فسح

1 فَسُحَ, (MA, Msb, K, [in the CK فَسَحَ, a misprint,]) with damm, (Msb,) like كَرُمَ, (K,) [aor. ـُ inf. n. فُسَاحَةٌ, (L,) or فَسَاحَةٌ [for which the former is app. a mistranscription] and فُسْحَةٌ, (MA,) It (a place) was, or became, spacious, roomy, wide, or ample; (MA, Msb, K;) as also ↓ افسح, (Msb, K,) and ↓ تفسّح, and ↓ انفسح. (K.) A2: فَسَحَ لَهُ, (S, MA, Msb, K,) aor. ـَ (Msb, K,) inf. n. فَسْحٌ (MA, Msb, TA) and فُسُوحٌ; (TA;) as also ↓ تفسّح, (A, K,) and ↓ افسح; (A;) He made room, or ample room, for him, (S, MA, Msb, K,) فِى المَجْلِسِ (S, MA, Msb) in the sitting-place, or in the assembly. (MA.) Yousay, فِى المَجْلِسِ ↓ تَفَسَّحُوا, (S, Msb, *) and ↓ تَفَا سَحُوا, (S, K,) Make ye room, or ample space, [in the sitting-place, or in the assembly,] syn. تَوَسَّعُوا: (S, K:) both of these verbs have nearly the same signification: [each may be rendered, but the latter more properly, make ye room, or ample space, one for another:] the latter occurs, accord. to the reading of El-Hasan, and the former accord. to that of others, in the Kur lviii. 12. (Fr, TA.) b2: And اِفْسَحْ عَنِّى Remove thou, withdraw, or retire to a distance, from me. (Ksh and Bd in lviii. 12.) b3: فَسْحٌ [as inf. n. of فَسَحَ] also signifies The making wide steps; and so فَيْسَحَى. (K.) [Hence,] اِفْسَحِ الخُطَى, said by an Arab of the Desert, of the Benoo-'Okeyl, to one who was sewing for him a water-skin, and mentioned in the T, as heard by its author, meaning (assumed tropical:) Make wide the spaces between each two punctures of the needle, lest the punctures should rend. (L.) b4: And فَسَحَ لَهُ الأَمِيرُ فِى السَّفَرِ means The commander, or governor, wrote for him a فَسْح [q. v.]. (K.) 2 فسّح He made a place spacious, roomy, wide, or ample. (Msb.) 4 أَفْسَحَ see 1, first and second sentences.5 تَفَسَّحَ see 1, in three places. b2: [تفسّح also signifies He expatiated, or ranged at large: and he had ample room or scope: see مُتَفَسَّحٌ.]6 تَفَاْسَحَ see 1, third sentence.7 إِنْفَسَحَ see 1, first sentence. b2: [Hence,] انفسح مُرَاحُهُمْ [lit. The nightly resting-place of their camels was, or became, spacious,] means (assumed tropical:) their camels became numerous. (TA.) b3: And انفسح صَدْرُهُ (assumed tropical:) His bosom became dilated [with joy]. (S, A.) b4: And انفسح طَرْفُهُ (assumed tropical:) His eye had an unobstructed view, nothing hindering its seeing far. (L.) Q. Q. 2 تَفَيْسَحَ: see تَفَيْحَسَ, in art. فحس.

فَسْحٌ A writing like a جَوَاز [or traveller's pass]. (K.) [See 1, last sentence.]

فُسُحٌ: see فَسِيحٌ, in three places.

فُسْحَةٌ Spaciousness, roominess, width, or ampleness; (S, A, L, K;) [particularly, or generally,] with respect to the ground. (L.) [In the MA it is mentioned as an inf. n. of فَسُحَ.] b2: and [Ample scope for action &c.] in an affair. (Msb in art. رخو.) [And A state in which is ample scope for acting &c.: see نَفَسٌ.] b3: الفُسْحَتَانِ signifies The two spaces without hair on the two sides of the hair that grows immediately beneath the middle of the lower lip. (L.) فُسْحُمٌ: see فَسِيحٌ, in two places. b2: فُلَانٌ ابْنُ فُسْحُمٍ is a phrase mentioned by Lh, thought by him to be from الفُسْحَةُ and الاِنْفِسَاحُ, but the meaning is unknown. (L.) A2: Also The glans of the penis. (K in art. فسحم; where the word is mentioned again in the S likewise.) فُسَاحٌ: see the paragraph here following.

فَسِيحٌ (S, A, Msb, K) and ↓ فُسَاحٌ, (K,) like طَوِيلٌ and طُوَالٌ, (TA,) Spacious, roomy, wide, or ample; applied to a place; (S, A, Msb, K;) as also ↓ فُسُحٌ and ↓ فُسْحُمٌ: (K:) or ↓ فُسُحٌ signifies thus applied to a sitting-place: (S:) and ↓ فُسْحُمٌ, (S, K,) in which the م is augmentative, (S,) signifies (S, K) also (K) وَاسِعُ الصَّدْرِ [meaning free from distress of mind or from narrowness of mind], (S, K,) as does also ↓ فُسُحٌ [in the CK in this sense written فُسْحٌ]; both being applied in this sense to a man. (K.) b2: سَيْرٌ فَسِيحٌ [means A pace in which the steps are wide: see 1, latter half].

جَمَلٌ مَفْسُوحُ الضُّلُوعِ i. q. مَسْفُوح [i. e. A camel wide in the ribs]. (TA.) مَا لَكَ فِى هٰذَا مُتَفَسَّحٌ [There is not for thee ample scope (lit. a place in which one has ample scope) in this]. (A.) مُنْفَسَحٌ وَادٍ [The place of expanding of a valley]. (JK and K in art. خرق, &c.) مُرَاحٌ مُنْفَسِحٌ (assumed tropical:) A nightly resting-place of camels, or of camels and other cattle, in which they are numerous. (As, K.)

ف

أد1 فَأَدَهُ, (T, S, M, A, L, K,) aor. ـَ inf. n. فَأْدٌ, (M, L,) He, or it, hit, struck, smote, affected, or hurt, his (a man's, K) فُؤَاد [or heart, &c.]: (S, M, L, K:) he hit, or smote, him, (Az, T,) or shot, or shot at, and hit, or smote, him, namely a gazelle, (A,) or an animal of the chase, (Az, T,) in his فُؤَاد. (Az, T, A.) b2: And, said of a disease, (S,) and of fear, (A,) It smote, or affected, his فُؤَاد: (S, A:) or, said of fear, it rendered him cowardly. (K.) b3: And فُئِدَ, (T, M, A, L, K,) inf. n. فَأْدٌ; (M, L;) and فَئِدَ; (K;) He had a disease in his فُؤَاد: (T:) or he had a complaint thereof: (M, L, K:) or he had a pain therein: (K:) or he was, or became, hit, struck, smitten, affected, or hurt, therein. (A.) A2: فَأَدَ الخُبْزَةَ, (T, S, M, L,) or الخُبْزَ, (K,) aor. as above, and so the inf. n., (M, L,) He put the cake of bread, or lump of dough, (T, S,) or the bread, (K,) into the hot ashes; (T, S, K;) and baked it therein: (T:) or he toasted [or baked] (M, L) the cake of bread, or lump of dough, [or the bread,] in the hot ashes. (M, * L.) and فَأَدَ اللَّحْمَ (S, M, L, K) فِى النَّارِ, (M, L, K,) aor. and inf. n. as above, (L,) He roasted the flesh-meat [in the fire]; as also ↓ افتأدهُ. (S, M, L, K.) b2: And فَأَدَ لِلْخُبْزَةِ, (S, L,) aor. and inf. n. as above, (L,) He made for the cake of bread, or lump of dough, a place in the hot ashes, or in the fire, to put it therein [for the purpose of baking it]. (S, L.) A3: فَأَدَ لِفُلَانٍ He acted well, or kindly, to such a one, in his affair, in absence: so in the “ Nawádir ” of Lh. (TA.) 5 تفأّد i. q. تَوَقَّدَ [i. e., when said of fuel, It burned, burned up, burned brightly or fiercely, blazed, or flamed]: (M, L, K:) [and] so when said of the heart [i. e. It became excited with ardour, or eagerness]. (M, L, K. *) And i. q. تَحَرَّقَ [It burned much, as a quasi-pass. v.]: (so in copies of the K, in SM's copy and in my MS. copy and in the CK:) or, as in MF's copy of the K, تَحَرَّكَ [it was, or became, in a state of motion, or commotion]: (TA:) [See what is said of the derivation of فُؤَادٌ.]8 افتأدوا They lighted a fire (M, A, L, K) for the purpose of roasting. (A) A2: See also 1, latter half.

فَأْدٌ: [see 1, of which it is the inf. n.: and] see the paragraph here following.

فُؤَادٌ (S, M, A, Msb, K, &c.) and فَوَادٌ, which is strange, (K,) but said by Esh-Shiháb to be a dial var., and to be without reason disallowed by AHát; (TA;) of the masc. gender only; (Lh, M, L, K, &c.;) The heart; syn. قَلْبٌ [q. v.]; (S, M, A, L, Msb, K, &c.;) of man, and of an animal other than man: (M, L:) so called because of its تَفَأُّد (T, M, L, K) i. e. تَوَقُّد [or ardour]; (M, L, K;) or because of its pulsation, and commotion; [for which reason also the heart is said to be called القَلْبُ, from التَّقَلُّبُ;] for it is said that the primary meaning of ↓ فَأْدٌ is “ motion,” and the “ putting in motion: ” (MF, TA:) or the heart is thus called only when its تَفَأُّد, i. e. its تَوَقُّد, is regarded: and most authors make a distinction between فُؤَاد and قَلْبٌ; the latter of which is said to have a more special signification than the former: (TA:) and the former is said to be [the pericardium,] the غِشَآء, (L, TA,) or the وِعَآء, (TA,) of the قَلْب: (L, TA:) or the middle thereof: (L:) or the interior thereof: (TA:) the قَلْب being its حَبَّة [q. v.], (L, TA,) or its سُوَيْدَآء: (L:) or فُؤَادٌ signifies the appendages of the مَرِىْء [or œsophagus], consisting of the liver and lungs and قَلْب [or heart]: (K:) pl. أَفْئِدَةٌ, (S, M, A, Mgh, Msb, K, &c.,) the only pl. thereof known to Sb. (M, L.) b2: Also The mind, or intellect: and this, it is said, may be the meaning of the phrase [in the Kur liii. 11], مَا كَذَبَ الْفُؤَادُ مَا رَأَى, (TA,) or ما كَذَّبَ, another reading, i. e. [The mind] did not disacknowledge, or deem improbable, what he saw. (Jel.) [Hence,] حِدَّةُ الفُؤَادِ i. q. ذَكَآءٌ [meaning Sharpness, or acuteness, of mind, in a man: and sharpness of spirit in a beast]. (S in art. ذكو.) [And حَدِيدُ الفُؤَادِ i. q. ذَكِئٌّ meaning Sharp, or acute, in mind, applied to a man: and sharp in spirit, applied to a beast:] one says فَرَسٌ حَدِيدَةُ الفُؤَادِ [A mare sharp in spirit]; and in like manner نَاقَةٌ [a she-camel]: (S and K in art. روع:) and نَاقَةٌ رُوَاعَةُ الفُؤَادِ, and رُوَاعُ الفُؤَادِ, a quick, spirited, vigorous, she-camel; sharp in spirit; syn. شَهْمَةٌ ذَكِيَّةٌ. (K in that art.) [and طَارَ فُؤَادُهُ His mind or intellect, fled: and his courage. (See شَعَاعٌ: and طَارَ.)]

فَئِيدٌ: see مَفْؤُودٌ, in two places.

A2: Also, (T, M, L,) applied to bread [or dough], (M, L,) and so ↓ مَفْؤُودٌ, (M, L, K,) and ↓ مُفْتَأَدٌ, and ↓ أُفْؤُودٌ, (K,) Baked on the fire: (T:) or put into hot ashes, (L, K,) and baked therein: (L:) or toasted [or baked] in hot ashes. (M, L.) And the first, (T, S, M, &c.,) applied to flesh-meat, (S, M, L,) Roasted, (T, S, M, L, K,) as also ↓ مَفْؤُودٌ, (M, L, K,) on the fire: (T:) or roasted upon live coals; as also ↓ مُفْأَدٌ [evidently, I think, a mistranscription for ↓ مُفْتَأَدٌ]. (L.) b2: And فَئِيدٌ signifies also Fire or a fire [for baking &c.]. (T, L, K.) أُفْؤُودٌ A place which one makes, for a cake of bread, or lump of dough, in hot ashes, or in a fire, to put it therein [for the purpose of baking it]: (S, M, * L, K: *) pl. أَفَائِيدُ. (L.) b2: See also فَئِيدٌ.

مُفْأَدٌ: see فَئِيدٌ.

مِفْأَدٌ (T, S, M, L, K) and ↓ مِفْأَدَةٌ (S, L, K) and ↓ مِفْآدٌ (T, M, L, K) The [iron instrument, with which flesh-meat is roasted, called] سَفُّود, (T, S, M, L, K,) [or] with which one roasts and bakes. (L, TA.) And [in the CK “ or ”] the first, (S, L, K,) and the second and third also, (accord. to the K,) the piece of wood, or wooden implement, with which the [fire in the kind of oven called] تَنُّور is stirred: pl. مَفَائِدُ. (S, L, K.) مِفْأَدَةٌ: see the next preceding paragraph.

مِفْآدٌ: see the next preceding paragraph.

مَفْؤُودٌ Hit, struck, smitten, affected, or hurt, in his فُؤَاد [or heart, &c.]: (S, A, L:) smitten, or affected, by a disease therein: (S, L:) or by pain therein. (L.) b2: A man without a heart; having no heart; as also ↓ فَئِيدٌ: (Ks, S, L:) weak-hearted: (T, L:) a coward; (T, M, L, K;) and so ↓ فَئِيدٌ: (T, K:) in this sense it has no verb. (AAF, IJ, M, L.) A2: See also فَئِيدٌ, in two places.

مُفْتَأَدٌ: see فَئِيدٌ, in two places. b2: Also A place of fuel: (T, L:) a place in which a fire is lighted for roasting. (A.)

لبس

1 لَبِسَ الثَّوْبَ, aor. ـَ inf. n. لُبْسٌ (S, M, A, Msb, K) and لِبَاسٌ, (M,) [He put on, or wore, the garment.] You also say, اِلْبَسْ عَلَيْكَ ثَوْبَكَ [Put on thee thy garment]. (M.) And لَبِسَ السِّلَاحَ [He wore, or put on, the weapon, or weapons]. (S, K, in art. سلح, &c.) [See also 5.] b2: لَبِسَ الحَيَآءَ لِبَاسًا (assumed tropical:) [He put on pudency as a garment;] he protected himself by pudency. (IKtt.) b3: لَبِسَ لَهُ أُذُنَهُ (tropical:) He feigned himself inattentive to him, or heedless of him. (M. [See also أُذُنٌ.]) And لَبِسْتُ عَلَى كَذَا أَذُنِى (tropical:) I was silent respecting such a thing, and feigned myself deaf to it. (A.) [Contr. of نَشَرْتُ لَهُ أُذُنِى.] b4: لَبِسَ امْرَأَةً (tropical:) He had the enjoyment of a woman, or wife, [meaning, of her converse and services,] for a long time. (K, TA.) And لَبِسَ فُلَانَةَ عُمْرَهُ (tropical:) He had such a girl, or woman, with him during the whole period of his youth. (K, TA.) and لَبِسَ الناسَ (tropical:) He lived with the people. (A.) And لَبِسَ قَوْمًا (tropical:) He lived, or enjoyed, a period of time, or a long period of time, (دَهْرًا,) with the people. (K, * TA.) [And لَبِسَ أَبَاهُ, which is explained in the TA by مَلَّهُ, which I also find in a copy of the A thought to have been used by the author of the TA: but, from what follows, it appears to me that the right reading is مُلِّيَهُ, and the meaning, (tropical:) He enjoyed long life with his father: or he lived the period that his father lived: or he lived with his father all his (the latter's) life: see a verse of Ibn-Ahmar cited voce أَبْلَى in art. بلو. See also a verse of El-'Ajjáj cited voce خَلَجَ.] You say also, لَبِسْتُ فُلَانًا (tropical:) I took, or chose, such a one particularly, or specially, as a friend or companion. (Er-Rághib in TA art. بطن.) And اِلْبَسِ النَّاسَ عَلَى قَدْرِ أَخْلَاقهِمِْ (tropical:) Consort thou with men [according to their natural dispositions]. (A, TA.) And لَبِسْتُ فُلَانًا عَلَى مَا فِيهِ (tropical:) I tolerated such a one, and accepted him, [and continued to associate with him, notwithstanding what was in him.] (A, TA.) A2: لَبَسَ عَلَيْهِ الأَمْرَ, (S, M, A, Msb, K,) aor. ـِ (S, M, Msb, K,) inf. n. لَبْسٌ, (S, M, Msb,) He made, or rendered, the thing, or case, or affair, confused to him: (S, M, Msb, K:) and ↓ لبّسهُ, (A, Msb,) inf. n. تَلْبِيسٌ, (S, K,) signifies the same in an intensive degree: (S, * Msb, K: *) or the former signifies either as above, or he concealed the thing, or case, or affair, from him: (R, MF:) and [in like manner] تَلْبِيسٌ is syn. with تَدْلِيسٌ, (K,) or is similar thereto: (S:) and the former also signifies he made, or rendered, the thing, or case, or affair, dubious to him; (TA;) [as also ↓ لبّسهُ: both signify he involved the thing, or case, or affair, in confusion, or doubt, to him: and he concealed, disguised, or cloaked, it to him.] It is said in the Kur., [vi. 9,] وَلَلَبَسْنَا عَلَيْهِمْ مَا يَلْبِسُونَ And we would make confused to them what they make confused: (S, Msb:) or make dubious to them what they make dubious, and would make them to err like as they have made to err. (TA.) and again, [ii. 39,] وَلَا تَلْبِسُوا الْحَقَّ بِالْباطِلِ And do not ye confound the truth with falsity. (Ibn-'Arafeh.) And again, [vi. 82,] وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ And have not mixed up their belief with polytheism. (TA.) And again, [vi. 65,] أَوْ يَلْبِسَكُمْ شِيَعًا Or to confuse your case, [making you to be of different parties,] with the confusion of discordance and of agreement. (TA.) You say also, لَبَسَنِى, meaning, He, or it, made me to become confounded, or in doubt, (جَعَلَنِى أَلْتَبِسُ,) respecting his case, or affair. (TA, from a trad.) 2 لَبَّسَ see 4: b2: and see also لَبَسَ, in three places. [تَلْبِيسٌ, alone, often signifies The involving a thing in confusion, or doubt: and the practising concealment, or disguise.]

