خم

1 خَمَّ, aor. ـِ (JK, S, K) and خَمُّ, (K,) [the latter irreg.,] inf. n. خُمُومٌ (JK, K) and خَمٌّ, (K,) It (flesh-meat) was, or became, stinking; (S, K;) said of what is roasted, or cooked; (S;) or mostly said of what is cooked, and what is roasted: (IDrd, K:) or became altered for the worse in odour; said of roasted meat, and of meat cut into strips and dried: (A'Obeyd, TA:) or became stinking after having been thoroughly cooked: (TA:) and said also of milk, (JK, K,) in like manner, (JK,) it became altered by the bad odour of the skin, (K, TA,) and corrupt: (TA:) and ↓ اخمّ signifies the same, (JK, S, K,) in both cases: (TA:) and خَمٌّ also, said of a cake of bread not thoroughly baked, signifies the becoming altered in odour. (TA.) [Hence,] خَمَّ, inf. n. خُمُومٌ, is likewise said of a man. (TA. [See also 10.]) And one says, هُوَ لَا يَخِمُّ, meaning (assumed tropical:) He will not become altered (JK, TA) from his state, or condition, (JK,) or from his liberality, and generosity. (TA.) And هُوَ السَّمْنُ لَا يَخِمُّ, (S, TA,) [lit.] meaning [It is the clarified butter] that will not become altered [for the worse]: (TA:) a prov., relating to a man when one speaks well of him, and praises him. (S, TA.) And هُوَ السُّمُّ لَا يَخِمُّ, i. e. (assumed tropical:) It is unmixed poison. (TA.) b2: خَمٌّ signifies also The act of weeping violently. (K.) You say, هُوَ يَخِمُّ He weeps violently. (TK.) A2: خَمَّ, (JK, S, K,) aor. ـُ (S,) inf. n. خَمُّ, (TK,) He cleaned out a well: (S, K: *) and he swept a tent, or house, or chamber: (JK, S, K:) and ↓ اختمّ signifies the same, (S, K,) in both cases. (TA, and so in some copies of the K.) b2: [Hence,] هُوَ يَخُمُّ ثِيَابَهُ (tropical:) He eulogizes him, commends him, or speaks well of him: (K, TA:) and خَمَّهُ بِثَنَآءٍ حَسَنٍ, aor. ـُ inf. n. خَمٌّ, (tropical:) He eulogized him: (TA:) [and so, app., خَمَّهُ alone; for] خَمٌّ signifies The act of eulogizing. (K, TA.) b3: خَمٌّ also signifies The act of cutting; and so ↓ اِخْتِمَامٌ. (K.) b4: and خَمَّ النَّاقَةَ, (K,) aor. ـُ inf. n. خَمٌّ, (TA,) He milked the she-camel: (K:) or خَمَّ, aor. ـُ signifies he turned in his thumb upon his palm when milking. (JK.) A3: خُمَّ, said of a domestic fowl, It was confined in a خُمّ, i. e. cage, or coop. (K.) 4 أَخْمَ3َ see 1.5 تخمّم مَا عَلَى الخِوَانِ (assumed tropical:) He ate what remained, of fragments, and scattered particles, upon the table, (K, TA,) by reason of his greediness. (TA.) [See also R. Q. 1.]8 إِخْتَمَ3َ see 1, in two places. b2: اختمّ بِهِ He took it away. (JK.) b3: And He threw it down prostrate; and, from the foundation; or uprooted it. (JK.) 10 إِسْتَخْمَ3َ It is said in a trad. of Mo'áwiyeh, مَنْ أَرَادَ

أَنْ يَسْتَخِمَّ لَهُ النَّاسُ قِيَامًا: thus, accord. to Et-Taháwee, with the pointed خَآء, meaning [Whoso desireth that men] should become altered in their odour to him by reason of their long standing in his presence: but it is also related otherwise, يَسْتَجِمَّ [q. v.: see also 1 in the present art.]. (TA.) [See also 2 in art. خيم.] R. Q. 1 خَمْخَمَةٌ [inf. n. of خَمْخَمَ] i. q. خَنْخنَةٌ, (S, K,) i. e. The [snuffling, or] speaking [indistinctly, through the nose,] as though one were مَخْنُون [app. here meaning affected with the disease termed خُنَان], (so in a copy of the S and in the TA,) or مَجْنُون [i. e. bereft of reason, or mad, insane, &c.; and this is another meaning of مَخْنُون], (so in another copy of the S,) by reason of pride. (S.) [See خِمْخِمٌ.] b2: Also (assumed tropical:) The eating in a certain foul manner; (JK, S, TA;) and so ↓ تَخَمْخُمٌ [inf. n. of تَخَمْخَمَ]. (TA.) Hence, ↓ خَمْخَامٌ [app. meaning (assumed tropical:) One who so cats], used as a proper name. (JK, TA.) [See also 5.] R. Q. 2 see the next preceding paragraph.

خَمٌّ, (K,) or ↓ خَامٌّ, (AA, S,) applied to flesh-meat (AA, S, K) that is roasted or cooked, (AA, S,) or mostly to what is cooked and what is roasted, (K,) Stinking; (AA, S, K;) as also ↓ مُخِمٌّ: (AA, S:) or this last signifies altered in odour, but not yet corrupt (Lth, JK, TA) like a stinking dead body. (Lth, TA.) خُمٌّ A cage, or coop, for domestic fowls: (ISd, K:) [and so, in modern Arabic, خُنٌّ:] thought by ISd to be so called because of its foul smell. (TA.) b2: A [receptacle made of matting or of reeds, such as is called] قَوْصَرَّة, in which straw is put, for the domestic hen to lay her eggs therein, (K,) or to hatch therein. (TA.) b3: A hollow dug in the ground, in the bottom of which are put ashes, and then new-born lambs or kids are put therein: pl. خِمَمَةٌ. (K.) خُمَامٌ The refuse of anything. (JK.) [See also خُمَّانٌ.]

خَمِيمٌ Heavy, or sluggish, in spirit: (K:) from خُمَامَةٌ signifying “ sweepings. ” (TA.) b2: (assumed tropical:) Praised: (K:) from خَمٌّ signifying the act of “ eulogizing. ” (TA.) b3: Milk just milked. (K.) خُمَامَةٌ Sweepings; (K;) like قُمَامَةٌ: (JK, S:) and the earth that is cleared out from a well: (S:) the dust, or earth, of a tent or house or chamber, and of a well, that is swept, or cleared, out, and thrown in a heap. (Lh, TA.) b2: Also, (K,) or خُمَامَةٌ مَائِدَةٍ, (TA,) Scattered fragments of food, which are [gathered up, or swept together, and] eaten, and on account of which a recompense is hoped for [from God]. (K, * TA.) خِمَامَةٌ A corrupt, bad, feather, beneath the other feathers. (K, * TA.) خَمَّانٌ: see the next paragraph. b2: Also A weak spear. (S, K.) خُمَّانٌ (JK, K) and ↓ خَمَّانٌ, (JK, IDrd, TA,) or ↓ خِمَّانٌ, (K,) What is bad of household goods, or furniture, or utensils; (JK, IDrd, K, TA;) and of trees. (K.) Also the first and second, (JK, S,) or the first and third, (K,) (assumed tropical:) The refuse, or the low, ignoble, or mean, (S, K,) or the bad, (JK,) of mankind: (JK, S, K:) the lowest, basest, or meanest, sort, and the mass, thereof or the weak thereof. (TA.) You say, ذَاكَ رَجُلٌ مِنْ خُمَّانِ النَّاسِ and خَمَّانِ النَّاسِ (assumed tropical:) That is a man of the refuse, &c., of mankind. (S.) [See also خُمَامٌ.]

خِمَّانٌ: see the next preceding paragraph.

خِمْخِمٌ One who speaks with [or through] his nose. (TA.) [See R. Q. 1.]

خَمْخَامٌ: see R. Q. 1.

خَامٌّ: see خَمٌّ.

خَيْمُومَةٌ, mentioned in this art. by Golius and Freytag, belongs to art. خيم.]

مُخِّمٌ: see خَمٌّ.

مِخَمَّةٌ A broom; a thing with which one sweeps. (K.) b2: [Hence,] هُوَ مِخَمَّةٌ وَ مِثَمَّةٌ (assumed tropical:) He is a vehement eater [and one who sweeps together the good and the bad]. (JK.) [See also art. ثم.]

قَلْبٌ مَخْمُومٌ (tropical:) A heart clear from malevolence, malice, or spite, and envy. (S, TA.) And مَخْمُومُ القَلْبِ (tropical:) Having the heart clear from malevolence, malice, or spite, and envy: (K, TA:) or from dishonesty, or dissimulation, and envy; as explained by Mohammad himself, when used by him: or from dishonesty, or dissimulation, and corruption: or from pollution: all these explanations being from خَمَّ signifying “ he cleaned out ” a well. (TA.)

كف: كِف: تصحيف كَيفَ؛ كِفْلا: لِمَ لا؟ (فوك).
كف: كفّ، غَبَن. خطم. أفعم (بوشر والمنهل في مادة Ouriet) .
كفّ: وضع كفافاً، حاشية أو هدباً، من الحرير للرداء .. الخ (رايسك: مجمع الأنهر 2، 258): روي أن النبيّ لبس جبّة مكفوفة بالحرير.
كف: كف عن البقاء أو عن الوجود (لطائف الثعالبي 107، 5).
تكفف: كفف الجبة بالحرير .. الخ (ديوان الهذليين 279) تكففة بالديباج؛ أبو عمر مكفَّفٌ يكفَّفُ كُمُّه يُجعلَ عليه الديباج والحرير وفي محيط المحيط أيضاً ثوب مكفف.
كفّ: ضرب باليد (فوك).
كفّ: صفع (ألكالا).
كف: كل ما تقرأ في معجم المارودي حول هذه المادة مشكوك فيه وزيادة ومرفوض تماماً وقد ورد ضمن نصوص معيبة وغير واضحة.
تكفّ: تمالك نفسه، توقف عن القتال، (معجم بدرون، الكامل 610، 12) تكافّوا عن الأمر = امتنعوا (محيط المحيط).
انكفّ: انظر هذه الكلمة في (معجم فوك) في مادة suere.
اكتف عن: كبح نفسه. (انظر معجم البيان).
كفّ (لسان العرب).
كفّ: مؤنثة دائماً؛ (محيط المحيط).
على كف الرحمن: تحت رحمة العناية الإلهية (بوشر).
كف: قبضة اليد (في مصر) (بركهارت 3، وفي الجزائر أيضاً -هيلو-).
كفّ: ملء اليد، قبضة اليد (بركهارت أمثال رقم 33).
كف: مقدار عشر حبات (ابن العوام 2:1، 12:1 و13).
كف والجمع أكف: ميزان في اصفهان وخوزستان توزن به المواد الجامدة (معجم الجغرافيا).
كف ورق .. والجمع كفوف: قبضة ورق (بوشر همبرت 112).
كف اليد: راحة اليد (همبرت 4). باطن اليد (بوشر): وهذا يعني كف حين ترد وحدها والجمع كفوف (ألكالا): Palma de la mano Fuente de la palma de la mano كف: رجل الحمامة (الأبار 242، 2).
كفوف: صفعات، لطمات، وباللاتينية alapa ( بوشر، همبرت 242، هيلو، معجم هابيشت المجلد الأول، الجريدة الآسيوية 13، 37: بَدَرَه بكفّ عظيم؛ ضربه كفاً: صفعه؛ شمط كف قلم: صفعه واحدة (بوشر).
كف والجمع كفوف: قفّازات (بوشر، ألف ليلة 1، 31).
كفوف حديد: قُفازات زرد. كف جلد؛ بضاعة كفوف: صناعة أو مصنع أو متجر القفافيز؛ بياع كفوف: قفافيزي (صانع أو تاجر القفافيز) (بوشر).
كف الميزان: صينية: أو طبق الميزان، القعر الخشبي للميزان الكبير (بوشر).
كف شُريك: انظر ما يأتي: كف آدم: انظر ابن البيطار (الجزء الرابع ص74).
كف الأسد: Cyclamen Europaeum انظر ابن البيطار. كف أجذم والكف الجذماء: Agnuscastus، vitex انظر ما ذكره ابن البيطار في الجزء الرابع ص74، والمستعيني في مادة سنبل رومي، حيث لحظ المؤلف إن كف المجاذم هي الناردين السلتي على الحقيقة.
كف جرانة: حوذان، صنّير (باجني MS، براكس في جريدة الشرق 8؛ 280: Renoncule) .
كف الدابة: هُتونيّة منقعيّة، أخيلة ذات ألف ورقة (سانك).
كف الذئب: جنطيانا (ابن البيطار الجزء الأول ص170).
كف السبع: حوذان صنّير Renoncule ( ابن البيطار الجزء الرابع ص170).
(ومعجم المنصوري مادة: كبيكج).
كف الضبع: Renoncule ( ابن البيطار، الجزء الرابع ص170).
كف العروس: نبات الحلتيت، قنة. (بوشر).
كف عائشة = كم (كذا) مريم Digiti citrini ابن البيطار).
كف عائشة: Daucus creticus ( معجم المنصوري انظر: دومّو: ويسمى عندنا كف عائشة).
كف الكلب: انظر ابن البيطار (الجزء الرابع ص74).
كف مريم: تشير إلى أسماء النباتات مختلفة: 1 - Rose de jericho: ورد أريحا، كف مريم. (فورسكال).
2 - Anastatica hierichuntica ( فورسكال ص LXIX) ؛ طبقاً لرأي (كوبان ص333) فقد أطلق عليها هذا الاسم (أي كف مريم) لأنهم قالوا (إن السيدة العذراء صافحت إحداها بيدها فبقيت مضمومات على النحو الذي نراها منه الآن) (انظر هامش 244).
3 - Digiti citrini ( انظر هامش 240).
4 - Vitex, Agnus -castus ( انظر هامش 234). (فورسكال ص LXVIII) ، ( ابن البيطار الجزء الثاني، ص384 الترجمة الألمانية لسونثير).
5 - في غرب أسبانيا يطلق عليها اسم Pentaphyllum ( ابن البيطار الجزء الثاني، ص384).
كف مريم الحجازية: (انظر ابن البيطار 1:1). (انظر الهوامش 242، 243).
كف النسر: هتونية. أخاية ذات ألف ورقة (انظر في ما تقدَّم كف الدابة) (سانك).
Asplenium ceterarh: ( ابن البيطار2، 31).
كف الهر: انظر ابن البيطار (الجزء الرابع ص73).
ذو الكف وذو الكفين: من أسماء السيوف (محيط المحيط).
كفة: قبضة يد، ربطة، حزمة، كفّات سنبل باين سميث 1792).
كفّة: ربطة ورق (مملوك 2، 2، 239 مونج 35).
كفّة: (في ألف ليلة وليلة، برسل، 143:4): وقدم صحن إوز مشوياً وكفة كماجة؛ وقد وردت في معجم فليشر كِفّة (بكسر الكاف) مرادفة لكلمة Discus rotundus؛ إلا أن (لين) ترجمها قرص حلوى؛ لذلك نجد كَفّة كماجة هي إذن كف شُريك (انظر كف شريك).
كفّة وجمعها كِفّات وكِفاف: آلة حربية لرمي الصخور على العدو، منجنيق، (مونج 368، ابن صاحب الصلاة 26): رمى أسراه في كفّة المنجنيق.
كفّية: انظر كوفية.
كفاف: خبز الكفاف، خبزنا كفاف يزمنا، (بوشر، معجم مسلم).
كفاف، كفافاً لا تعني: تماماً، كلياً وإنما تعني: دون ربح أو خسارة. ففي معجم مسلم والمقري 1، 262، 15: لكن تخرج كفافاً لا عقاباً ولا ثواباً.
كفيف: أعمى (فوك، مهرن 34).
كفافي: يومي (بوشر).
اكفاف: نقشف، زهد في، أمسك عن، تعفف (بوشر).
تكفيف: وجمعها تكفيفات: افريز، طنف، سقيفة مائلة (الكالا): ala de tejado ( معجم جبير).

كف

1 كَفَّ التَّوْبَ He sewed the edge, or border, of the garment, or piece of cloth, the second time, (S, K,) after the [slight] sewing termed المَلُّ, (S,) or الشَّلُّ. (K.) b2: [He felled (a seam or garment).] b3: كَفَّ عَنْهُ, aor. كَفُّ

, He refrained, or forbore, from it, as forbidden; abstained, or desisted, from it; left, relinquished, or forsook it: (Msb:) [as also ↓ انكفّ]. b4: كَفَّ عَنْهُ He refrained, desisted, forbore, abstained, or held, from it. (K, &c.) b5: كَفَّهُ عَنْهُ He made him to refrain, forbear, or abstain, from it; averted him, turned him away or back, from it; (K;) prevented, hindered, held, withheld, or restrained, him from it. (Mgh, Msb, TA.) b6: [كَفَّ بَيْنَهُمَا He interposed as a restrainer between them two: a phrase of frequent occurrence]. b7: كَفَّ مِنَ الشَّعَرِ (M, K, art. قصر) He shortened the hair. (M, ibid.) 3 كَافُّوا عَدُوَّهُمْ i. q.

حَاجَزُوهُمْ, which see. b2: مُكَافَّةٌ signifies i. q. مُحَاجَزَةٌ, because it is a preventing, or an abstaining, from fighting. (Mgh.) 7 إِنْكَفَ3َ see 1.

كَفٌّ [generally The hand: sometimes, app., the palm only:] accord. to Az, the palm with the fingers. (Msb.) b2: [Hence, A cake of the length and thickness of the hand: thus in the present day. See عُجَّالٌ.] b3: كَفٌّ A handful; what one takes with the hand, or grasps; syn. قُبْضَةٌ. (S, art. قبض.) b4: [ضَرَبَهُ كَفًّا He struck him a slap with the hand.] b5: [كَفٌّ often signifies The paw of a beast.] b6: الكَفُّ الجَذْمَآءُ The star α of Cetus. b7: الكَفُّ الخَضِيبُ The

β of Cassiopeia.

