقُود.]

عِقْدٌ A necklace; (S, O, Msb, K;) a string upon which beads are strung: (L, TA:) pl. عُقُودٌ: (O, L, Msb, K:) and ↓ مِعْقَادٌ signifies a string upon which beads are strung and which is hung upon the neck of a boy; (O, L, K;) as does عِقْدٌ also: (TA:) and ↓ عُقْدَةٌ, likewise, signifies a kind of necklace. (L.) عَقَدٌ [as an inf. n.: see 1, last four sentences. b2: Also] A twisting in the tail of a sheep or goat, as though it were knotted, or tied in a knot. (L.) And A twisting, or a knottiness, in the horn of a hegoat. (L.) b3: And A canker, corrosion, rottenness, or blackness, (syn. قَادِحٌ,) in teeth. (L.) b4: See also the next paragraph.

A2: And see عَقَدَانٌ.

عَقِدٌ: see أَعْقَدُ. b2: Also, applied to moist earth (ثَرًى), Contracted, and compacted in lumps: [said to be] in this sense a possessive epithet [as distinguished from a part. n.: but see 1, last sentence]. (L.) b3: And [as an epithet in which the quality of a subst. predominates, i. e. used as a subst.,] Sand accumulated, or congested; as also ↓ عَقَدٌ; (S, O, L, K;) the latter accord. to AA: (S, O:) n. un. of each with ة: (S, O, L, K:) pl. أَعْقَادٌ. (L.) See also عَقِصٌ, in two places. b4: رَوْضَةٌ عَقِدَةٌ A meadow of which the herbage is continuous, or uninterrupted. (O.) b5: عَقِدٌ applied to a camel, Short, and patient in endurance of labour: (IAar, O, K:) or, so applied, strong. (TA.) A2: And A kind of tree, the leaves of which consolidate wounds. (K.) عُقْدَةٌ A knot; a tie; (L, Msb;) pl. عُقَدٌ. (L.) [Hence النَّفَّاثَاتُ فِى العُقَدِ: see art. نفث. and العُقْدَةُ meaning (assumed tropical:) The star a Piscium; as being in the place of the knot of the two strings: the same, app., that is called الخَيْطَيْنِ ↓ عَقْدُ, mentioned by Freytag under عِقْدٌ. Hence also] one says, تحلّلت عُقَدُهُ [lit. His knots became loosed, or untied], meaning (assumed tropical:) his anger became appeased. (S, A, O, K.) And فِى عُقْدَتِهِ ضَعْفٌ (assumed tropical:) In his judgment and his consideration of his own affairs is a weakness. (TA.) And حَصِيفُ العُقْدَةِ, occurring in a letter of 'Omar, means (assumed tropical:) [Firm] in judgment, and in the management, conducting, ordering, or regulating, of affairs. (TA in art. حصف.) And فِى لِسَانِهِ عُقْدَةٌ (S, O, L, K *) (assumed tropical:) In his tongue is an impediment [as though it were tied], or a distortion. (L. [See عَقِدَ.]) b2: The knot, tie, or bond, (L,) or the obligation, (O, K,) of marriage, (O, L, K,) and of anything, (O, K,) as a sale and the like: (TA:) and the ratification (O, L, Msb) of marriage (O, Msb) &c., (Msb,) or of anything. (L.) It is said in a trad. relating to prayer, لَكَ مِنْ قُلُوبِنَا عُقْدَةُ النَّدَمِ, meaning [We offer to Thee, from our hearts,] the ratification of the resolution to repent. (L.) b3: A promise of obedience, or vow of allegiance, ratified to persons in acknowlegment of their being prefects, or governors: (O, L, K, * TA:) from عُقْدَةُ الحَبْلِ [the knot, or tie, of the cord or rope]: (O:) thus in the saying, in a trad. of Ubeí, هَلَكَ أَهْلُ العُقْدَةِ [Those who have received the promise of obedience &c. have perished; virtually meaning the same as the saying in the sentence here following]. (L.) And [hence also] The prefecture over, or government of, a town, country, province, or the like: pl. عُقَدٌ: (L, K, TA:) thus in the saying of 'Omar, هَلَكَ أَهْلُ العُقَدِ [The possessors of the prefectures &c. have perished]. (L.) b4: Also A place where a knot, or node, is formed: and [particularly] an uneven juncture (عَثْمٌ) [of a bone] in the arm: (S, O, K:) thus in the saying, جُبِرَتْ يَدُهُ عَلَى عُقْدَةٍ [His arm was set and joined unevenly, so that a node, or protuberance, was produced in the bone]: (S, O:) and in like manner one says, جَبَرَ عَظْمَهُ عَلَى عُقْدَةٍ He set and joined his bone unevenly. (L.) b5: [Hence also A joint, i. e. an articulation, of the fingers: and a bone of a finger, i. e. any one of the phalanges: it is used in both of these senses in the present day: and العُقْدَةُ مِنَ الأَصَابِعِ occurs in the Msb, in art. نمل, in explanation of الأَنْمَلَةُ; which is generally expl. as meaning “ the head of the finger,” or “ the portion in which is the nail. ” (See also مَعْقِدٌ.) b6: A knot, or joint, of a cane and the like. And what is termed A knot in the horn of a mountain-goat (as in the S and K in art. حيد) and the like. b7: A knot in a tree. b8: A node, of a plant, whence a leaf shoots forth: a bud, or gem, of a plant: and any fruit, or produce, of a plant, forming a compact and roundish head; by some termed حَسَكَةٌ, n. un. of حَسَكٌ, q. v. b9: العُقْدَتَانِ signifies The nodes of a planet. (See تِنَّينٌ.) b10: And عُقْدَةٌ signifies also Any small nodous lump; such as the substance of a ganglion; see غُدَّةٌ: and a gland, or glandular body; see غُنْدُبَةٌ. And A knob in a general sense. b11: And hence,] The penis of a dog (IAar, A, O, L, K) compressus in coitu, et extremitate turgens: otherwise it is not thus called: (IAar, O, L:) and when this is the case, the epithet ↓ أَعْقَدُ is applied to the dog. (IAar, O.) A2: Also An estate consisting of land, or of land and a house, or of a house or land yielding a revenue, or of a house and palm-trees, or the like, syn. ضَيْعَةٌ, (S, A, O, L, K,) and عَقَارٌ, which a person has acquired (اِعْتَقَدَهُ) as a possession. (O, L, K.) b2: Any land abounding with herbage (K, TA) and with trees. (TA.) A place abounding with trees or palm-trees; (S;) or with trees and palm-trees; (O, L, K;) or with trees of the kinds called رِمْث and عَرْفَج, or, accord. to some, not of the latter kind, (L, TA,) serving for pasturage: (TA:) or a garden of many palm-trees, surrounded by a wall: and a town, or village, abounding with palm-trees, the crows of which are not made to fly away: (Ibn-Habeeb, L:) [whence] it is said in a prov., آلَفُ مِنْ غُرَابِ عُقْدَةٍ

[More familiar than the crow of a place abounding with trees or palm-trees]; because its crow is not made to fly away, (S, O, L, K, [or, as in some copies of the S and K, does not fly away,]) on account of the abundance of its trees; (K;) [or مِنْ غُرَابِ عُقْدَةَ than the crow of ' Okdeh; for]