A2: See also 8.3 لابس الرَّجُلَ, [inf. n. مُلَابَسَةٌ and لِبَاسٌ,] He mixed, consorted, or held social intercourse, with the man; syn. خَالَطَهُ. (M, A, Msb. *) [Hence, app., it is said that] اللِّبَاسُ signifies, (K,) or is from المُلَابَسَةُ, which signifies, (Ibn-'Arafeh) The mixing one's self and congregating: or the being mixed and congregated. (Ibn-'Arafeh, K.) Yousay, لَا بَسْتُهُ حَتَّى عَرَفْتُ دُخْلَتَهُ I mixed with him [until I knew his mind, or inward state or circumstances]. (A.) And لَا بَسْتُهُ [alone] signifies I knew his mind, or inward state or circumstances. (S, K.) b2: لابس الأَمْرَ, and لابس عَمَلَهُ: see 5. b3: [مُلَابَسَةٌ often signifies A close, or an intimate, connexion between two things.] See also 8.4 البسهُ الثَّوْبَ [He put on him, or clad or decked him with, the garment, and so, vulg., ↓ لبّسهُ]. (M, Msb.) b2: البسهُ also signifies He, or it, covered him, or it: (K:) or overspread him, or it; i. e. covered the whole thereof. (AA.) Yousay, الحَرَّةُ الأَرْضُ الَّتِى أَلْبَسَتْهَا حِجَارَةٌ سُودٌ [The حرّة is ground which black stones have covered, or covered the wholly]. (TA.) And أَلْبَسَتِ السَّمَآءَ السَّحَابُ. (TA,) or أَلْبَسَ, (AA,) [The clouds covered the sky, &c.;] but you do not say, لَبِسَ السَّمَآءُ السَّحَابَ. (AA.) And أَلْبَسَنَا اللَّيْلُ [The night covered us, &c.]; but not لَبِسْنَا اللَّيْلَ. (AA.) And البسهُ الشَّبَابُ: see 1 in art. غطو and غطى.

A2: أَلْبَسَتِ الأَرْضُ The land became covered by plants, or herbage. (M.) A3: See also 8.5 تلبّس بِالثَّوْبِ (S, K) He clad himself [lit. mixed himself, being explained by إِخْتَلَطَ,] with the garment. (K.) You say, تلبّس بِلِبَاسٍ حَسَنٍ and لِبَاسًا حَسَنًا [He clad himself with goodly clothing]. (A, TA.) b2: [Hence,] تلبّس بِالأَمْرِ (S, K) [and بِهِ ↓ التبس] He employed, busied, or occupied, himself [lit. mixed himself] with the affair; engaged in it; entered into it; became involved in it, or implicated in it; (K;) and [in like manner] الأَمْرَ ↓ لَابَسَ, syn. خَالَطَهُ. (S, K. *) You say also, عَمَلَهُ ↓ لَابَسَ and بِهِ ↓ التبس and تلبسّ بِهِ [He employed, busied, or occupied, himself with his work, or the like]. (A, TA.) [See 8.]

b3: تلبّس الطَّعَامُ بِاليَدِ The food stuck to the hand. (K.) b4: تلبّس بِىَ الأَمْرُ The thing, as, for instance, love, mingled with me, and clung to me. (M.) [See an ex. in a verse cited voce عَطْفَةٌ.]8 التبس It (spun thread) became entangled. (Lth, Az, Sgh, in TA, art. عسر.) b2: It (a thing, or an affair, or a case) became [involved, complicated,] confounded, or confused, (S, M, Msb, *) and dubious; (S, Msb;) as also ↓ أَلْبَسَ, (TA,) and ↓ لَبَّسَ, which last belongs to the class of بَيَّنَ in the phrase قَدْ بَيَّنَ الصُّبْحُ لِذِى عَيْنَيْنِ (M, TA.) [You say, التبس الشَّىْءُ بِشَىْءٍ آخَرَ The thing became confounded with another thing; as, for instance, a subst. with a part. n. when both are written in the same manner, as in the case of كَاهِلٌ.] And التبس عَلَيْهِ الأَمْرُ The thing, or affair, became confused and dubious to him. (S.) And جَعَلَنِى أَلْتَبِسُ فِى أَمْرِهِ [He, or it, made me to become confounded, or in doubt, respecting his case, or affair]. (TA.) and اُلْتُبِسَ بِى I was, or became, disordered in my mind. (K, * TA, from a trad.) b3: التبس بِعَمَلِهِ

&c.: see 5. b4: اِلْتَبَسَتْ بِهِ الخَيْلُ (tropical:) The horsemen overtook him. (A, TA.) b5: [التبس بِهِ also signifies He, or it, made it to be, or had it, as an accompaniment, or an adjunct. Hence, one of the uses of the preposition بِ is explained by some as being لِلْاِلْتِبَاسِ: by others, ↓ لِلْمُلَابَسَةِ, or لِلْمُصَاحَبَةِ: all of which signify nearly the same. For instance, it is said in the Mgh, art. توج, that in the phrase التَّمَاثِيلُ بِالتِيجَانِ “ the effigies with the crowns ” upon pieces of money, بالتيجان is used as a denotative of state, meaning مُلْتَبِسَةً بِالِتّيجَانِ and مَقْرُونَةً مَعَهَا accompanied with the crowns, as their attributes: and نُسَبِّحُ بِحَمْدِكَ “ we declare thy remoteness from evil, with the praising of Thee,” in the Kur ii. 28, is explained by Bd and others as meaning, مُلْتَبِسِينَ بِحَمْدِكَ making the praising of Thee to be as an accompaniment, or an adjunct, to our doing that: and تَنْبُتُ بِالدُّهْنِ “ growing, with oil ”, in the same, xxiii. 20, as meaning, مُلْتَبِسًا بِالدُّهْنِ having oil as an accompaniment to its growth. Sometimes, in such instances, we find مُتَلَبِّسًا and مُتَلَبِّسِينَ in the places of مُلْتَبِسًا and مُلْتَبِسِينَ: see 5.]

لَبْسٌ Confusedness of a thing or an affair or a case; as also ↓ لَبَسٌ: (M:) [and ↓ لُبْسٌ and ↓ لُبْسَةٌ and ↓ لَبُوسَةٌ and ↓ لُبُوسَةٌ have the same, or a similar, signification.] You say, فِى رَأْيِهِ لَبْسٌ In his judgment, or opinion, is confusedness. (K.) and ↓ فِى الأَمْرِ لُبْسَةٌ (S, M, * A, Msb, K *) and ↓ لُبْسٌ (M, A, Msb.) In the thing, or affair, or case, is confusedness, and dubiousness; (S, M, Msb, K; *) obscureness, or want of clearness. (S, A.) And ↓ فِى حَدِيثِهِ لُبْسَةٌ In his discourse is confusedness and dubiousness; it is not clear. (TA.) And ↓ فِى كَلَامِهِ لَبُوسَةٌ and ↓ لُبُوسَةٌ In his language is confusedness and dubiousness. (M.) b2: Also, The confusedness of darkness, or the beginning of night. (S.) لُبْسٌ: see لَبْسٌ, in two places: A2: and see لِبَاسٌ.

لِبْسٌ: see لِبَاسٌ, in five places: b2: and see لِبْسَةٌ.

لَبَسٌ: see لَبْسٌ.

لَبِسٌ A man possessing clothing, dress, or apparel: a possessive epithet. (Sb, M.) لَبْسَةٌ [A single art of putting on, or wearing, a garment]. You say, لَبِسْتُ الثَّوْبَ لَبْسَةً وَاحِدَةً

[I put on, or wore, the garment once]. (TA.) لُبْسَةٌ: see لَبْسٌ, in three places.

لِبْسَةٌ A mode, or manner, of putting on, or wearing, apparel; or of dressing one's self. (IAth, K.) [Hence the saying,] لِكُلِّ زَمَانٍ لِبْسَةٌ (tropical:) For every time there is a mode of attiring one's self, according as it is a time of straitness or of plenty. (A, TA.) A2: A certain sort of garments, or cloths; as also ↓ لِبْسٌ. (K.) لِبَاسٌ [Clothing; dress; apparel;] what is worn; as also ↓ لِبْسٌ, and ↓ مَلْبَسٌ (S, M, * Msb, K) and ↓ مِلْبَسٌ (K) and ↓ لَبُوسٌ; (S, K;) or the last signifies garments, or pieces of cloth: (M:) the pl. of the first is لُبُسٌ, like as كُتُبٌ is pl. of كِتَابٌ: and that of مَلْبَسٌ is مَلَابِسُ. (Msb.) Hence, لَباسُ الكَعْبَةِ, and الهَوْدَجِ, (Msb,) or الكَعْبَةِ ↓ لِبْسُ, and الهَوْدَجِ, (S, M, A, K,) The clothing, (S, Msb, K,) or covering of pieces of cloth, (M,) of the Kaabeh, and of the [camel-litter called] هودج. (S, M, Msb, K.) and لِبَاسُ التَّقْوَى, in the Kur [vii. 25,] (TA,) [(assumed tropical:) The apparel of piety: or] (tropical:) thick, or coarse, and rough, and short, apparel: (S:) or (tropical:) the covering of that portion of the person which modesty forbids one to expose; (K;) at which the preceding words of the verse glance; indicating that this is the main purpose of clothing; the additional purpose being to beautify and adorn one's self, and to repel heat and cold: (TA:) or (tropical:) honest shame, or the shrinking of the soul from foul conduct, through fear of blame; syn. الحَيَآءُ: (S, M, A, K:) or (tropical:) righteous conduct: (TA:) or (tropical:) faith. (Es-Suddee, K.) And ↓ اللِّبْسُ, (K,) written by Sgh ↓ اللُّبْسُ, (TA,) or لِبْسُ العَظْمِ, (A, TA,) (tropical:) i. q. السِّمْحَاقُ [The pericranium]: (A, K:) to which is added, in some of the copies of the K, in the handwriting of the author, i. e., a thing pellicle that is between the skin and the flesh. (TA.) b2: The covering of anything. (M.) [Hence,] لِبَاسُ النَّوْرِ The outer coverings, or calyxes, of flowers. (M.) It is said in the Kur [lxxviii. 10,] وَجَعَلْنَا الْلَّيْلَ لِبَاسًا (assumed tropical:) [And we have made the night to be a covering]: i. e., it covers, veils, or conceals, you by its darkness. (TA.) b3: A man's wife; (S, M, * K; *) like إِزَارٌ: (M:) and a woman's husband: (S, M, * K: *) occurring in the Kur ii. 183: (S, M:) or there meaning like a garment: (M, TA:) because each embraces the other: or because each goes to the other for rest, and consorts with (يُلَابِسُ) the other: (Zj, M, Bd, * TA:) from المُلَابَسَةُ, signifying “ the mixing one's self and congregating,” or “ the being mixed and congregated: ” (Ibn-'Arafeh, TA:) or because each conceals the state of the other, and prevents the other from acting viciously. (Bd.) b4: لِبَاسُ الجُوعِ (tropical:) The utmost degree of hunger; (K, TA;) when people are so hungry that they eat camels' fur with blood: (TA:) so termed because all-involving. (K.) It is said in the Kur [xvi. 113,] فَأَذَاقَهَا اللّٰهَ لِبَاسَ الْجُوعِ وَالْخَوْفِ (tropical:) [So God made her to taste the utmost degree of hunger and of fear]. (K, * TA. [See also 4 in art. ذوق.]) لَبُوسٌ: see لِبَاسٌ. b2: A coat of mail: (S, M, K:) in which sense it is fem: (M:) [and, like دِرْعٌ, sometimes masc.: see an instance voce مَسْرُودٌ:] or coats of mail: (so in one copy of the S:) so in the Kur xxi. 80. (S, TA.) b3: A weapon: in which sense it is masc. (M.) A2: See also لَبَّاسٌ.

لَبِيسٌ Much, or often, worn: (Msb:) or worn-out: (M, A, K:) applied to a garment: (M, Msb, K:) and to [the kind of garment called] a مِلْحَفَة: (M:) and to [the kind called] a مُلَآءَة: (A, TA:) without ة: (M, * A, * TA:) and to [a leather water-bag such as is called] a مَزَادَة: (M, A;) meaning used until worn-out: (M:) and to a rope; meaning used: (AHn, M:) and to a house (دار); [meaning impaired by time;] likened to a worn-out garment: (M:) pl. لُبُسٌ; and, when the sing. is applied to a مزادة, the pl. is لَبَائِسُ. (M.) A2: A like: (K:) from المُلَابَسَةُ, signifying “ the mixing ”, or “ consorting ”. (Aboo-Málik.) You say, لَيْسَ لَهُ لَبِيسٌ He, or it, has not a like. (K.) لَبُوسَةٌ and لُبُوسَةٌ: see لَبْسٌ; each in two places.

لَبَّاسٌ A man having many clothes; (K;) as also ↓ لَبُوسٌ: (M, TA:) or who wears much clothing; syn. كَثِيرُ اللُّبْسِ: (so in the K accord. to the TA:) or who confuses, or confounds, much; syn. كَثِيرُ اللَّبْسِ: (so in a copy of the K [and this signification seems to be implied by what immediately precedes, and by what follows, رَجُلٌ لَبَّاسٌ in the S: in the CK, اللَّبْسِ, which is evidently a mistake:]) you should not say مُلَبِّسٌ; (S, K;) for this is vulgar. (TA.) جَآءَ لَابِسًا أُذُنَيْهِ (tropical:) He came feigning himself inattentive, or heedless. (M.) [Contr. of نَاشِرًا

أُذُنَيْهِ.]

مَلْبَسٌ: see لِبَاسٌ. b2: مَا فِى فَلَانٍ مَلْبَسٌ (tropical:) There is no profit (مُسْتَمْتَعٌ) in such a one, (S, M, A, [but in the M and A, مَا is omitted, and the only explanation is the word which I have given in Arabic.]) b3: إِنَّ فِيهِ لَمَلْبَسًا Verily in him is no pride, or greatness; expl. by مَا بِهِ كِبْرٌ, or كِبرٌ, accord. to different authorities [and different copies of the K]: this explanation is by Az. (TA.) b4: أَعْرَضَ ثَوْبُ المَلْبَسِ and ↓ المِلْبَسِ and ↓ المُلْبِسِ (IAar, K) and ↓ المُلْتَبِسِ: (TA:) see عَرُضَ, under which it is explained.

مُلْبِسٌ: see مُلْتَبِسٌ: and مَلْبَسٌ.

مِلْبَسٌ: see لِبَاسٌ: and مَلْبَسٌ.

مُلَبِّسٌ: see لَبَّاسٌ.

أَمْرٌ مُلْتَبِسٌ A confounded, or confused, and dubious, thing affair, or case; as also ↓ مُلْبِسٌ. (K, TA. [In the CK, بِالاَمْرِ is wrongly inserted after ملتبس.]) b2: See 8. b3: And see also مَلْبَسٌ.