كَفَّةٌ

: see كِفَّةٌ.

كُفَّةٌ The selvage, i. e. border, or side, of a garment or piece of cloth, (S, Msb,) that has no هُدْب [or end of unwoven threads]: (S, voce طُرَّةٌ:) or what surrounds the skirt of a shirt: or whatever is oblong; as the حَاشِيَة of a garment or piece of cloth, and of sand: and the edge of a thing. (K.) كِفَّةٌ The bezel, or collet, i. e. the part in which the stone is set, of a signet-ring. (TA in art. ركب.) See كُرْسِىٌّ. b2: See also طَرْقٌ. b3: كِفَّةٌ A scale of a balance: (MA:) vulg. ↓ كَفَّةٌ. (K.) كَفَافٌ The like of a thing. (S, K.) b2: Food, or sustenance, that renders one independent of others: (S, K:) or sufficient for one's want, not exceeding nor falling short. (Msb.) كِفَافٌ The circuit, rim, or surrounding edge, of a thing. (S, K.) كِفَافَةٌ [app. a subst., not an inf. n.,] The act, or art, of sewing in the manner termed كَفٌّ; (TA;) contr. of شِلَاشَةٌ. (TA in art. شل.) نَاقَةٌ كَافَّةٌ An old and weak she-camel. (AO, TA in art. سدم.) b2: [مَا كَافَّةٌ The restrictive مَا, which is annexed to أَنَّ إِنَّ, &c.: so called because it restrains the particle to which it is adjoined from exercising any government.] b3: كَافَّةً

Wholly. (Bd and Jel in ii. 204.) حَرْفُ مُكَافَأَةٍ

A particle denoting compensation, or the complement of a condition; like حَرْفُ جَزَآءٍ.

جد
الجَدُّ: أبو الأَبِ. والبَخْتُ والحَظُّ من قَوْلهم: " لا يَنْفَعُ ذا الجَدِّ مِنْكَ الجَدُّ ". والعَظَمَةُ في قَوْله تعالى: " تَعَالى جَدُّ رَبِّنا ". والغِنى. والقَطْعُ، من قولهم: جَدَدْتُ الشَّيْءَ أجُدُّه جَدّاً.
ورَجُلٌ جَدِيْدٌ وحَظِيْظٌ وقد جَدِدْتَ، وهو أَجَدُّ منه. وفي المَثَل: " جَدُّ امْرِىءٍ وِقايَتُه " و " إِنَّ من جَدِّكَ مَوْضِعَ حَقِّكَ ".
وفي المَثَل: " صَرَّحَتْ بِجِدّانٍ " و " بِجَدّاء ": وهو إذا أبْدى الرَّجُلُ أقْصى ما يُرِيْدُ.
والمُجَادَّةُ: المُحَاقَّةُ في الأمْرِ.
وقَوْلُه: أَجِدَّكَ: يَسْتَحْلِفُه بِجِدِّه وحَقِيْقَتِه، ويُفْتَحُ الجِيْمُ.
وقَوْلُه: وجَدِّكَ: يَسْتَحْلِفُه بِبَخْتِه.
وقيل: مَعْنى أَجَدَّكَ: ما لكَ والجِدُّ: نَقِيْضُ الهَزْلِ، جَدَّ في أمْرِه وأجَدَّ: بمعنىً.
وأجَدَّ في السَّيْرِ: انْكَمَشَ فيه. وجَدَّ يَجِدُّ ويَجُدُ، ومَصدَرُه الجِدَاد.
وأجَدَّتْ قُرُوني من ذلك الأمْرِ: إذا أنْتَ تَرَكْتَه ورَفَضْتَه.
ولفُلان جَادُّ مائةِ وَسْقٍ: أي مِقْدَارُه.
والجِدَّةُ: مَصدَْرُ الجَدِيْدِ. وأجَدَّ ثَوْباً واسْتَجَدَّ. وأصْبَحَتْ خُلْقانُهم جُدوُداً: أي جُدُداً.
والجدَّةُ: جُدَّةً النَّهرِ وحافَّتُه، وهو ما قُلِبَ من الأرْض. وجُدَّةُ: ساحِلُ البَحْرِ بمكَّةَ.
وجانِبُ كُلِّ شَيْءٍ جُدٌّةٌ، نحو جُحَّةِ المَزَادَةِ.
والجُدَةُ: الطُّرَّةُ المُحْمَرَّةُ عند طُلُوْع الشَّمْس. والطَّرِيْقُ الواضِحُ بَيْنَ رمْلَتَيْنَ.
والجَدَدُ: وَجْهُ الأرْض، وكذلك الجَدِيْدُ والجُدّادُ. ومَثَل: " مَنْ سَلَكَ الجَدَدَ أمِنَ العِثَارَ ". وأجْدَدْنَا: صِرْنَا في الجَدَدِ. وأجَدَّ الطَّرِيْقُ: صارَ جَدَداً.
وجَدَدُ الطَّرِيْق: مِلْكُه. وجُدَّتَاه: ناحِيَتَاه.
والجُدَّةُ: الخَلَقُ من الثِّيَاب، أتانا وما عليه جُدَّةٌ.
والجُدَّةُ: السَّيْرُ الذي يُعَلَّقُ من أطرافِ وَتَرِ القَوْس كي يُمْسِكَ الوَتَرَ أنْ لا يَنْحَطَّ، وجَمْعُها جُدَدٌ. والجَدِيْدَانِ: القَيْلُ والنَهَارُ.
والجَدِيْدَتَانِ للسَّرْج: اللِّبْدُ الذي يُلْزَقُ بالسَّرْج والرَّحْل من الباطِن.
والجَدّادُ: صاحِبُ الحانُوتِ الذي يَبيعُ الخَمْرَ ويُعالِجُها.
والجَدُوْدُ: كلُّ أنثى يَبِسَ لَبَنُها، والجميع الجَدَائدُ والجِدَادُ. وشاةٌ جَداءُ، ونُوْقٌ جِدَادٌ.
وناقَةٌ جَدُوْدٌ: مَقْطُوعَةُ الأُذُنِ. ومن الأوَّلِ: جَدَّتْ تَجِدُ جِدَاداً.
وجَدَّتِ الناقَةُ تَجَدُّ جَدَداً: إذا أصابَها عَنَبٌ فَيَبِسَتْ أخلافُها، ونُوْق جُدٌ. والطَّرِيْقُ الجادَّةُ: تُخَفَّفُ وتُثَقَّلُ. والتَّشْدِيْدُ هو من الطَّرِيْق الجدَادِ: وهي الواضِحُ. والجَدْجَدُ: الفَيْفُ الأمْلَسُ والتُّرَابُ.
والجُدْجُدُ: دُوَيْبَّةٌ على خِلْقَةِ الجُنْدبِ سُوَيْدَاءُ. وبَثْرَةٌ تكونُ في جَفْن العَيْن. والبئْرُ الكثيرةُ الماءِ.
والجَدَّاءُ: المَفَازَةُ اليابِسَة، وكذلك السَّنَة الجَدّاءُ. وهي من النَسَاءِ: الصَّغِيرةُ الثَّدْي.
وجِدَادُ النَّخْل: صِرَامُه. وأَجَدَّ النَّخْلُ: حانَ جِدَادُه.
والجُدُّ: البِئْرُ تكونُ في الكَلأ، والجميع الأجْدَادُ. وما كانتْ جُدّاً، ولقد أجَدَّتْ. والجُدُّ: المَكانُ الذي لا نَبْتَ فيه. والجُدّادُ: هي الخُيُوْطُ المُعَقَّدَةُ، في قَوْله:
واللَّيْلُ غامِرُ جُدّادِها
والجُدُّ - أيضاً -. ثَمَر من ثَمَرِ الشَّجَرِ غَيْرِ المُطَعَّم كثَمَرِ الطَّلْح والسَّمُرِ. وكذلك العُوْدُ الذي يُلَفُّ عليه الغَزْلُ. وهو - أيضاً -: كُلُّ خَلَلٍ تَرى منه الضَّوْءَ. وأجَدَّتِ السَّمَاءُ: أصّحَتْ. وأجْدَدْنَا: أصْحَرْنا. والجُدُّ: البُدْنُ، والسِّمَنُ، والجدُوْدُ من الأُتْن: السَّمِيْنَةُ.

جد

1 جَدَّهُ, aor. ـُ (S, Msb,) inf. n. جَدٌّ, (S, Mgh, Msb, K,) He cut it, or cut it off. (S, Mgh, Msb, K.) This is the primary signification. (Mgh.) You say of a weaver, جَدَّ ثَوْبًا He cut off a piece of cloth [sufficient for a garment or the like, from the web]. (S, K.) And جَدَّ النَّخْلَ, (S, Mgh, L,) aor, جَدُّ, (S, L,) inf. n. جَدٌّ (S, L, K) and جَدَادٌ (Lh, Mgh, L) and جِدَادٌ; (Lh, L; [in the L, the last two forms are mentioned as inf. ns., and the former of them is mentioned as inf. n. in the Mgh; but in the K, they are only mentioned as syn. with جَدٌّ; and in the S, it seems to be implied that they are simple substs., or quasiinf. ns.;]) i. q. صَرَمَهُ; (Lh, S, Mgh, K; *) [like جَذَّهُ and جَزَّهُ;] i.e., He cut off the fruit of the palm-trees. (Mgh, L. [See also جَدَادٌ.]) and جُدَّتْ أَخْلَافُ النَّاقَةِ The she-camel's teats were cut off by some accident that befell her: (As, TA:) or, in consequence of injury occasioned to her by the صِرَار [q. v.]. (S.) And تَجْدِيدٌ [inf. n. of ↓ جدّد] signifies The cutting off the teat of a camel. (KL.) You say also, جُدَّ ثَدْيَا أُمِّكَ May thy mother's breasts be cut off: a form of imprecation against a man; and implying a wish for his separation. (As, L, from a trad.) b2: See also 5.

A2: جَدَّ, aor. ـِ inf. n. جِدَّةٌ, It (a garment, TA, or a thing, S, Msb, TA) was new; (S, L, Msb, K;) [as though newly cut off from the web;] from جَدَّ as signifying “ he cut,” or “ cut off. ” (L.) [See also 5.]

A3: جَدَّ, like تَعِبَ, (Msb,) see. Pers\. جَدِدٌتَ, [like its syn. حَظِظْتَ,] (L, Msb,) aor. ـَ (Msb;) or ـّ with damm, (Mgh,) see. Pers\. جُدِدْتَ, (S,) [aor. ـَ inf. n. جَدٌّ; (S, * Mgh, L, Msb;) He was, or became, fortunate, or possessed of good fortune, (S, Mgh, L, Msb,) or of good worldly fortune; (TA;) he advanced in the world, or in worldly circumstances; (Mgh;) بِالأَمْرِ by the affair, or event, whether good or evil; (L;) or بِالشَّىْءِ by the thing. (Msb.) And هُمْ يُجَدُّونَ بِهِمْ, as also يُحَظُّونَ بهم, They become possessed of good fortune, and riches, or competence, or sufficiency. (Ibn-Buzurj, L.) [You say also, جَدَّ جَدُّهُ (tropical:) : so in a copy of the A: probably a mistranscription for جَدَّ جِدُّهُ, which see below: if not, meaning His fortune became good; or his good fortune increased in goodness: or, perhaps, his dignity became great; from what next follows].

A4: جَدّ فِى عَيْنِى, (S, A,) or فِى عُيُونِ النَّاسِ, and صُدُورِهِمْ, (Mgh,) aor. ـِ inf. n. جَدٌّ, (S,) He was, or became, great, or of great dignity or estimation, in my eye, or in the eyes of men, and their minds. (S, A, Mgh.) It is said in a trad. of Anas, كَانَ الرَّجُلُ مِنَّا إِذَا قَرَأَ البَقَرَةَ وَآلَ عِمْرَانَ جَدَّ فِينَا, i. e., [A man of us, when he recited the chapter of the Cow and that of the Family of 'Imrán (the second and third chapters of the Kur-án),] used to be great in our eyes. (S.) A5: جَدَّ فِى الأَمْرِ, (S, A, K,) or فِى أَمْرِهِ, (L,) or فِى كَلَامِهِ, (Msb,) aor. ـِ (S, L, Msb, K) and جَدُّ, (L, K,) inf. n. جِدٌّ, (S, K,) or جَدٌّ, (L, Msb,) جِدٌّ being a simple subst.; (Msb;) and فِيهِ ↓ اجدّ; (L, K;) He was serious, or in earnest, (S, A, L, Msb, K,) in the affair, (S, A, K,) or in his affair, (L,) or in his speech; (Msb;) syn. حَقَّقَ; (L;) contr. of هَزَلَ. (L, Msb. [In the S and A and K, the inf. n. is said to signify the contr. of هَزْلٌ; and in the K, it is also said to be syn. with تَحْقِيقٌ.]) b2: And جَدَّ فِى الأَمْرِ, (As, S, L, Msb, K,) aor. ـِ and جَدُّ, (S, Msb, K,) inf. n. جِدٌّ, (S, * K, * TA,) or this is a simple subst., and the inf. n. is جَدٌّ; (Msb;) and فيه ↓ اجدّ; (As, S, L, K;) signify also He strove, laboured, or toiled; exerted himself or his power or efforts or endeavours or ability; employed himself vigorously, strenuously, laboriously, diligently, studiously, sedulously, earnestly, or with energy; was diligent, or studious; took pains, or extraordinary pains; in the affair. (As, S, L, Msb, K.) And جَدَّفِى السَّيْرِ He strove, laboured, toiled, or exerted himself, in going, or journeying, or in his course, or pace; (tropical:) he hastened therein: and in like manner, السَّيْرَ ↓ اجدّ (assumed tropical:) he hastened his course, or pace. (L.) And جَدَّ جِدُّهُ, [meaning His labour, or exertion, or energy, was, or became, great, or extraordinary: or] meaning اِزْدَادَ جِدُّهُ جِدًّا [his labour, &c., increased in labour, &c.]: or it may mean what was not [his] جِدّ, became جِدّ; wherefore, i. e. because it would be so eventually, it is here so called. (Ham p. 33. [See also جَدَّ جَدُّهُ, above.] b3: جَدَّ بِهِ الأَمْرُ (A, L) (tropical:) The affair, or event, distressed, or afflicted, him. (L.) So in the saying of Aboo-Sahm, أَخَالِدُ لَا يَرْضَى عَنِ العَبْدِ رَبُّهُ إِذَا جَدَّ بِالشَّيْخِ العُقُوقُ المُصَمِّمُ [O Khálid, his Lord will not approve of the servant, or man, (meaning the son,) when cutting, or biting, disobedience to a parent distresses the old man]. (L.) A6: جَدَّ, aor. ـِ inf. n. جَدٌّ and جِدٌّ, It (a house, or tent, بَيْت) dripped, or let fall drops. (K.) 2 جدّد, inf. n. تَجْدِيدٌ: see 1.

A2: See also 4, in three places.

A3: تجديد also signifies The making [or weaving] stripes of different colours in a garment. (KL.) 3 جادّهُ فِى الأَمْرِ, (S, L, K, *) inf. n. مُجَادَّةٌ, (L,) i. q. حَاقَّهٌ (S, L) or حَاقَقَهُ (K) [He contended with him respecting a thing, each of them asserting his right therein: so accord. to explanations of حاقّهُ in the lexicons: but I think that the meaning intended here is, he acted seriously, or in earnest, with him in the affair; and this is confirmed by its being immediately added in the TA, after حاققه, “and أَجَدَّ ” signifies “ حَقَّقَ, as above mentioned: ” see جَدَّفِى الأَمْرِ expl. by حَقَّقَ as contr. of هَزَلَ]. Also He exerted his full effort, or endeavour, or energy, with him in the affair. (So accord. to an explanation of the inf. n., مجادَة, in the KL.) 4 اجدّ النَّخْلُ The palm-trees attained to the time for the cutting off of the fruit. (S, A, * L, Msb, K.) b2: [Hence, perhaps,] أَجَدَّتْ قَرُنِى مِنْهُ I (myself, TA) relinquished, or forsook, him, or it. (K.) A2: اجدّهُ, and ↓ استجدّهُ, (S, A, L, K,) and ↓ جدّدهُ, (S, L, K,) He made it new; (S, A, L, K;) namely, a thing, (S,) or a garment: (A, TA:) or he put it on, or wore it, new; namely, a garment. (TA.) One says to him who puts on a new garment, أَبْلِ وَأَجِدَّ وَاحْمَدِ الكَاسِى [Wear out, and make, or put on, new, and praise the Clother, meaning God]. (S.) And you say, بَهِىَ بَيْتُ فُلَانٍ فَأَجَدَّ بَيْتًا مِنْ شَعَرٍ [The tent of such a one was, or became, rent, or pierced with holes; therefore he made a new tent of haircloth]. (S.) And الأَمْرَ ↓ جدّد, and اجدّهُ, and ↓ استجدّهُ, He originated, or innovated, the thing, or affair; or did it newly, or for the first time (Msb.) And الوُضُوْءَ ↓ جدّد (tropical:) [He renewed the ablution termed وضوء], and العَهْدَ (tropical:) [the compact, or contract, or covenant, &c.]. (TA.) b2: اجدّ فُلَانٌ أَمْرَهُ بِذٰلِكَ Such a one established, or settled, firmly his affair, or case, thereby, or therein: so says As, and he cites the following verse: أَجَدَّ بِهَا أَمْرًا وَأَيْقَنَ أَنَّهُ لَهَا أَوْخْرَي كَالطَّحِينَ تُرَابُهَا [He established, or settled, firmly his case thereby, or therein, and knew certainly that he was for it, (app. meaning a war, or battle, حَرْب, which is fem.,) or for another whereof the dust would be like flour]: Aboo-Nasr says, It has been related to me that he said, اجدَ بها امرًا means اجدّ أَمْرَهُ بِهَا; [and so this phrase is explained in the K;] but the former explanation I heard from himself: (L:) or this phrase means أَجَدَّ أَمْرُهُ بِهَا [so in two copies of the S, app., (assumed tropical:) his affair, or case, became easy, or practicable, thereby, like ground termed جَدَد, which is easy to walk, or travel, upon; see the next sentence]; امر being put in the accus. case as a specificative, like عَيْنًا in the phrase قَرِرْتُ بِهِ عَيْنًا, meaning قَرَّتْ بِهِ عَيْنِى. (S.) A3: اجدّ also signifies It (a road) was, or became, what is termed جَدَد [i. e. hard, or level, &c.]. (S, K.) And اجدّت لَكَ الأَرْضُ The ground hath become to thee free from soft places, and clear to thy view. (TA.) b2: Also He walked along, or traversed, what is termed جَدَد. (K.) And اجدّ القَوْمُ The people, or company of men, came to what is so termed: (S:) and ascended upon the surface (جَدِيد) of the ground: or went upon sand such as is termed جَدَد. (TA.) A4: See also 1, in three places.5 تجدّد [originally It became cut, or cut off. b2: And hence,] It (an udder) lost, or became devoid of, its milk: (S, K:) and [in like manner]

↓ جُدَّ, aor. ـَ inf. n. جَدَدٌ, it, (a breast, and an udder,) became dry. (A Heyth, TA.) b3: Hence also, [It was newly made; as though newly cut off from the web;] said of a garment: (TA:) and it (a thing, S, A) became new: (S, A, K:) and it (a thing, or an affair,) originated; was originated, or innovated; or was done newly, or for the first time: and sometimes ↓ استجدّ is used intransitively [in the same senses]. (Msb.) [Also (assumed tropical:) It (an action, as, for instance, ablution, and a compact, or the like,) was renewed. See جَدَّدَ as syn. with أَجَدَّ.]10 إِسْتَجْدَ3َ see 4, in two places: A2: and see also 5.