عُقْدَة is perfectly decl. as a name for any fruitful land, and is imperfectly decl. as a proper name of a particular land (O, K) abounding with palmtrees. (O.) Also Herbage, or pasturage, sufficient for camels: (O, K:) or a place abounding with herbage, or pasturage, sufficient for cattle. (TA.) And Pasturage such as is termed جَنْبَة, (O, L, K, [in the CK جَنَبَة, and in my MS. copy of the K جُنْبَة,]) remaining from the next preceding year; also termed عُرْوَةٌ: (O, L:) or remains of pasturage: (L:) pl. عُقَدٌ (O, L) and عِقَادٌ. (L.) And accord. to the copies of the K, it signifies also Camels, or cattle, that are constrained to feed upon trees: but [this is evidently a mistake; for] it is said in the L, [as also in the O,] sometimes camels, or cattle, are constrained to feed upon trees, and these [trees] are termed عُقْدَة and عُرْوَة; but while the جَنْبَة exists, the trees are not termed عُقْدَة nor عُرْوَة. (TA.) b3: Also Anything whereby a man feels himself to be well established, and whereon he relies; from the same word signifying “ a garden of many palmtrees, surrounded by a wall; ” because, when a man has this, he considers his condition to be well established: (L, TA:) or a thing, (K, TA,) or an estate consisting of land or of land and a house &c., (عَقَارٌ, O,) in which is a sufficiency for a man: (O, K, TA:) pl. عُقَدٌ. (TA.) A3: See also عِقْدٌ.

عَقَدَةٌ The root of the tongue; (O, K;) as also عَكَدَةٌ [q. v.]; (O;) i. e. the thick part thereof. (TA.) b2: Also n. un. of عَقَدٌ as applied to sand. (S, O, L, K. [See عَقِدٌ.]) عَقِدَةٌ n. un. of عَقِدٌ [q. v.] as applied to sand. (S, O, L, K.) عَقَدَانٌ A species, or sort, of dates; (O, L, K; *) as also ↓ عَقَدٌ. (L.) عَقِيدٌ i. q. ↓ مُعَاقِدٌ, (S, O, K,) One who unites, or joins, in a contract, a compact, a covenant, an agreement, a league, a treaty, or an engagement: (K, TA:) a confederate. (TA.) One says, هُوَ عَقِيدُ الكَرَمِ and اللُّؤْمِ [He is bound by nature to generosity and to meanness]: (S, O, K:) the former is said of him who is by nature generous; and the latter, of him who is by nature mean. (TK.) b2: Also, (S, M, A, O,) and ↓ مُعْقَدٌ, (M,) and ↓ مُعَقَّدٌ, (A,) applied to rob, (S, M, A,) and honey, (M, A, O,) and the like, (S, M, A,) Thick, or thickened, or inspissated. (S, M, A, O. *) عَقِيدَةٌ [A doctrine, or the like, upon which one's mind is firmly settled or determined; or to which one holds, adheres, or cleaves, with the heart, or mind; a belief, or firm belief or persuasion; a creed; an article of belief; a religious tenet; i. e.]

مَا يَدِينُ الإِنْسَانُ بِهِ: (Msb:) [see اِعْتَقَدَ كَذَا, in connection with which it is mentioned in the Msb: pl. عَقَائِدُ: and ↓ مُعْتَقَدٌ signifies the same as عَقِيدَةٌ; pl. مُعْتَقَدَاتٌ: so too does ↓ اِعْتِقَادٌ, an inf. n. used in the sense of a pass. part. n.; pl. اِعْتِقَادَاتٌ.] One says, لَهُ عَقِيدَةٌ حَسَنَةٌ [He has a good belief]; meaning he has an عقيدة free from doubt. (Msb.) [See also مَعْقُودٌ.]

عَاقِدٌ A she-camel that has confessed herself to have conceived; (S, O, K;) or that has closed her vulva upon the sperma of the stallion; (L;) for she then twists her tail as if tying it in a knot, and it is thereby known that she has conceived: (S, O, L:) and a she-camel twisting her tail as if tying it in a knot, (L,) or that has so twisted her tail, (O,) on the occasion of her conceiving; (O, L;) in order that it may be known that she has conceived: (O:) pl. عَوَاقِدُ. (L.) b2: And A she-gazelle having the end of her tail twisted [as if tied in a knot]: or bending her neck in lying down: or raising her head in fear for herself and her young one. (L.) And A gazelle putting his neck upon his rump, (O, L,) having bent it to sleep: (TA:) or having put his neck upon his rump: (K:) pl. as above. (O, L.) b3: And one says, جَآءَ عَاقِدًا عُنُقَهُ, meaning He came twisting his neck by reason of pride. (A, O, L.) b4: عَاقِدٌ is also applied as an epithet to أَقِط [q. v.] meaning That of which the water has gone, and which is thoroughly cooked. (AHát, TA voce كَثْءٌ.) A2: Also The [space called the] حَرِيم [q. v.] of a well; (S, M, O, K;) and what is around it, (مَا حَوْلَهُ, S, M, TA,) i. e. what is around the حريم: in the K [and O], ما حُوْلَهَا, i. e. what is around the well; but the former is the right. (TA.) عِنْقَادٌ: see what next follows.

عُنْقُودٌ and ↓ عِنْقَادٌ (S, O, L, Msb, K, &c.) A raceme, or bunch, (Mgh voce عِثْكَالٌ,) of grapes, (S, O, L, Msb, K,) and the like, (Msb,) as of dates, (Mgh ubi suprà, and ISh in art. ثفرق of the TA,) and of [the fruit of] the أَرَاك, and بُطْم, (O, K,) and the like: (K:) pl. عَنَاقِيدُ. (S, O, L, &c.) أَعْقَدُ A wolf, (O, L, K,) and a dog, and a ram, and any other animal, (L.) having a twisted tail [as though it were tied in a knot]: (O, L, K:) and [the fem.] عَقْدَآءُ, a sheep or goat (شَاة) having a twisted tail as though it were knotted or tied in a knot. (S, * L, K. *) And الأَعْقَدُ signifies The dog; (S, O, L, K;) a well-known name thereof; (S, O, L;) because of his tail's being twisted as though it were tied in a knot. (S, L.) b2: And A crooked tail. (L.) b3: And A stallion [app. of the camels] that raises his tail; which he does by reason of sprightliness. (L.) b4: And A he-goat having a twist, or a knot, in his horn. (L.) b5: For one of its meanings as an epithet applied to a dog, see عُقْدَةٌ, latter half. b6: Also, and ↓ عَقِدٌ, A man having an impediment in his tongue; unable to speak freely; tongue-tied. (S, * O, * L, K. *) b7: And لَئِيمٌ أَعْقَدُ A mean man, of difficult, or stubborn, disposition. (ISk, O, L.) b8: And [the fem.]