صرح

1 صَرُحَ, (S, O, Msb, K,) aor. ـُ (K,) inf. n. صَرَاحَةٌ and صُرُوحَةٌ, (S, O, Msb,) [both strangely said in the K, to be substs.,] It was, or became, pure, sheer, free from admixture, unmingled, unmixed, genuine, or clear; (S, O, Msb, K;) said of a thing (S, O, Msb) of any kind of which the meaning is predicable, (S, O,) [and particularly] said of one's race, or genealogy. (K.) A2: صَرَحَ: see 2, in two places.2 صَرَّحَتْ She (a camel) yielded pure, or clear, milk. (TA in art. حلب.) b2: [Hence, probably,] تَصْرِيحٌ signifies The speaking clearly, plainly, explicitly, directly, or without ambiguity or equivocation; contr. of تَعْرِيضٌ. (S, A, K.) Yousay, صرّح بِمَا فِى نَفْسِهِ, (S, A, L, Msb, K,) and بِمَا عِنْدَهُ, (A,) He made apparent, manifest, or plain, or he manifested, exposed, or revealed, (S, A, L, K,) what was in his mind, (S, L, K,) and what he had; (A;) as also بِهِ ↓ صارح; (L, K;) and به ↓ صَرَحَ: (TA:) or he declared, or made clear, what was in his mind, so as to express the intended meaning according to the first [or most obvious] interpretation; or he made it free from expressions susceptible of tropical meanings and a secondary [or remote] interpretation. (Msb.) And صرّح الشَّىْءَ, (TA,) inf. n. تَصْرِيحٌ; (K, TA;) and ↓ صَرَحَهُ, (TA,) inf. n. صَرْحٌ; (K, TA;) and ↓ اصرحهُ, (TA,) inf. n. إِصْرَاحٌ; (K, TA;) He made the thing apparent, manifest, clear, or plain. (K, TA.) A2: This verb is also intrans. (K.) One says, صرّحت الخَمْرُ, (S, A, Msb,) inf. n. تَصْرِيحٌ, (S, K,) The wine became free from froth; (S, A, Msb, K;) [it became clear] after fermenting and frothing. (S.) And صرّح النَّهَارُ The day became free from clouds, and sunny: (A:) or صرّح اليَوْمُ the day became free from mists and clouds. (Msb.) And صرّحت كَحْلُ The year of drought, or sterility, became one of unmixed severity; (S, Meyd, L, K;) and in like manner, صرّحت السَّنَةُ: (L:) or the former means the sky became clear of clouds. (S in art. كحل, and Meyd.) And صرّح, (S, Msb, TA,) inf. n. as above, (K, TA,) said of an affair, (K, TA,) or, as in a copy of the K, [and in the S and Msb,] said of the truth, (TA,) It became apparent, manifest, exposed, or revealed; (S, Msb, K, TA;) and so ↓ انصرح, (S, K, TA,) said of the truth. (S, TA.) Hence the prov. عِنْدَ التَّصْرِيحِ تُرِيحُ, meaning On the appearing of the truth thou findest rest; (Meyd, TA;) no doubt remaining in thy mind. (Meyd.) And صَرَّحَ الحَقٌّ عَنْ مَحْضِهِ, (S, Meyd, A, Msb,) another prov., meaning (tropical:) The truth, or affair, became revealed, or manifest, (S, Meyd, Msb,) after its being concealed: (Meyd, Msb:) or, as AA says, falsity became detected, or exposed, and the truth became apparent and known. (Meyd. [See also زُبْدٌ.]) And صَرَّحَتْ بِجِلْذَانَ, another prov., (Meyd, L,) meaning It (the affair, or case,) became apparent, or manifest, to thee, in Jildhán; which last word is variously written, [see Freytag's Arab. Prov. i.

730, and Har p. 106,] a place in Et-Táïf, soft and even, like the palm of the hand, containing no covert in which one may conceal himself; the ت in صرّحت denoting the قِصَّة or خُطَّة: (Meyd:) i. e. the man made apparent, or revealed, the utmost of what he desired, or meant. (L.) b2: See also a trad. cited in art. صوح, conj. 2. b3: صرّح said of an archer or the like means [He made his arrow, or missile, to go clear of the butt or mark; or] he shot, or cast, and missed (K, TA) the butt [or mark]. (TA.) 3 صارح بِهِ: see 2.

A2: [صارحهُ, inf. n. مُصَارَحَةٌ and صِرَاحٌ, He confronted him, or faced him.] One says, شَتَمَهُ مُصَارَحَةً, and صِرَاحًا, (S, K,) and ↓ صُرَاحًا, (K,) which last is a subst. [used as an inf. n., i. e. a quasi-inf. n.], (S, K,) He reviled him confronting him, or face to face, or to his face. (S, K.) And لَقِيتُهُ مُصَارَحَةً, (A, TA,) and صِرَاحًا, and ↓ صُرَاحًا, (TA,) I met him face to face. (A, TA.) 4 أَصْرَحَ see 2.5 تصرّح الزَّبَدُ عَنِ الخَمْرِ The froth became cleared away from the wine. (TA.) 7 إِنْصَرَحَ see 2.

صَرْحٌ A قَصْر [i. e. palace, or pavilion, &c.]: (Zj, S, A, K:) and (as some say, TA) any lofty building: (S, A, K, TA:) or a single house or chamber, built apart, or detached, large, and lofty: (Msb, TA:) pl. صُرُوحٌ. (S, A.) صَرَحٌ: see صَرِيح.

صَرْحَةٌ The court, or open area, of a house; i. e. a spacious vacant part or portion thereof, in which is no building; its عَرْصَة, (S, TA,) or its سَاحَة [which means the same]: (A, Msb, TA:) pl. صَرَحَاتٌ. (Msb.) b2: And A tract of ground that is hard and elevated (S, L) and even: or a tract that is even, and open to view, of ground, and of a place where camels or other animals are confined, or where dates are dried, and of a house or dwelling: or a tract that is even, and of goodly appearance, though not open to view: Aboo-Aslam asserts it to mean a [desert tract such as is called] صَحْرَآء. (L.) b3: [Hence, app.,] one says, خَرَجَ لَهُمْ صَرْحَةَ بَرْحَةَ, (so accord. to the TA as from the K,) or صَرْحَةَ بَرْحَةٍ, (O, and so in my MS. copy of the K,) or صَرْحَةً بَرْحَةً, (so in the CK,) He went forth openly, or into the field [of battle], to them: (O, K:) and أِنَّ خُرُوجَ صَرْحَةٍ

بَرْحَةٍ لَكَثِيرٌ, (so accord. to the TA as from the K,) or صَرْحَةَ بَرْحَةٍ, (O, and so in the CK,) or صَرْحَةَ بَرْحَةَ, (so in my MS. copy of the K,) [accord. to SM,] with fet-h in the end of each [app. in the former phrase], and with tenween in each [app. in the latter phrase], (TA,) [i. e. Verily the going forth openly, or into the field of battle, is frequent. See also صَحْرَة, and بَحْرَة.]

صُرْحَانٌ: see صَرِيحٌ.

صَرَاحٌ: see صَرِيحٌ.

صُرَاحٌ: see صَرِيحٌ, in six places. b2: Also Thin milk, containing much water, so that in some parts of it one sees a tawniness and خُضْرَة [here app. meaning a blackish hue]. (L.) A2: See also 3, in two places.

صِرَاحٌ: see the next paragraph, in two places.

صَرِيحٌ Anything pure, sheer, free from admixture, unmingled, unmixed, genuine, or clear; (S, A, Msb, K, TA;) as also ↓ صَرَحٌ, (S, K,) which is by some restricted by the [additional] epithet white, (TA,) and ↓ صُرَاحٌ, (L, K,) and ↓ صِرَاحٌ, which is [said to be] more chaste [though much less usual] than صُرَاحٌ, (L,) and ↓ صَرَاحٌ, (K,) and ↓ صُمَارِحٌ, (S, K,) in which last the م is augmentative, or, as is related on the authority of AA, it is صُمَادِحٌ, with د, but [J says] I do not think this to have been retained in the memory [as transmitted from the Arabs of classical times]. (S.) You say لَبَنٌ صَرِيحٌ Milk of which the froth has gone, (S, A, L,) or free from froth, (T, L,) and clear: (T, A, L:) or just drawn. (TA in art. زهر.) And بَوْلٌ صَرِيحٌ Urine free from froth. (T, L.) And ↓ خَمْرٌ صُرَاحٌ, (L,) and ↓ صُرَاحِيَةٌ, (L, K,) without teshdeed, (K,) Pure wine, (L, K,) without admixture. (TA.) And ↓ كَأْسٌ صُرَاحٌ A cup of wine without admixture. (S, A, Msb, K.) And جَآءَ بَنُو تَمِيمٍ صَرِيحَةً The sons of Temeem came unmixed with any others. (S.) And رَجُلٌ صَرِيحٌ, (T, S, L, K, *) and عَرَبِىٌّ صَرِيحٌ, (A, Msb,) A man, (T, S, L,) and an Arab, (A, Msb,) of pure, or unmixed, race or genealogy; pl. صُرَحَآءُ: (T, S, A, L, Msb, K:) and فَرَسٌ صَرِيحٌ a horse of pure race; (T, TA;) pl. صَرَائِحُ, (T, K, TA,) in this case as distinguished from the former. (T, TA.) And نَسَبٌ صَرِيحٌ Pure, or unmixed, race or genealogy. (A.) And كَلِمَةٌ

↓ صُرَاحٌ and ↓ صُرَاحِيَةٌ [A word, an expression, or a sentence,] that is pure, genuine, or clear. (K.) And ↓ كَذِبٌ صُرَاحٌ and ↓ صِرَاحٌ, the latter with kesr, and ↓ صُرَاحِيَةٌ and ↓ صُرَاحِىٌّ (TA) and ↓ صُرْحَانٌ with damm, (Lh, TA,) (assumed tropical:) A pure, sheer, or unmixed, lie, (Lh, TA,) manifest, and known to men. (TA.) And قَوْلٌ صَرِيحٌ (assumed tropical:) A saying [that is explicit, plain, or clear,] not requiring anything to be conceived in the mind, nor any interpretation. (Msb.) And ↓ شَرٌّ صُرَاحٌ (tropical:) [Pure unmixed, evil, or mischief]. (A, TA.) and صَرِيحُ النُّصْحِ (assumed tropical:) Pure, or sincere, in admonition, or counsel. (L, TA.) صَرَاحَةٌ: inf. ns. of صَرُحَ [q. v.]. (S, O, Msb.) صُرُوحَةٌ: inf. ns. of صَرُحَ [q. v.]. (S, O, Msb.) صُرَاحِيَةٌ: see صَرِيحٌ, in three places. b2: [Hence the saying,] أَتَاهُ بِالأَمْرِ صُرَاحِيَةً [app. He stated to him the affair, or case,] clearly, or without admixture. (L, TA.) صُرَاحِىٌّ: see صَرِيحٌ.

صَرِيحِىٌّ an epithet applied to a horse, in relation to a certain stallion named صَرِيحٌ, (S, TA,) or الصَّرِيحُ, (TA,) that begat a generous breed. (S, TA.) صُرَاحِيَّةٌ A vessel for wine: (K:) [in Pers\.

صُرَاحِى:] but IDrd doubts its correctness. (TA.) صُرَّاحٌ A certain flying thing, resembling the [species of locust called] جُنْدَب, which is eaten. (K.) صُمَارِحٌ: see صَرِيحٌ.

يَوْمٌ مُصَرِّحٌ, (S, K,) like مُحَدِّثٌ [in measure], (K,) [in one of my two copies of the S مُصَرَّحٌ also, and in the other copy the latter only,] A day free from clouds: (S, K:) occurring in the poetry of Et-Tirimmáh. (S.) مِصْرَاحٌ A she-camel that does not yield frothy milk; (T, K; [in the CK, لا تَرْعَى is put for لا تُرَغِّى;]) that yields pure milk, with little froth. (M, TA.)

ذخر

1 ذَخَرَهُ, aor. ـَ (S, Msb, K, &c.,) inf. n. ↓ ذُخْرٌ, (S, K,) or this is a simple subst., and the inf. n. is ذَخْرٌ; (Msb;) and ↓ اِدَّخَرَهُ, (S, A, Msb, K,) of the measure اِفْتَعَلَ, (S, Msb,) originally اِذْتَخَرَهُ, the ت being changed into د, and the ذ being incorporated into it; and some of the Arabs say ↓ اِذَّخَرَهُ, which is allowable; but the former is more common; (Zj;) He hoarded it, treasured it, or laid it up for the future; reposited it, or stored it, in secret; (A;) or he prepared it, or provided it; (Msb;) for a time of need: (A, Msb:) or he chose it, or selected it, and (so in some copies of the K and in the TA, but in other copies of the K “ or ”) took it for himself, or prepared it. (K.) Some have made a distinction between ذخر and دخر, saying that the former relates to the world to come, and the latter to the present world; but this is a manifest mistake. (MF and others.) b2: ذَخَرَ لِنَفْسِهِ حَدِيثًا حَسَنًا (A) (tropical:) He reserved, or preserved, for himself [a good story, or the like]. (TA.) b3: ذَخَرَ مِنْ عَدْوِهِ (tropical:) [He (a horse) reserved somewhat of his run, i. e., power of running, or was sparing of it, for the time of need]. (M in art. صون.) [See also مُدَّخِرٌ, below.] b4: فُلَانٌ مَا نُصْحًا ↓ يَدَّخِرُ (tropical:) [Such a one does not treasure in his heart good advice]. (A, TA.) 8 اِدَّخَرَ and اِذَّخَرَ: see 1, in three places.

ذُخْرٌ: see 1: b2: and see the next paragraph, in two places.

ذَخِيرَةٌ (S, A, Msb, K) and ↓ ذَخْرٌ (A, Msb, * K) A thing hoarded, treasured, or laid up; reposited, or stored, in secret; (A;) or prepared, or provided; (Msb;) for a time of need: (A, Msb:) or taken for one's self, or prepared: (K:) pl. of the former, ذَخَائِرُ; (S, A, Msb;) and of the latter, أَذْخَارٌ. (Msb, K.) b2: You say, عِنْدَ اللّٰهِ ↓ جَعَلَ مَا لَهُ ذُخْرًا and ذَخِيرَةً (tropical:) [He made his wealth to be a store in the hands of God, by applying it to pious uses]. (A.) b3: And أَعْمَالُ المُؤمِنِ ذَخَائِرُ (tropical:) [The works of the believer are things laid up for the time of need, i. e. the day of resurrection]. (A.) ذَاخِرٌ (assumed tropical:) Fat; as an epithet. (AA, K.) إِذْخِرٌ [A kind of sweet rush; juncus odoratus; or schœnanthum;] a certain plant, (S, Mgh, Msb,) or herb, (K,) well known, (Msb,) in form resembling the كَوْلَان [or papyrus-plant], (Mgh,) sweet-smelling, (K,) or of pungent odour; (Mgh, Msb;) which, when it dries, becomes white; (Msb;) used for roofing houses, over the wood, and for graves: (TA:) it has a root hidden in the ground, slender, pungent in odour; and is like the straight stalks of the كَوْلَان [or papyrus-plant], save that it is wider, and smaller in the كُعُوب [which means either the joints or the internodal portions]; and it has a fruit resembling the brooms of reeds, but more slender, and smaller: it is ground, and is an ingredient in perfumes: it grows in rugged and in smooth grounds; but seldom does more than one grow on the same spot: when it dries, it becomes white: (AHn:) 'Iyád asserts that its ء is a radical letter; but this is a mistake: (MF:) the n. un. is إِذْخِرَةٌ; (S;) which is applied to a single plant, (AHn,) or to a single fascicle thereof. (Mgh.) مِذْخَرٌ (tropical:) The [part of the intestines called] عَفَج: (TA:) [its pl.] مَذَاخِرُ is also explained as signifying the intestines; and bellies; (S, K;) and veins: (K:) or the lower part of the belly: (As, K:) or the parts of the inside of a beast in which he stores his fodder and water. (A.) You say فُلَانٌ مَلَأَ مَذَاخِرَهُ (tropical:) Such a one filled the lower parts of his belly. (As.) And مَلَأَتِ الدَّابَّةُ مَذَاخِرَهَا (tropical:) The beast satiated itself. (TA.) And تَمَلَّأَتْ مَذَاخِرُهُ (tropical:) He became satiated. (A.) And مَلَأَ لَنَا فِى مَذَاخِرِهِ عَدَاوَةً (tropical:) [He filled his heart with enmity towards us]. (A.) مُدَّخِرٌ, or مُذَّخِرٌ, (accord. to different copies of the K,) (assumed tropical:) A horse that reserves his run; expl. by المُبْقِى لِحُضْرِهِ: (AO, K, TA:) [Freytag's reading of مُذَخَّرٌ for مُدَّخِرٌ or مُذَّخِرٌ, and his proposed emendation, of المَنْقِىُّ for المُبْقِى, both taken from the TK, but neither found by me in any copy of the K, are evidently wrong: see ذَخَرَ مِنْ عَدْوِهِ, above:] such is the مِسْوَاط, a horse “ that will not give what he has without the whip: the fem. is with ة. (TA.)