جَدٌّ Fortune, or particularly good fortune, syn. حَظٌّ, (S, A, Mgh, L, K,) and بَخْتٌ, (S, A, L, K,) in the world, or in wordly circumstances; (TA;) advance in the world, or in worldly circumstances: (Mgh:) pl. [of mult.] جُدُودٌ (S) and [of pauc.] أَجْدَادٌ and أَجُدٌّ. (TA.) Yousay, فُلَانٌ ذُو جَدٍّ فِى كَذَا Such a one is possessed of good fortune in such a thing. (L.) And it is said in a trad. respecting the day of resurrection, وَإِذَا أَصْحَابُ الجَدِّ مَحْبُوسُونَ And lo, the people who were possessed of good fortune and riches in the world were imprisoned. (L.) and in a prayer, (L,) لَا يَنْفَعُ ذَا الجَدِّ مِنْكَ الجَدُّ The good worldly fortune of him who is possessed of such fortune will not profit him, (Mgh, L,) in the world to come, (L,) in lieu of Thee; (Mgh, L; *) i. e., of obedience to Thee: (Mgh, and Mughnee in art. مِنْ:) or in lieu of the good fortune that cometh from Thee: or, as some say, will not defend him from Thee. (Mughnee ubi suprà. [See also another explanation below.]) Hence, أَجَدَّكَ لَا تَفْعَلْ [or أَجَدِّكَ]; and, accord. to some, وَجَدِّكَ: see جِدٌّ. b2: One's lot in life; and the means of subsistence that one receives from the bounty of God. (L, K.) One says, لِفُلَانٍ فِى

هٰذَا الأَمْرِ جَدٌّ Such a one has in this thing, or state of affairs, means of subsistence. (A'Obeyd, L.) b3: Richness; competence, or sufficiency; or the state of being in no need, or of having no wants, or of having few wants. (S, L, Msb.) لا ينفع ذا الجدّ منك الجدّ, [explained above, is said to mean] Riches, &c., will not profit the possessor thereof with Thee; for nothing will profit him but acting in obedience to Thee: منك here signifies عِنْدَكَ. (S, Msb.) b4: Greatness, or majesty; (Mujáhid, S, Mgh, Msb, K;) accord. to some, specially of God: (TA:) so in the Kur lxxii. 3: (S, TA:) or his freedom from all wants or the like; syn. غِنًى. (S.) Hence, تَعَالَى جَدُّكَ, (Mgh, TA,) in a trad. respecting prayer, (TA,) Exalted be thy greatness, or majesty. (Mgh, * TA.) b5: See also أَجَدَّكَ, as an interrogative phrase, voce جِدٌّ.

A2: Also, (S, K,) and ↓ مَجْدُودٌ, (S, A, Mgh, K,) and ↓ جَدِيدٌ, (S, Msb, K,) and ↓ جَدِّيٌّ, (S,) and ↓ جُدٌّ, and ↓ جُدِّيٌّ, the last two with damm, (K,) applied to a man, Fortunate; or possessed of good fortune; (S, A, Mgh, Msb;) or possessed of good worldly fortune: (TA:) or possessing great fortune, or great good fortune: (K:) [the words here given from the S are there coupled with synonyms of the same form, thus; جَدِيدٌ ↓ حَظِيظٌ, and مَحْظُوظٌ ↓ مَجْدُودق, and جَدٌّ حَظُّ, and حَظِّىٌّ ↓ جَدِّيٌّ; on the authority of ISk:] ↓ جُدٌّ, with damm, as an epithet applied to a man, is said by Sb to be syn. with مَجْدُودٌ; and its pl. is جُدٌّونَ only. (L.) A3: Also جَدُّ, A grandfather; the father's father, and the mother's father: (S, Msb, K:) and (assumed tropical:) a higher ascendant; an ancestor: (Msb:) and ↓ جَدَّةٌ a grandmother; the father's mother, and the mother's mother: (K:) [and (assumed tropical:) a female ancestor:] pl. of the former, أَجْدَادٌ [a pl. of pauc.] and جُدُودٌ and جُدُودَةٌ: (K:) and of the latter, جَدَّاتٌ. (TA.) Hence, accord. to some, وَجَدِّكَ لَا تَفْعَلْ: see جِدٌّ.

A4: See also جُدَّةٌ: b2: and see جَدِيدٌ.

جُدٌّ: see جَدٌّ, in two places.

A2: See also جُدَّةٌ. b2: Also The side (جَانِب) of anything. (K.) A3: And A well in a place where is much herbage, or pasture: (S, Msb, K:) a well abounding with water; (K;) [and] so ↓ جُدْجُدٌ; (KL;) but A'Obeyd says that this is not known: (L:) and, contr., a well containing little water: a scanty water, or water little in quantity: a water at the extremity of a [desert such as is called] فَلَاة: (K:) an old water: (Th, K:) an old well: (KL:) pl. (in all these senses, TA) أَجْدَادٌ. (Msb, TA.) جِدٌّ [accord. to some an inf. n., but accord. to others a simple subst., (see جَدَّ,)] Seriousness, or earnestness, contr. of هَزْلٌ, (S, A, Msb, K,) in speech. (Msb.) Hence, ثَلَاثٌ جِدُّهُنَّ جِدٌّ وَهَزْلُهُنَّ جِدٌّ [There are three things in relation to which what is serious is serious and what is jesting is serious]: a saying of Mohammad, whereby he forbade a man's divorcing and emancipating and marrying and then retracting, saying “ I was jesting; ” as was customary in the time of paganism. (Msb.) أَجِدَّكَ and ↓ أَجَدَّكَ signify the same; (S;) but the former is the more chaste; (TA;) جِدّ and جَدّ being thus used only as prefixed nouns: (S, K:) As says that the meaning is, أَبِجِدٍّ مِنْكَ هٰذَا [Does this proceed from thee in seriousness, or in earnest?]; and that جِدّ is put in the accus. case because of the rejection of the [prep.] ب: AA says that the meaning is, مَا لَكَ أَجِدًّا مِنْكَ [What aileth thee? Doth it proceed from thee in seriousness, or in earnest?]; and that جدّ is put in the accus. case as an inf. n.: Th says that the phrase as it occurs in poetry is أَجِدَّكَ, with kesr: (S:) but when it occurs with وَ [in the place of أَ, or with أَ in the sense of وَ, as a particle denoting an oath,] it is ↓ وَجَدِّكَ [or أَجَدِّكَ], with fet-h: (S, K:) yon say, وَجَدِّكَ لَا تَفْعَلْ, (K, in the CK وَجَدَّكَ,) meaning, By thy grandfather, do not [such a thing]: or by thy fortune, or good fortune, do not: (TA:) also, when you say, أَجِدَّكَ لَا تَفْعَلْ, [or أَجِدِّكَ, for أَ (q. v.) is substituted for a particle of swearing, as in أَللّٰهِ لَأَفْعَلَنَّ,] the meaning is, I adjure thee by thy truth, (Lth, K,) and by thy seriousness, or earnestness, (Lth, TA,) do not: and when you say, لَا تَفْعَلْ ↓ أَجَدَّكَ, [or أَجَدِّكَ,] the meaning is, I adjure thee by thy fortune, or good fortune, do not: (Lth, K:) Aboo- 'Alee Esh-Shalowbeenee asserts that it implies the signification of an oath. (MF.) In the phrase اجدّك لا تَفْعَلُ, AAF says, we may consider لا تفعل as put in the place of a denotative of state; or the phrase may be originally اجدّك أَنْ لَا تَفْعَلَ, ان being suppressed, and its government annulled: [therefore it may be rendered, in the former case, Is it with seriousness on thy part, thou doing such a thing? and in the latter case, Is it with seriousness on thy part that thou will not do such a thing? i. e. dost thou mean seriously that thou will not do it? or in this case, اجدّك may be used as a form of adjuration in one of the senses explained above, and لَا تَفْعَلُ may mean, that thou do not such a thing; or اجدّك may mean وَجَدَّكَ, (explained above, and so in the three exs. below,) and لَا تَفْعَلُ, thou wilt not do it:] and, as AHei says, there is here a nice point, which is this; that the noun [meaning the pronoun] to which جدّ is prefixed should agree in person with the verb which follows it; so that one should say, اجدِّى لَا أُكْرِمُكَ, and اجدّكَ لَا تَفْعَلُ, and اجدّهُ لَا يَزُورُنَا; because جدّ is an inf. n. corroborating the proposition that follows it. (MF.) b2: Also, [and in this case, likewise, accord. to some an inf. n., but accord. to others a simple subst., (see, again, جَدَّ,)] A striving, labour, or toil; exertion of one's self, or of one's power or efforts or endeavours or ability; vigorousness, strenuousness, laboriousness, diligence, studiousness, sedulousness, earnestness, or energy; painstaking, or extraordinary painstaking; (S, L, Msb, K;) in affairs, (S,) or in an affair. (Msb, K.) Hence, جِدًّا [meaning In a great, or an extraordinary, degree; greatly, much, exceedingly, or extraordinarily; very; very greatly, or very much; extremely]; as in the phrase, (Msb,) فُلَانٌ مُحْسِنٌ جِدًّا [Such a one is beneficent in a great, or an extraordinary, degree; very, exceedingly, or extremely, beneficent]: you should not say جَدًّا. (S, Msb. * [In my copy of the Msb, it is محسن جدّا بالفتح: but the context shows that there is an omission here, and that, after جدّا, we should read, as in the S, وَلَا تَقُلْ جَدًّا.]) جِدًّا [in a phrase of this kind] is put in the accus. case as an inf. n. [of which the verb is understood; so that, in the ex. given above, the proper meaning is, يَجِدُّ فِى الإِحْسَانِ جِدًّا striving in beneficence with a great striving]; because it is not from the same root as the preceding word, nor is it identical with it [in meaning]. (L.) You say also, فِى هٰذَا خَطَرٌ جِدَّ عَظِيمٍ, meaning عَظِيمٌ جِدًّا [(assumed tropical:) In this is a very, or an extremely, great danger, or risk]. (S.) And هٰذا العَالِمُ جِدَّ العَالِمِ This is the learned man, the extremely [or the very] learned man. (L.) And هٰذَا عَالِمٌ جِدَّ عَالِمٍ This is a learned man, an extremely [or a very] learned man. (L, * K.) b3: Also (tropical:) Haste. (S, L, K, TA.) So in the phrase فُلَانٌ عَلَى جِدِّ أَمْرٍ (tropical:) Such a one is in haste in an affair. (S, L, TA.) A2: Also Executed seriously, or in earnest, [in which there is no jesting,] and excessive; syn. مُحَقَّقٌ مُبَالَغٌ فِيهِ [meaning مُحَقَّقٌ فِيهِ وَمُبَالَغٌ فِيهِ; (see جَدَّ فِى أَمْرِهِ;) جِدٌّ thus used as an epithet having an intensive signification because it is originally an inf. n., or as some say, a simple subst.]: (L, K:) applied in this sense to a punishment: (L:) and also applied to a pace. (K in art. نص.) A3: See also جُدَّةٌ: b2: and see جَدِيدٌ.

جَدَّةٌ: see جَدٌّ, near the end of the paragraph.

جُدَّةٌ The bank, or side, or a river; as also جِدَّةٌ and ↓ جِدٌّ (IAth, L, K) and ↓ جُدٌّ (IAth, Mgh, L) and ↓ جَدٌّ, (Mgh, L, K,) accord. to some, but correctly جُدٌّ; so called because cut off from the river, or because cut by the water, in like manner as it is called سَاحِلٌ because it is abraded by the water: (Mgh:) or the part of a river that is near the land; as also ↓ جِدَّةٌ: (L:) and the shore of the sea: (MF:) accord. to As, جدّة is an arabicized word from the Nabathean كدّ. (L.) b2: The stripe, or streak, that is on the back of the ass, differing from his general colour. (S, A, * K.) And (tropical:) A streak (Fr, S, K, TA) in anything, (TA,) as in a mountain, (Fr, S,) differing in colour from the rest of the mountain, (S,) white and black and red; (Fr, TA;) as also in the sky: (A, TA:) pl. جُدَدٌ, (Fr, S,) occurring in the Kur xxxv. 25; (S;) where some read جُدُدٌ, pl. of ↓ جديدة [app. جَدِيدَةٌ], which is syn. with جُدَّةٌ; and some, جَدَدٌ [q. v.]. (Bd.) b3: A sign, or mark, syn. عَلَامَةٌ, (Th, K,) of, or in, anything. (Th, TA.) b4: A beaten way, marked with lines [cut by the feet of the men and beasts that have travelled along it]: (Az, L:) or a road, or way: pl. جُدَدٌ: (Msb:) and جُدُودٌ, also, [app. another pl. of جُدَّةٌ,] signifies paths, or tracks, forming lines upon the ground. (Az, L.) See also جَادَّةٌ. b5: [Hence, app., but accord. to the S from the same word as signifying “a streak,”] رَكِبَ جُدَّةً مِنَ الأَمْرِ, (S, A, TA,) or جُدَّةَ الأَمْرِ, (K,) (tropical:) He set upon a way, or manner, of performing the affair: (A:) or he formed an opinion respecting the affair, or case. (Zj, S, A, K.) b6: See also جِدَّةٌ.

جِدَّةٌ: see جُدَّةٌ, in two places: b2: and see جَدِيدٌ. b3: Also A rag; or piece torn off from a garment; and so ↓ جُدَّةٌ: thus in the saying, مَا عَلَيْهِ جِدَّةٌ and جُدَّةٌ [There is not upon him a rag]. (K.) b4: A collar upon the neck of a dog: (Th, L, K:) pl. جُدَدٌ [like لُحًى pl. of لِحْيَةٌ, or perhaps a mistake for جِدَدٌ]. (L.) جَدَدٌ Hard ground: (S:) or hard level ground: (Har p. 522:) [see also جَدْجَدٌ:] or rough level ground: (K:) or rough ground: or level ground: (TA:) or a level and spacious tract of land; a tract such as is called صَحْرَآء, and such as is called فَضَآء, containing no soft place in which the feet sink, nor any mountain, nor any [hill such as is called] أَكَمَة; sometimes wide, and sometimes of little width: (ISh:) [and] a conspicuous road: (Bd in xxxv. 25:) pl. أَجْدَادٌ. (ISh.) It is said in a prov., مَنْ سَلَكَ الجَدَدَ أَمِنَ العِثَارَ [He who walks along hard, or hard and level, ground is secure from stumbling]; (S, TA;) meaning, he who pursues the course marked out by common consent is secure from stumbling. (TA.) and مَكَانٌ جَدَدٌ occurs in a trad., meaning Level ground. (TA.) b2: See also جَدِيدٌ. b3: Also Sand that is thin, or fine, (K, TA,) and sloping down. (TA.) b4: And A thing resembling a سِلْعَة [or ganglion] in the neck of a camel. (K.) جَدَادٌ and ↓ جِدَادٌ The cutting off of the fruit of palm-trees. (S, * A, * L, Msb, * K. *) You say, هٰذَا زَمَنُ الجَدَادِ and الجِدَادِ [This is the time, or season, of the cutting off of the fruit of the palmtrees]. (S, A, Msb. *) Some say that جداد signifies particularly [as above,] the cutting off [of the fruit] of palm-trees; and جذاذ, the cutting off of all fruits, in a general sense: others say that they signify the same. (TA.) b2: Also The time, or season, of the cutting off of the fruit of palm-trees. (S, * L.) You say جَدَادٌ and جِدَادٌ, like صَرَامٌ and صِرَامٌ, and قَطَافٌ and قِطَافٌ; (Ks, S;) whence it seems as though the measures فَعَالٌ and فِعَالٌ were uniformly applicable to every noun signifying the time of the action; such nouns being likened to أَوَانٌ and إِوَانٌ. (S.) جِدَادٌ: see جَدَادٌ, and جَادٌّ.