عَقْدَآءُ signifies A female slave. (AA, O, K.) مَعْقِدٌ The place of the عَقْد [or tying, &c.,] of a thing: (Msb:) pl. مَعَاقِدُ. (S, O: in which this is similarly explained.) مَعْقِدُ حَبْلٍ signifies The place of a cord, or rope, where it is tied, knit, or tied in a knot or knots. (L.) [Hence,] one says, هُوَ مِنِّى مَعْقِدَ الإِزَارِ [lit. He is, in respect of me, in the place of the tying of the waistwrapper], meaning he is near to me in station, standing, or grade: (S, O, L, K:) and in like manner, مَقْعَدَ القَابِلَةِ: (TA:) مَعْقِدَ الإِزَارِ being an adverbial phrase having a special application, but used as one not having such an application. (L.) b2: And A joint, an articulation, or a place of juncture between two bones. (L. [See also عُقْدَةٌ, in the latter part of the former half.]) b3: أَسْأَلُكَ بِمَعَاقِدِ العِزِّ مِنْ عَرْشِكَ i. e. I ask Thee by the properties wherein consists the title of thy throne to glory, or by the places wherein those properties are [as it were] knit together, properly meaning by the glory of thy throne, is a phrase used in prayer, of which, IAth says, the party of Aboo-Haneefeh disapprove. (L.) b4: For another meaning of the pl., مَعَاقِدُ, see عَقْدٌ.

مُعْقَدٌ: see عَقِيدٌ.

مُعَقَدٌ [Tied in many knots]. One says خُيُوطٌ مُعَقَّدَةٌ [Threads, or strings, tied in many knots]: the latter word being with teshdeed to denote muchness, or multiplicity. (S, O, L.) b2: and [hence] applied to language, (S, O, L, K,) as meaning Rendered obscure: (S, O, L:) or [simply] obscure. (K.) b3: See also مَعْقُودٌ. b4: and see عَقِيد. b5: It also occurs in a trad. as meaning A sort of بُرْد, of the manufacture of Hejer. (L.) مُعَقِّدٌ [Tying a number of knots or many knots: as enchanters used to do. (See نَفَثَ.) b2: and hence,] An enchanter. (A, O, K.) مِعْقَادٌ: see عِقْدٌ.

مَعْقُودٌ A cord, or rope, tied, knit, complicated into a knot or knots, or tied firmly, fast, or strongly. (L.) الخَيْلُ مَعْقُودٌ فِى نَوَاصِيهَا الخَيْرُ, a saying occurring in a trad., means Good fortune cleaves to the forelocks of horses as though it were tied to them. (L.) b2: Also A sale, or bargain, and a contract, a compact, or the like, concluded, settled, confirmed, or ratified. (L.) b3: لَيْسَ لَهُ مَعْقُودٌ means رَأْىٍ ↓ ليس له عَقْدُ [i. e. He has not any settled, or determined, opinion or judgment]. (S, O, K.) b4: بِنَآءٌ مَعْقُودٌ A building, or structure, [arched, or vaulted, or] having arches, like those of [many] doorways; (A, O, K;) as also ↓ مُعَقَّدٌ. (A.) b5: مَعْقُودَةُ القَرَا: see عَقْدٌ.

مُعَاقِدٌ: see عَقِيدٌ.

مُعْتَقَدٌ: see عَقِيدَةٌ.

يَمِينٌ مُنْعَقِدَةٌ An oath to do, or to abstain from doing, a thing in the future. (KT.) يَعْقِيدٌ, asserted by some to be the only word in the language of the measure يَفْعِيلٌ except يَعْضِيدٌ, (O,) Honey thickened, or inspissated, (O, L, K,) by means of fire: (O, K:) and (as some say, L) food, or wheat, (طَعَام,) made thick with honey. (O, L, K.)

عشر

1 عَشَرَ, (K,) aor. ـُ as is expressly stated by the expositors of the Fs and by others, but F, confounding two usages of the verb, says عَشِرَ, (TA,) inf. n. عَشْرٌ, (TA,) He took one from ten. (K.) b2: And عَشَرَهُمْ He took one from among them, they being ten. (Msb.) b3: And عَشَرَهُمْ, (S, K,) aor. ـُ (S, O, TA,) accord. to the K عَشِرَ, but this is at variance with other authorities, as mentioned above, (TA,) inf. n. عَشْرٌ, (K,) or عُشْرٌ, with damm, (S, O,) the former correct, but the latter is preferred by MF, who quotes it from the Expositions of the Fs, (TA,) and عُشُورٌ; (K;) and ↓ عشّرهُمْ, (O, K,) inf. n. تَعْشِيرٌ; (TA;) He took from them the عُشْر [i. e. the tenth, or, by extension of the term in the Muslim law, the half of the tenth, or the quarter of the tenth,] of their several kinds of property. (S, O, K.) And in like manner you say, (TA,) عَشَرَ المَالَ, (Msb, TA,) aor. ـُ inf. n. عَشْرٌ and عُشُورٌ; (Msb;) and ↓ عشّرهُ; (TA;) He took the عُشْر of the property. (Msb, TA.) It is said in a trad., respecting women, لَا يُعْشَرْنَ, meaning, They shall not have the tenth of the value of their ornaments taken. (TA.) b4: عَشَرَ, aor. ـِ He added one to nine. (L, K.) [In the TA and CK, this signification is connected with the first mentioned above, at the commencement of this art., by أَوْ, instead of وَ, which latter is evidently the right reading.] b5: And عَشَرَهُمْ, aor. ـِ (S, O, Msb, K,) inf. n. عَشْرٌ, (S, O, Msb,) He became the tenth of them: (S, O, Msb, K:) or he made them ten by [adding to their number] himself. (TA.) [See also 2: and see Q. Q. 1.]2 عَشَّرَ see 1, in two places. b2: عشّرهُمْ, (O, Msb, TA,) inf. n. تَعْشِيرٌ, (TA,) also signifies He made them ten, by adding one to nine. (O, Msb, TA. [See وَحَّدَهُ.]) And العَدَدَ ↓ اعشر He made the number ten. (TA.) b3: عشّر المُصْحَفَ, inf. n. تَعْشِيرٌ, He put, in the copy of the Kur-án, [the marks called] the عَوَاشِر [pl. of عَاشِرَةٌ]. (S, O, K. *) b4: اَللّٰهُمَّ عَشِّرْ خُطَاىَ O God, write down ten good deeds for every one of my steps. (Lh, TA.) b5: عشّر لِامْرَأَتِهِ, or عِنْدَهَا, He remained ten nights with his wife: and in like manner the verb is used in relation to any saying or action. (TA voce سَبَّعَ.) b6: عشّرت, (S, Msb, K, [in the CK عَشَرَت,]) inf. n. تَعْشِيرٌ; (S;) and ↓ اعشرت; (K;) She (a camel) became what is termed عُشَرَآء; (S, K;) she completed the tenth month of her pregnancy. (Msb.) b7: And عشّروا Their camels became such as are termed عِشَار [pl. of عُشَرَآءُ]. (O.) b8: See also 4. b9: عشّر القَدَحَ He broke the قدح [or drinking-bowl] into ten pieces. (O, TA.) b10: And [hence, app.,] عشّر الحُبُّ قَلْبَهُ (assumed tropical:) Love emaciated him [as though it broke his heart into ten pieces]. (TA.) b11: And عشّر, (A, K,) inf. n. تَعْشِيرٌ, (S, O, K,) He (an ass) brayed with ten uninterrupted reciprocations of the sound. (S, A, O, K. *) They assert that, when a man arrived at a country of pestilence, he put his hand behind his ear, and brayed in this manner, like an ass, and then entered it, and was secure from the pestilence: (S, * O, TA:) or he so brayed at the gate of a city where he feared pestilence, and conse-quently it did not hurt him. (A.) b12: Also He (a hyena) cried, or howled, in the same manner. (A.) And He (a raven) croaked in the same manner. (K.) 3 عاشرهُ, (K,) inf. n. مُعَاشَرَةٌ, (S, O, Msb, K,) He mixed with him; consorted with him; held social or familiar intercourse, or fellowship, with him; conversed with him; or became intimate with him; syn. خَالَطَهُ. (S, O, Msb, K.) [See also 6.]4 اعشر العَدَدَ: see 2. b2: اعشروا They became ten. (S, O.) b3: اعشرت said of a she-camel: see 2. b4: Also She (a camel) completed ten months from the time of her bringing forth. (TA.) b5: Also, or ↓ عشّرت, She brought forth her tenth offspring. (TA in art. بكر.) b6: And the former, said of camels, They came to water on the tenth day, counting the day of the next preceding watering as the first. (O.) b7: And اعشر He was, or became, one whose camels came to water on the tenth day, counting the day of the next preceding water-ing as the first; expl. by the words وَرَدَتْ إِبِلُهُ عِشْرًا, (S, TA,) or العِشْرَ. (TA.) b8: And He came to be within [the period of] the [first] ten [nights] of Dhu-l-Hijjeh (فِى عَشْرِ ذِى الحِجَّةِ). (T, TA.) b9: And أَعْشَرْنَا مُنْذُ لَمْ نَلْتَقِ We have had ten nights pass over us since we met. (L, TA.) 6 تَعَاشَرُوا They mixed; consorted; or held social or familiar intercourse, or fellowship; one with another; conversed together; or became intimate, one with another; syn. تَخَالَطُوا; (S, O, Msb, K;) as also ↓ اعتشروا. (TA.) 8 إِعْتَشَرَ see what next precedes. Q. Q. 1 عَشْرَنَهُ He made it twenty: an extr. word [with respect to formation, and post-classical, like سَبْعَنَ, q. v.]. (K, TA.) [In the CK, عَشَرْتُهُ, and expl. there as signifying I made it twenty: but this is evidently a mistranscription.]