ذكر

1 ذَكَرَهُ, [aor. ـُ inf. n. ذِكْرَى, (S, A, Msb,) which is fem., (Msb,) and imperfectly decl., (S,) and ذِكْرٌ (A, K) [and ذُكْرٌ, or, accord. to EtTebreezee, (Ham p. 26,) the latter of these two but not the former, or, as is said in the Msb., both are properly substs., and a distinction is made between them, as will be shown below,] and تَذْكَارٌ, (K,) He preserved it in his memory: (K, * TA:) he remembered it; (S, A;) as also ذَكَرَهُ بِقَلْبِهِ [to distinguish it from ذَكَرَ in a sense afterwards to be explained], (S, Msb,) and ↓ تذكّرهُ; (S, A;) and ↓ اِدَّكَرَهُ (S, K, TA,) originally اِذْتَكَرَهُ (S,) and اِذَّكَرَهُ (TA, and so in the CK,) and اِذْدَكَرَهُ (K,) and ↓ استذكرهُ, (Az, K,) signify the same as تذكّرهُ (K) [as explained above]: ↓ تذكّرهُ signifies also he became reminded of it; (Msb;) [and so ↓ ادّكرهُ and its variations: and ↓ استذكرهُ seems properly to signify, as also ↓ تذكرّهُ, he recollected it; or called it to mind: and he sought to remember it: and ↓ استذكر and ↓ تذكّر used intransitively, he sought, or endeavoured, to remember.] Yousay, ذَكَرْتُ الشَّىْءَ بَعْدَ النِّسْيَانِ [I remembered the thing after forgetting]: (S:) and ذَكَرْتُ المَنْسِىَّ and ↓ تَذَكَّرْتُهُ [I remembered the thing forgotten, and I became reminded of it, or I recollected it]: (A:) and بَعْدَ أَمَهٍ ↓ ادّكر, occurring in the Kur [xii. 45, accord. to one reading of the last word], means He remembered [or became reminded] after forgetting. (S) And رَبَطَ فِى

بِهِ حَاجَتِهِ ↓ إِصْبَعِهِ خَيْطًا يَسْتَذْكِرُ [He tied upon his finger a thread or string, seeking to remember, or recollect, or call to mind, thereby the thing that he wanted: such a thread or string is commonly called رَتِيمَةٌ:]: (Az:) and ↓ استذكر is used alone with the like signification [i. e. He sought to remember]: and also signifies He studied a book and preserved it in his memory, accord. to the K; but accord. to other lexicons, he studied a thing in order to remember it, or preserve it in his memory: (TA:) you say, بِدِرَاسَتِهِ ↓ استذكر He sought to remember by his studying of a book. (A.) b2: ذَكَرَ حَقَّهُ, (K,) inf. n. ذِكْرٌ (TA,) He was mindful of his right, or claim; and did not neglect it. (K.) Agreeably with this explanation, the words in the Kur [ii. 231, &c.,] وَاذْكُرُوا نِعْمَةَ اللّٰهِ عَلَيْكُمْ have been rendered And be ye mindful of, and neglect not to be thankful for, the favour of God conferred upon you: like as an Arab says to his companion, اُذْكُرْ حَقِّىعَلَيْكَ Be thou mindful of my claim upon thee; and neglect it not. (TA.) b3: [In like manner also are explained the words] وَاذْكُرُوا مَا فِيهِ in the Kur [ii. 60], And study ye what is in it, and forget it not: or think ye upon what is in it: or do ye what is in it. (Bd.) b4: One says, مَا اسْمُكَ أَذْكُرْ, (Fs and Lb, and so in a copy of the K,) or أَذْكُرْهُ, (so in another copy of the K, and in the TA,) the hemzeh of أَذْكُرْ being disjunctive, (Lb, K,) [in the CK we find مَا اسمُكَ اَذْكِرْهُ بقطعِ الهَمْزَةِ مِنْ اَذْكَر, as though the reading were أَذْكَرْهُ with a disjunctive hemzeh from أَذْكَرَ, which is manifestly wrong,] and with fet-h, because it is the hemzeh of the first person of a triliteral [unaugmented] verb, and with the ر mejzoom, because it is the complement of an interrogative phrase: (Lb:) it is expressive of disapprobation, (Lb, K,) and means, Acquaint me with thy name: [or, lit., what is thy name?] I will remember it, or I will bear it in mind (اذكره): the conditional phrase [if thou tell it to me] is suppressed because unnecessary, on account of frequent usage of the saying, and because what remains is indicative of it: (Lb, MF:) the saying is a prov.; and is also related with the conjunctive hemzeh, [اذْكُرْ, or اذْكُرْ; in which case it is most appropriately rendered, What is thy name? Say: or Tell it] but the reading with the disjunctive hemzeh is that which is commonly known: (TA:) [for]

A2: ذَكَرَهُ, aor. ـُ (TA,) inf. n. ذِكْرَى, fem., [and imperfectly decl,] (Msb,) and ذِكْرٌ and ذُكْرٌ, (TA,) [or the former of these two (which is the most common of all) but not the latter, or, as is said in the Msb, both are properly substs., and a distinction is made between them, as will be shown below,] also signifies He mentioned it; told it; related it; said it; (TA;) and so ذَكَرَهُ بِلِسَانِهِ [to distinguish it from ذَكَرَ in the first sense explained above]. (S, Msb.) You say ذَكَرْتُ لِفُلَانٍ حَدِيثَ كَذَاوَكَذَا I mentioned, or told, or related, to such a one the story of such and such things. (TA.) And ذَكَرَ امْرَأُ بِمَا لَيْسَ فِيهِ [He mentioned, or spoke of, a man as having that attribute which was not in him]. (El-Jámi' es-Sagheer voce مَنْ) b2: And ذَكَرَهُ (assumed tropical:) He magnified Him, namely, God; celebrated, lauded, or praised, Him; asserted his unity; (Zj;) [saying سُبْحَانَ اللّٰهِ, and الحَمْدُ لِلّٰهِ, and اَللّٰهُ أَكْبَرُ; or لَاإِلَاهَ إِلَّااللّٰهُ; or هُوَاللّٰهُ; or the like.] b3: [And, in like manner, (assumed tropical:) He spoke well of him, namely, a man; mentioned him with approbation; eulogized, praised, or commended, him: for ذَكَرَهُ بِالجَمِيلِ, or بِخَيْرٍ

See ذِكْرٌ below.] b4: Also, contr., [for ذَكَرَهُ بِالقَبِيحِ or بِشَرٍّ] (assumed tropical:) He spoke evil of him; men-tioned him with evil words; (Fr;) mentioned his vices, or faults; spoke evil of him behind his back, or in his absence, saying of him what would grieve him if he heard it, but saying what was true; or merely said of him what would grieve him: an elliptical expression in this and in the contrary sense; what is meant being known. (Zj.) One says to a man, لَئِنْ ذَكَرْتَنِى لَتَنْدَمَنَّ, meaning [Verily, if thou mention me] with evil words [thou will assuredly repent]: and in like manner the verb is used in the Kur xxi. 37 and 61: and 'Antarah says, لَاتَذْكُرِى فَرَسِى وَمَا أَطْعَمْتُهُ فَيَكُونَ جِلْدُكَ مِثْلَ جِلْدِ الأَجْرَبِ meaning Mention thou not reproachfully [my horse, and what I have given him for food, for, if thou do, thy skin will be like the skin of the scabby]: (Fr, T:) but AHeyth disallows this signification of the verb, and explains the saying of 'Antarah as meaning, Be not thou fond of mentioning my horse, and my preferring him before the family. (T, TA.) b5: ذَكَرَ فُلَانَةَ, inf. n ذِكْرٌ, [expressly said to be] with kesr, [so in the CK, and I think it the right reading,] or ذَكْرٌ, [so in a MS. copy of the K, and in the TA,] with fet-h, [so in the TA,] He demanded such a one in marriage: or he addressed himself to demand her in marriage: (K:) [as though the mentioning a woman implied a desire to demand her in marriage:] it occurs in one of these two senses in a trad. (TA.) A3: ذَكَرَهُ, inf. n. ذَكْرٌ, with fet-h, He struck him upon his penis. (K.) 2 ذكّرهُ إِيَّاهُ, (S, A, * Msb, K,) and ذكّرهُ بِهِ, (Kur xiv. 5, &c.,) inf. n. تَذْكِرَةٌ (A, TA) and تَذْكِيرٌ, (K, TA,) and quasi-inf. n. ↓ ذِكْرَى imperfectly decl.; (A, * K, * TA;) and ايّاهُ ↓ اذكرهُ; (S, Msb, K;) He reminded him of, or caused him to remember, him, or it. (S, Msb, K.) b2: And ذكّر, (TA,) inf. n. تَذْكِيرٌ (K) [and تَذْكِرَةٌ also, as in the Kur xx. 2], He exhorted; admonished; exhorted to obedience; gave good advice, and reminded of the results of affairs; reminded of what might soften the heart, by the mention of rewards and punishments. (K, TA.) Thus the verb is used in the Kur lxxxviii. 21. (TA.) A2: Also ذكّرهُ, inf. n. تَذْكِيرُ, He made it (a word) masculine; contr. of أَنَّثَهُ. (S, * Msb, K. *) b2: In the Kur [ii. 282], فَتُذَكِّرَ إِحْدَاهُمَا الأُخْرَى is said by some to signify (assumed tropical:) That one of them may make the other to be in the legal predicament of a male: [meaning that both of them together shall be as one man:] or, accord. to others, one of them may remind the other. (TA.) b3: It is said in a trad., فَذَكِّرُوهُ ↓ القُرْآنُ ذَكَرٌ (tropical:) The Kur-án is eminently excellent [lit., masculine]: therefore do ye hold it and know it and describe it as such. (K, TA. [In the CK, for ذَكَرٌ is put ذِكْرٌ.]) b4: [Hence,] ذكّرهُ, (TA,) inf. n. تَذْكِيرٌ, (K,) He put to it, namely a sword, (TA,) and the head of an axe &c., (K,) an edge of steel. (K, * TA.) [See ذُكْرَةٌ.]3 ذاكرهُ, (MA,) inf. n. مُذَاكَرَةٌ, (KL;) He called to mind with him (MA, KL) a story, or discourse, or the like, (MA,) or a thing. (KL.) b2: [And hence, He conferred with him.]4 أَذْكَرَ see 2.

A2: اذكر also signifies He (a man [or other]) begat a male. (TA from a trad.) and اذكرت She (a woman, S, A, or other female, TA) brought forth a male, (S, A, K,) or males. (Mgh.) It is said in a prayer for a woman in labour, أَيْسَــرَتْ وَأَذْكَرَتْ May she have an easy birth, and may she bring forth a male child. (A.) And you say also, اذكرت بِهِ (assumed tropical:) She brought him forth a male, and hardy: (TA from a trad.:) or a male, and sharp and cunning. (Mgh.) 5 تَذَكَّرَ see 1, in five places, in the first and second sentences. b2: [Also It (a word) was, or became, or was made, of the masculine gender; contr. of تأنّث.]6 تذاكروا They called to mind [a story, or discourse, or the like, or a thing,] one with another. (KL. [See 3.]) b2: [And hence, They conferred together.]8 اِدَّكَرَ and اِذَّكَرَ and اِذْدَكَرَ: see 1, in three places, in the first and second sentences.10 إِسْتَذْكَرَ see 1, in six places, in the first and third sentences.

ذَكْرٌ: see ذِكْرٌ: A2: and ذَكِيرٌ.

ذُكْرٌ: see ذِكْرٌ, in six places.

A2: سَيْفٌ ذُو ذُكْرٍ, or ↓ ذُكُرٍ, (as in different copies of the S,) and أَذْكِرَةٍ, [which is the pl.,] (A,) (tropical:) A cutting, or sharp, sword. (S, A.) [See ذُكْرَةٌ.]

ذِكْرٌ (Yoo, A'Obeyd, Yaakoob, S, M, A, Msb, K) and ↓ ذُكْرٌ, (Yoo, A'Obeyd, Yaakoob, S, A, Msb, K, TA,) or the latter only in the first of the senses here to be explained, (Fr, Msb, TA,) and the latter only is mentioned in this sense in the Fs, (TA,) and is said by El-Ahmar to be of the dial. of Kureysh, (TA,) [both said in the Msb to be simple substs., though many hold them to be inf. ns.,] and ↓ ذَكْرٌ, accord. to one of the expositors of the Fs, but this is strange, (TA,) and ↓ ذِكْرَةٌ (S, M) and ↓ ذُكْرَةٌ (M, TA) and ↓ ذِكْرَى, (S, M, [see 1, first sentence,]) and also دِكْرٌ (S) and دُكْرٌ, mentioned by ISd as of the dial. of Rabee'ah, but held by him to be of weak authority, (TA,) Remembrance; (S, M, A, Msb, K, &c.;) the presence of a thing in the mind: (Er-Rághib:) also termed ذِكْرٌ بِالقَلْبِ, (Msb, TA,) to distinguish it from ذِكْرٌ in another sense, to be explained below: (TA:) he pl. of ↓ ذِكْرَةٌ is ذِكَرٌ, (M,) also said to be pl. of ↓ ذِكْرَى. (MF, art. احد.) You say, ↓ اِجْعَلْهُ مِنْكَ عَلَى ذُكْرٍ and ذِكْرٍ in the same sense, Place thou him, or it, in thy remembrance. (S.) And أَجْعَلَهُ مِنِّى

↓ عَلَى ذُكْرٍ, and ذِكْرٍ, I will not forget him, or it. (A.) And ↓ مَا زَالَ مِنِّى عَلَى ذُكْرٍ, and ذِكْرٍ (K,) or the former only, (Fr, Msb, TA,) He, or it, did not cease to be in my remembrance; (K;) I did not forget him, or it. (Fr, TA.) and ↓ أَنْتَ مِنِّى عَلَى ذُكْرٍ Thou art in my mind. (ISd, Lb.) b2: The words in the Kur [xxix. 44]

وَلَذِكْرُ اللّٰهِ أَكْبَرُ admit of two explanations: The remembrance of God is better for a man than a man's remembrance of a man: and the remembrance of God is better as more efficacious in forbidding evil conduct than is prayer. (TA.) b3: ذِكْرٌ also signifies Memory; a certain quality of the mind, by which a man is able to remember what he cares to know; like حِفُظٌ, except that this latter term is used with regard to the preservation of a thing [in the mind], whereas the former is used with regard to calling it to mind. (Er-Rághib.) A2: Also ذِكْرٌ (Er-Rághib, Msb, TA) and ↓ ذُكْرٌ, (Msb, TA,) or the former only accord. to Fr, (Msb, TA,) and ↓ ذِكْرَى (Msb,) The mention, telling, relating, or saying, of a thing: said by some to be contr. of صَمْتٌ: (TA:) and also termed ذِكْرٌ بِاللِّسَانِ (Msb, TA,) to distinguish it from ذِكْرٌ in the sense first explained above. (TA.) b2: Also ذِكْرٌ (assumed tropical:) The praise, and glorification, of God; the celebration, or declaration, of his remoteness, or freedom, from every impurity or imperfection, or from everything derogatory from his glory; or the saying سُبْحَانَ, اللّٰهِ, [and الحَمْدُ لِلّٰهِ, and أَللّٰهُ أَكْبَرُ,] and لَا إِلَاهَ إِلَّا اللّٰهُ, [&c., see 1,] and uttering all the forms of his praise: a reading, or reciting, of the Kur-án: a thanking [God]: obedience [to God]: (Abu-l- 'Abbás:) prayer to God; (K;) supplication. (Abu-l-'Abbás, K.) b3: Also (tropical:) Praise, or eulogy, or good speech, of another. (S, * K, * TA.) b4: [And, accord. to some, (tropical:) Dispraise, or evil speech. See 1.]

b5: Also (assumed tropical:) A thing that is current upon the tongue. (K.) b6: (tropical:) Fame; renown; report; reputation; (S, A, K;) whether good or evil; (ISd;) as also ↓ ذُكْرَةٌ. (Az, ISd, K.) Thus in the saying, لَهُ ذِكْرٌ فِى النَّاسِ (tropical:) He has fame among the people: in which it has also the signification next following. (A.) b7: (tropical:) Eminence; nobility; honour. (S, A, Msb, K.) So in the Kur [xciv. 4], وَرَفَعْنَا لَكَ ذِكْرَكَ (tropical:) And We have raised for thee thine eminence, or thy nobility, or thine honour: as some say, it means, when I am mentioned, thou art mentioned with Me: and again, in the Kur [xliii. 43], وَ إِنَّهُ لَذِكْرٌ لَكَ وَ لِقَوْمِكَ (tropical:) And verily it (the Kur-án) is an honour to thee and to thy people. (TA.) Also, in the Kur [xxxviii. 1], وَ القُرْآنِ ذِى الذِّكْرِ (tropical:) By the Kur-án possessed of eminence, &c. (S) b8: Also (assumed tropical:) A book containing an exposition of religion, and an institution of religious laws: (K:) any book of the prophets: (TA:) and especially the Kur-án: (MF, TA:) and the تَوْرَاةٌ [or Book of the Law revealed to Moses]: (Aboo-Hureyreh, TA in art. زبر:) and that [law] which is [recorded] in heaven. (Sa'eed Ibn-Jubeyr, TA ubi suprà.) b9: (assumed tropical:) An exhortation; an admonition, or a warning. (Bd in xxxviii. 1.) b10: ذِكْرُ حَقٍّ (tropical:) A written obligation; syn. صَكٌّ: (A, K:) pl. ذُكُورُ حَقٍّ, (A,) or ذُكُورُ حُقُوقٍ. (TA.) You say, لِى عَلَى هٰذَا الأَمْرِ ذِكْرُ حَقٍّ (tropical:) [I have a written obligation to insure this thing]. (A.) A3: See also the next paragraph, in the latter half.