جَدُودٌ, (ISk, S, A, K,) or جَدُودَةٌ, (L,) Having little milk, (ISk, S,) or not from any imperfection; (L;) applied to a ewe, (ISk, S, K,) but not to a she-goat; the epithet مَصُورٌ being used in the latter case: (ISk, S:) or a ewe or she-goat having no milk; as also ↓ جَدَّآءُ: (A:) pl. جَدَائِدُ (S, L) and جِدَادٌ. (L.) b2: Also A fat she-ass: pl. جِدَادٌ. (Az, K.) جَدِيدٌ, of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ, [i. e. ↓ مَجْدُودٌ,] Cut, or cut off. (S, Msb.) A poet says, أَبِى حُبِّى سُلَيْمَى أَنْ يَبِيدَا وَأَمْسَى حَبْلُهَا خَلَقًا جَدِيدَا [My love of Suleymà hath refused to perish; but her cord (i. e. her tie of affection to me) hath become worn out and cut]: (S:) [as جديد signifies “new” more commonly than "cut,"] this verse appears as though it involved a contradiction. (MF.) b2: Applied to a garment, or a piece of cloth [sufficient for a garment or the like], Newly cut off [from the web] by the weaver: (S, K:) and so (without ة, S) applied to a مِلْحَفَة; (S, A;) thus applied to a fem. n. because syn. with ↓ مَجْدُودَةٌ; (S, ISd;) or, accord. to Sb, because by ملحفة in this case is meant إِزَار, and for a like reason in like cases; (Ham p. 555;) but one also says جَدِيدَةٌ; (ISd;) and accord. to some, جديد is of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ, and therefore the ة is regularly affixed to it: (Ham ubi suprà:) the pl. is جُدُدٌ (Mbr, Th, S, A, K) and جُدَدٌ; (Az, A'Obeyd, Mbr;) but the former is the more common. (TA.) b3: and hence, (L,) applied to a garment, (L, TA,) or a thing, (S, Msb,) New; contr. of قَدِيمٌ, (Msb,) or contr. of خَلَقٌ; (S, L;) from جِدَّةٌ as contr. of بِلًى: (K:) pl. [of pauc.] أَجِدَّةٌ and [of mult.] جُدُدٌ and جُدَدٌ. (L.) You say, أَصْبَحَتْ خَلَقُهُمْ جُدُدًا, a phrase mentioned by Lh, meaning خُلْقَانُهُمْ جُدُدًا [i. e. Their old worn-out garments became replaced by new]: or جُدُدًا may be here put for جَدِيدًا. (L.) b4: And hence, (TA,) الجَدِيدَانِ and ↓ الأَجَدَّانِ The night and the day; (S, Msb, K;) because they never become impaired by time. (TA.) Yousay, لَا أَفْعَلُهُ مَا اخْتَلَفَ الجَدِيدَانِ and ↓ الأَجَدَّانِ [I will not do it while the day and the night succeed each other]: (S:) or مَا كَرَّ الجَدِيدَانِ and الأَجَدَّانِ [while the day and the night return time after time: i. e., ever]. (A.) b5: Hence likewise, جَدِيدٌ also signifies A thing of which one has had no knowledge. (L.) b6: And hence, (L,) الجَدِيدُ signifies Death: (K:) or is applied as an epithet to death, in the dial. of Hudheyl. (L.) Accord. to Akh and El-Mugháfis El-Báhilee, جَدِيدُ المَوْتِ means The commencement of death. (L.) A2: Also The face, or surface, of the earth, or ground; [as though it were cut;] (S, K, TA;) and so ↓ جَدَدٌ, and ↓ جِدَّةٌ, and ↓ جَدٌّ, (K,) and ↓ جِدٌّ. (TA.) A3: See also جَدٌّ, in two places.

جُدَادَةٌ What is cut off from the roots, or eradicated, of, or from, palm-trees &c. (Lh, TA.) جَدِيدَةٌ The kind of pad, or stuffed thing, (رِفَادَةٌ,) and the felt, stuck, or attached, beneath the two boards of a horse's saddle: there are two such things, called جَدِيدَتَانِ: (S:) or the جديدتان consist of the felt that is stuck, or attached, in the inner side of a horse's and of a camel's saddle: (L:) but جديدة thus applied is a post-classical word: the [classical] Arabs say جَدْيَةٌ, (S,) or, as in J's own handwriting, جَدِيَّةٌ. (So in the margin of a copy of the S.) A2: See also جُدَّةٌ.

جَدِّىٌّ: see جَدٌّ, in two places.

جُدِّىٌّ: see جَدٌّ.

جَدْجَدٌ Hard level ground: (S, K:) [see also جَدَدٌ:] smooth ground: and rough ground: (TA:) a smooth tract such as is called فَيْف. (AA, TA.) جُدْجُدٌ [The cricket;] i. q. صَرَّارُ اللَّيْلِ, (S, M,) a small flying thing, (K,) that leaps, or springs, or bounds, much, (S, M,) and creaks by night, (TA,) and bears a resemblance to the جَرَاد [or locust]: (S, M, K:) and a certain insect like the جُنْدَب, (M, L, K,) except that it is generally blackish, and short, but in some instances inclining to white; also called صَرْصَرٌ: (M, L:) or i. q. صَدًى and جُنْدَبٌ: (El-'Adebbes:) pl. جَدَاجِدُ. (S.) Accord. to IAar, A certain insect that clings to a skin, or hide, and eats it. (TA.) A2: See also جُدٌّ.

جَادٌّ act. part. n. of جَدَّ; (Mgh, L;) Cutting, or cutting off. (Mgh.) A2: أَجَادُّ أَنْتَ أَمْ هَازِلٌ Art thou serious or jesting? (A.) It is said in a trad., لَا يَأْخُذَنَّ أَحَدُكُمْ مَتَاعَ أَخِيهِ لَاعِبًا جَادًّا [By no means shall any one of you take the property of his brother in play and in earnest]; by which is meant taking a thing without meaning to steal it, but meaning to vex and anger the owner, so that the taker is in play with respect to theft, but in earnest in annoying. (TA in art. لعب.) b2: فُلَانٌ جَادٌّ Such a one is striving, labouring, or toiling; exerting himself or his power or efforts or endeavours or ability; &c. (TA.) And ↓ فُلَانٌ جَادٌّ مُجِدٌّ, thus with the two similar words together, (As, S, L,) signifies the same [in an intensive degree]. (L, TA.) A3: جَادُّ مِائَةِ وَسْقٍ Land, or palm-trees, of which the produce, cut therefrom, is a hundred camel-loads: جَادٌّ being here used in the sense of ↓ مَجْدُودٌ. (L.) It is said in a trad. of Aboo-Bekr, عِشْرِينَ وَسْقًا ↓ نَهَلَ عَائِشَةَ جِدَادَ, meaning He gave to 'Áïsheh palm-trees of which the quantity of the dates cut therefrom was a hundred camel-loads; but the phrase heard from the Arabs is جَادَّ عِشْرِينَ: the former is like the saying هٰذِهِ الدَّرَاهِمُ ضَرْبُ الأَمِيرِ; and the latter, like عِيشَةٌ رَاضِيَةٌ. (Mgh.) جَادَّةٌ The main part of a road; (S, Mgh, Msb, K;) its middle: (Mgh, Msb, and M voce جَرَجَة:) or its even part: or the beaten track, or part along which one walks, or travels; the conspicuous part thereof: or a main road that comprises other roads, or tracks, and upon which one must pass: (TA:) or a road, or way, absolutely; as also ↓ جُدَّةٌ: (Zj, MF:) or a road leading to water: (AHn, TA:) it is so called because it is marked with tracks, forming lines: (T, TA:) pl. جَوَادٌّ, (S, A, Mgh, Msb, K,) occurring in poetry without teshdeed, but disapproved by As. (L.) فُلَانٌ عَلَى الجَادَّةِ means (assumed tropical:) Such a one is following the right course of action or the like. (Mgh.) You say also, هُوَ عَلَى جَادَّةِ الحَقِّ (assumed tropical:) [He is on the road, or main road, of truth]: not, however, عَلَى جَادَّةِ البَاطِلِ, but على مَزَلَّةِ البَاطِلِ, and مَزْلَقَتِهِ, and مَهْلَكَتِهِ. (MF.) أَجَدُّ [Having some part, or parts, cut, or cut off: fem. جَدَّآءُ]. b2: [Hence,] جَدَّآءُ A ewe, or she-goat, or she-camel, (TA,) having her ear cut off. (K, TA.) b3: A ewe, or she-goat, having her teats cut off; (Sh, TA;) as also ↓ مُجَدَّدَةٌ [q. v.], applied to a she-camel: (As, TA:) or having her udder cut off. (Khálid, TA.) b4: [And hence,] (assumed tropical:) A milch animal (TA [in the S app. restricted to a ewe]) whose milk has passed away, (ISk, S, K,) by reason of some fault, or imperfection: (ISk, S:) see also جَدُودٌ: or a ewe, or she-camel, or she-ass, having little milk; having a dry udder: or having dry teats, being hurt by the صِرَار [q. v.]: (L:) and أَجَدُّ (assumed tropical:) a breast that has become dry. (AHeyth.) b5: (assumed tropical:) A woman small in the breast: (S, K:) or having short breasts. (TA from a trad.) b6: (assumed tropical:) A desert, (فَلَاة, S, K,) or land, (أَرْض, A,) in which is no water: (S, A, K:) a desert (مَفَازَة) that is dry. (TA.) b7: عَامٌ أَجَدُّ and سَنَةٌ جَدَّآءُ (assumed tropical:) A year of drought, and of dryness o the earth. (TA.) A2: الأَجَدَّانِ: see جَدِيدٌ, in two places.

A3: أَجَدُّ also signifies More [and most] easy to walk or ride upon, and more [and most] plain or level; applied to a road. (TA.) A4: and More [and most] fortunate; applied to a man. (ISd, A, L.) مُجَدَّدَةٌ الأَخْلَافِ A she-camel having her teats cut off in consequence of injury occasioned to her by the صِرَار [q. v.]. (S.) See also أَجَدُّ.

A2: and مُجَدَّدٌ A [garment of the kind called] كِسَآء

having stripes of different colours. (S.) مُجِدٌّ: see جَادٌّ. b2: إِنَّهَا لمجدّة بِالرَّجُلِ, a phrase mentioned by As, said of a she-camel, meaning, Verily she is quick in her pace with the man: but Az says, I know not whether he said ↓ مِجَدَّةٌ or مُجِدَّةٌ: the former would be from جَدَّ; and the latter, from أَجَدَّ. (L.) مِجَدَّةٌ: see what next precedes.

مَجْدُودٌ: see جَدِيدٌ, in two places; and جَادٌّ.

A2: See also جَدٌّ, in two places.

جل
الجَلالَةُ: عَظَمَةُ اللهِ عَزَّ وجلِّ في عَيْني. وأجْلَلْتُه: رَأَيْتُه جَلِيلاً.
وجُلُّ كلِّ شَيْءٍ: مُعْظَمُه.
والجُلاَلُ: ضِدُّ الدُّقَاق. ومالَهُ دِق ولا جلٌّ. واجْتلَّ الشَّيْءَ: أخَذَ جُلاَلَه. وجَلَلْنا الأقِطَ نَجُلُّه جَلاً: وهو أنْ يُعْزَلَ جُلالُه من دُقَاقِه.
وما أجَلَّني ولا أحْشَاني: أي ما أعطاني جَلِيْلَةً ولا حاشِيَةً.
و" مالَهُ جَلِيْلَةٌ ولا دَقِيْقَةٌ " أي إبلٌ وغَنَمٌ.
وجَلَّتِ الناقَةُ: أسَنَّتْ، وناقَةٌ جُلاَلَةٌ. وجَمَل جُلاَلٌ: ضَخْمٌ.
وحِمَارٌ جُلاَلٌ: صافي النَّهِيْق.
وتَجَالَلْتُ كذا: أخَذْت جُلاَلَه. وأنا أتَجَالُّه.
والجِلُّ: سُوْقُ الزَّرْع إذا حُصِدَ السُّنْبُل عنه.
والجُلَّةُ: تُتَخَذُ من خُوْصٍ للتَّمْر. وجُل الدابَّةِ، وجِلاَلُ كلِّ شَيْءٍ: غِطاؤه. وجَلَلْتُ البَعِيرَ وهو مَجْلُول: من الجُلِّ.

جل

1 جَلَّّ, aor. ـِ (S, Msb, K,) inf. n. جَلَالَةٌ, (S,) or جَلَالٌ, (K, [in the CK, erroneously, جُلالًا is put for جَلَالًا,]) or both, (TA, [but see what follows,]) and جُلَّى, (Ham p. 218, see this word below, under جَلَلٌ,) [in its primary sense, It was, or became, thick, gross, coarse, rough, rugged, rude, big, or bulky: (see جَلِيلٌ:) and then,] it, (a thing, Msb,) or he (a man, S) was, or became, great; (S, Msb, K, TA;) [said of a thing, meaning in size; and] said of a man, meaning in estimation, rank, or dignity: (S, TA:) or جَلَالَةٌ signifies greatness of estimation or rank or dignity: but جَلَالٌ, supreme greatness thereof: (Er-Rághib, TA:) the latter is an attribute of God only; (As in Ham p. 607, Er-Rághib, TA;) except in few instances: (As ubi suprà:) or it means the greatness, or majesty, of God: (S, Msb:) or his absolute independence. (Bd in lv. 27.) [عَزَّ وَ جَلَّ, referring to the name of God expressed or understood, is a phrase of frequent occurrence, meaning, To Him, or to Whom, belong might and majesty, or glory and greatness] b2: يَجِلپُ عَنِ الإِحَاطَةِ بِهِ [He is too great to be comprehended within limits] and يَجِلُّ أَنْ يُدْرَكَ بِالحَوَاسِّ [He is too great to be perceived by the senses] are phrases used in speaking of God. (Er-Rághib, TA.) b3: The saying of El-Ahmar, يَا جَلَّ مَا بَعُدَتْ عَلَيْكَ بِلَادُنَا فَابْرُقْ بِأَرْضِكَ مَا بَدَا لَكَ وَارْعُدِ [O, how greatly distant to thee is our country! therefore threaten in thy land as long as it seems fit to thee, and menace], means ما بعدت ↓ مَا أَجَلَّ [&c.]. (S.) b4: Also جَلَّ, (S, K,) aor. ـِ inf. n. جَلَالَةٌ and جَلَالٌ, (K,) said of a man, (S,) He became old, or advanced in age, (S, K,) and firm, or sound, in judgment. (K.) And جَلَّتْ said of a she-camel, She was, or became, old, or advanced in age: (Abu-n-Nasr, S:) and so ↓ تجالّت said of a woman. (TA.) A2: جَلَّتِ الهَاجِنُ عَنِ الَولَدِ [The girl married before she had arrived at puberty, or the beast covered before she was of fit age,] was too young [to bear offspring]: (S:) a prov. (TA.) [Thus the verb bears two contr. significations. See also هَاجِنٌ.]

A3: جَلَّ القَوْمُ, (S, Msb, * K, *) عَنِ البَلَدِ, (S,) or عَنْ مَنَازِلِهِمْ, (K,) aor. ـِ (Msb, K,) or ـُ [contr. to rule], (S, Sgh,) or both, accord. to Ibn-Málik and others, (TA,) inf. n. جُلُولٌ, (S, K,) [and جَلَآءٌ accord. to the K, but this is an inf. n. of جَلَا], The people, or company of men, went forth, or emigrated, (S, Msb, K,) like جَلَا, (S, K,) from a country, or town, (Msb,) [or from their places of abode,] to another country, or town. (S, Msb.) A4: جَلُّوا الأَقِطَ, (K,) [aor., accord. to rule, جَلُّ,] inf. n. جَلٌّ, (TA,) They took the main part, or portion, of the [preparation of milk termed] اقط. (K.) [See also 5.] b2: جَلَلْتَ هٰذَا عَلَى نَفْسِكَ Thou hast brought this as an injury (جَنَيْتَهُ) upon thyself. (K.) A5: جَلَّ البَعَرَ, (S, K,) aor. ـُ (S,) inf. n. جَلٌّ (S, K) and جَلَّةٌ, (K,) He picked up, (S,) or collected with his hand, (K,) the camels', or similar, dung; (S, K;) and ↓ اجتلّةُ signifies the same, (S,) or he picked it up for fuel. (K.) [See جَلَّةٌ.]

A6: See also 2.2 جلّل, inf. n. تَجْلِيلٌ, said of a thing, i. q. عَمَّ [as meaning It included persons, or things, &c., in common, or generally, or universally, within the compass of its influence, or effects]. (S, TA.) So in the phrase سَحَابٌ يُجَلِّلُ الأَرْضَ بِالمَطَرِ [Clouds that include the land in common, or generally, or universally, within the compass of their rain; i. e., that rain upon the land throughout its general, or universal, extent]: (S, TA:) or, as in the A, thundering clouds, covering the land with rain. (TA.) And so in the phrase, جَلَّلَ المَطَرُ الأَرْضَ The rain included the general, or universal, extent of the land within the compass of its fall; and covered the land so as not to leave anything uncovered. (IF, Msb.) b2: and hence, [in a general sense,] He covered a thing. (Msb.) It [or he] ascended, rose, mounted, got, was, or became, upon, or over, a thing; (Ham p. 45;) as also ↓ تَجلّل. (S, K.) b3: He clad a horse (S, K) or beast (K) with a جُلّ [or covering for protection from the cold]; (S, K;) as also ↓ جَلَّ. (K.) 4 اجلّهُ, (S, K,) inf. n. إِجْلَالٌ, (TA,) [He made it جَلِيل, i. e., thick, &c.: contr. of أَدَقَّهُ: see Ham p. 546. b2: And hence,] He magnified him; honoured him; (K, TA;) as also ↓ تجالّهُ: (TA:) he exalted him (TA) in rank, or station. (S.) It is said in a trad., أَجِلُّوا اللّٰهَ يَغْفِرْ لَكُمْ, meaning [Magnify ye God, and He will forgive you: or] say ye, يَا ذَا الجَلَالِ وَ الإِكْرَامِ [O Thou who art possessed of greatness, or majesty, and bounty], and believe in his greatness, or majesty: it is also recited otherwise, with ح; (TA in the present art.;) i. e. أَحِلُّوا اللّٰهَ, meaning “Resign yourselves to God; ” or “ quit ye the danger and straitness of belief in a plurality of Gods, to avail yourselves of the freedom of El-Islám; ” (TA in art. حل;) but the former recital is confirmed by another trad., namely, أَلِظُّوا بِيَاذَا الجَلَالِ وَ الإِكْرَامِ [see art. لظ]. (TA in the present art.) [Hence,] فَعَلْتُ مِنْ إِجْلَالِكَ, and من أَجْلِ إِجْلَالِكَ: see جَلَلٌ. b3: He gave him much. (S.) You say, مَا أَجَلَّنِي وَلَا أَدَقَّنِى (S, TA) He gave me not much, nor gave he me little: (S:) or (assumed tropical:) he gave me not a camel, nor gave he me a sheep, or goat. (TA.) A poet says, (S,) namely, El-Marrár ElFak'asee, describing his eye, (TA,) بَكَتْ فَأَدَقَّتْ فِى البُكَى وَأَجَلَّتِ (assumed tropical:) It wept, and shed few tears, and shed many. (S, TA.) You say also, أَجَلَّ فَرَسَهُ فِرْقًا مِنْ ذُرَةٍ He gave his horse a large feed of millet. (TA.) b4: He gave him a جَلِيلَة, i. e., a she-camel that had brought forth once. (S, K.) You say, مَا أَجَلَّنِى

وَلَا أَحْشَانِى He gave me not a she-camel that had brought forth once, (S, K, *) nor gave he me a young, or small, camel. (S.) A2: مَا أَجَلَّ: see 1.