عَشْرٌ fem. of عَشَرَةٌ [q. v.].

عُشْرٌ (S, O, Msb, K) and ↓ عُشُرٌ (TA) A tenth; a tenth part; one part of ten parts; as also ↓ عَشِيرٌ and ↓ مِعْشَارٌ; (S, O, Msb, K;) which last is [of a form] not used [to denote a fractional part] except as applied to the tenth part (S, O) and [in the instance of مِرْبَاعٌ applied to] the fourth part: (O:) or, as some say, مِعْشَارٌ is the tenth of the tenth [i. e. a hundredth part]: and as some say, مِعْشَارٌ is the tenth of the ↓ عَشِير, which latter is the tenth of the عُشْر; so that, accord. to this, the معشار is one of a thousand; for it is the tenth of the tenth of the tenth: (Msb:) [in the TA, “and as some say, معشار is pl. of عشير, which latter is pl. of عُشْرٌ: ” but this is evidently a mistake:] the pl. of عُشْرٌ is أَعْشَارٌ (Msb, K) and عُشُورٌ; (K;) and that of ↓ عَشِيرٌ is أَعْشِرَآءُ: (S, O, Msb:) it is said in a trad., تِسْعَةُ أَعْشِرَآءِ الرِّزْقِ فِى التِّجَارَةِ وَجُزْءٌ مِنْهَا فِى السَّابِيَآءِ, i. e. [Nine tenths of the means of subsistence consist in merchandise, and one part of them consists in] the increase of animals. (S, A, * O. *) b2: أَخَذَ عُشْرَ أَمْوَالِهِمْ [means He took the tenth, or tithe, or by extension of the term in the Muslim law, the half of the tenth, or the quarter of the tenth, of their several kinds of property]. (S, K.) [See 1, and see عَشَّارٌ.]

A2: عُشْرٌ [as a pl. of which the sing. is not mentioned], applied to she-camels, That excern into the udder (تُنْزِلُ) a scanty دِرَّة [or quantity of milk (in the CK دَرَّة)] without its collecting [and increasing]. (O, K.) عِشْرٌ A period of eight days between [camels'] twice coming to water; for they come to water on the tenth day [counting the day of the next preceding watering as the first]; and in like manner, the term for every one of the periods between two waterings is with kesr: [see ثِلْثٌ:] (S, O:) or camels' coming to water on the tenth day [after the next preceding period of abstinence, i. e., counting the day of the next preceding watering as the first]: or on the ninth day [not counting the day of the next preceding watering; for it is evident that these two explanations are virtually one and the the same]; (K;) as in the Shems el-'Uloom, on the authority of Kh, where it is added that they keep them from the water nine nights and eight days, and then bring them to water on the ninth day, which is the tenth from [by which is meant including] the former [day of] watering: (TA:) after the عِشْر, there is no name for a period between the two waterings until the twentieth [day]; (S, O;) but you say, هِىَ تَرِدُ عِشْرًا وَغِبًّا, and عِشْرًا وَرِبْعًا, [and so on,] to the twentieth [day counting the day of the next preceding watering as the first]; (As;) and then you say, that their period between two waterings is عِشْرَانِ, (As, S, O,) i. e., eighteen days; (S, O;) and when they exceed this, they are termed جَوَازِئُ [meaning “ that satisfy themselves with green pasture so as not to need water ”]. (As, S, O.) b2: Also The eighth young one, or offspring. (A in art. ثلث.) A2: And A piece that is broken off from a cooking-pot, (K, TA,) or from a drinking-cup or bowl, (TA,) and from anything; (K, TA;) as though it were one of ten pieces; (TA;) as also ↓ عُشَارَةٌ, (K, TA,) which signifies a piece of anything: (O, TA:) pl. of the former, أَعْشَارٌ [and pl. pl. أَعَاشِيرُ]; (TA;) and of ↓ the latter, عُشَارَاتٌ. (O, TA.) b2: [Hence, app.,] بُرْمَةٌ أَعْشَارٌ A cookingpot, or one of stone, broken in pieces: thus [we find the latter word] occurring in the pl. form [and used as an epithet]. (S, O.) And قِدْرٌ أَعْشَارٌ A cooking-pot broken into ten pieces: (K:) or a large cooking-pot, of ten pieces joined together by reason of its largeness: (A:) or a cooking-pot so large that it is carried by ten men, (K,) or by ten women: (TA:) or [simply] a cooking-pot broken in pieces; not derived from anything: (TA:) pl. قُدُورٌ أَعْشَارٌ, (A,) and أَعَاشِيرُ. (A, K.) And جَفْنٌ