ذَكَرٌ [probably originally signifying “ mentioned,” or “ talked of,” of the measure فَعَلٌ in the sense of the measure مَفْعُولٌ, like نَفَضٌ in the sense of مَنْفُوضٌ, and خَبَطٌ in the sense of مَخْبُوطٌ, and قَبَضٌ in the sense of مَقْبُوضٌ, &c.; and hence the first, and perhaps most others, of the significations here following:] Male; masculine; of the male, or masculine, sex, or gender; contr. of أُنْثَى: (S, A, Msb, K, &c.:) [the corresponding word in Hebrew () has been supposed to have this signification because a male is much “ mentioned,” or “ talked of; ” and it is well known that the Arabs make comparatively little account of a female:] pl. ذُكُورٌ (S, A, Msb, K) and ذُكُورَةٌ (A, Msb, K) and ذِكَارٌ (K) and ذِكَارَةٌ and ذُكْرَانٌ (S, A, Msb, K) and ذِكَرَةٌ: (S, K:) [the last, in one copy of the S, I find written ↓ ذِكْرَةٌ, which, if correct, is a pl. of pauc.: and in the TA, in the same phrase in which it occurs in the S, it is written ↓ ذُكْرَةٌ, and expressly said to be with damm, so that it is a quasi-pl. n.:] the pl. form with و and ن is not allowable. (Msb.) One says, كَمِ الذِّكَرَةُ مِنْ وَلَدِكَ, or ↓ الذِّكْرَةُ, (accord. to different copies of the S,) or ↓ الذُّكْرَةُ, with damm, (accord. to the TA,) How many are the males of thy children? (S, TA.) b2: The male organ of generation; the penis; syn. عَوْفٌ; (S, K, &c.;) of a man: (TA:) or the فَرْج [an equivocal term, but here evidently used in the above-mentioned sense,] of an animal: (Msb:) pl. ذُكُورٌ, (K,) or ذِكَرَةٌ, like عِنَبَةٌ, (Msb,) or ذِكَارَةٌ, (T, TA,) and ↓ مَذَاكِيرُ: (S, Msb, K:) the last contr. to analogy, (S, Msb,) as though used for the sake of distinction between this signification and the one immediately preceding: (S:) or of the same class as مَحَاسِنُ [with respect to حُسْنٌ] and مَلَامِحُ [with respect to لَمْحَةٌ]: (ISd:) Akh says that it is a pl. without a [proper] sing., like عَبَابِيدُ and أَبَابِيلُ: accord. to the T, it has no sing.; or if it have a sing., it is ↓ مُذْكِرٌ, like مُقْدِمٌ, of which the pl. is مَقَادِيمُ; and signifies the parts next to the penis: (TA:) or it signifies the penis with what is around it; [or the genitals;] and is similar to مَفَارِقُ in the phrase شَابَتْ مَفَارِقُ رَأْسِهِ: and قَطَعَ مَذَاكِيرَهُ signified He extirpated his penis. (Mgh.) b3: Applied to a man, (A, K,) it also signifies (tropical:) Strong; courageous; acute and ardent; vigorous and effective in affairs; [and also] stubborn; and disdainful: (TA:) or [masculine, meaning] perfect; like as أُنْثَى is applied to a woman. (T and A in art. انث.) The signification of “ strong, courageous, and stubborn,” and the significations which the same word has when applied to rain and to a saying, are assigned in the K to ↓ ذِكْرٌ; but [SM says,] I know not how this is; for in the other lexicons they are assigned to ذَكَرٌ. (TA.) You say, لَا يَفْعَلُهُ إِلَّا ذُكُورَةُ الرِّجَالِ (tropical:) [None will do it but such as are strong, &c., of men]. (A.) b4: Applied to iron, (tropical:) Of the toughest and best quality, (K,) and strongest; (TA;) contr. of أَنِيثٌ; (S;) [iron converted into steel;] as also ↓ ذَكِيرٌ. (K.) [See also ذُكْرَةٌ.] b5: Applied to a sword, (tropical:) Having مَآء

[i. e., diversified wavy marks, streaks, or grain]; (S;) as also ↓ مُذَّكَّرٌ: (S, K:) or of which the edge is of steel (حَدِيدٌ ذَكَرٌ) and the مَتْن [or middle of the broad side] of soft iron; of which the people say that they are of the fabric of the Jinn, or Genii: (A'Obeyd, S:) or ↓ مُذَكَّرُ signifies having a sharp iron blade or edge: (As:) the pl. of the former is ذُكُورٌ. (Ham p. 168.) b6: ذُكُورُ البُقُولِ (tropical:) Herbs, or leguminous plants, that are hard and thick: (TA voce عُشْبٌ:) or that are thick, and inclining to bitterness: (S, TA:) like as أَحْرَارُهَا signifies such as are slender and sweet: (TA:) or the former signifies such as are thick and rough. (AHeyth.) b7: ذُكُورَةُ الطِّيبِ, (K,) and ذُكُورُهُ, and ذِكَارَتُهُ, (TA,) (tropical:) Perfume proper for men, exclusively of women: i. e., (TA,) that leaves no stain; (K, * TA;) that becomes dissipated; such as musk, and aloes-wood, and camphire, and غَالِيَة, and ذَرِيرَة. (TA.) [See the contr., طِيبٌ مُؤَنَّثٌ, in art. انث.] b8: ذَكَرٌ applied to the Kur-án signifies (tropical:) Eminently excellent. (K.) See 2. b9: Applied to a saying, (tropical:) Strong and firm: and in like manner to poetry. (A.) b10: The Arabs disliked a she-camel's bringing forth a male; and hence they applied the term ذَكَرٌ, met., to (tropical:) Anything disliked. (A.) b11: [Thus,] applied to rain, it signifies (tropical:) Violent; (A, K;) falling in large drops. (K.) They said, أَصَابَتِ الأَرْضَ ذُكُورُ الأَسْمِيَةِ (tropical:) Rains bringing intense cold and torrents fell upon the earth. (A.) b12: Applied to a day, (tropical:) [Severe; distressing; hard to be borne: see also مُذَكَّرٌ]. (A.) b13: IDrd says, I think that the name الذكر [so in the TA, without any syll. signs; app. الذَّكَرُ] is applied by some of the Arabs to السِّمَاكُ الرَّامِحُ [or the star Arcturus]. (TA.) ذَكُرٌ: see ذَكِيرٌ.

ذَكِرٌ: see ذَكِيرٌ.

سَيْفٌ ذُو ذُكُرٍ: see ذُكْرٌ.

ذَكْرَةٌ: see مُذَكَّرٌ.

ذُكْرَةٌ: see ذِكْرٌ, in two places: A2: and ذَكَرٌ, in two places.

A3: Also (tropical:) A piece of steel that is added [to the edge of a sword and] to the head of an axe &c. (K, * TA.) b2: And (tropical:) Sharpness of a sword: [see also ذُكْرٌ:] and of a man. (S, A, K.) You say, ذَهَبَتْ ذُكْرَةُ السَّيْفِ, and ذُكْرَةُ الرَّجُلِ, (tropical:) The sharpness of the sword, and the sharpness of the man, went. (S, A.) ذِكْرَةٌ: see ذِكْرٌ, in two places: A2: and ذَكَرٌ, in two places.

ذَكَرَةٌ: see مُذَكَّرٌ.

ذَكِرَةٌ: see مُذَكَّرٌ.

ذِكْرَى: see ذِكْرٌ, in three places. b2: Remembrance with the reception of exhortation: so in the following passage of the Kur [xlvii. 20], فَأَنَّى لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَاهُمْ [Then how, that is, of what avail, will be to them their remembrance with the reception of exhortation when it (the hour of the resurrection) cometh to them: or] how will it be to them when it (the hour) cometh to them with their remembrance and their reception of exhortation: (K, * TA:) i. e., this will not profit them. (TA.) b3: Repentance: so in the Kur [lxxxix. 24], وَأَنَّى لَهُ الذِّكْرَى, i. e. And how shall he have repentance? (K, TA.) b4: A reminding, or causing to remember: so in the Kur viii. 1, and xi. 121, (K,) and li. 55. (Fr.) See 2. b5: An admonition: so in the Kur xxxviii. 42, and xl. 56. (K.) b6: A being reminded, or caused to remember: so in the Kur [xxxviii. 46], in the phrase ذِكْرَى الدَّارِ Their being reminded of, or caused to remember, the latter abode, and being made to relinquish worldly things, or not to desire them: (K:) or it may mean their remembering much the latter abode. (B, TA.) ذَكِيرٌ A man possessing an excellent memory. (S.) b2: Also, (Az, K,) and ↓ ذَكْرٌ, (accord. to a MS. copy of the K, and so, as is said in the TA, accord. to the method of the author of the K,) or ↓ ذَكِرٌ, (accord. to the CK,) and ↓ ذَكُرٌ and ↓ ذِكِّيرٌ, (K,) (tropical:) A man possessing ذِكْر, (K,) i. e., fame, or renown: or glory, or boastfulness. (TA.) A2: See also ذَكَرٌ, in the latter half of the paragraph.

ذِكِّيرٌ: see the next preceding paragraph.

ذُكَّارَةٌ The males of palm-trees. (K.) ذَاكِرٌ [act. part. n. of 1]. b2: مَا حَلَفْتُ بِهِ ذَاكِرًا وَلَا

آثِرًا: see art. اثر.

أَذْكَرُ (tropical:) More, and most, sharp, (S, TA,) acute and ardent, vigorous and effective in affairs. (TA.) Mohammad used to go round to his wives in one night, and to perform the ablution termed غُسْل for his visit to every one of them; and being asked wherefore he did so, he answered, إِنَّهُ أَذْكَرُ (tropical:) It is more, or most, sharp [or effective]; syn. أَحَدُّ. (S, TA, from a trad.) And it was said to Ibn-Ez-Zubeyr, when he was prostrated, وَاللّٰهِ مَا وَلَدَتِ النِّسَآءُ أَذْكَرَ مِنْكَ (tropical:) By God, women have not brought forth one more acute and ardent and vigorous and effective in affairs than thou. (TA from a trad.) تَذْكِرَةٌ an inf. n. of 2. (A, TA.) b2: [and hence,] A thing by means of which something that one wants [or desires to remember] is called to mind; a memorandum. (S, K, TA.) b3: [A biographical memoir. b4: And, in the present day, Any official note; such as a passport; a permit; and the like.]

مَذْكَرٌ A place of remembrance: pl. مَذَاكِرُ: whence المَذَاكِرُ in a trad., app. meaning The black corner or stone [of the Kaabeh]. (TA.) مُذْكَرٌ: see its fem., with ة, voce مُذَكَّرٌ.

مُذْكِرٌ A woman [or other female (see 4)] bringing forth a male: (S, K:) or a woman that brings forth men-children. (TA in art. رجل.) b2: And (tropical:) A desert that produces herbs, or leguminous plants, of the kind called ذُكُور. (As. [See ذَكَرٌ: and see also مِذْكَارٌ.]) b3: and (tropical:) A road that is feared. (A, K.) b4: See also مَذَكَّرٌ, in two places. b5: And see ذَكَرٌ, in the former half of the paragraph.

مُذَكَّرٌ [A masculine word; a word made mas-culine]. b2: مُذَكَّرَةٌ A she-camel resembling a hecamel in make and in disposition. (S.) and also, (K, TA,) or ↓ مُذْكَرَةٌ, (accord. to the CK,) A woman who makes herself like a male; (K;) as also ↓ ذَكَرَةٌ, (L, and so in a copy of the K,) or ↓ ذَكِرَةٌ, (so in another copy of the K, and in the TA,) or ↓ ذَكْرَةٌ, (so in the CK,) and ↓ مُتَذَكِّرَةٌ. (K.) b3: مُذَكَّرَةُ الثُّنْيَا A she-camel having a large head, (K, TA,) like that of a he-camel: (TA:) because her head is one of the parts that are excepted in the game of chance [called المَيْسِر] for the man who has sold her: [therefore those parts are termed الثُّنْيَا:] (K:) or resembling the make of the male in [the largeness of] the head and legs. (Th, M in art. ثنى.) b4: And يَوْمٌ مُذَكَّرٌ (tropical:) A day that is severe, distressing, or hard to be borne; as also ↓ مُذْكِرٌ: (K, TA:) or in which a severe fight, or slaughter, has taken place. (A, TA.) [See also ذَكَرٌ, last sentence but one.]

b5: And دَاهِيَةٌ مُذَكَّرَةٌ (tropical:) A severe calamity or misfortune; (A, K;) and so ↓ مُذْكِرٌ [without ة because it is from this epithet applied to a she-camel as meaning "bringing forth a male;" for her doing so was disliked, as has been mentioned voce ذَكَرٌ]: (K:) or the latter means which none can withstand but strong, courageous, stubborn men. (TA.) A2: See also ذَكَرٌ, in two places, in the latter half of the paragraph.

مِذْكَارٌ A woman [or other female] that usually brings forth males. (S, K.) And A man who usually begets male children. (TA.) b2: Also (tropical:) Land that produces herbs, or leguminous plants, such as are termed ذُكُور: (A, TA: [see مُذْكِرٌ, and ذَكَرٌ:]) or that does not produce [anything]: but the former signification is the more common. (TA.) b3: And فَلَاةٌ مِذْكَارٌ (tropical:) A terrible desert; (As, A, K;) that is not traversed but by strong, courageous, stubborn men. (As, K.) مَذْكُورٌ [pass. part. n. of 1]. b2: (assumed tropical:) A man praised, or spoken of well. (TA.) b3: لَمْ يَكُنْ شَيْئًا مَذْكُورًا, in the Kur [lxxvi. 1], means [accord. to some] When he was not a thing existing by itself, though existing in the knowledge of God. (TA.) مَذَاكِيرُ said to be an anomalous pl. of ذَكَرٌ in a sense pointed out above: see the latter word. (S, Msb, K. *) مُتَذَكّرَةٌ: see مُذَكَّرٌ.

خير

1 خَارَ, aor. ـِ (K,) inf. n. خَيْرٌ, (TA,) He (a man, TA) was, or became, possessed of خَيْر [or good, &c.]. (K, TA.) b2: [He was, or be came, good: and he did good: contr. of شَرَّ.] You say, خِرْتَ يَا رَجُلُ [Thou hast been good; or thou hast done good, or well; O man]. (S.) And خَارَاللّٰهُ لَكَ فِى هٰذَا الأَمْرِ [May God do good to thee, bless thee, prosper thee, or favour thee, in this affair: or] may God cause thee to have, or appoint to thee, good in this affair: (K:) or may God choose for thee the better thing [in this affair]. (A.) الّٰهُمَّ خِرْلِى occurs in a trad., meaning O God, choose for me the better of the two things. (TA.) b3: See also 8. b4: خَارَهُ عَلَى

صَاحِبِهِ, aor. as above, inf. n. خِيرَةٌ and خِيَرٌ (Msb, K *) and خِيَرَةٌ (K) and خَيْرٌ; (Msb, TA;) and ↓ خيّرهُ, (K,) inf. n. تَخْيِيرٌ; (TA;) He preferred him before his companion, (Msb, K. *) b5: خَايَرَهُ فَخَارَهُ: see 3.2 خيّرهُ He gave him the choice, or option, (S, A, * Mgh, * Msb, * K,) بَيْنَ الشَّيْئَيْنِ [between the two things], (S, Mgh, Msb,) or بين الأَمْرَيْنِ [between the two affairs]: ↓ فَتَخَيَّرَ [so he had the choice, or option, given him]. (A.) b2: See also 1. It is said in a trad., خَيَّرَ بَيْنَ دُورِ الأَنْصَارِ, meaning He preferred some among the houses of the Assistants before others of them. (TA.) And in another trad., خُيِّرَ, meaning He was preferred, and pronounced to have surpassed, or overcome, or won, in a contest, or dispute. (IAth.) 3 خَاْيَرَ ↓ خَايَرَهُ فَخَارَهُ, (A, K,) inf. n. مُخَايَرَةٌ, (A,) He vied with him, or strove to surpass him, or contended with him for superiority, in goodness, or excellence, (A, K,) in, or with respect to, (فِى,) a thing, (A,) and he surpassed him therein. (A, K.) 4 مَا أَخْيَرَ فُلَانًا, (A,) and ↓ مَا خَيْرَهُ, which latter is extr. [with respect to form, though more commonly used than the former], (TA,) [How good is such a one!] phrases similar to مَاأَشَّرَهُ and مَا شَّرَهُ [which have the contr. meaning]. (TA.) اللَّبَنَ لِلْمَرِيضِ ↓ مَا خَيْرَ [How good is milk for the diseased!], (K, * TA,) with nasb to the ر and ن, is an expression of wonder: (K:) it was said to Khalaf El-Ahmar, by an Arab of the desert, in the presence of Aboo-Zeyd; whereupon Khalaf said to him, “What a good word, if thou hadst not defiled it by mentioning it to the [common] people! ” and Aboo-Zeyd returned to his companions, and desired them, when Khalaf ElAhmar should come, to say, all together, these words (ما خير اللبن للمريض), [in order to vex him], and they did so. (TA.) 5 تخيّر, as an intrans. v.: see 2.