[You say, مَا أَجَلَّهُ How great, &c., is he, or it!]

A3: اجلّ He was, or became, strong: b2: and He was, or became, weak: thus bearing two contr. significations. (Ibn-'Abbád, K.) 5 تجللّٰهُ He took the greater, main, principal, or chief, part of it; the main, gross, mass, or bulk, of it; (S, K;) as also ↓ اجتلّهُ (K) and ↓ تجالّهُ. (Ibn-'Abbád, K. [In the CK, in the explanation of the second and third of these verbs, جِلَالَهُ is erroneously put for جُلَالَهُ.]) b2: See also 2. b3: [Hence,] He sat upon him; namely, a horse. (K,) And تجلّل الفَحْلُ النَّاقَةَ (S and K in art. دأم) The stallion-camel mounted the she-camel. (TA in that art.) 6 تجالّ i. q. تَعَاظَمَ (S, K) and تَرَفَّعَ. (S.) You say, فُلَانٌ يَتَجَالُّ عَنْ ذٰلكَ (S, K *) Such a one exalts himself above that; holds himself above it; disdains it; or is disdainful of it; syn. يَتَرَفَّعُ عَنْهُ, (S,) or يَتَعَاظَمُ; (K;) as also يتجالّ عَلَيْهِ. (TA.) b2: See also 1.

A2: تجالّهُ: see 4: b2: and 5.8 إِجْتَلَ3َ see 5: A2: and see also 1.

R. Q. 1 جَلْجَلَ [app. It sounded; or made a sound, or sounds; said of a little bell, such as is called جُلْجُل: said also of thunder: and it sounded vehemently; or made a vehement sound, or vehement sounds: and he threatened: (see جَلْجَلَةٌ, which seems to be the inf. n. of the verb in these senses:) and,] said of a horse, he neighed clearly; or had a clear neigh. (K.) A2: جَلْجَلَهُ, (S,) inf. n. جَلْجَلَةٌ, (K,) He put it (a thing, S) in motion (S, K) with his hand. (S.) And جلجل القِدَاحَ He (a player at the game called المَيْسِر) moved about [or shuffled] the gaming-arrows. (TA.) b2: He mixed it. (K.) b3: He twisted it vehemently, or strongly; namely, the string of a bow or the like. (Ibn-'Abbád, K.) R. Q. 2 تَجَلْجَلَ It was, or became, in a state of motion; or was put in motion. (K.) b2: It was, or became, agitated in the mind. (K, * TA.) b3: He sank into the ground. (S, K.) It sank, or became depressed; syn. تَضَعْضَعَ. (K.) One says, تَجَلْجَلَتْ قَوَاعِدُ البَيْتِ The foundations of the house sank, or became depressed; syn. تَضَعْضَعَتْ. (S.) جَلٌّ The sail of a ship: pl. جُلُولٌّ. (S, K.) A2: See also جُلٌّ, in two places: A3: and جِلٌّ: A4: and جَلِيلٌ. b2: Also Contemptible, mean, or paltry: thus bearing two contr. significations. (K.) جُلٌّ The greater, main, principal, or chief, part of a thing; the most thereof; the main, gross, mass, or bulk, of it; (S, Msb, K;) as also ↓ جُلَالٌ. (K.) You say, أَخَذَ جُلَّهُ (K, TA) and ↓ جُلَالَهُ (S, Sgh, K) [He took the greater part of it].

A2: A horse-cloth, or covering (Msb, K,) of a horse or similar beast, (S, Mgh, Msb, K,) for protection (Msb, K) from the cold; (Msb;) as also ↓ جَلٌّ: (K:) [in Persian جَلْ:] pl. [of mult.]

جِلَالٌ (S, Mgh, Msb, K) and [of pauc.] أَجْلَالٌ, (Msb, K,) and أَجِلَّةٌ is pl. of جِلَالٌ. (S, TA.) b2: The cover of, or a thing with which one covers, a book, or volume; which latter is hence called ↓ مَجَلَّةٌ. (Er-Rághib in TA; but, in this sense, written without any vowel-sign.) A3: The place of the pitching and constructing of a tent or house. (K.) A4: Also, (S, K,) and ↓ جَلٌّ, (K,) The rose, (AHn, S, K,) the white and the red and the yellow; (AHn, K;) plentiful in the countries of the Arabs, both cultivated and wild: (AHn, TA:) a Persian word, arabicized; (AHn, * S, Sgh;) from كُلْ: (Sgh, TA:) and the jasmine: n. un. with ة. (K.) A5: See also جِلٌّ: A6: and جَلَلٌ.

جِلٌّ: see جَلِيلٌ, in six places A2: Also The stalks of seed-produce [or corn] when it has been reaped; (S, O, Mgh, K;) as also ↓ جُلٌّ and ↓ جَلٌّ: (K:) when it has been removed to the place where the grain is trodden out, and has been trodden, and cut by means of the مِدْوَس, it is called تِبْنٌ. (AHn, Mgh.) And, by amplification, applied to The stalks remaining upon the field after the reaping. (Mgh in the present art. and in art. حصد.) جَلَّةٌ (S, Mgh, Msb, K) and ↓ جِلَّةٌ and ↓ جُلَّةٌ, (K,) the second whereof is that which is most known [in the present day], and next the first [which seems to be the most chaste], (TA,) Camels', or sheep's, or goats', or similar, dung; syn. بَعَرٌ: (S, K:) or a single lump thereof: (Mgh, Msb, K:) or such as has not been broken. (K.) [Commonly applied in the present day to Such dung kneaded with chopped straw and formed into round flat cakes, which are dried in the sun, for fuel.] You say, إِنَّ بَنِى فُلَانٍ وَ قُودُهُمُ الجَلَّةُ [Verily the sons of such a one, their fuel is the dung of camels or sheep &c.]. (S.) b2: Also (metonymically, Mgh) applied to Human ordure. (Mgh, Msb.) جُلَّةٌ A large [receptacle made of palm-leaves woven together, such as is called] قُفَّة, for dates; (K;) a receptacle (S, Mgh, Msb, K) for dates, (S, Mgh, Msb,) made of palm-leaves; (K;) [a thing made of palm-leaves woven together, generally used as a receptacle for dates, but also employed for other purposes, as, for instance, to lay upon the mouth of a watering-trough, where the water is poured in, by way of protection; see إِزَآءٌ:] pl. جِلَالٌ (Mgh, Msb, K) and جُلَلٌ. (K.) A2: See also جَلَّهٌ.

جِلَّةٌ: see جَلَّةٌ: A2: and جَلِيلٌ; of which it is in most instances a pl. جَلَلٌ A great, momentous, or formidable, thing, affair, matter, case, or event; as also ↓ جُلَّى (S, K, TA) and ↓ جُلَّآءُ: (TA:) or ↓ جُلَى [as also جَلَلٌ and ↓ جُلَّآءُ] signifies a hard, difficult, severe, or distressing, and a great, momentous, or formidable, thing, or affair, &c.: (Msb:) pl. [of جَلَلٌ,] أَجْلَالٌ; (TA;) and of ↓ جُلَلٌ جُلَّى; (S, K.) El-Hárith Ibn-Waaleh says, قَوْمِى هُمُ قَتَلُوا أُمَيْمَ أَخِى

فَإِذَا رَمَيْتُ يُصِيبُنِى سَهْمِى

فَلَئِنْ عَفَوْتُ لَأَعْفُوَنْ جَلَلًا وَلَئِنْ سَطوْتُ لَأُوْهِنَنْ عَظْمِى

[My people, they have slain, O Umeymeh, (أُمَيْمَ being apocopated, for أُمَيْمَةُ,) my brother; so, if I shoot, my arrow will strike me; and verily, if I forgive, I shall indeed forgive a great thing; but verily, if I assault, I shall indeed weaken my bone: see Ham p. 97]. (S.) And Beshámeh Ibn-Hazn says, وَمَكْرُمَةً ↓ وَإِنْ دَعَوْتَ إِلَى جُلَّى

يَوْمًا سَرَاةً كِرَامَ النَّاسِ فَادْعِينَا [And if thou invite to a great affair, and a generous act, any day, manly and noble persons, the generous of mankind, invite us]: (TA:) or جُلَّى is here an inf. n. in the place of جَلَالٌ and جَلَالَةٌ, like رُجْعَى, &c. (Ham p. 218.) b2: Also, i. e., جَلَلٌ, A small, (K,) an easy, or a mean, paltry, or contemptible, thing, affair, matter, case, or event: (S, K, TA:) thus bearing two contr. significations. (S, K.) Imra-el-Keys says, on the occasion of his father's having been slain, أَلَا كُلُّ شَىْءٍ سِوَاهُ جَلَلْ بِ قَتْلِ بَنِى أَسَدٍ رَبَّهُمٌ meaning [By Benoo-Asad's slaying their lord: now surely everything beside it is] a mean, paltry, or small, matter. (S, * TA.) b3: فَعَلْتُ ذٰلِكَ مِنْ جَلَلِكَ I did that on account of thee, for thy sake, or because of thee; syn. مِنْ أَجْلِكَ; (S, K *) as also ↓ من جُلِّكَ, (K,) and ↓ من جَلَالِكَ, (S, K,) and ↓ من تَجِلَّتِكَ, and ↓ من إِجْلَالِكَ, and من أَجْلِ

↓ إِجْلَالِكَ. (K.) Jemeel says, رَسْمُ دَارٍ وَقَفْتُ فِى طَلَلِهْ كِدْتُ أَقْضِى الغِداةَ مِنْ جَلَلِةْ meaning [The remains marking the site of a house, I paused at the relic thereof that was still standing: I almost died, in the early morning,] on account of it (مِنْ أَجْلِهِ), or, as some say, because of its greatness in my eye. (S.) A2: Accord. to Zj, جَلَلْ is a particle syn. with نَعَمْ. (Mughnee.) جَلَالٌ an inf. n. of جَلَّ. (K, TA.) b2: [Hence,] فَعَلْتُ ذٰلِكَ مِنْ جَلَالِكَ: see جَلَلٌ.

جُلَالٌ: see جُلٌّ, in two places: b2: also, and its fem., with ة, see جَلِيلٌ, in three places: b3: and see جُلَاجِلٌ.

جِلَالٌ The deck, or part resembling a roof, of a ship: a sing. word. (Mgh.) b2: [See جُلٌّ and جُلَّةٌ, of each of which it is a pl.]

جَلِيلٌ, in its primary acceptation, signifies Thick, gross, coarse, rough, rugged, rude, big, or bulky; applied to a material substance; (Er-Rághib, TA;) opposed to دَقِيقٌ; (S, Er-Rághib, TA;) as also ↓ جِلٌّ, (S,) opposed to دِقٌّ: (S, K:) [and then,] great; (Msb, K;) as also ↓ جِلٌّ and ↓ جَلٌّ (K) and ↓ جُلَالٌ, (S, K,) which is also explained as signifying large, big, bulky, or large in body, (K,) and ↓ جُلَّالٌ: fem. جَلِيلَةٌ and ↓ جُلَالَةٌ: (K:) [also] great in respect of estimation, rank, or dignity: (S, TA:) pl. [of pauc.]

أَجِلَّةٌ and جِلَّةٌ and [of mult.] أَجِلَّآءُ. (TA.) Yousay, ↓ مَا لَهُ دِقٌّ ئَلَا جِلٌّ, i. e., دَقِيقٌ وَلَا جَلِيلٌ [He has neither slender, or fine, or small, nor thick, or gross, or coarse, &c., or great]. (S.) and ↓ شَجَرٌ جِلٌّ [Large trees; or trees as] opposed to شَجَرٌ دِقٌّ [or shrubs, or bushes]. (Lth, Mgh in art. بقل.) And ↓ حُلَلُ جِلٍّ Thick, or coarse, [garments, or dresses, of the kind called] حُلَل; opposed to حُلَلُ دِقٌّ: (Mgh in art. دق:) or the things termed جِلٌّ, of commodities, are carpets, and [the garments called] أَكْسِيَة [pl. of كِسَآء], and the like; (K;) contr. of دِقٌّ; such as the [cloth called] حِلْس, and the mat, and the like. (TA.) And ↓ جُلَالَةٌ signifies A great she-camel; (S, K;) big-bodied. (TA.) You say also, طَحَتَةُ طَحْنًا جَلِيلًا [He ground it coarsely]. (S in art. جش.) الجَلِيلُ, meaning The great in dignity, is not applied peculiarly to God: when it is applied to Him, it is because of his creating the great things that are indicative of Him, or because He is too great to be comprehended within limits or to be perceived by the senses. (Er-Rághib, TA.) And قَوْمٌ جِلَّةٌ means A great people; lords, chiefs, or people of rank or quality; (K;) a good people; (TA;) a people of eminence, nobility, dignity, or high rank. (K.) b2: Also Old, or advanced in age, and firm, or sound, in judgment: pl. جِلَّةٌ: (K:) which pl., as meaning old, or advanced in age, is applied to camels, (S, Sgh, K,) as well as to men. (K.) Hence, in a trad., فَاعْتَرَضَ لَهُمْ إِبْلِيسُ فِى صُوَرةِ شَيْخٍ جَلِيلٍ [And Iblees presented himself to them in the form of an old man advanced in age]. (TA.) ↓ جِلَّةٌ in the sense last explained above, is also used as a sing., and is applied to the male and the female [of camels]: or signifies such as is termed ثَنِيَّة, [i. e., a she-camel that has entered her sixth year,] until she has become a بَازِل [in her ninth year]: or a male camel that has become a ثَنِىّ: or it is applied to a she-camel, and ↓ جِلٌّ to a he-camel. (K.) and [the fem.] ↓ جَلِيلَةٌ [used as a subst.] signifies A she-camel that has brought forth once: (S, O, K:) and [simply] a she-camel; as in the saying, مَا لَهُ جَلِيلَةٌ وَلَا دَقِيقَةٌ He has neither a she-camel nor a ewe, or she-goat: (S:) or camels. (JK and TA in art. دق [q. v., voce دَقِيقٌ].) Also (i. e. ↓ جليلة) A great palm-tree having much fruit: pl. جَلِيلٌ; (K;) [or rather this is a coll. gen. n.;] or, accord. to some copies of the K, the pl. is جِلَالٌ. (TA.) A2: Also i. q. ثُمَامٌ [Panicum, or panic grass]; (S, K;) a weak plant, with which the interstices of houses are stopped up: n. un. with ة: (S:) or ↓ جَلِيلَةٌ signifies a species of ثُمَام: (TA in art. ثم:) pl. جَلَائِلُ. (S, K.) جَلِيلَةٌ [used as a subst.]: see the latter part of the next preceding paragraph, in three places.

جُلَّى: see جَلَلٌ, in four places.

جُلَّآءُ: see جَلَلٌ, in two places.

جُلِّىٌّ a rel. n. from جُل; A seller of جِلَال [pl. of جُلٌّ] for horses or similar beasts. (TA.) جُلَّلٌ: see جَلِيلٌ جَلَّالَةٌ (S, Mgh, Msb, K) and ↓ جَالَّةٌ (Mgh, Msb) A cow that repeatedly seeks after filths [to eat them]; (S, K;) the milk of which is forbidden: (S:) a beast that eats جَلَّة, meaning human ordure; (S, Mgh, Msb;) the flesh of which is forbidden: (Mgh:) pl. [of the former]

جَلَّالَاتٌ; (Msb) and of the latter جَوَالُّ; (Mgh, Msb;) the latter pl. occurring in a trad., in which some erroneously substitute for it جَوَّالَات. (Mgh.) جُلْجُلٌ [A little bell, consisting of a hollow ball of copper or brass or other metal, perforated, and containing a loose solid ball;] a small جَرَس [or bell]; (Msb, K;) a thing that is hung to the neck of a horse or similar beast, or to the leg of a hawk: (Mgh:) pl. جَلَاجِلُ. (S, Mgh, Msb.) You say, فُلَانٌ يُعَلِّقُ الجُلْجُلَ فِى عُنُقِهِ [Such a one hangs the little bell upon his neck;] meaning, (tropical:) such a one imperils, or endangers, himself. (TA.) Abu-n-Nejm says, إِلَّا امْرَأٌ يَعْقِدُ خَيْطَ الجُلْجُلِ [Except a man who ties the string of the little bell;] meaning, (tropical:) except a bold man, who imperils himself: AA says that it is a prov., meaning, except a man who makes himself notorious, so that no one precedes him except a courageous man who cares not for him, and who is stubborn and notorious. (TA.) b2: See also جُلَاجِلٌ.