أَعْشَارٌ [A scabbard of a sword, or a sword-case,] broken in pieces. (O.) And قَلْبٌ أَعْشَارٌ [(assumed tropical:) A broken heart.] (S, K.) And أَعْشَارُ جَزُورٍ The portions of a slaughtered camel [for which players at the game called المَيْسِر contend, and which are ten in number; not seven, as is said in one place in the TA. In Har p. 579, اعشار in this case is said to be pl. of عُشْرٌ; but I think that we have better reason for regarding it as a pl. of عِشْرٌ]. (Az, S, O, K.) Imra-el-Keys says, وَمَا ذَرَفَتْ عَيْنَاكِ إِلَّا لِتَضْرِبِى

بِسَهْمَيْكِ فِى أَعْشَارِ قَلْبٍ مُقَتَّلِ [And thine eyes did not shed tears but that thou mightest play with thy two arrows for the portions of a heart subdued and killed by the passion of love]: he means, by the two arrows, the two called المُعَلَّى and الرَّقِيب; to the former of which are assigned seven portions, and to the latter, three; so that both together gain all the portions; for the slaughtered camel is divided into ten portions: therefore he means that she has played for his heart with her two arrows, [alluding to the glances shot from her eyes,] and gained possession of it altogether: (Az, S, * O: * [see also a verse cited voce رَقِيبٌ:]) or accord. to some, he means that his heart had been broken, and then repaired like as cooking-pots are repaired: but Az says that the former explanation, which is mentioned by Th, pleases him more. (TA.) Hence the saying, ضَرَبَ فِى أَعْشَارِهِ وَلَمْ يَرْضَ بِمِعْشَارِهِ [He played for all the portions of it, and was not content with the fifth of it]; meaning he took the whole of it. (A.) b3: And أَعْشَارٌ alone means Cooking-pots that boil the ten portions [of a جَزُور]. (Har. p. 579.) A3: أَعْشَارٌ also signifies The primary feathers of the wing of a bird; (S, O, TA;) and so ↓ عَوَاشِرُ. (TA.) عُشَرٌ Three nights of the [lunar] month, [the tenth, eleventh, and twelfth,] after the تُسَع [q. v.]. (S, O.) A2: Also [The asclepias gigantea of Linnæus; or gigantic swallow-wort;] a species of tree [or shrub] in which is a substance answering the purpose of tinder, (K,) like cotton, (TA,) than which there is nothing better wherein to strike fire, and with which cushions are stuffed, (K,) on account of its softness: (TA:) [see رَآءٌ, in art. روأ:] accord. to AHn, (TA,) a large species of tree [or shrub], of the kind called عِضَاه, having a sweet gum, (AHn, S, O, *) and milk, (O,) and broad leaves, growing up high, (AHn,) from the flowers and shoots of which, (AHn, K,) or from the joints of the branches and from the places of the flowers whereof, (O,) there comes forth a well-known kind of sugar, (AHn, O, * K,) in which is somewhat of bitterness, (O, K,) called سُكَّرُ العُشَرِ; (AHn, TA;) [or this is a kind of red sugar, which falls like dew upon this tree; (Golius, from Ibn-Maaroof and the Mj;)] it produces also bladders, resembling the شَقَاشِق [or faucial bags] of camels, in which they bray, [blowing them out from their months, with a gurgling sound,] (AHn, TA,) [and] like the bladder of the smaller قَتَاد [q. v.]; (S, O;) and it has a blossom like that of the دِفْلَى, tinged, [but with what hue is not said,] and shining, and beautiful in appearance, as well as a fruit: (AHn, TA:) n. un. with ة: and pl. [of this latter] عُشَرٌ [or rather this is a coll. gen. n.] and عُشَرَاتٌ. (S, O.) [See also سَلَعٌ.]

عُشُرٌ: see عُشْرٌ.