A2: As a trans. v.: see 8.6 تخايروا فِيهِ إِلَى حَكَمٍ They contended together for superior goodness, or for excellence, in it, or with respect to it, appealing to a judge, or an arbiter. (A.) 8 اختارهُ; and ↓ تخيّرهُ, (S, * A, Mgh, Msb, K,) inf. n. [or rather quasi-inf. n.] ↓ خِيَرَةٌ, said by IAth to be the only instance of the kind except طِيَرَةٌ; (TA voce تَطَيَّرَ;) and ↓ استخارهُ; (A;) and ↓ خَارَهُ; (K;) He chose, made choice of. selected, elected, or preferred, him, or it. (S, Msb, * K.) You say also, اِخْتَرْتُهُ الرِّجَالَ, and مِنَ الرِّجَالِ, [I chose him from the men,] and عَلَيْهِمْ, (K,) which last signifies in preference to them. (TA.) It is said in the Kur [vii. 154], وَاخْتَارَ مُوسَى قَوْمِهِ سَبْعِينَ رَجُلًا [And Moses chose from his people seventy men]. (TA.) وَلَقَدِ اخْتَرْنَاهُمْ عَلَى عِلْمٍ, in the Kur [xliv. 31, Verily we have chosen them with knowledge], may be indicative of God's producing good, or of his preferring them before others. (TA.) 10 استخار He sought, desired, or asked for, خِيرَة (S, Msb, K) or خِيَرَة (as in some copies of the K) [i. e. the blessing, prospering, or favour, of God; &c.]. [And it is trans.; for] one says, اِسْتَخِرِ اللّٰهَ يَخِرْ لَكَ [Desire thou, or ask thou for, the blessing, prospering, or favour, of God; &c.; and He will bless, prosper, or favour, thee; &c.]. (S.) And اِسْتَخَرْتُ اللّٰهَ فِيهِ فَخَارَ لِى I desired, or asked, of God, the better of the two things, [or rather the better in it, meaning a case, or an affair,] and He chose it for me. (A.) b2: See also 8.

خَيْرٌ [Good, moral or physical; anything that is good, real or ideal, and actual or potential; and, being originally an inf. n., used as sing and pl.;] a thing that all desire; such as intelligence, for instance, and equity; (Er-Rághib, and so in some copies of the K;) [or goodness;] and excellence; and what is profitable or useful; benefit; (Er-Rághib;) contr. of شَرٌّ: (S, A, Msb:) pl. خُيُورٌ, (Msb, K,) and also, accord. to the Msb, ↓ خِيَارٌ: (TA:) [but this latter seems to be properly pl. only of خَيْرٌ used as an epithet (see below) and as a noun denoting the comparative and superlative degrees: it may however be used as an epithet in which the quality of a subst. is predominant:] خير is of two kinds: namely, absolute خير, which is what is desired in all circumstances and by every person: and what is خير [or good] to one and شرّ [or evil] to another; as, for instance, (Er-Rághib,) wealth, or property: (Zj, L in art. شد, Er-Rághib, K:) it has this last signification, namely wealth, or property, in the Kur, ii. 176 (S, TA) and ii. 274 and xxiv. 33 and xli. 49: or in the first and second of these instances it is thus called to imply the meaning of wealth, or property, that has been collected in a praiseworthy manner, or it means much wealth or property; and this is its meaning in the first of the instances mentioned above, agreeably with a trad. of 'Alee; and also in the Kur, c. 8: (TA:) [being used as a pl. (as well as a sing.), it may be also rendered good things:] and it is also used by the Arabs to signify horses; (K, * TA;) and has this meaning in the Kur, xxxviii. 31: (TA:) [it is often best rendered good fortune; prosperity; welfare; wellbeing; weal; happiness; or a good state or condition: and sometimes bounty, or beneficence.] رَجُلٌ قَلِيلُ الخَيْرِ means [A man possessing little, or no, good; possessing few, or no, good things; or poor: and in whom is little, or no, good or goodness; or niggardly: and also] a man who does little good: (TA in art. عص:) or [who does no good;] who is not near to doing good; denoting the nonexistence of good in him. (Msb in art. قل.) [Thus it sometimes means the same as رَجُلٌ لَا خَيْرَ فِيهِ A man in whom is no good or goodness; devoid of goodness; worthless.] And قِلَّةُ خَيْرٍ means Poverty: and also niggardliness. (A and TA in art. جحد.) هُوَ مِنْ أَهْلِ الخَيْرِ وَالخِيرِ is explained voce خِيرٌ.

عَلَىيَدَىِ الخَيْرِ وَاليُمْنِ [May it be with the aid of good fortune and prosperity] is a prayer used with respect to a marriage. (A 'Obeyd, TA.) And إِنَّكَ مَا وَخَيْرًا means مَعَ خَيْرٍ, i. e., Mayest thou meet with, or attain, good. (K.) b2: خَيْرٌ in the phrase فُلَانٌ خَيْرٌ resembles an epithet [like ↓ خَيِّرٌ, and signifies Good; or possessing good]; (Akh, S;) therefore the fem. is خَيْرَةٌ, of which the pl. is خَيْرَاتٌ, (Akh, S, Msb, *) as occurring in the Kur, lv. 70; and they do not [there] mean by it [the comparative or superlative signification of the measure] أَفْعَلُ: (Akh, S:) you say ↓ رَجُلٌ خَيِّرٌ, (S, A, Msb,) meaning [A good man; or] a man possessing خَيْر [or good]; (Msb;) and رَجُلٌ خَيْرٌ: (S:) and in like manner, ↓ اِمْرَأَةٌ خَيِّرَةٌ and خَيْرَةٌ, (S, Msb,) meaning [A good woman; or] a woman excellent in beauty and disposition: (Msb:) or خَيْرٌ and ↓ خَيِّرٌ signify possessing much خَيْر [or good], (K,) applied to a man; (TA;) and in the same sense you say ↓ رَجُلٌ خَيْرَى, and ↓ خُورَى, and ↓ خِيَرى: and the fem. of the first is خَيْرَةٌ; and of the second, ↓ خَيِّرَةٌ: (K:) and the pl. [of pauc.] (of the first, TA) is أَخْيَارٌ, and [of mult.] خِيَارٌ: (A, Msb, K:) you say also خِيَارُ المَالِ, meaning The excellent of the camels or the like: (Msb, K:) and in like manner you say of men &c.: (TA:) [see also below:] and the fem. is خَيْرَةٌ, of which the pl. is خَيْرَاتٌ: (Msb:) خِيَارٌ is contr. of أَشْرَارٌ, (S, Mgh,) [thus] used as an epithet: (Mgh:) and ↓ خَيْرَةٌ [used as a subst.] signifies anything excellent; and the pl. thereof in this sense, خَيْرَاتٌ, occurs in the Kur, ix. 89: (S:) or خَيْرٌ, (K,) or the fem. خَيْرَةٌ, (Lth,) or each, (K.) signifies excellent in beauty: (Lth, K:) and ↓ خَيِّرٌ and خَيِّرَةٌ signify excellent in righteousness (Lth, K) and religion: (K:) or there is no difference in the opinion of the lexicologists [in general] between خَيْرَةٌ and ↓ خَيِّرَةٌ: (Az:) accord. to Zj, خَيْرَاتٌ and ↓ خَيِّرَاتٌ, both occurring in different readings of the Kur, lv. 70, signify good in dispositions: accord. to Khálid Ibn-Jembeh, خَيْرَةٌ, applied to a woman, signifies generous in race, exalted in rank or quality or reputation, goodly in face, good in disposition, possessing much wealth, who, if she bring forth, brings forth a generous child: (TA:) [↓ خِيَارٌ is also applied as an epithet to a sing. subst., either masc. or fem.:] you say جَمَلٌ خِيَارٌ and نَاقَةٌ خِيَارٌ, meaning A he-camel [that is excellent or] excellent and brisk and so a she-camel. (TA.) See also مُخْتَارٌ, in three places. In the saying لَعَمَرُ أَبِيكَ الخَيْرُ, the word خَيْر is in the nom. case as an epithet of عَمْر; [so that the phrase lit. means By the good life of thy father;] but properly it should be لَعَمْرُ أَبِيكَ الخَيْرِ [By the life of thy good father]: and the like is said with شَرّ. (TA.) [See also art. عمر.]

b3: خَيْرٌ is also used to denote superiority: one says, هٰذَا خَيْرٌ مِنْ هٰذَا This is better than this: and in the dial. of the Benoo-'Ámir, ↓ هٰذَا أَخْيَرُ مِنْ هٰذَا, with أ, and in like manner, أَشَّرُ; but the rest of the Arabs drop the أ in each case: (Msb:) you say, مِنْكَ ↓ هُوَ أَخْيَرُ [He is better than thou], and in like manner, أَشَّرُ مِنْكَ; and هُوَ خَيْرٌ مِنْكَ, and in like manner, شَرٌّ مِنْكَ; and, [using the dim. form of خَيْرٌ,] مِنْكَ ↓ خُيَيْرٌ, and in like manner, شُرَيْرٌ مِنْكَ. (Ibn-Buzurj, TA.) Youalso say, when you mean to express the signification of superiority, فُلَانَةٌ خَيْرُ النَّاسِ [Such a woman is the best of mankind]; but not خَيْرَةُ: [see, however, what will be found cited hereafter from the K,] and فُلَانٌ خَيْرُ النَّاسِ [Such a man is the best of mankind]; but not ↓ أَخْيَرُ [unless in the dial. of the Benoo-'Ámir]: and [it is said that] خَيْرُ when thus used does not assume the dual form nor the pl., because it has the signification of [the measure] أَفْعَلُ: for though a poet uses the dual form, he uses it as a contraction of the dual of خَيِّرٌ, like مَيْتٌ and مَيِّتٌ, and هَيْنٌ and هَيِّنٌ: (S:) [but. this remark in the S is incorrect: for both خَيْر and ↓ أَخْيَر, when used in such phrases as those to which J here refers, have pl. forms of frequent occurrence, and of which examples will be found below; and, as is said by I 'Ak (p. 239), and by many other grammarians, you may say, الزَّيْدَانِ أَفْضَلَا القَوْمِ, and الزَّيْدُونَ أَفْضَلُو القَوْمِ and أَفَاضِلُ القَوْمِ, and also هِنْدُ فُضْلَىالنِّسَآءِ, &c.; and such concordance is found in the Kur, vi. 123; and is even said by many to be more chaste than the mode prescribed by J:] it is said in the K, that you say, ↓ هُوَ أَخْيَرُ مِنْكَ, like خَيْرُ; and when you mean the signification of superiority, you say فُلَانٌ خَيْرَةٌ النَّاسِ, with ة, and فُلَانَةُ خَيْرُهُمْ, without ة: but [SM says,] I know not how this is; for in the S is said what is different from this, and in like manner by Z in several places in the Ksh; and what is most strange is, that the author of the K quotes in the B the passage of J [from the S], and adopts the opinion of the leading authorities [as given in the S]: (TA:) or you say, فُلَانَةُ الخَيْرَةُ مِنَ المَرْأَتَيْنِ [Such a woman is the better of the two women]: and هِىَ الخَيْرَةُ, and ↓ الخِيرَةُ, [so in the TA, but in the CK الخِيَرَةُ,] and ↓ الخِيرَى, and ↓ الخُورَى, [the last being fem. of أَخْيَرُ, originally خُيْرَى, and so, app., the last but one, She is the better, or best:] (K:) and [using the dim. form of خَيْرٌ] you say, أَهْلِهِ ↓ هُوَ خُيَيْرُ [He is the best of his family]: (Ibn-Buzurj, TA:) one says also, to one coming from a journey, خَيْرَ مَا رُدَّ فِى أَهْلٍ

وَمَالٍ, meaning May God make that with which thou comest [back] to be the best of what is brought back by the absent with family and property; (As, Meyd, TA;) or, as some relate it, خَيْرُ, i. e. رَدُّكَ خَيْرُ رَدٍّ [may thy bringing back be the best bringing back]; and فى is used in the sense of مَعَ: (Meyd:) [أَخْيَارٌ is pl. of pauc., and خِيَارٌ pl. of mult., and so app. is خِيرَانٌ, of خَيْرٌ thus used; and ↓ أَخَايِرُ is pl. of أَخْيَرُ, and so is أَخْيَرُونَ applied to rational beings: in the TA, أَخَايِرُ is said to be a pl. pl. of أَخْيَرُ, and so خِيرَانٌ; but this is app. a mistake, probably of transcription:] you say رَجُلٌ مِنْ خِيَارِ النَّاسِ and أَخْيَارِهِمْ and ↓ أَخَايِرِهِمْ [A man of the best of mankind]: (A, TA:) and لَكَ خِيَارُ هٰذِهِ الإِبِلِ, and ↓ خِيرَتُهَا, [Thine are, or is, or shall be, the best of these camels,] alike with respect to a sing. and a pl.: (TA:) and إِبِلِهِ ↓ نَحَرَ خِيرَةَ and إِبِلِهِ ↓ خُورَةَ [He slaughtered the best of his camels]: (IAar, TA:) and ↓ هُمُ الأَخْيَرُونَ [They (meaning men) are the better, or best]. (Ibn-Buzurj, TA.) A2: مَا خَيْرَ for مَا أَخْيَرَ: see 4, in two places.

A3: خَيْرُ بَوَّآءُ [from the Persian خِيرْبُوَا Lesser cardamom;] a kind of small grain, resembling the قَاقُلَّة [or common cardamom], (K,) of sweet odour. (TA.) خِيرٌ Generousness; generosity; (S, A, Msb, K;) liberality; munificence. (Msb.) You say, فُلَانٌ ذُو خِيرٍ Such a one is a possessor of generousness, or generosity, &c. (Msb.) And هُوَ مِنْ وَالخِيرِ ↓ أَهْلِ الخَيْرِ [He is of the people of good, or of wealth, &c., and of generosity]. (A.) b2: Eminence; elevated state or condition; nobility. (IAar, K.) b3: Origin. (Lh, K.) b4: Nature, or disposition. (A, K.) You say, هُوَ كَرِيمُ الخِيرِ He is generous in nature, or disposition. (A.) b5: Form, aspect, or appearance; figure, person, mien, feature, or lineaments; guise, or external state or condition; or the like; syn. هَيْئَةٌ. (Lh, K.) خُورَةٌ [app. originally خُيْرَةٌ]: see خَيْرٌ, near the end of the paragraph; and see also art. خور.

خَيْرَةٌ fem. of خَيْرٌ [q. v.] used as an epithet: pl. خَيْرَاتٌ. (Akh, S, Msb.) b2: [Also, used as a subst., or as an epithet in which the quality of a subst. is predominant, A good thing, of any kind: a good quality; an excellency: and a good act or action: &c.: pl. as above:] see خَيْرٌ, in the former half of the paragraph.