جَلْجَلَةٌ [app. inf. n. of جَلْجَلَ, q. v.;] The sound, or sounding, of a جُلْجُل, (S,) or of a جَرَس [or bell]; (TA;) and of thunder: (S, K:) and vehemence of sound: and a threatening (K, TA) from behind a thing covering or concealing. (TA.) جُلْجُلَانٌ What is جَلِيل [app. meaning great in estimation] of a thing. (Ibn-' Abbád, TA.) A2: Also The fruit of the كُزْبُرَة [or coriander] : (S, Mgh, K:) and, (Mgh,) accord, to Abu-1-Ghowth, (S,) sesame, or sesamum, (S, Z, Mgh, TA,) in its husks, before it is reaped: (S:) or it signifies also the grain of sesame or sesamum. (K.) b2: (tropical:) The heart's core (حَبَّةُ القَلْبِ). (S, Z, K, TA.) You say, أَصَبْتُ جُلْجُلَانَ قَلبِهِ (tropical:) [I hit his heart's core]. (S.) And اِسْتَقَرَّ ذٰلِكَ فِى جُلْجُلَانَ قَلْبِهِ (tropical:) [That rested, or remained, in his heart's core]. (Z, TA.) And كَلَامٌ خَرَجَ مِنْ جُلْجُلَانِ القَلْبِ

إِلَى قِمَعِ الأُذُنِ (tropical:) [Speech that came forth from the core of the heart to the meatus of the ear]. (Z, TA.) جَلْجَالٌ: see مُجَلْجِلٌ جُلَاجِلٌ An ass that brays clearly; (S, K;) as also ↓جُلَالٌ; (El-Moheet, K) which is in like manner applied to a she-camel. (El-Moheet, TA.) b2: A boy light in spirit; brisk, lively, or sprightly, in his work; (K;) as also ↓ جُلْجُلٌ (Ibn-'Abbád, K.) A2: أَبْثَثْتُهُ جُلَاجِلَ نَفْسِى I revealed to him what was agitated in my mind. (Ibn-' Abbád, K, * TA.) جَالٌّ Going forth, or emigrating, from a country, or town, to another country, or town; (Msb;) [as also جَالٍ; (see art. جلو;)] and so جَالَّةٌ, (S, Msb, K,) its pl., (Msb,) applied to a people, or company of men; (S, Msb, K;) originally applied to the Jews who were expelled from El-Hijáz; as also جَالِيَةٌ. (Msb.) b2: Hence, ↓ جَالَّةٌ, as a subst., meaning The poll-tax; (Msb;) as also جَالِيَةٌ, (S and Msb in art جلو.) You say, اُسْتُعْمِلَ ِفُلَانٌ عَلَى الجَالَّة [Such a one was employed as collector of the poll-tax]; like as you say, على الجَالِيَةِ. (S, Msb.) A2: جَالَّةٌ as a fem. epithet used as a subst.: see جَلَّالَةٌ.

جَالَّةٌ (as a subst.): see جَالٌّ; of which it is also pl. and fem.

أَجَلُّ [Thicker &c., and thickest &c.; see جَلِيلٌ: and] i. q. أَعْظَمُ [more, and most, great &c.]: (S, TA:) fem. جُلَّى. (Ham. p. 45.) With the article, [as a superlative epithet,] it is applied to God; (S, TA;) and so, by poetic license, الأَجْلَلُ. (TA.) تَجِلَّةٌ a subst. [signifying The act of magnifying, or honouring]; (K, TA;) like تَكْرِمَةٌ. (TA.) b2: [Hence,] فَعَلْتُ ذٰلِكَ مِنْ تَجِلَّتِكَ, like من إِجْلَالِكَ &c.: see جَلَلٌ مَجَلَّةٌ A صَحِيفَة [or book, volume, writing, or written paper or the like;] in which is science: (S, K:) and any book, or writing, (A' Obeyd, S, K,) is thus called by the Arabs; (A 'Obeyd, S;) as, for instance, that of Lukmán, and one of poetry: (TA:) and so in the phrase used by En-Nábighah (Edh-Dhubyánee, TA) مَجَلَّتُهُمْ ذَاتُ الإِلٰهِ [Their book is that of God]: or, as some recite it, he said مَحَلَّتُهُمْ, with حاء, meaning, their abode is one of pilgrimage and of sacred sites. (S, TA.) See جُلٌّ b2: [Hence,] Science; and the doctrine, or science, of practical law. (AA, TA.) مُجَلَّلٌ A horse clad with a جُلّ; as also ↓ مَجْلُولٌ; (TA;) which latter is likewise applied to a camel. (Ibn-Abbád, TA.) سَحَابٌ مُجَلِّلٌ Clouds that include the land in common, or generally, or universally, within the compass of their rain; i. e., that rain upon the land throughout its general, or universal extent: (S, TA:) or thundering clouds, covering the land with rain: (A, TA:) or clouds in which are thunder and lightning. (As, TA in art. قصب.) [See also مُجَلْجِلٌ.]

مَجْلُولٌ: see مُجَلَّلٌ.

A2: Also Water into which جَلَّة [q. v.] has fallen. (TA.) مُجَلْجَلٌ A man very excellent, or elegant, in mind, manners, address, speech, person, or the like; in whom is no fault, or vice. (K.) b2: A camel that has attained his full strength. (K, TA.) A2: إِبِلٌ مُجَلْجَلَةٌ Camels having small bells, of the kind called جُلْجُلْ, hung upon them. (K.) مُجَلْجِلٌ Clouds (سَحَابٌ) in which is the sound of thunder: (S, K: * [in the CK, in this instance, erroneously written مُجَلْجَلٌ:]) or sounding: (TA:) [see also مُجَلِّلٌ:] and in like manner ↓ جَلْجَالٌ applied to rain. (K, TA.) b2: A strong chief: or [in the CK, "and,"] one whose voice, or fame, (صَوْت,) reaches far: and bold, vehement in repelling or defending, eloquent, or able in speech, (K,) who subjects himself to peril, or danger. (TA.)

ذو: ذو ألف ورقة: انظر في ألف.
ذو ثلث حبات = زعرور (ابن البيطار 1: 474).
ذو ثلاث شوكات = شكاعا (ابن البيطار 1: 474).
ذو ثلاث ألوان: طريفليون (ابن البيطار 1: 474). ذو ثلاث ورقات: اسم يطلق على عدد من النباتات، يطلق على نوعي الحندقوقي، وعلى الحومانة، وعلى الفصفصة، وعلى نوع من خصاء الثعلب (ابن البيطار 1: 474).
ذو الاثني عشر: المِعَى الاثنا عشري، أول جزء في الأمعاء الدقاق (ابن البيطار 1: 279).
ذو خمسة أَجِنْحَة أو خمسة أقسام: بنطافلن (ابن البيطار 1: 475). ذو خمسة أصابع: نبات اسمه العلمي: Vitex Agnus Cartus L. ( ابن البيطار1: 475).
ذو مائة رأس أو ذو مائة شوكة: القرصعنة (ابن البيطار 1: 475). والمؤنث ذات تستعمل استعمال الجمع ذوات.
ففي الحلل السندسية (عباد 2: 183) الوقائع ذات الاعتبار (هكذا ورد في كل المخطوطات).
ذوات المدينة: أراضيها، ففي البيان (ص39 و): استدعى صاحب بطليوس من الأمير عبد الله تجديد الاسجال له على ما بيده منها ومن ذواتها. وفي عباد (2: 193): صاحب غرناطة وذواتها، وفي نسخة وأعمالها.
الذات: بمعنى ذات اليد وهي مرادفة للمال أي الملك والثروة. (عباد 2: 161، 3: 220).
ذات: جلالة (لقب شرف) (ألكالا).
الذات: حقيقة الشيء وهويته. وبذاته: بعينه، هوهو. وذات: نفس، عين. وكان هو ذاته أو بذاته أي كان هو نفسه. ورأيت الأمير ذاته أي رأيت الأمير بعينه. وأروح أنا بذاتي: أي أروح بنفسي. (بوشر، محيط المحيط).
ذات: موهبة، أهلية، استعداد طبيعي. مقابل أدوات أو المعرفة المكتسبة من الدراسة (عبد الواحد ص172) وفي كتاب الخطيب (ص18 ق): تَرَشَّح بذاته، وباهر أدواته إلى قضاء المدن النبيهة.
بذاته: بأسره، بكليته، ففي عباد (1: 58): منغمس في اللذات بذاته.
بذاته: مختص، خاص، منفرداً، على حدة. ففي طرائف دي ساسي (1: 335): انشقوا عنهم وجعلوا لهم كنائس بذاتهم وكاهنة بذاتهم.
قائم بذاته: مستقل، حر (بوشر، معجم الإدريسي ص373) ومنفرد، وحيد (معجم الإدريسي ص1).
ويقال مدينة قائمة بذاتها وسوق قائمة بذاتها أي كبيرة هامة. وكذلك يقال: قائم الذات (معجم الإدريسي ص).
ويظهر أن كلمة ذات تعني عَدَد في عبارة الإدريسي (ج1 فصل 8): أهلها في ذاتهم قِلَّة وفي أنفسهم أَذِلّة.
بذاته: سواء، غير مختلف، يقال: طبعه دائماً بذاته أي سواء غير مختلف (بوشر).
من ذاته: من تلقاء نفسه (بوشر، المقري 1: 237، 252، 2: 340).
ذات الله: هذا التعبير مستعمل بصورة فريدة عند هوجنلايت (ص49) غير أنه يجب تصحيح النص والترجمة فيه (ص71).
وكتب المتوكل إلى وزير سخط عليه وعزله يقول: ومن أسأل الله التوفيق له في ذاته إذ حُرِمَهُ في ذاتي. وشكل حرمه الذي ذكر موجود في القلائد، وعليك أن تقرأ في ذاتي. كما في مخطوطة ب من القلائد وكما في طبعة بريس منها (ص46) بدل من ذاتي. والمعنى: أسأل الله أن يوفقك فيما تفعله في عبادته وخدمته مادمت قد حرمت التوفيق في خدمتي.
ذات الإنسان: شخصيته (بوشر).
ذات الجنب البارد: ذكر هذا ابن البيطار (1: 179) وقد ترجمه سونثيمر بما معناه: ذات الجنب الحقيقي.
ذات الحجاب: ذات الجنب، جُناب، برسام (معجم المنصوري).
ذات الحلق: حلقة، آلة فلكية قديمة لتعيين الاعتدال والانقلاب، اخترعها بطليموس. (ألف استرون 2: 1) واقرأ فيه: ديت بدل دير.
ذات الأعين: تطلق في الأندلس على نبات اسمه العلمي: Lonicera Periclymenon ( ابن البيطار 1: 120).
ذات الكبد: كُباد، التهاب الكبد (بوشر).
ذات الكُرْسِيّ: لا تطلق على مجموعة النجوم التي تسمى ((كاسيوبه)) بل تطلق ع أيضاً على فلك السماء، القبة الزرقاء. (دورن ص 65، ألف استرون 1: 153) انظر كرسي.
ذات النَفْس: ما يضمره المرء، يقين، اعتقاد راسخ. ففي تاريخ البربر (1: 478): أظهر لهم ذات نفسه في الحاجة إلى استعماله. وفي كليلة ودمنة (ص8 وما يليها): ذات النفس مقابل ذات اليد، فالأولى تعني عاطفة الحب والحنان والصداقة. والثانية تعني الأشياء الملموسة التي يمكن أن تهدى إلى الآخرين دليلاً على الصداقة ولكنها ليست كذلك دائماً.
ذات اليد: انظر ما تقدم الآن، وتستعمل بمعنى المال. ويقال أيضاً: ذات أيديهم (عباد 1: 224). حب الذات: حب النفس، أنانية، غريزة البقاء (بوشر).
خِفّة الذات: خفة الروح، إيناس، لطافة، ظرافة (بوشر).
الذوات: أكابر الناس (محيط المحيط).
الذاتي في اصطلاح الفلسفة: المفهوم نفسه (المقدمة 2: 371).
ذاتياً: شخصياً (بوشر).
ذاتية مشابهة: تماثل، تطابق (بوشر).

ذو

ذُو meaning صَاحِب [i. e. A possessor, an owner, a lord, or a master, but often better rendered having, possessing, possessed of, or endowed with], (T, S, M, Mgh, Msb, K, but omitted in the CK,) used as a prefixed noun, (S, Mgh, Msb, &c.,) is originally ذَوًا, like عَصًا, the ا being changed from و; (S;) or it is originally ذَوَّى; and if one used it as a proper name, he would say, هٰذَا ذَوَّىقَدْ جَآءَ [This is Dhawà, he has come]; (M;) [not ذَوًا, as in copies of the S; i. e.,] its third radical letter is ى, not, as J says, و; this ى being afterwards suppressed; (IB;) [so that the word becomes ذَوٌ, and then, by reason of its being prefixed to another noun, ذُو, like as أَبَوٌ, the original form of أَبٌ, becomes أَبُو:] it is declined [like أَبُو] with و and | and ىِ; (Msb;) [i. e.,] the nom. case is ذُو, accus. ذَا, and gen. ذِى: (Mgh:) the fem. is ذَاتُ; (T, S, M, Mgh, Msb, K; in a copy of the M, ذاة, and the CK, ذَاةٌ [as though it were not a prefixed noun];) and in the case of a pause, some say ذَاتْ, and others say ذَاهْ: (Lth, T: the latter usage, only, is mentioned in the S:) dual. masc., ذَوَا, (S, * M,) [accus and gen. ذَوَىْ;] fem. ذَوَاتَا, (T, M, Mgh, Msb, K,) for which ذَاتَا is allowable in poetry, but ذَوَاتَا is better, (T,) [accus, and gen. ذَوَاتَىْ:] pl., masc., ذَوُو, (T, *, S, * M, Msb, K, but omitted in the CK,) [accus, and gen. ذَوِى;] fem. ذَوَاتُ, (T, S, * M, Mgh, Msb, K,) accus. and gen. ذَوَاتِ; (S;) and أُولُو and أُولَات are like ذَوُو and ذَوَات [in signification]. (T. [See art. الو.]) In this sense it is not used otherwise than as a prefixed noun: when used to characterize an indeterminate noun, prefixed to an indeterminate noun; and when used to characterize a determinate noun, prefixed to [a noun rendered determinate by] the article ال. (S.) [Thus you say رَجُلٌ ذُو مَالٍ A man a possessor of wealth; and الرَّجُلُ ذُو المَالِ The man the possessor of wealth.] In the phrase غَيْرَ ذَاتِ الشَوْكَةِ [Not those possessed of weapons, &c.], in the Kur [viii. 7], the fem. form is used as meaning the طَائِفَة [or party]. (T.) صَارَ ذَا ذَنْبٍ

[He became one having a sin, or crime, &c., attributable to him, i. e. he had a sin, &c., attributable to him,] means تَحَمَّلَ ذَنْبًا [he became chargeable with a sin, &c.]. (Msb in art. ذنب.) b2: Accord. to the S, it is not prefixed to a pronoun (مُضْمَر); nor to a proper name, such as زَيْد and عَمْرو and the like: but there are several instances of its being prefixed, in its pl. form, to a pronoun; among which is the saying of a poet, إِنَّمَا يَصْطَنِعُ المَعْرُوفُ فِى النَّاسِ ذَوُوهُ [Only they who are possessors thereof do that which is good among men]: (TA:) [this usage, however, is perhaps only allowable by poetic license: see another ex. (also here cited in the TA) in the Ham p. 442, and the remarks there appended to it:] and it is also prefixed to proper names, as is shown by the phrase, (TA,) هٰذَا ذُو زَيْدٍ (M, K, TA,) mentioned, as heard from the Arabs, by Ahmad Ibn-Ibráheem, the preceptor of Th, meaning This is Zeyd, (M, TA,) i. e., this is the owner of the name Zeyd; (M, K, TA;) and [perhaps] by the name ذُو الخَلَصَةِ, for الخلصة is [said by some to be] the name of a certain idol, and ذو is a metonymical appellation of its بَيْت; and by the proper names ذُو رُعَيْنٍ and ذُو يَزَنَ and [accord. to some] ذُو جَدْنٍ [and the like, of which several are mentioned in the S, as well as in the M &c.]. (IB, TA.) [But see a later portion of this paragraph, where, prefixed to a proper name, it is said to be redundant.] b3: ذَوُو الأَرْحَام, [or, as in the Kur viii. last verse, and xxxiii. 6, أُولُو الأَرْحَامِ, pls. of ذُو الرَّحِمِ,] in the classical language, means [The possessors of relationship; i. e.] any relations: and in law, any relations that have no portion [of the inheritances termed فَرَائِض] and are not [such heirs as are designated by the appellation] عَصَبَة [q. v.: they are so called because they are relations by the women's side: see رَحِمٌ]. (KT, TA.) b4: If you form a pl. from ذُومَالٍ, you say, هٰؤُلَآءِ ذَوُونَ [These are possessors of wealth]; because in this case the pl. is not a prefixed noun. (S.) Accord. to Lth, الذَّوُونَ signifies The former, or first, [of persons,] and the more, or most, distinguished. (T, TA. *) Also, (S, M,) and الأَذْوَآءُ, [which is another pl. of ذُو,] (S,) The kings (S, M) of El-Yemen, of the tribe of Kudá'ah, (S,) whose surnames commenced with ذُو, (M,) [i. e.] who were named [or rather surnamed] (S) ذُو يَزَنَ (S, M) and ذُو جَدَنٍ and ذُو نُوَاسٍ (S) and the like. (S, M.) قُرَشِىٌّ لَيْسَ مِنْ ذِى وَلَا ذُو, occurring in a trad., means A Kurashee in respect of lineage, not of the أَذْوَآء [above mentioned]. (TA.) b5: [ذُو and ذَات and ذَا and ذِى are also used as prefixed nouns in various expressions here following, in several thereof as meaning Something in possession, or the like; not a possessor: or, in these instances, as is said in explanation of the first of the following phrases, and also of the phrase ذَاتُ اليَدِ (mentioned below) in Har p. 93, that which is contained is made to be as though it were the possessor (صَاحِب) of that which contains.] b6: مَوَّتَ ذَابَطْنِهَا [He killed what was in her belly]. (Har ubi suprá.) And وَضَعَتِ المَرْأَةُ ذَا بَطْنِهَا, (T,) or ذَاتَ بَطْنِهَا, (TA,) The woman brought forth [her child]. (T, TA.) And نَثَرَتْ ذَا بَطْنِهَا She brought forth many children. (T in art. نثر; and Mgh there and in the present art., in the latter of which it is added that the usual phrase is نَثَرَتْ بَطْنَهَا.) And أَلْقَتِ الدَّجَاجَةُ ذَا بَطْنِهَا The hen laid her egg, or eggs: or muted. (Mgh.) And أَلْقَى الرَّجُلُ ذَا بَطْنِهِ The man ejected his excrement, or ordure. (T.) And الذِّئْبُ مَغْبُوطٌ بِذِى بَطْنِهِ The wolf is envied [for what is in his belly, or] for his distention of the belly [with food]. (TA.) b7: [In like manner,] ذَاتُ اليَدِ means (tropical:) Wealth; as though it were the possessor of that which contains it: (Har ubi suprá:) [or what is in the possession of the hand:] or what one possesses, of wealth; because gained by the hand and disposed of by the hand. (Har p. 66.) You say, قَلَّتْ ذَاتُ يَدِهِ (assumed tropical:) What his hand possessed became little in quantity; (Lth, T;) or the possessions accompanying his hand; (Mgh;) app. meaning his riches. (Lth, T.) b8: ذَاتُ الرِّئَةِ and ذَاتُ الجَنْبِ are Two well-known diseases. (TA. [See arts. رأى and جنب.]) b9: عَلِيمٌ بِذَاتِ الصُّدُورِ, in the Kur iii. 115, means [Acquainted, or well acquainted,] with what is in the minds: (Ksh, Bd, Jel: [and the like is indicated in the Mgh:]) or with the true, or real, nature of the notions that are concealed in the minds: (IAmb, T:) or with the hidden things of the minds: or with the minds themselves. (Msb. [If the last meaning be correct, the phrase should be mentioned with others later in this paragraph.]) [And similar to this is the saying,] عَرَفَهُ مِنْ ذَاتِ نَفْسِهِ He knew it from what he conceived in his mind [without his being informed thereof; i. e. he knew it of himself]. (Lth, T.) And جَآءَ مِنْ ذِىنَفْسِهِ and مِنْ ذَاتِ نَفْسِهِ (M, K) He came [from a motive in his own mind; of himself;] of his own accord; or willingly; syn. طَيِّعًا: (M, TA:) in the copies of the K, طَبْعًا; but the former is the right explanation. (TA.) And مَا كَلَّمْتُ فُلَانًا ذَاتَ شَفَةٍ and ذَاتَ فَمٍ