عِشْرَةٌ Social, or familar, intercourse; fellowship; i. q. مُخَالَطَةٌ; (O, * K;) or a subst. from the latter word. (S, Msb.) Sometimes it governs as a verb, [like the inf. n.,] accord. to some grammarians, as in the following ex.: بِعِشْرَتِكَ الكِرَامَ تُعَدُّ مِنْهُمْ [By thine associating with the generous thou will be reckoned as one of them]. (I'Ak p. 211.) عَشَرَةٌ [Ten;] the first of the عُقُود; (A, K;) with ة, (Msb,) and with fet-h to the ش, (TA,) for the masc.; (Msb, TA;) and عَشْرٌ, without ة, (Msb, TA,) and with one fet-hah, (TA,) for the fem. (Msb, TA.) You say, عَشَرَةُ رِجَالٍ [Ten men]: and عَشْرُ نِسْوَةٍ [ten women]. (S, O, Msb, TA.) [In De Sacy's Arabic Grammar, for the former is inadvertently put عَشْرَةٌ; and for the latter, عَشَرٌ; and in Freytag's lexicon we find عَشَرٌ instead of عَشْرٌ.] عَشَرَاتٌ [is the pl. of عَشَرَةٌ: and also] signifies Decimal numbers. (M in art. ست.) The vulgar make عَشْرٌ masc., as meaning a number of days, saying العَشْرُ الأَوَّلُ, and العَشْرُ الأَخِيرُ; but this is wrong [unless thereby they mean to speak of nights with their days, as will be shown by what follows]: the month consists of three عَشَرَات; namely, العَشْرُ الأُوَلُ [The first ten nights. with their days], pl. of أُولَى; and العَشْرُ الوُسَطُ [The middle ten nights, with their days], pl. of وُسْطَى; and العَشْرُ الأَخَرُ [The last, lit. the other, ten nights, with their days], pl. of أُخْرَى; or العَشْرُ الأَوَاخِرُ [The last ten nights, with their days], pl. of آخرَةٌ. (Msb.) [العَشْرُ الأَوَاخِرُ is also especially applied to The last ten nights of Ramadán, with their days: and عَشْرُ ذِى الحِجَّةِ to The first ten nights of Dhu-l-Hijjeh, with their days: and العَشْرُ, alone, to The first ten nights of El-Moharram, with their days.] The Arabs also said, سِرْنَا عَشْرًا, meaning We journeyed ten nights, with their days; making the fem. [لَيَالٍ] to predominate over the masc. [أَيَّام]; as is the case in the Kur ii. 234. (Msb.) And أَيَّامُ العَشْرِ is used for أَيَّامُ اللَّيَالِى العَشْرِ [The days of the ten nights]. (Mgh.) [See some other observations applying to the syntax of عَشَرَةٌ and عَشْرٌ, voce خَمْسَةٌ. and respecting a peculiar pronunciation of the people of El-Hijáz, and a case in which عَشَرَة is imperfectly decl., see ثَلَاثَةٌ.] b2: [عَشْرٌ is also applied to A portion, or paragraph, of the Kur-án properly consisting of ten verses; but it is often applied to somewhat more, or less, than what is considered by some, or by all, as ten verses, either because there is much disagreement as to the divisions of the verses or for the sake of beginning and ending with a break in the tenour of the text: (see عَاشِرَةٌ:) pl. أَعْشَارٌ. These divisions have no mark to distinguish them in some MSS.: in others, each is marked by a round ornament at the end; or by the word عشر, or the letter ع, over, or over against, the commencement.] b3: When you have passed the number ten, you make the masc. fem., and the fem. masc. [to nineteen inclusively]: in the masc., you reject the ة in عَشَرَة; and from thirteen to nineteen [inclusively], you add ة to the former of the two nouns; and [in every case] you pronounce the ش with fet-h; and you make the two nouns one noun, [and, as such,] indecl., with fet-h for the termination: (TA:) you say, أَحَدَ عَشَرَ [Eleven], (S, O, Msb,) [and اِثْنَا عَشَرَ Twelve,] and ثَلَاثَةَ عَشَرَ [Thirteen], and so on; (Msb, TA;) with fet-h to the ش; and in one dial. with sukoon [أَحَدَ عَشْرَ, &c.]; (Msb;) or the former only: (S, O:) and, as ISk says, some of the Arabs make the ع quiescent, [as many do in the present day,] saying أَحَدَ عْشَرَ, and so on to تِسْعَةَ عْشَرَ [inclusively] except in the instance of اِثْنَا عَشَرَ and اِثْنَىْ عَشَرَ, because of the quiescence of the ا and ى; and Akh says that they make the ع quiescent because the noun is long and its vowels are many: (S, O) in the fem., you add ة to the latter of the two nouns, and reject the ة in the former of them, and make the ش in عشرة quiescent: you say إِحْدَى عَشْرَةَ (TA,) [and اِثْنَتَا عَشْرَةَ,] and so on to تِسْعَ عَشْرَةَ [inclusively]: and if you choose, you say إِحْدَى عَشِرَةَ, [&c.,] with kesr to the ش: the former is of the dial. of the people of El-Hijáz, [and is the more common,] and the latter is of the dial. of the people of Nejd: (S, O, TA:) but fet-h to the ش in this case is unknown to the grammarians and lexicologists, as Az says, though an instance has been adduced in an unusual reading of the Kur ii. 57, and another in vii. 160. (TA.) Every noun of number, from eleven to nineteen [inclusively], is mansoob, [or more properly speaking, each of the two nouns of which it is composed is indecl., with fet-h,] in the cases of refa and nasb and khafd, except that of twelve; for اِثْنَا and اِثْنَتَا are decl. [i. e. you say, in a case of nasb or khafd, اِثْنَىْ عَشَرَ and اِثْنَتَىْ عَشْرَةَ]. (TA.) b4: [In the same manner also عَشَرَ and عَشْرَةَ are used in the ordinal compounds,] عُشَرَآءُ A she-camel that has been ten months pregnant, (S, Mgh, O, Msb, K,) from the day of her having been covered by the stallion: she then ceases to be [of those] called مَخَاضً, and she is called عشرا until she brings forth, and also after she has brought forth, (S, O,) or when she has brought forth, at the completion of a year: or when she has brought forth she is termed عَاتِذٌ: (TA:) or that has been eight months pregnant: or, applied to a she-camel, i. q. نُفَسَآءُ applied to a woman: (K:) it is applied also to any female that is pregnant, but mostly to the female of the horse and camel: (IAth:) it is the only sing. word of this measure, which is a pl. measure, except نُفَسَآءُ: (MF:) the dual is عُشَرَاوَانِ: (S, O, TA; in one copy of the S عُشْرَاوَانِ:) and pl. عُشَرَاوَاتٌ; (S, O, K, TA; in one copy of the S, and in the CK عُشْراوات;) but some disallow this; (MF;) and عِشَارٌ; (S, O, Msb, K;) like as نِفَاسٌ is pl. of نُفَسَآءُ; (Msb;) and عُشَارٌ: (K in art. نفس:) or عِشَارٌ is applied to she-camels until some of them have brought forth and others are expected to bring forth. (K.) Some say that عِشَار have no milk; though El-Farezdak applies this term to camels that are milked, because of their having recently brought forth; and it is said that camels are most precious to their owners when they are عشار. (TA.) عَشَائِرُ, as pl. of عِشَارٌ, which is pl. of عُشَرَآءُ, signifies Gazelles that have recently brought forth. (O.) لَبَنٌ عُشَرِىٌّ Milk of camels that feed upon the عُشَر, q. v. (TA.) عِشْرُونَ Twenty; twice ten: (K:) applied alike to a masc. and a fem.: (Msb:) you say عِشْرُونَ رَجُلًا [Twenty men], and عِشْرُونَ امْرَأَةً [Twenty women: the noun following it being in the accus. case as a specificative]: (TA:) it is decl. with و and ى [like a pl. formed by the addition of و and ن]; (Msb;) and when you prefix it to another noun, making it to govern the latter in the gen. case, you drop the ن, (S, Msb,) and say, عِشْرُو زَيْدٍ [The twenty of Zeyd], (Msb,) and عِشْرُوكَ [Thy twenty], (S, O, Msb,) and عِشُرِىّ [My twenty], changing the و into ى [in this last case], because of the letter following it, and these incorporating: (S, O:) so says Ks; but most disallow this mode of prefixing in the case of a decimal number [of this kind], (Msb.) [It signifies also Twentieth.] It is not a pl. of عَشَرَةٌ, (so in a copy of the S and in the O and in the TA.) or عَشْرٌ, (so in another copy of the S,) [or perhaps the right reading is عِشْرٌ, as may be inferred from what will be presently added: but first it should be observed that if it were pl. of عَشَرَةٌ, or of عَشْرٌ, it would signify at least three times ten: some hold it to be a pl. of عِشْرٌ, saying, (TA.) as عِشْرٌ signifies camels' coming to water on the ninth day, they do not say عِشْرَانِ [for twenty], but they say عِشْرُونَ, (in the K, لَمْ يُقَلْ عِشْرَيْنِ وَقَالُوا عِشْرِينَ: but the correct reading seems to be لَمْ يَقُولُوا: TA: [in the CK it is more incorrect, لم يقل عِشْرِينَ وقالوا عِشْرَيْنِ:]) making eighteen days to be عِشْرَانِ, and the nineteenth and twentieth a portion of the third عِشْر; and so, [regarding the portion as a whole,] forming the pl. عِشْرُونَ; (K, * TA;) agreeably with a well-known license, which allows the calling two and a part of the third a pl: (TA:) this is the opinion of Kh and IDrd and some others: but J and most of the lexicologists hold that عِشْرُونَ is not a pl. of عَشَرَةٌ nor of عِشْرٌ nor of any other word, and their opinion I hold to be correct, applying as it does to the other similar nouns of number. (MF.) عُشَارَ Ten and ten; [or ten and ten together; or ten at a time and ten at a time;] (MF;) changed from عَشَرَة, (S,) or rather عَشَرَةً عَشَرَةً; as also ↓ مَعْشَرَ; (MF;) [for which reason, and its having the quality of an epithet, each is imperfectly decl.] You say, جَاؤُوا عُشَارَ عُشَارَ, (S, M, O, L, K,) and ↓ مَعْشَرَ مَعْشَرَ, (M, O, L, K,) and عُشَارَ once, and ↓ مَعْشَرَ once, (M, L, TA,) They came ten [and] ten. (S, M, O, L, K.) MF says that the repetition is manifestly wrong; but it is allowed by the M and L, as well as the K; [and is for the purpose of corroboration;] and مَعْشَرَ

↓ مَعْشَرَ is also authorized by the TS. (TA.) A'Obeyd says that more than أُحَادَ and ثُنَآءَ and ثُلَاثَ and رُبَاعَ has not been heard, except عُشَارَ occurring in a verse of El-Kumeyt. (O, TA.) [But خُمَاسَ is mentioned in the K.]