خِيرَةٌ: see خَيْرٌ, in three places, towards the end of the paragraph: b2: and see خِيَرَةٌ, in four places: b3: and خِيَارٌ. b4: It is also a subst. from خَارَاللّٰهُ لَكَ فِىهٰذَاالأَمْرِ, (S,) and so ↓ خِيَرَةٌ; both signifying [The blessing, prospering, or favour, of God; his causing one to have, or appointing to one, good in an affair: or his choosing for one the better thing in an affair: or] the state that results to him who begs God to cause him to have good, or to choose for him the better thing, in an affair. (TA.) You say, كَانَ ذٰلِكَ خِيرَةً مِنَ اللّٰهِ [That was through God's blessing, prospering, or favour; &c.: or through God's choosing the better thing in the affair]. (A.) خِيَرَةٌ and ↓ خِيرَةٌ (of which the former is the better known, TA) are substs. from اِخْتَارَهُ, (K,) or from اِخْتَارَهُ اللّٰهُ, (S,) both signifying A thing, man, or beast, and things, &c, that one chooses: (TA:) or [a thing, &c.,] chosen, selected, or elected: (Mgh:) as in the saying, مُحَمَّدُ خِيَرَةُ اللّٰهِ مِنْ خَلْقِهِ and ↓ خِيرَتُهُ [Mohammad is the chosen, or elect, of God, from his creatures]: (S, Mgh: *) or ↓ خِيرَةٌ is a subst. from الاِخْتِيَارٌ, like فِدْيَةٌ from الاِفْتِدَآءُ; and خِيَرَةٌ is syn. with خِيَارٌ and اِخْتِيَارٌ; or is from تَخَيَّرْتُ الشَّىْءَ: or, as some say, خِيرَةٌ and خِيَرَةٌ are syn.: (Msb:) see 8; and see also خِيَارٌ: and ↓ هٰذِهِ خِيرَتِى (Msb, TA) or خِيَرَتِى (TA) means This is what I choose; (Msb, (TA;) and so هٰذَا خيرتى: and هٰؤُلَآءِ خيرتى

These are what I choose. (TA.) [See مُخْتَارٌ.]

b2: See also خِيرَةٌ.

خُورَى: see خَيْرٌ, in two places.

خَيْرَى: see خَيْرٌ.

خِيرَى: see خَيْرٌ, in two places.

خَيْرِىٌّ Of, or relating to, خَيْر, or good, &c.]

خِيرِىٌّ Of, or relating to, or possessing, generousness, generosity, liberality, or munificence. (Msb.) A2: And hence, (Msb,) or [thus applied] it is an arabicized word, (S,) [from the Persian خِيرِىْ,] The مَنْثُور [or gilliflower:] but generally applied to the yellow species thereof; [so in the present day;] for it is this from which is extracted its oil, which is an ingredient in medicines. (Msb.) [Accord. to Golius, “Viola alba, ejusque genera: Diosc. iii. 138: ” and he adds, as on the authority of Ibn-Beytár, “spec. luteum. ”]

b2: And خِيرِىُّ البَرِّ The خُزَامَى [q. v.]; because it is the most pungent in odour of the plants of the desert. (Msb.) خَيْرِيَّةٌ The quality of خَيْرٌ; i. e. goodness.]

خِيَارٌ a subst. from الاِخْتِيَارُ; (S, Mgh, K;) meaning Choice, or option; (Msb;) and so ↓ خِيَرَةٌ in the Kur [xxviii. 68], مَاكَانَ لَهُمُ الخِيَرَةُ They have not choice, or option; (Mgh;) or the meaning of these words is, it is not for them to choose in preference to God; (Fr, Zj;) and so, accord. to Lth, ↓ خِيرَةٌ, as being an inf. n. [or rather a quasi-inf. n., though this seems doubtful,] of اختار. (TA.) You say, إِنَّ فِى الشَّرِّ خِيَارًا [Verily in evil there is a choice, or an option]; i. e. what may be chosen: a prov. (TA.) And أَنْتَ بِالخِيَارٍ and ↓ بِالْمُخْتَارِ [in some copies of the K بالمخيار, which, as is said in the TA, is a mistranscription, Thou hast the choice, or option]; i. e. choose thou what thou wilt. (K.) And البَيْعُ صَفْقَةٌ أَوْ خِيَارٌ Selling is decisive or with the option of returning. (Mgh in art. صفق.) Hence, خِيَارُ الرُّؤْيَةِ The choice of returning [on seeing it] a thing which one has purchased without seeing it. (Mgh, * Msb, * KT.) And خِيَارُ المَجْلِسِ [The choice of returning a thing purchased while sitting with the seller]. (TA.) And خِيَارُ العَيْبِ [and النَّقِيصَةِ] The choice of returning a thing to the seller when it has a fault, a defect, or an imperfection. (KT.) And خِيَارُ الشَّرْطِ The choice of returning a thing purchased when one of the two contracting parties has made it a condition that he may do so within three days or less. (KT.) And خِيَارُ التَّعْيِينِ The choice of specifying [ for instance] one of two garments, or pieces of cloth, which one has purchased for ten pieces [of money, or some other sum,] on the condition of so doing. (KT.) b2: See also مُخْتَارٌ, in three places. and see خَيْرٌ, in the middle of the paragraph, where it is explained as an epithet applied to a sing. subst., either masc. or fem. See also the first sentence of that paragraph. b3: It is also a pl. of خَيْرٌ [q. v.] as an epithet, (A, Msb, K,) [and as a noun denoting the comparative and superlative degrees.]

A2: Also [A species of cucumber; cucumis sativus Linn. a fructu minore: (Delile, Flor. Aeg. Illustr., no. 927 :)] i. q. قِثَّآءٌ: (S:) or resembling the قثّآء; (K, &c.;) which is the more suitable explanation: (TA:) or i. q. قَثَدٌ [q. v.]: an arabicized word: (Mgh:) [from the Persian خِيَارٌ:] not Arabic. (S.) b2: خِيَارُ شَنْبَرَ [The cassia fistula of Linn.;] a well-known kind of tree; (K;) a species of the خَرُّوب, resembling a large peach-tree; (TA;) abounding in Alexandria and Misr; (K;) and having an admirable yellow flower: (TA:) the latter division [or rather the whole] of the name is arabicized [from the Persian خِيَارْ چَنْبَرْ]. (TA.) خُيَيْرٌ: see خَيْرٌ, [of which it is the dim.,] in two places, in the latter half of the paragraph.

خَيِّرٌ, and its fem. خَيِّرَةٌ, and pl. fem. خَيِّرَاتٌ: see خَيْرٌ, (used as an epithet,) in eight places, in the former half of the paragraph.

خَائِرٌ [Doing good, or well: &c.:] act. part. n. of خَارَ. (S, TA.) أَخْيَرُ, and its pls. أَخَايِرُ and أَحْيَرُونَ: see خَيْرٌ, in eight places, in the latter half of the paragraph.

اِخْتِيَارِىٌّ [Of, or relating to, the will, or choice].

صِفَةٌ اخْتِيَارِيَّةٌ [meaning A quality which originates from, or depends upon, the will, or choice, i. e. an acquired quality,] is opposed to خِلْقِيَّةٌ. (Msb in art. مدح, &c.) مَخْيَرَةٌ [A cause of good: and hence,] excel-lence, and eminence, or nobility: so in the phrase, فُلَانٌ ذُو مَخْيَرَةٍ [Such a one is a possessor of eminence, &c.]. (A, TA.) مُخَيِّرٌ: see what follows.

مُخْتَارٌ act. part. n. [of 8, signifying Choosing, selecting, or electing]. (TA.) b2: And pass. part. n. [of the same, signifying Chosen, selected, elected, or preferred: and choice, select, or elect; as also ↓ خِيَارٌ, which signifies like wise the best of anything; often used in this sense, as a sing. and as a pl.; and excellent, or excellent and brisk, applied to a he-camel and to a she-camel; as mentioned above, voce خَيْرٌ]. (TA.) You say also ↓ جَمَلٌ خِيَارٌ in the sense of مُخْتَارٌ [A choice he-camel], and ↓نَاقَةٌ خِيَارٌ in the sense of مُخْتَارَةٌ [A choice she-camel]. (TA.) [See also خِيَرَةٌ.] The dim. of مُخْتَارٌ is ↓ مُخَيِّرٌ: the ت is thrown out because it is augmentative; and the ى is changed into ى because it was changed from ى in مختار: (S:) one should not say مُخَيْتِيرٌ. (El-Hareeree's Durrat el-Ghowwás, in De Sacy's Anthol. Gr. Ar. p. 49 of the Arabic text.) b3: See also خِيَارٌ.

خمس

1 خَمَسَ القَوْمَ, (S, A, Mgh, K,) aor. ـُ (S, Mgh, K,) [inf. n. خَمْسٌ,] He took the fifth part of the possessions of the people. (S, A, Mgh, K.) And خَمَسَ المَالَ, (A, Msb,) aor. ـُ inf. n. خَمْسٌ, (Msb,) He took the fifth part of the property. (A, Msb.) خَمْسٌ signifies The taking one from five: and hence the saying of 'Adee Ibn-Hátim, رَبَعْتُ فِى الجَاهِلِيَّة وَخَمَسْتُ فِى الإِسْلَامِ [I took the fourth part of the spoil in the Time of Ignorance, and I took the fifth part thereof in the time of El-Islám]; meaning, I headed the army in both those states; for the commander, in the Time of Ignorance, used to take the fourth part of the spoil; and in El-Islám, the fifth part was assigned to him. (TA.) b2: خَمَسَ القَوْمَ, (S, A, Msb, K,) aor. ـِ (S, Msb, K,) inf. n. خَمْسٌ, (Msb,) He was, or became, the fifth of the people: (S, A, Msb, K:) or he made them five by [adding to their number] himself. (S, K.) b3: خَمَسَ also signifies He made fourteen to be fifteen. (T in art. ثلث.) b4: And He made forty-nine to be fifty with himself. (A'Obeyd, S in that art.) b5: خَمَسَ الحَبْلَ, aor. ـِ inf. n. خَمْسٌ, He made the rope of five strands twisted together. (TA.) A2: خَمَسَتِ الإِبِلُ The camels drank on the fifth day, counting the day of the next preceding drinking as the first. (TA.) [See خَمْسٌ.] b2: خَمَسَ, said of a horse, He came fifth in the race. (T, M, L; all in art. ثلث.) 2 خمّسهُ, inf. n. تَخْمِيسٌ, He made it five. (EshSheybánee and K, voce وَحَّدَهُ.) b2: He made it to be five-cornered; five-angled; pentagonal. (K.) b3: خَمَّسَتْ She brought forth her fifth offspring. (TA in art. بكر.) b4: And خمّسهُ He made it five-fifths. (Msb.) b5: خمّس لِامْرَأَتِهِ, or عِنْدَهَا, He remained five nights with his wife: and in like manner the verb is used in relation to any saying or action. (TA voce سَبَّعَ.) b6: تَخْمِيسٌ also signifies [The watering of land or seedproduce on the fifth day, counting the day of the next preceding watering as the first;] the watering of land that is [next] after the تَرْبِيع. (TA.) 4 اخمس القَوْمُ The party of men became five: (S, K:) b2: also, The party of men became fifty. (M and L in art. ثلث.) b3: اخمس الرَّجُلُ The man was, or became, one whose camels came to water on the fifth day, counting the day of the next preceding drinking as the first. (S, * K, * TA.) [See خِمْسٌ.]

خَمْسٌ fem. of خَمْسَةٌ [q. v.].

خُمْسٌ: see خُمُسٌ.

خِمْسٌ The drinking of camels on the fifth day, counting the day of the next preceding drinking as the first; their drinking one day, then pasturing three days, then coming to the water on the fifth day, the first and last days, on which they drink, being thus reckoned: this is the correct explanation, accord. to Aboo-Sahl El-Khowlee; and Aboo-Zekereeyà says the like; (TA;) or their pasturing three days, and coming to the water on the fourth day [not counting the day of the next preceding watering; for it is evident that this explanation is virtually the same as that preceding]: (S, K:) accord. to Lth, the drinking of camels on the fourth day, counting the day on which they returned from [the next preceding] watering; but Az says, that this is a mistake; the day of returning from watering not being counted [when it is explained as meaning the drinking on the fourth day]: (TA:) pl. أَخْمَاسٌ, the only pl. form. (Sb, TA.) [See ظِمْءٌ.] Hence, فَلَاةٌ خِمْسٌ [as in copies of the K, or it may be فَلَاةُ خِمْسٍ,] A desert in which the water is far distant, so that the camels come to the water on the fourth day, exclusive of the [next preceding] day on which they drank. (Az, K, TA.) Hence also the saying, فُلَانٌ يَضْرِبُ أَخْمَاسًا لِأَسْدَاسٍ (S, K *) (tropical:) Such a one makes a pretence of اخماس [or fifth-day waterings] for the purpose of اسداس [or sixth-day waterings]: i. e., he advances his camels from the خِمْس to the سِدْس: (K:) a prov.: (TA:) meaning, such a one strives to deceive, or circumvent: (S, K:) applied to him who acts towards another with artifice, pretending that he obeys him, or complies with his desire: (TA:) or to him who pretends one thing while he means another: (K:) and taken from the saying, related by AO and IAar, ضَرَبَ أَخْمَاسًا لِأَسْدَاسٍ [He made a pretence of اخماس for the purpose of اسداس]; said of him who proposes a thing whereby he means another thing, which he commences and by slow degrees accomplishes: (TA:) for a man, when he desires to make a long journey, accustoms his camels to drink خِمْسًا سِدْسًا [i. e. on the fifth day and then on the sixth, in each case counting the day of the next preceding drinking as the first]: (K, TA:) the origin of the saying, accord. to IAar, being this: an old man was among his camels, accompanied by his sons, men, who pastured them, and who had been long far distant from their families; and he told them one day to pasture their camels رِبْعًا [i. e. watering on the fourth day, counting the day of the next preceding watering as the first], which they did, proceeding in the way towards their families: then they proposed to do so خِمْسًا; and then, سِدْسًا: whereupon the old man, understanding what they meant, said, ye are doing nothing but making a pretence of اخماس for the purpose of اسداس: the object of your desire is not the pasturing of them, but it is only your families. (TA.) [See below, voce خُمُسٌ, a saying similar in words but different in meaning.] b2: It is also used for سَيْرُ خِمْسٍ [A journey in which the camels are watered only on the first and fifth days; a journey in which the second and third and fourth days are without water]. (L in art. جلذ.) You say خِمسٌ بَصْبَاصٌ, [and صَبْصَابٌ,] and قَعْقَاعٌ, and حَثْحَاثٌ, [and حَصْحَاصٌ, &c.,] i. e. A journey [in which the camels are watered only on the first and fifth days,] in the course of which, to the water, there is no flagging, by reason of its remoteness. (TA.) El-'Ajjáj uses the expression خِمْسٌ كَحَبْلِ الشَّعَرِ المُنْحَتِّ meaning, A [journey of the kind termed] خمس without any deviation, like a rope made of hair that has fallen off and that is free from any unevenness. (L, TA.) b3: خِمْسٌ also signifies The fifth young one, or offspring. (A in art. ثلث.) A2: A [garment of the kind called] بُرْد, (S, K,) of the fabric of El-Yemen; (S;) so called because first made for a king of El-Yemen named خِمْسٌ, (AA, S,) or الخِمْسُ; (K, TA;) as also ↓ خَمِيسٌ. (TA.) For the latter word, we find in the work of Bkh, خَمِيص, with ص; which, if correct, is masc. of خَمِيصَةٌ, which is a small kind of كِسَآء. (IAth, and L.) [The pl. of خِمْسٌ applied to a بُرْدَة is أَخْمَاسٌ.] See also مَخْمُوسٌ, in four places.

خُمُسٌ and ↓ خُمْسٌ A fifth part; (Msb, K;) as also ↓ خَمِيسٌ, (S, in art. ثلث, and IAmb and Msb,) agreeably with a rule applicable in the case of every one of the units, except ثَلِيثٌ: (TA:) some allow this last; but Az disallows it, and خميس also: (S in art. ثلث:) pl. أَخْمَاسٌ. (Msb, TA.) b2: [Hence, app.,] ضَرَبَ أَخْمَاسَهُ فِى

أَسْدَاسِهِ He turned his five senses towards his six relative points; [namely, above, below, before, behind, right, and left:] an allusion to the collecting all the thoughts to examine a thing, and turning the attention in all directions. (MF.) خَمْسَةٌ, (S, K,) masc.; and خَمْسٌ, fem.; (S;) [Five;] a certain number. (S, K.) You say خَمْسَةُ رِجَالٍ [Five men], and خَمْسُ نِسْوَةٍ [Five women]. (S.) You say also, عِنْدِى خَمْسَةُ دَرَاهِمْ [I have five dirhems], with refa: and if you please, you incorporate the ة into the د [and say, خَمْسَة دَّرَاهِمَ]: but when you prefix ال to دراهم, you say, عِنْدِى خَمْسَةُ الدَّرَاهِمِ [I have the five dirhems], with damm; and may not incorporate, because you have incorporated the ل into the د: and in the case of a fem. n. you say, عِنْدِى خَمْسُ القُدُورِ [I have the five cooking-pots]: also, هٰذِهِ الخَمْسَةُ الدَّرَاهِمِ [These five dirhems]; and, if you please, الدَّرَاهِمُ, using it in the manner of an epithet: and in like manner [you use the other nouns of number] to عَشَرَةٌ [inclusive]. (S.) Yousay also, صُمْنَا خَمْسًا مِنَ الشَّهْرِ [We fasted during a period of five nights of the month with their days]; making لَيَالٍ to predominate over أَيَّام, when you do not mention the word ايّام, though the fasting is in the day; because the night of each day precedes the day: but when you mention the word ايّام, you say, صُمْنَا خَمْسَةَ أَيَّامٍ [We fasted five days]. (ISk, TA.) يَعَضُّ بِالخَمْسِ means He bites the fingers: these being [five in number and] of the fem gender: (Ham p. 790:) [i. e.] خَمْسٌ means the five fingers. (Har p. 76.) [Respecting a peculiar pronunciation of the people of El-Hijáz, and a case in which خَمْسَة is imperfectly decl., see ثَلَاثَةٌ.] b2: [خَمْسَةَ عَشَرَ, masc.; and خَمْسَ عَشْرَةَ, fem.; Fifteen. For variations thereof, see art. عشر.]