I spoke not to such a one a word. (Az, T.) b10: ذَاتَ اليَمِينِ and ذَاتَ الشِّمَالِ [are adverbial expressions, and] mean In the direction of the right hand and of the left: properly in the direction that has the name of the right hand [and that has the name of the left hand]. (Bd in xviii. 16.) And أَتَيْنَا ذَا يَمِينٍ means We came on the right hand. (TA.) b11: ذَاتَ مَرَّةٍ and ذَا صَبَاحٍ [also, and the like,] are adverbial expressions, which may not be used otherwise than as such: (S:) you say, لَقِيتُهُ ذَاتَ مَرَّةٍ [I met him once, or once upon a time], (S,) and ذَاتَ المِرَارِ many times, (M and K in art. مر,) or sometimes, (S in that art.,) and ذَاتَ يَوْمٍ (Fr, T, S) i. e. مَرَّةً فِى يَوْمٍ [once upon a day, or one day], therefore you use the fem. form, (T,) and ذَاتَ لَيْلَةٍ [one night], (Fr, T, S,) and ذَاتَ غَدَاةٍ [one morning, or one morning between daybreak and sunrise], and ذَاتَ العِشَآءِ [once in the evening at nightfall], (S,) meaning, accord. to Th, in the hour, or time, in which is nightfall, (T,) and ذَاتَ الزُّمَيْنِ (Fr, T, S) [some time ago, or] three [or more, to ten,] seasons ago, (مُذْ ثَلَاثَةُ

أَزْمَانٍ, T, [by ازمان being app. meant periods of two, or three, or six, months,]) and ذَاتَ العُوَيْمِ (Fr, T, S) [some years ago, or] three years ago (T,) or three years ago or more, to ten; (Az on the authority of Az, TA in art. عوم;) and ذَا صَبَاحٍ [one morning], and ذَا مَسَآءٍ [one evening], (T, S,) and ذَا صَبُوحٍ [lit, at a time of drinking the morning-draught], and ذَا غَبُوقٍ [lit. at a time of drinking the evening-draught]; in these four instances without ة: and this mode of expression has been heard only in the cases of the times here mentioned: they did not say ذَاتَ شَهْرٍ nor ذَاتَ سَنَةٍ: (S:) or one may also well say ذَاتَ صَبَاحٍ, like ذَاتَ يَوْمٍ; for ذا and ذات both mean the time: and accord. to IAar, one says, أَتَيْتُهُ ذَاتَ الصَّبُوحِ and ذَاتَ الغَبُوقِ, as meaning I came to him in the morning, or in the morning between daybreak and sunrise, and in the evening, or in the evening between sunset and nightfall. (T.) b12: You say also, لَقِيتُهُ ذَاتَ يَدَيْنِ, (TA,) or لَقِيتُهُ أَوَّلَ ذِى

يَدَيْنِ (M) and ذَاتِ يَدَيْنِ, (Az, M, Msb, [whence it seems to be not improbable that the phrase in the TA is imperfectly transcribed,]) meaning I met him the first thing, (M,) or first of everything. (Az, Msb, TA.) And أَفْعَلُهُ أَوَّلَ ذِى يَدَيْنِ and ذَاتِ يَدَيْنِ [I will do it the first thing, or first of everything]. (M.) And أَمَّا أَوَّلَ ذَاتِ يَدَيْنِ فَإِنَّنِى

أَحْمَدُ اللّٰهَ, (Az, M, Msb,) i. e. [Whatever be the case, the first thing, or] first of everything, I praise God. (Az, Msb.) b13: [Respecting the phrase ذَاتُ البَيْنِ, which has two contr. meanings, see art. بين. It is inadequately explained in this art. in the T and M and K, as follows.] وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ, (T, M, K, *) in the Kur [viii. 1], accord. to Ahmad Ibn-Yahyà, means [And do ye rightly dispose, or arrange, or order,] the case that is between you: (T:) or, accord. to Zj, (M,) that wherein consists your union; (حَقِيقَةَ وَصْلِكُمْ, M, K;) i. e. be ye of one accord, or in unison, respecting that which God and his Apostle have commanded: (M:) or ذَاتُ البَيْنِ means the state of circumstances whereby the Muslims become of one accord, or in unison: (K:) this is the meaning in the saying, اَللّٰهُمَّ

أَصْلِحْ ذَاتَ البَيْنِ [O God, do Thou rightly dispose &c.]. (M.) b14: ذَاتٌ is sometimes used as a noun independent in its meaning, (Mgh, Msb,) so as to denote material [or real] things; (Msb;) and is described by the epithets مُتَمَيِّزَةٌ [or “ distinct ”] (Mgh, Msb) and قَدِيمَةٌ [as meaning “ that has existed from eternity ”] (Mgh) and مُحْدَثَةٌ [as meaning “ that has been brought into existence ”]. (Mgh, Msb.) Thus used, (Msb,) it signifies The essence of a thing, meaning that by being which a thing is what it is, or that in being which a thing consists; or the ultimate and radical constituent of a thing: and the essence as meaning the peculiar nature of a thing: syn. حَقِيقَةٌ, (T, IB, Msb, TA,) and مَاهِيَّةٌ, (Msb,) and خَاصَّةٌ: (T, IB, TA:) it is also used as meaning a thing's self: (Mgh, * Msb:) [a man's self, or person: (see شَخْصٌ:)] and a thing; a being; anything, whatever it be; every شَىْء being a ذَات, and every ذات being a شىء: (Aboo-Sa'eed, Mgh, Msb:) and particularly a substance, or thing that subsists by itself: [hence اِسْمُ ذَاتٍ meaning a real substantive; also termed اِسْمُ عَيْنٍ: opposed to اِسْمُ مَعْنًى, i. e. an ideal substantive:] and [hence] it signifies also a word that is independent in its meaning; [i. e. ذَاتٌ (alone), though oftener used in the sense assigned above to اِسْمُ ذَاتٍ, signifies also, absolutely, a substantive;] opposed to صِفَةٌ as signifying a word that is not independent in its meaning. (Kull p. 187.) Its application to God, in the sense of حَقِيقَةٌ and خَاصَّةٌ, is forbidden by most persons: (TA:) [for]

ذَاتُ اللّٰهِ [as meaning The essence of God], used by the scholastic theologians, is said to be an ignorant expression, because the names of God do not admit the fem. affix ة; so that one does not apply to Him the epithet عَلَّامَةٌ, though He is the all-surpassing in knowledge. (Msb.) The phrase فِى ذَاتِ اللّٰهِ is like فِى جَنْبِ اللّٰهِ [In, or in respect of, that which is the right, or due, of God; or in, or in respect of, obedience to God, or the means of obtaining nearness to God, or the way of God]: and like لِوَجْهِ اللّٰهِ [for the sake of God; or to obtain the countenance, or favour, or approbation, or recompense, of God]: (Msb:) or it means in obedience to God; and in the way of God or his religion: (TA:) [or it may be rendered for the sake of God Himself; and so لِوَجْهِ اللّٰهِ: it is said to have been used by the Arabs [of the classical age], as well as by Aboo-Temmám, [who was a Muwelled;] (Mgh, Msb, *) but some deny that it occurs in the old language. (Msb. [See, however, an ex. from a trad. voce

أُخَيْشِنُ.]) [It is said that] the phrase مَجَلَّتُهُمْ ذَاتُ الإِلٰهِ, used by En-Nábighah, (Msb,) i. e. EdhDhubyánee, (TA in art. جل,) means Their book is the service of God Himself: (Msb:) [but it seems more reasonable to render this phrase agreeably with the primary signification of ذات as meaning their book is that of God, in a sense like that in which a house of worship is said to be a house of God; for,] as some relate it, the phrase used by En-Nábighah is مَحَلَّتُهُمْ ذَاتُ الإِلٰهِ, with حاء, [i. e. their abode is in a peculiar manner that of God,] meaning, their abode is one of pilgrimage and of sacred sites. (S and TA in art. جل.) b15: ذُو is sometimes redundant [in respect of meaning, though governing as a prefixed n.]; and so is its pl. (T, * TA.) Az says, (TA,) I have heard more than one of the Arabs say, كُنَّا بِمَوْضِعِ كَذَا مَعَ ذِى عَمْرٍو, i. e. We were in such a place with Amr: (T, TA:) and كَانَ مَعَنَا ذُو عَمْرٍو, i. e. 'Amr was with us: and أَتَيْنَا ذَا يَمَنٍ, meaning أَتَيْنَا اليَمَنَ [We came to El-Yemen]. (T.) [See an ex. similar to this last, and evidently belonging to the present art., in the latter half of art. ذا.

And see لَا ذَا جَرَمَ and لَا أَنْ ذَا جَرَمَ and لَا عَنْ ذَا جَرَمَ and لَا ذَا جَرَ (in which ذا is in like manner redundant, as are also أَنْ and عَنْ, the latter of which is a dial. var. of the former of them,) in art. جرم: perhaps belonging to the present art., like أَتَيْنَا ذَايَمَنٍ; or perhaps to art. ذا. See also what is said respecting ذُو prefixed to a proper name in an early portion of this paragraph.] b16: It is also used in the sense of اَلَّذِى, (T, S, M, K,) in the dial. of Teiyi, (T, S, TA,) for the purpose of qualifying a determinate noun (S, M, K) by means of a proposition which it connects with that noun: (M, K:) and when thus used, it [generally] retains the same form when it denotes a dual and a pl. (S, M, K) and a fem., (S,) and exhibits no sign of case: (M, K:) you say, أَنَا ذُو عَرَفْتُ [I who knew], and ذُو سَمِعْتُ [who heard]; and هٰذِهِ المَرْأَةُ ذُو قَالَتْ كَذَا [This is the woman who said such a thing: (S:) and أَتَانِى ذُو قَالَ ذٰلِكَ [He who said that came to me]; and أَتَانِى ذُو قَالَا ذٰلِكَ [They two who said that came to me]; and أَتَانِ ذُو قَالُوا ذٰلِكَ [They who said that came to me]. (M.) But Fr says, I heard an Arab of the desert say, بِالفَضْلِ ذُو فَضَّلَكُمْ اللّٰهُ بِهِ وَالكَرَامَةِ ذَاتُ أَكْرَمَكُمُ اللّٰهُ بِهَا [By the excellence wherewith God hath made you to excel, and the honour wherewith God hath honoured you]; thus they use ذَاتُ in the place of اَلَّتِى, and they make it to be with refa in every case: and they confuse [numbers and genders] in speaking of a dual number and a pl. number [and a fem.]; they sometimes say, [for ex.,] in the case of the dual, هٰذَانِ ذُو تَعْرِفُ and هَاتَانِ ذُو تَعْرِفُ [These two whom, or which, thou knowest]; and a poet says, [namely, Sinán Ibn-El-Fahl, of the tribe of Teiyi, (Ham p. 292,)]

فَإِنَّ المَآءَ أَبِى وَجَدِّى

وَبِئْرِى ذُو حَفَرْتُ وَذُو طَوَيْتُ [For verily the water is the water of my father and my grandfather, and my well which I dug and which I cased; making ذو to relate to a fem. noun]: and some, he adds, use the dual and pl. and fem. forms; thus they say, هٰذَانَ ذَوَا قَالَا ذَاكَ [These two who said that], and هٰؤُلَآءِ ذَوُوا قَالُوا [These who said], and هٰذِهِ ذَاتُ قَالَتْ [This female who said]; and he cites the saying of a poet, جَمَعْتُهَا مِنْ أَيْنُقٍ سَوَابِقْ ذَوَاتُ يَنْهَضْنَ بِغَيْرِ سَائِقْ [I collected them from outstripping she-camels, that rise and hasten in their pace without a driver]; and the prov., أَتَى عَلَيْهِ ذُو أَتَى عَلَى

النَّاسِ, meaning الَّذِى أَتَى [i. e. What has come upon men in general has come, or came, upon him]. (T.) Accord. to the usage most in repute, ذُو in this sense is indecl., and has no variation of gender or number; but some decline it, like ذو in the sense of صَاحِب, except that they make ذَات and ذَوَات indecl., with damm for the termination, saying ذَاتُ and ذَوَاتُ in every case, if they adopt the chaste mode; otherwise, in the accus. and gen. cases, saying ذَاتِ, and in like manner ذَوَاتِ (I' Ak pp. 40 and 41.) b17: They said also, لَاأَفْعَلُ ذٰلِكَ بِذِى تَسْلَمُ (M, K) and بذى تَسْلَمِينَ, (M,) and بذى تَسْلَمَانِ, (M, K,) and بذى تَسْلَمُونَ and بذىتَسْلَمْنَ, (M,) meaning I will not do that by thy, and by your, safety: (M, K:) or by God who, (M,) or by Him who, (K,) maketh thee, and you, to be in safety. (M, K.) [See also art. سلم.]

ذَاتٌ fem. of ذُو [q. v. passim]. (T, S, M, &c.) ذَاتِىٌّ: see ذَوَوِىٌّ, below, in three places.

ذَاتِيَّةٌ [a post-classical word, used in philosophy, The essential property or quality, or the aggregate of the essential properties or qualities, of a thing]. The ذَاتِيَّة of a human being is [the essential property or quality of] rational animality; and is also termed مَاهِيَّةٌ. (Kull p. 148.) ذَوَوِىٌّ the rel. n. of ذُو; (S, TA;) and of ذَاتٌ also, (S, M, Msb, TA,) the ة of the original being rejected in forming the rel. n.: (S, Msb, * TA:) ↓ ذَاتِىٌّ, as rel. n. of ذَاتٌ, is not allowable: (M:) [but it is much used, mostly in philosophical and religious writings, as meaning Essential, &c.:] they say ↓ الصِّفَاتُ الذَّاتِيَّةُ [meaning The essential attributes]; (Mgh, Msb;) but this is a wrong expression: and ↓ عَيْبٌ ذَاتِىٌّ [An essential, or] a natural, an innate, an original, or a constitutional, fault or imperfection &c. (Msb.)