عَشِيرٌ: see عُشْرٌ, in three places. b2: Also A certain measure of land, a tenth of the قَفِيز, (O, Msb, K,) which is the tenth of the جَرِيب [q. v.]: (O, TA:) pl. أَعْشِرَآءُ. (TA in art. جرب.) A2: and An associate; i. q. مُعَاشِرٌ. (S, O, Msb, K.) b2: And A husband; (S, O, Msb, K;) because he and his wife are associates, each of the other. (S, O.) يَكْفُرْنَ العَشِيرَ means They are ungrateful to the husband. (Msb.) b3: And A wife. (Msb.) b4: And A relation. (K.) b5: And A friend. (K.) Pl. عُشَرَآءُ. (K.) b6: See also عَشِيرَةٌ.

A3: Also The cry of the ضَبُع [or hyena, or female hyena]: (K:) in this sense, a word not derived. (TA.) عُشَارَةٌ; and its pl.: see عِشْرٌ.

عُشَارِىٌّ A garment, or piece of cloth, (A, K,) ten cubits long. (S, A, Mgh, O, K.) b2: And A boy ten years old: fem. with ة. (TA.) عَشُورَى and عَشُورَآءُ: see عَاشُورَآءُ.

عَشِيرَةٌ A man's kinsfolk: (Bd and Jel in ix. 24:) or his nearer or nearest relations, or next of kin, by descent from the same father or ancestor: (K:) or a small sub-tribe; a small portion, or the smallest subdivision, of a tribe, less than a فَصِيلَة: (TA voce شَعْبٌ, q. v.:) or a tribe; syn قَبِيلَةٌ; (S, O, Msb;) a man's قَبِيلَة; (K;) as also ↓ عَشِيرٌ, without ة: (TA:) or a community, such as the Benoo-Temeem, and the Benoo-'Amr-Ibn-Temeem: (ISh:) a word having no proper sing.: (Msb:) accord. to some, from عِشْرَةٌ: accord. to others, from عَشَرَةٌ, the number so called: (Bd ubi suprà, and MF:) pl. عَشَائِرُ (Msb, K) and عَشِيرَاتُ. (Msb.) [See also مَعْشَرٌ.]

A2: عَشَائِرُ is also a pl. pl. of عُشَرَآءُ [q. v., last sentence]. (O.) عَشَّارٌ (S, O, Msb, K) and ↓ عَاشِرٌ (O, Msb, K) and ↓ مُعَشِّرٌ (TA) One who takes, or receives, the عُشْر [q. v.] of property. (S, Msb, K.) Where the punishment of the عَشَّار, or عَاشِر, is mentioned in traditions, as where it is said that the عَاشِر is to be put to death, the meaning is, he who takes the tenth as the people in the Time of Ignorance used to do: such is to be put to death because of his unbelief; or because, being a Muslim, he holds this practice to be lawful: but such as performed the like office for the Prophet and for the Khaleefehs after him may be thus called because of the relation of what he takes to the tenth, as the quarter of the tenth, and the half of the tenth, and as he takes the tenth wholly of the produce that is watered [only] by the rain, and the tenth of the property in merchandise [of foreigners, and half the tenth of that] of non-Muslim subjects. (TA.) [There is either a mistake or an omission in the last part of the statement above, in the TA, which I have rectified by inserting “ of foreigners ” &c.]

عَاشِرٌ: see عَشَّارٌ. b2: One says also, صَارَ عَاشِرَهُمْ [meaning he became the tenth of them]. (S, Msb, K.) عَاشِرَةٌ The circular sign which marks a division of an 'ashr (عَشْر) in a copy of the Kur-án: (O, L, K:) a post-classical term: (O, L:) pl. عَوَاشِرُ. (S, K.) b2: And عَوَاشِرُ القُرْآنِ means The verses that complete an عَشْر of the Kur-án. (K.) b3: and إِبِلٌ عَوَاشِرُ Camels coming to water after an interval of eight days; (S, O;) on the tenth day [counting the day of the next preceding watering as the first]: or on the ninth day [not counting the day of the next preceding watering: see عِشْرٌ]. (K.) A2: For another signification of the pl., عَوَاشِرُ, see عِشْرُ, last sentence.

A3: عَاشِرَةُ is a proper name of The ضَبُع [i. e. hyena, or female hyena]; a determinate noun: [but it has for] pl. عَاشِرَاتٌ. (O.) عَاشُورٌ: see what next follows.

عَاشُورَآءُ and ↓ عَشُورَآءُ (Msb, K) and عَاشُورَى (Msb, K) and ↓ عَشُورَى (K) and ↓ عَاشُورٌ, (Msb, K,) or يَوْمُ عَاشُورَآءَ (S, O, and K in art. تسع, &c.) or يَوْمُ العَاشُورَآءِ (S in that art., &c.) and يَوْمُ عَشُورَآءَ, (S, O,) The tenth day of the month El-Moharram: (S, Msb, K:) or the ninth thereof, (K,) accord. to some; but most of the learned, of old and late times, agree that it is the former; (Msb in art. تسع;) and Az says that by the ninth may be meant the tenth; after the same manner as the term عِشْرٌ, relating to camels' coming to water, is [said to be] applied to a period of nine days, [but means the coming to water on the tenth day, counting the day of the next preceding watering as the first,] as Lth says, on the authority of Kh. (TA.) Few nouns of the measure فَاعُولَآءُ have been heard. (Az, TA.) مَعْشَرٌ A company, or collective body, (Az, S, O, Msb, K,) of people, (S,) consisting of men, exclusive of women; like نَفَرٌ and قَوْمٌ and رَهْطٌ; (Az, Msb;) having no proper sing.: (Az:) or any company, or collective body, whose state of circumstances is one; a community; as the معشر of the Muslims and that of the Polytheists: (Lth:) or a great company, or collective body; so called [from عَشَرَةٌ,] because they are many; for عشرة is that large and perfect number after which there is no number but what is composed of the units comprised in it: (MF:) or the family of a man: or jinn (i. e. genii) and mankind: (K: [or the author of the K may mean, or jinn: and also mankind:]) in the Kur [vi. 130, and lv. 33], we find the expression يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ; but this means O معشر consisting of the jinn and of mankind: and [vi. 128], يَا مَعْشَرَ الجِنِّ, without the mention of الانس: (MF:) pl. مَعَاشِرُ. (S, Msb.) [See also عَشِيرَةٌ.]

A2: مَعْشَرَ: see عُشَارَ, in four places.

مُعْشِرٌ (tropical:) A woman who has completed her full time of pregnancy. (TA.) مُعَشَّرٌ pass. part. n. of 2, q. v. See also مُثَلَّثٌ.]