خَمْسُونَ [Fifty, and fiftieth,] is also written and pronounced خَمِسُونَ, with kesr to the خَمَسُونَ, by poetic license, as related by Ks; or م, with fet-h, as related by others, after the manner of خَمْسَةٌ and خَمَسَاتٌ: (Fr, TA:) accord. to the T, the variation خَمِسُونَ, with kesr to the م, is [dialectic, being] similar to خَمْسَ عَشِرَةَ, with kesr to the ش [in the dial. of Nejd]. (TA.) جَاؤُوا خُمَاسَ, and ↓ مَخْمَسَ, They came five and five; [or five and five together; or five at a time and five at a time;] (K, TA;) like as they say, ثُنَآءَ and مَثْنَى, and رُبَاعَ and مَرْبَعَ: (TA:) or, accord. to A 'Obeyd, not more than أُحَادَ and ثُنَآءَ and ثُلَاثَ and رُبَاعَ has been heard, except عُشَارَ occurring in a verse of El-Kumeyt. (TA in art. عشر.) خَمِيسٌ: see خُمُسٌ: b2: and مَخْمُوسٌ, in two places. b3: An army; because consisting of five parts, namely, the van, the body, the right wing, the left wing, and the rear; (S, A, K;) or because the spoils are divided into fifths among it; but this latter assertion requires consideration; (ISd, MF;) for this division of the spoils is an affair of the Muslim law, whereas خميس [thus applied] is an old term: (MF:) or an army having numerous weapons; syn. جَيْشٌ خَشِنٌ. (TA.) b4: يَوْمُ الخَمِيسِ, (S, Msb, K,) and simply الخَمِيسُ, Thursday; the fifth day of the week; thus used for الخَامِسُ, in like manner as الدَّبَرَانُ is applied to the star [that follows the Pleiades, for الدَّابِرُ]: (TA:) pl. [of pauc.] أَخْمِسَةٌ and [of mult.] أَخْمِسَآءُ (S, Msb, K) and أَخَامِسُ. (Fr, TA.) Az used to say, مَضَى

الخَمِيسُ بِمَا فِيهِ [Thursday passed with what happened in it], making it sing. and masc.: but Abu-l-Jarráh used to say, مَضَىالخَمِيسُ بِمَ فِيهِنَّ, making it pl. and fem., and using it as a n. of number. (Lh, TA.) It has no dim. (Sb, S in art. امس.) A2: See also خِمْسٌ, last signification.

A3: مَا أَدْرِى أَىُّ خَمِيسِ النَّاسِ هُوَ means I know not what company of men it is. (Ibn-' Abbád, Sgh, K.) خُمَاسِىٌّ A boy five spans (أَشْبَار) in height: (S, Mgh, Msb, * K:) said of him who is increasing in height [but has not attained his full stature]: (Msb:) fem. with ة: (Lth, TA:) and in like manner you say رُبَاعِىٌّ: (S, Msb:) but you do not say سُبَاعِىٌّ, (Lth, S, K,) nor سُدَاسِىٌّ; (Lth, K;) [i. e., in speaking of a boy;] for when he has attained seven spans, (S,) or six spans, (Lth, K,) he is a man: (Lth, S, K:) or to a slave you apply the epithet سداسىّ also; and to a garment, or piece of cloth, سباعىّ. (Msb.) b2: See also مَخْمُوسٌ. b3: [Also A word composed of five letters, radical only, or radical and augmentative.]

خَمِيسِىٌّ One who fasts alone on Thursday. (IAar, Th.) خَامِسٌ [Fifth]: for this you also say خَامٍ; (ISk, S, K;) whence the phrase, جَآئَ فُلَانٌ خَامِيًا [Such a one came fifth], for خَامِسًا: (ISk, S:) [fem. with ة.] b2: [خَامِسَ عَشَرَ and خَامِسَة عَشْرَةَ, the former masc. and the latter fem., meaning Fifteenth, are subject to the same rules as ثَالِثَ عَشَرَ and its fem., explained in art. ثلث, q. v.]

A2: إِبِلٌ خَامِسَةٌ (TA) and خَوَامِسُ (S, K) Camels that drink on the fifth day, counting the day of the next preceding drinking as the first: [see خِمْسٌ:] (TA:) or that pasture three days, coming to the water on the fourth day [not counting the day of the next preceding watering]. (S, K.) جَاؤُوا مَخْمَسَ: see خُمَاسَ.

مُخَمَّسٌ A thing five-cornered; five-angled; pentagonal. (S.) [See also مُثَلَّثٌ.]

مَخْمُوسٌ Five cubits in length; applied to a spear, (S, A, K,) as also ↓ خَمِيسٌ; (K;) and to a garment, or piece of cloth, (S, A, K,) as also ↓ خَمِيسٌ, (S, A, Mgh, K,) which occurs in a trad. as meaning a small garment or piece of cloth, (Mgh,) and ↓ خُمَاسِىٌّ [q. v. suprà]; (TA;) and in like manner, ↓ بُرْدَةُ أَخْمَاسٍ a [garment of the kind called] بردة fire cubits long. (ISk, TA.) Hence the saying, ↓ هُمَا فِى بُرْدَة أَخْمَاسٍ (assumed tropical:) They two have become near together, and in a state of agreement. (K.) A poet says, صَيَّرَنِى جُودُ يَدَيهِ وَمَنْ

↓ أَهْوَاهُ فِى بُرْدَةِ أَخْمَاسِ i. e., (assumed tropical:) The bounty of his hands has made me and the person whom I love to be near together, as though we were in a بردة five cubits long: (Th, TA:) app. meaning that the person thus spoken of had purchased for him a female slave, or had given for him the dowry of his wife. (Az, Sgh, TA.) You also say, ↓ لَيْتَنَافِى بُرْدَةِ أَخْمَاسٍ, a prov., meaning (assumed tropical:) Would that we were near together. (ISk, TA.) [See also بُرْدٌ.] b2: Also A rope made of five strands twisted together. (S, A, K.)

قدم

1 قَدَمَ القَوْمَ

, aor. قَدُمَ

, inf. n. قَدْمٌ (S, * Msb, K) and قُدُومٌ; (K;) and ↓ تَقَدَّمَهُمْ; (S, * Msb, K;) and ↓ قَدَّمَهُمْ; and ↓ اِسْتَقْدَمَهُمْ; (K:) He became before the people: (TA:) syn. سَبَقَهُمْ; (Msb;) he preceded them; went before them; took precedence of them; headed them; led them, so as to serve as an example, or object of imitation. b2: See أَمَّهُمْ. b3: قَدِمَ البَلَدَ, aor. قَدَمَ

, inf. n. قُدُومٌ and مَقْدَمٌ, [He came to, or arrived at, the town, &c.] (Msb.) أَخْذَنِى مَا قَدُمَ وَماَ حَدُثَ: see art. حدث. b4: قَدِمَ عَلَى الأَمْرِ i. q.

عَلَيْهِ ↓ أَقْدَمَ [He advanced boldly to undertake the affair]. (TA.) See an ex. in a verse voce مُضَافٌ. b5: See 6.2 قَدَّمَ زَيْدًا إِلَى الحَائِطِ He brought Zeyd near, or caused him to draw near, or to approach, to the wall. (Msb.) b2: قَدَّمَهُ He put it forward; offered it; proffered it. b3: He brought, and brought forward, him or it. b4: قَدَّمَ لَهُ طَعَامًا He proffered, offered, or presented to him, food. b5: قَدَّمَ He did good or evil previously, or beforehand: (Bd, and Jel in xxxvi. 11; &c.:) he laid up in store. (Bd in xii. 48.) See زَلَّفَهُ. b6: قَدَّمَ He made foremost; put, brought, or sent, forward; he advanced him or it: he promoted him. b7: قَدَّمَهُ عَلَى غَيَرِهِ, inf. n. تَقْدِيمٌ, He made him, or it, to be before, or have precedence of, another, in time: and in place; i. e. he placed, or put, him, or it, before another; or made him, or it, to precede another: and in rank, or dignity; i. e. he preferred him, or it, before another; or honoured, or esteemed, him, or it, above another. (Kull, p. 104.) b8: قَدَّمَهُ لِكَذَا He prepared it, or provided it beforehand, for such a thing. See Kur, xii. 48. b9: قَدَّمَ عِنْدَ اللّٰهِ خَيْرًا He prepared, or provided in store, for himself, good, [i. e. a reward,] with God. (A and Mgh in art. حسب.) b10: قدّم لَهُ الثَّمَنَ He paid him in advance, or beforehand, the price. b11: قَدَّمَ أَنْ پَفْعَلَ كَذَا He preferred doing such a thing; syn. آثَرَ, i. e. فَضَّلَ. (M in art. أَثر.) [Hence, قَدَّمَ العَجْزَ فِىالشَّىْءِ He preferred backwardness with respect to the thing.] (See فَرَّطَ and فُرُطٌ: and see Kull, p. 279.) b12: قَدَّمَ syn. with تَقَدَّمَ, q. v.: like as أَخَّرَ is with تَأَخَّرَ: so in the Kur, xli. 1. (TA, art, أخر.) b13: قَدَّمَ [is trans. and intrans.: for its significations as an intrans. v., see its syn. تقدّم, and see 1:] as a trans. v. it is contr. of أَخَّرَ. (Msb, art. أخر.) b14: قَدَّمَ is syn. with بَدَأَ بِهِ. (Mgh and Msb in art. بدأ.) b15: قَدَّمَ

إِلَيْهِ فِى كَذَا: see تَقَدَّمَ. b16: See تَأَذَّنَ voce

آذَنَ. b17: قَدَّمَ أَوْلَادًا and قَدَّمَتْهُمْ: see أَفْرَطَ. b18: قَدَّمَهُ and ↓ أَقْدَمَهُ He urged him forward. (Mo'allakát, 157.) b19: قَدَّمَ has تَقْدِمَةٌ for an inf. n. 4 أَقْدَمَ He was bold, or audacious. b2: أَقْدَمَ عَلَى الأَمْرِ He ventured upon, or addressed himself to, the thing boldly, courageously, or daringly; (S, K;) he attempted it. b3: أَقْدَمَ على قِرْنِهِ He behaved boldly, courageously, or daringly, against his adversary; (Msb;) he attached him. b4: See 1. b5: أَقْدِمْ, (improperly إِقْدِمْ,) said to a horse, Advance boldly! (S.) So rendered voce أَهَابَ, and هَبْ.5 تَقَدَّمَ He was, or became, or went, before, or ahead; preceded; had, or took, precedence; contr. of تَأَخَّرَ, q. v. See 1. b2: تَقَدَّمَ إِلَى

الحَائِطِ He drew near, or approached, to the wall. (Msb.) b3: تَقَدَّمَ He advanced; went forward, or onward. (L, art. قود.) b4: تَقَدَّمَ عَلَى الحَقِّ: see Bd, xviii. 27. b5: تَقَدَّمَ He became advanced, or promoted. b6: تَقَدَّمَ مِنْهُ كَلاَمٌ: see فَرَطَ: but the primary meaning is, Speech proceeded from him previously. b7: تَقَدَّمَ عَلَى

غَيْرِهِ quasi-pass. of قَدَّمَهُ عَلَى غَيْرِهِ; He, or it, was, or became, before, or had precedence of, another, in time: and in place; i. e. he, or it, was, or became, before another; preceded another; went before another: and in rank, or dignity; i. e. he, or it, was, or became, preferred before another; or honoured, or esteemed, above another: in all these senses like تَقَدَّمَ غَيْرَهُ. See بَكَّرَ. b8: تَقَدَّمَ فِى أَمْرٍ [He was forward in an affair] قَبْلَ فِعْلِهِ [before doing it]. (A'Obeyd, T in art. رمى.) b9: تَقَدَّمَ i. q.

سَبَقَ; (K, art. سبق, &c.;) and contr. of تَأَخَّرَ. (TA, art. أخر.) b10: تَقَدَّمَ إِلَيْهِ فِى كَذَا, (K,) or بِكَذَا, (Msb,) or both, (Mgh,) He commanded, ordered, bade, charged, or enjoined, him respecting, or to do, such a thing; (Mgh, Msb, K;) as also ↓ قَدَّمَ, inf. n. تَقْدِيمٌ. (Msb.) 6 تَقَادَمَ is best rendered It became old: and ↓ قَدُمَ it was old.8 اِقْتَدَى بِهِ He did as he did, following his example; or taking him as an example, an exemplar, a pattern, or an object of imitation. (Msb.) He followed his example, imitated him; &c.10 اِسْتَقْدَمَ He went before. b2: اِسْتَقْدَمَتْ رِحَالَتُكَ: see art. رحل.

قَدَمٌ The human foot, from the ankle downwards. (Mgh.) b2: لَهُ قَدَمٌ رَاسِخَةٌ فِى العِلْمِ: see art. رسخ. b3: عَلَى قَدَمٍ عَظِيمٍ

On an excellent foundation. b4: فُلَانٌ عَلَى قَدَمِ فُلَانٍ

Such a one is successor of such a one.

قِدَمٌ Oldness; antiquity. b2: Existence, or duration, or time, without beginning; like

أَزَلٌ (Kull, p. 31; &c.) See أَزَلٌ. b3: عَلَى وَجْهِ الدَّهْرِ: قِدَمُ الدَّهْرِ means properly the olden time; antiquity. b4: علَىَ قِدَمِ الدَّهْرِ [In, or from, old, or ancient, time; of old]. (S, M, K, art. أس; in the first and last of which it is coupled with the like phrase.) مِنْ قُدُمٍ

[In front]. (K, voce ظُنْبُوبٌ.) b2: قُدُمٌ: see أُخُرٌ.

قاَدِمَةٌ as applied to a part of a camel's saddle is an improper word: the proper term is وَاسِطٌ.

قَدُومٌ An adz; [so in the present day, but pronounced قَدُّوم;] a certain implement of the carpenter; (S, Mgh, Msb;) a فَأْس with which one hews, or forms or fashions by cutting. (S.) قَدِيمٌ Ancient; old; to which no commencement is assigned. b2: مَالٌ قَدِيمٌ Old, or long-possessed, property. (S, A, Mgh, Msb, all in art. تلد.) b3: قَدِيمٌ The reputation (حَسَبٌ) of a man or people. (TA, art. دثر.) See a verse in 1 of art. ثنى. b4: القَدِيمُ, as an epithet applied to God, i. q. القَدِيمُ الأَزَلِىُّ The Ancient without beginning.

القُدَّامُ The location that is before.

قَوادِمُ

: respecting the feathers thus called, see voce مَنَاكِبُ, and أَبْهَرُ.

جَرِىْءُ المُقْدَمِ

: see art. جرأ. المُقْدَم is here syn. with الإِقْدَام.

مَقْدَامٌ Very bold or daring or courageous (S, K,) against the enemy; (S;) as also مَقْدَامَةٌ. (S.) b2: مِقْدَامَةٌ: see voce مِعْزاَبَة. b3: [The pl.]

مَقَادِمُ Fronts; fore parts. See an ex. voce أَعْثَرَ. b4: مَقَادِيمُ The front of the forehead. (JK.) مُقَدَّمٌ A provost, chief, head, director, conductor, or manager. b2: مُقَدَّمٌ The antecedent (or first proposition) in an enthymeme, and (first part) of a hypothetical proposition. b3: مُقَدَّمَةٌ The van, or vanguard, of an army.

مُقَدِّمَةٌ The ground whereon rests an inquiry or investigation: and the ground whereon rests the truth of an evidence or a demonstration: and a [premiss or] proposition which is made a part of a syllogism: and المُقَدِّمَةُ الغَرِيبَةُ is that [premiss] which is both actually and virtually suppressed in the syllogism; as when we say, A is equal to B, and B is equal to C, when it results that A is equal to C, by means of the مُقَدِّمَة غَرِيبَة, which is, every equal to the equal of a thing is equal to that thing. (KT.) مُتَقَدِّمٌ Preceding: anterior; being, or lying, in advance of others. b2: مُتَقَدِّمٌ فِى الأُمُورِ Forward in affairs.

الآمُسْتَقْدِمِينَ in the Kur, xv. 24: see Bd; and see its opposite, المُسْتَأْخِرِينَ.