شمر

1 شَمَرَ, aor. ـُ inf. n. شَمْرٌ: see the next paragraph, in five places.2 شمّر, (S, A, Msb, K,) inf. n. تَشْمِيرٌ, (S, K,) He raised, (S, Msb, K,) or tucked up, or contracted, (A,) his garment, (Msb, K,) or his waist-wrapper, (S,) [or his sleeve,] or his skirts. (A.) One says, شمّر عَنْ سَاقِهِ [He raised, or tucked up, his garment, or waist-wrapper, or skirts, from his shank]. (S.) [And in like manner, ↓ تشمّر signifies He raised, or tucked up, his garment, &c.: for] one says also, تشمّر عَنْ سَاعِدَيْهِ [He tucked up his sleeves from his fore arms]. (TA.) It is said in a prov., شَمَّرَ ذَيْلًا وَادَّرَعَ لَيْلًا i. e. [lit.] He contracted, or drew up, his [or a] skirt [and clad himself with night as with a tunic]: (TA:) or شَمِرْ ذَيْلًا وَادَّرِعْ لَيْلًا, meaning (tropical:) Use thou prudence, or precaution, or good judgment, and journey all the night. (S and K in art. درع.) b2: [Hence,] (assumed tropical:) He strove, or laboured, exerted himself or his power or ability, employed himself vigorously or laboriously or with energy, or took extraordinary pains, (AA, Msb, TA,) and was quick, (AA, TA,) فِى الأَمْرِ [in the affair]; as also ↓ شَمَرَ, inf. n. شَمْرٌ: (TA:) and فِى العِبَادَةِ [in religious service]: (Msb:) and فِى سَيْرِهِ [in his pace, or journeying]; like تَجَرَّدَ and اِنْجَرَدَ. (L and TA in art. جرد.) Also, (K,) inf. n. as above; (TA;) and ↓ شَمَرَ, (K,) aor. ـُ inf. n. شَمْرٌ; (TA;) and ↓ انشمر, and ↓ تشمّر; (K;) (assumed tropical:) He passed along striving, or exerting himself, or vigorously: or he passed along with a proud and self-conceited gait; (K;) [and] ↓ مَرَّ يَشْمُرُ, inf. n. as above, has the latter meaning. (S.) And شمّر فِى الأَمْرِ (assumed tropical:) He was, or became, light, or active, (S, Msb, K,) and quick, (Msb,) in, or for, the affair: (S, Msb, K:) and شمّر لِلْأَمْرِ, and شمّر لِلْأَمْرِ أَذْيَالَهُ, (A, TA,) and شمّر عَنْ سَاقِهِ, (TA,) (tropical:) He was, or became, light, or active, and he rose, or hastened, to do the thing, or affair. (A, TA.) And شمّرت الحَرْبُ and شمّرت عَنْ سَاقِهَا (tropical:) [The war, or battle, became vehement; like كَشَفَتْ عَنْ سَاقٍ]. (A.) b3: Also He contracted a thing; syn. قَلَّصَ; (TA;) [and so, perhaps, ↓ شَمَرَ; for] الشَّمْرُ signifies تَقْلِيصُ الشَّىْءِ, like التَّشْمِيرُ: (K:) [or the author of the TA may have misunderstood this explanation in the K, and the meaning may be it (a thing) contracted, or became contracted; for قَلَّصَ is trans. and also (like قَلَصَ) intrans.: that شمّر has this latter meaning, whether it have also, or have not, the former, is shown by the statement that] one says, شَمَّرَتِ الشَّفَةُ meaning قَلَصَت [i. e. The lip became contracted, or became contracted upwards]: (M in art. قلص:) and ↓ تشمّر [in like manner] signifies it (a thing) contracted, or became contracted; syn. تَقَلَّصَ. (TA.) b4: Also, (inf. n. as above, As, S,) (tropical:) He launched forth a ship, or boat; let it go; let it take its course; (As, IAar, S, A, K;) and in like manner, a hawk; (A;) and he discharged, or shot, an arrow: (As, IAar, S, A, Msb:) and hence, (As, S,) (tropical:) he sent, sent forth, or sent away, (As, S, M, A, K,) a thing. (M, A.) [See also سَمَّرَ.] And شمّر الإِبِلَ, inf. n. as above; (TA;) and ↓ اشمرها; (K;) (assumed tropical:) He hastened the camels; made them to hasten; syn. أَكْمَشَهَا, [which seems to be either syn. with, or a mistranscription for, كَمَّشَهَا, (see سَمَّرَ,)] and أَعْجَلَهَا. (O, K, TA.) b5: And شَمَّرْتُ النَّخْلَ (tropical:) I cut off the fruit of the palm-trees; syn. صَرَمْتُهُ; (A, TA;) or so ↓ شَمَرْتُهُ, (Ibn-'Abbád, O,) [for]

الشَّمْرُ signifies صِرَامُ النَّخْلِ. (K.) 4 اشمر الإِبِلَ: see 2, last sentence but one. b2: اشمر الجَمَلُ طَرُوقَتَهُ The he-camel impregnated the she-camel covered by him. (O, K.) b3: اشمرهُ بِالسَّيْفِ He destroyed him with the sword; syn. أَدْرَجَهُ. (O, K.) 5 تشمّر: see 2, third sentence. b2: [Hence,] تشمّر لِلْأَمْرِ, (S, K,) or لِلْعَمَلِ (A,) and ↓ انشمر لَلامر, (S,) (assumed tropical:) He prepared himself (S, A, K) for the affair, (S, K,) or for the work. (A.) [Freytag mentions اشمر للامر in a similar sense, “Paratus fuit ad rem peragendam,” as on the authority of J; but I do not find it in the S,] b3: See also 2 as syn. with 1 and 7.

A2: [Also, app., as quasipass. of 2, It (a garment, &c., was, or became, raised, or tucked up, or contracted; and so signifies ↓ انشمر.] b2: See 2 again, in the latter part of the paragraph.7 انشمر: see 5, in two places. b2: See also 2 as syn. with 1 and 5. b3: Also He (a horse) hastened, or went quickly. (S, O. [Accord. to Freytag, the verb in this sense in the S is اشتمر; but this is a mistake.]) b4: And i. q. مَضَى and نَفَذَ [app. as meaning (assumed tropical:) It, or he, acted with a penetrative force or energy (see شِمْرٌ and شَمَّرِىٌّ)]; and so ↓ اشتمر. (TA.) b5: And It (the water of a wall) went away. (A, TA.) 8 إِشْتَمَرَ see the next preceding paragraph.

شِمْرٌ, applied to a man, (assumed tropical:) Light, agile, or active; acute, or sharp, or quick, in intellect; clever, knowing, or intelligent; syn. زَوْلٌ; and بَصِيرٌ; (ElMuärrij, O, K;) and نَاقِدٌ; (O, K;) thus accord. to the copies of the K [probably from the O]; but in the Tekmileh &c., نَافِذ, [which I regard as the right reading, meaning one who acts with a penetrative energy, or who is sharp, vigorous, or effective,] (TA,) in everything. (O, TA.) See also شَمَّرِىٌّ. b2: Also (assumed tropical:) Liberal, bountiful, munificent, or generous; (O, K;) and courageous. (TA.) شَمَرٌ: see شَمَارٌ.

شِمْرَةٌ The gait, or manner of walking, of a vitious, or depraved, man; (O, K;) or, accord. to IAar, of a man who goes to and fro, and round about. (TA.) [See also شَنْرَةٌ.]

شَرٌّ شِمِرٌّ Severe evil. (S, O, K.) It is said in a prov., أَلْجَأَهُ الخَوْفُ إِلَى شَرٍّ شِمِرٍّ, (TA,) or أَجَآءَهُ, (so in a copy of the A,) [Fear compelled him to betake himself to that which was a severe evil:] i. e. he feared an evil, and fear reduced him to a greater evil. (A.) شَمَارٌ i. q. رَازِيَانَجٌ, in the dial. of Egypt, (O, K, TA,) also [and more commonly] called ↓ شَمَرٌ [applied to the Anethum graveolens, or common garden-dill, and to its seed; and also to the anethum fœniculum, or fennel: see also سَنُّوتٌ]. (TA.) شَمَّرِىٌّ [in the CK شَمَرِىٌّ, without teshdeed to the م,] (tropical:) A man, (S,) penetrating, or acting with a penetrative energy, or sharp, vigorous, and effective, in the performing of affairs, and expert, or experienced; (S, * K, TA;) mostly with respect to travel; (TA;) as though it were a rel. n. from شَمَّرَ; (S;) as also شِمَّرِىٌّ (S, K) and شِمِّرِىٌّ [in the CK شِمِرِىٌّ] and شُمُّرِىٌّ [in the CK شُمُرِىٌّ] and ↓ شِمْرٌ and ↓ شِمِّيرٌ, (K,) the last an intensive form, (TA,) and ↓ مُشَمِّرٌ: (K:) or clever in the performing of affairs, and quick: (Fr, TA:) or one who strives, labours, or exerts himself, and is clever and skilful: (Aboo-Bekr, TA:) or quick in evil, and in what is vain, or false; who strives, labours, or exerts himself, therein; from شَمَّرَ meaning “ he strove, laboured, or exerted himself, and was quick: ” (AA, Aboo-Bekr, TA:) or one who goes his own way, or pursues a headlong, or rash, course, and will not refrain. (Aboo-Bekr, TA.) b2: نَاقَةٌ شَمَّرِيَّةٌ, (S, K,) and شِمَّرِيَّةٌ, and شِمِّرِيَّةٌ, and شُمُّرِيَّةٌ, (K, TA,) [all in the CK without teshdeed to the م,] and ↓ شِمِّيرٌ, (S, K,) (assumed tropical:) A she-camel that is quick (S, K) in pace. (TA.) شَمُّورٌ, occurring in a trad. respecting 'Ooj Ibn-'Unuk, [or Ibn-'Ook,] as meaning something with which a mass of rock was hollowed out according to the size of his head, (TA,) Diamond: (K:) thought by El-Khattábee to have this meaning; but he says, “I have not heard respecting it anything upon which I place reliance. ” (IAth, TA.) شِمِّيرٌ (assumed tropical:) One who strives, labours, or exerts himself; who employs himself vigorously, laboriously, or with energy; (K, TA;) in the performance of affairs. (TA.) See also شَمَّرِىٌّ, in two places.

شَاةٌ شَامِرٌ, and شَامِرَةٌ, A ewe or she-goat, having her udder drawn up to her belly: (S, K:) an epithet having no verb. (TA.) b2: شَفَةٌ شَامِرَةٌ, and ↓ مُتَشَمِّرَةٌ, A contracted lip. (TA.) b3: لِثَةٌ شَامِرَةٌ, (A, K,) and ↓ مُتَشَمِّرَةٌ, (K,) or ↓ مُشَمِّرَةٌ, (so in a copy of the A,) A gum cleaving to the roots of the teeth. (A, K.) مُشَمِّرٌ: see شَمَّرِىٌّ: b2: and see also شَامِرٌ.

مُتَشَمِّرٌ: see its fem. voce شامِرٌ, in two places.

علك

1 عَلَكَهُ, (S, Msb, K,) aor. ـُ (Msb, K) and عَلِكَ, (K,) inf. n. عَلْكٌ, (Msb,) He chewed it; (S, Msb, K;) and moved it backwards and forwards in his mouth, to chew it. (K.) b2: عَلَكَ اللِّجَامَ, (S, O, Msb, K,) aor. ـُ (S,) or ـِ (O,) He (a horse) chewed, or champed, the bit, (S, O, Msb,) or moved it about, (K,) in his mouth; (S, O, K;) like أَلَكَهُ. (ISd and K in art. الك.) b3: And عَلَكَ نَابَيْهِ He ground, or grated, his canine teeth, one with the other, so that a sound was produced. (K.) b4: عَلَكَتْ عَجِينَهَا She kneaded well her dough. (TA.) 2 علّك القِرْبَةَ, (K,) inf. n. تَعْلِيكٌ, (O, K,) He tanned well the water-skin: (O, K:) mentioned by AHn (TA) and Ibn-'Abbád (O, TA) and Z. (TA.) b2: علّك مَالَهُ He tended, or managed, well, his cattle, or property. (O, K, TA.) b3: and علّك يَدَيْهِ عَلَى مَالِهِ He tightened his hands upon his property, from niggardliness, (K, TA,) not entertaining a guest nor giving to a petitioner or beggar. (TA.) 5 مَا تَعَلَّكْتُ بِعَلُوكٍ [I have not occupied myself in chewing with anything that is chewed; or] I have not tasted anything; and so مَاتَأَلَّكْتُ بِأَلُوكٍ and مَا تَعَلَّجْتُ بِعَلُوجٍ. (O in art. علج.) R. Q. 3 اِعْلَنْكَكَ الشَّعَرُ The hair was, or became, intensely black, (اِحْلَنْكَكَ, S,) or abundant, (K,) and collected together. (S, K.) عِلْكٌ [Resin;] a certain thing that is chewed; (S, O;) the صَمْغ [meaning resin] of the صَنَوْبَر and of the أَرْزَة and of the فُسْتُق and of the سَرْو and of the يَنْبُوت and of the بُطْم; the last of which is the best of these; (K, TA;) like لُبَان [or frankincense], which is chewed and is not thereby liquefied; (TA;) heating, diuretic, and strengthening to the venereal faculty; (K, TA;) any صَمْغ [or resin] that is chewed, consisting of frankincense (لُبَان) and of other sorts, and that does not flow [in consequence of its being chewed]: (Msb:) pl. [of mult.] عُلُوكٌ (Msb, K) and [of pauc.] أَعْلاَكٌ. (Msb, TA.) عَلَكٌ and ↓ عَلَاكٌ (O, K) and ↓ عُلَاكٌ (accord. to some copies of the K, but not in the O nor in the TA,) A tree of El-Hijáz: (K:) or a species of trees growing in the region of El-Hijáz: AHn says, the عَلَك are certain trees, of the characteristics of which I have not heard a description. (O.) عَلِكٌ Food tough, or hard to chew; (O, K;) as also ↓ عَالِكٌ. (K.) [And] A viscous, glutinous, cohesive, sticky, ropy, or slimy, thing. (S.) b2: طِينَةٌ عَلِكَةٌ A piece, or portion, of clay or earth, green, or of a dark or an ashy dust-colour, (خَضْرَآءُ,) and soft, (O, TA,) in which is no sand. (TA.) b3: And أَرْضٌ عَلِكَةٌ Land near to water. (O, K.) عَلَكَةٌ A fat and goodly she-camel. (K.) عَلِكَةٌ The شِقْشِقَة [or faucial bag] of the camel, when he brays: (O, K:) pl. عَلِكَاتٌ. (O.) b2: and the latter, (عَلِكَاتٌ,) Strong canine teeth: (K:) this is said by some to be its meaning in a verse of Ru-beh. (O.) عَلَاكٌ: see عُلَاكٌ: A2: and see also عَلَكٌ.

عُلَاكٌ A thing that is chewed; as also ↓ عَلَاكٌ [and ↓ عَلُوكٌ (see 5)]: so in the saying مَا ذَاقَ عُلَاكًا and عَلَاكًا [and عَلُوكًا, i. e. He tasted not a thing that is chewed; meaning, anything]. (K, TA.) A2: See also عَلَكٌ.

عَلُوكٌ: see the next preceding paragraph: and see also أَلُوكٌ.

عُلَاكَةٌ i. q. عُرَاكَةٌ [q. v.]. (TA in art. عرك.) عَلَّاكٌ A seller of عِلْك [or resin]. (K.) عَالِكٌ [act. part. n. of 1; Chewing; &c.]. b2: [The pl.] عَوَالِكُ is applied by Ru-beh to bitted mares [as meaning Chewing, or champing the bits]. (O.) b3: See also عَلِكٌ.

عَوْلَكٌ A stammering, or stuttering, (لَجْلَجَةٌ,) in the tongue: (K:) [or, app., an action, in the tongue, like chewing: for it is said that] فِى لِسَانِهِ عَوْلَكٌ means يَعْلُكُهُ and يَمْضُغُهُ [i. e., app., He chews his tongue in speaking]. (O, from Ibn-'Abbád.) A2: Also A certain vein (S, O, K) in the رَحِم [app. here meaning, as in many other instances, the vulva]; accord. to El-'Adebbes ElKinánee, (S, O,) in mares and she-asses and ewes or she-goats, in the بُظِارَة [q. v.], unapparent, (S, O, K,) in the interior thereof: (S, O:) the بظارة is between the two sides of the vulva: (TA:) pl. عَوَالكُ. (S, O.) Accord. to Ibn-Abbád, i. q. بَظْرٌ [q. v.]. (O.) مِعْلَاكٌ A thing like an arrow, which is shot. (IB, TA.)

صنم

2 صنّم, inf. n. تَصْنِيمٌ, i. q. صَوَّرَ [He formed, fashioned, figured, shaped, sculptured, or pictured: app. from the noun here following]. (K.) صَنَمٌ [An idol: or an idol of a particular kind:] a وَثَن: (S:) or a وَثَن that is worshipped: (K:) or a وَثَن that is made of stones, and of wood; as is said on the authority of I'Ab: (Msb:) or a thing well known, that is carved of wood, and that is made of molten and cast silver and copper or brass: (M; and the like is said in the Msb on the authority of IF:) or the صنم is made of metals that melt; and the وثن is made of stone or of wood: (Msb:) or, accord. to Hishám ElKelbee, the former is made of wood or of gold or of silver or of other metal; and the latter, of stones: or, accord. to Ibn-'Arafeh and El-Fihree, the former is an image; and the latter is a shapeless thing: or, as some say, the former is a thing having corporeal from, carved of wood or of stone or of silver, and worshipped; and [the latter (in the TA the صنم, but this I suppose to be a mistake for the وثن,)] is a incorporeal form: or the former is a thing having the form of a human being; and the latter, a thing having some other form: or the former is a thing having material substance or shape; and the latter, a thing not having material substance or shape: or the former is of stones or other material; and the latter, an embodied form: (TA:) or, accord. to IAth, the latter [?] is anything having corporeal form, made of metal or of wood and stones, like the form of a human being, made, and set up, and worshipped; and the former [?] an incorporeal form: (TA in art. وثن: [from explanations given above, it seems that the reverse of this is the case:]) and Abu-l-'Abbás states, on the authority of IAar, that ↓ صَنَمَةٌ and نَصَمَةٌ signify an image (صُورَةٌ) that is worshipped; (TA in the present art.;) each of these two words is thus (بِالتَّحْرِيك), though it would seem that accord. to the K the latter is نَصْمَةٌ: (TA in art. نصم:) صَنَمٌ (S, K) it is said (S) is an arabicized word, from شَمَن (S, K) [which is Pers\., though SM says,] I know not in what language, for in Pers\. it is بت [i. e. بُتْ]: (TA:) the pl. is أَصْنَامٌ; (S, M, Msb;) which, as used in the Kur xiv. 38, is said by Er-Rághib to mean things that divert one from God. (TA.) صَنَمَةٌ: see the next preceding paragraph.

A2: Also A calamity; a dial. var. of صَلَمَةٌ; (K, TA;) which is mentioned by Az, but omitted in the K in art. صلم. (TA.) A3: And The قَصَبَة [or quill] of any feather. (K.)