مُعَشِّرٌ: see عَشَّارٌ.

A2: Also One whose camels have brought forth: and one whose camels have become عِشَار [pl. of عُشَرَآء]. (O, K.) مِعْشَارٌ: see عُشْرٌ.

A2: Also A she-camel whose milk is abundant (K, TA) in the nights of her bringing forth. (TA.)

عيش

1 عَاشَ, (S, A, O, Msb, K,) aor. ـِ inf. n. عَيْشٌ (S, O, Msb, K) and مَعَاشٌ and مَعِيشٌ (S, O, K.) and مَعِيشَةٌ and عِيشَةٌ and عَيْشُوشَةٌ (O, K) and in the dial. of El-Azd مَعُوشَةٌ, (K in art. عوش, and TA.) He lived; (S, A, * O, K;) [he passed life in a particular manner of state:] he became possessed of life. (Msb.) You say,. عَاشَ فُلَانٌ عِيشَةً رَاضِيَةً Such a one lived a pleasant [life (if we regard عِيشَة as a simple inf. n., as it is said to be above,) or] state [or sort] of life. (A.) [See also عِيشَةٌ, below.]2 عَيَّشَ see 4 3 عايشهُ, inf. n. مُعَايَشَةٌ, He lived with him; like as you say عَاشَرَهُ. (TA.) 4 اعاشهُ He (God, S, A) made him to live; (S, A, O, * K;) as also ↓ عيّشهُ, (O, * K,) inf. n. تَعْيِيشٌ. (TA.) You say, اعاشهُ اللّٰهُ عِيشَةً رَاضِيَةٌ [God made him to live a pleasant life, or state or sort of life]. (S.) 5 تعيّش He constrained himself to obtain the means of life: (S;) or he had what was barely sufficient, of sustenance, nothing remaining over and above it. (TA.) 6 تعايشوا [They lived together: one with another]. You say, تعايشوا بِأُلْفَةٍ وَمَوَدَّةٍ [They lived together with sociableness and affection, (A, TA.) عَيْشٌ [an inf. n. of 1. b2: As a subst.,] Life: (S, O, K;) or particularly animal life. (Kull p. 262.) It is said in a prove., أَنْتَ مَرَّةٌ عَيْشٌ وَمَرَّةٌ جَيْشٌ.

meaning, Thou act at one time in an easy state of life, and at one time in the state of life of warriors: (A 'Obeyd, as cited in the TA: [but for عَيْشِ غَزِىّ in my original, we should perhaps read عَيْشٍ عَزِيزٍ, i. e. a difficult state of life:) or thou benefitest at one time, and injurest at another (TA. And a man to whom IAar said “ How is such a one '”

answered عَيْشٌ وَجَيْشٌ, meaning At one time with me, and at one time against me. (TA. [See also Freytag's Arab. Prov. i. 70 and ii. 699 b3: Also I. q. مَعِيشَةٌ, in senses pointed out below (K.) see the latter, in four places. b4: And [hence,] Wheat, or other food; syn. طَعَامٌ; (IDrd, A, O, K;) in the dial. of El-Hijáz, (A.) or of El-Yemen: (IDrd, O, TA:) and seed-produce; in the dial. of El-Hijáz: (A, TA:) and bread; (K:) in the dial. of Egypt. (TA.) عِيشَةٌ [see 1, in two places. b2: ] A state, (A,) or sort. (TA,) of life. (A, TA.) You say, عَاشَ عِيشَةُ صِدْقٍ, and عِيشَةَ سَوْءٍ, He lived a good sort of life, and an evil sort of life. (TA.) عَيَّاشٌ: see the paragraph here following.

عَائِشٌ [Living:] having life: and in like manner, but in an intensive sense, (app. meaning having much of the means of life or living well.) ↓ عَيَّاشٌ: fem. of the former with ة. (Msb.) b2: A man in a good state or condition [of life] (Lth, A, O, K.) مَعَاشٌ and ↓ مَعِيشٌ may be used as substantives as well as inf. ns., like مَعَابٌ and مَعِيبٌ; (S, O, TA;) and signify, like مَعِيشَةٌ, That whereby one lives: or that [place and time] in which one lives: (TA:) [or rather, they have both these significations; but معاش has generally the latter. whereas معيشة, q. v., and معيش, are generally used in the former sense, or one similar to it:] مَعَاشٌ also signifies the place of subsistence; or the known, or usual, place thereof: and the time wherein one seeks sustenance. (TA.) Thus, (TA,) الأَرْضُ مَعَاشُ الخَلْقِ [The earth is the place of subsistence of mankind, or of the created beings]. (A, O, TA.) And النَّهَارُ مَعَاشٌ The day is the time for seeking sustenance: as in the Kur, lxxviii. 11. (O, TA.) See also مَعِيشَةٌ, in two places.

مَعِيشٌ: see مَعِيشَةٌ, in four places: and مَعَاشٌ.

مَعِيشَةٌ inf. n. of عَاشَ [q. v.]. (K.) b2: Also Victuals, living, sustenance, or food and drink by which one lives; (Lth, A, O, K;) as also ↓ عَيْشٌ; (A;) whence you say that dates are the عَيْش of such a family: (TA:) that whereby life subsists; the means of life or subsistence; (A, K;) as also ↓ عَيْشٌ: (A, TA:) that whereby one lives; as also ↓ عَيْشٌ (A, K, TA) and ↓ مَعَاشٌ and ↓ مَعِيشٌ; (TA;) or [the state] wherein one lives; (A, K, TA;) as also ↓ عَيْشٌ (A) and ↓ مَعَاشٌ and ↓ مَعِيشٌ: (TA:) the means of obtaining that whereby one lives: (Aboo-Is-hák, TA:) the gain, or earnings, by means of which a man lives; (Mgh, Msb;) as also ↓ مَعِيشٌ: (Msb:) the pl. is مَعَايِشُ, (S, O, Msb,) accord. to general opinion, (Msb,) without ء, (S, O, Msb,) when formed from the original of the sing., which is مَعْيِشَةٌ, of the measure مَفْعِلَةٌ; (S, O;) or because it is from عَاشَ, so that the measure of the pl. is مَفَاعِلُ: (Msb:) but when it is formed from the secondary form of the sing., it is with ء, [مَعَائِشُ,] مَفْعِلَةٌ being in this case likened to فَعِيلَةٌ, like as مَصَائِبُ is with ء because the ى [in its sing.] is quiescent; but some of the grammarians hold this latter pl. to be incorrect: (S, O:) all the Basree grammarians hold it to be so: (TA:) or, accord. to some, ↓ مَعِيشٌ and مَعِيشَةٌ are from معش; and the pl. in question is therefore of the measure فَعَائِلُ, with ء. (Msb.) b3: مَعِيشَةٌ ضَنْكٌ The punishment of the grave: (O, K:) so, accord. to most of the expositors, in the Kur xx. 123: or, as some say, [strait sustenance] in the fire of hell. (O, TA.) مُتَعَيِّشٌ One who constrains himself to obtain the means of life: (TA:) or who has what is barely sufficient, of sustenance, nothing remaining over and above it. (Lth, A, O, K.)