رشو

1 رَشَا, said of a young bird, It stretched forth its head to its mother in order that she should put food into its beak. (Abu-l-'Abbás [Th], Msb, TA.) b2: Hence, [accord. to Th, but see رِشْوٌة, below,] رَشَاهُ, (S, Mgh, Msb, K,) aor. ـر inf. n. رَشْوٌ, (S, Msb,) He gave him a رِشْوَة [or bribe]. (S, * Mgh, Msb, K.) [See also 3.]3 راشاهُ, (S, ISd, K,) inf. n. مُرَاشَاةٌ, (TA,) i. q. صَانَعَهُ [He bribed him; (see also 1;) or endeavoured to conciliate him; or did to him a thing in order that he (the latter) might do to him (the former) another thing]: (K:) and حَابَاهُ [app. as meaning he treated him, or behaved towards him, with partiality]: (ISd, K:) or ظَاهَرَهُ [he aided him, or assisted him]. (S.) 4 ارشى الدَّلْوَ He put a رِشَآء [or rope]. to the bucket. (S, ISd, K.) b2: [Hence,] ارشى said of the colocynth [or any similar plant (see رِشَآءٌ)] (assumed tropical:) It extended its rope-like branches [or stalks]. (Az, S, K, ↓ TA.) A2: أَرْشَيْتُ الفَصِيلَ, (S, K,) inf. n. إِرْشَآءٌ, (S,) I made the young camel to suck, or to be suckled. (S, K.) 5 ترشّاهُ He was soft, tender, gentle, bland, or mild, towards him; or he treated him with gentleness, or blandishment. (S, ISd, K.) 8 ارتشى He took, or received, a رِشْوَة [or bribe], (S, Mgh, Msb, K,) مِنْهُ from him. (Mgh.) 10 استرشى He sought, or desired, to be suchled; said of a young camel. (S, K.) b2: and استرشى مَا فِى الضَّرْعِ He drew forth what was in the udder. (Az, TA.) b3: [Hence, probably,] استرشى فِى حُكْمِهِ He sought, or desired, or demanded, a رِشْوَة [or bribe] in the case of his deciding judicially, for his doing so [agreeably with the desire of the briber]. (S, K, ↓ TA.) رِشْوَةٌ and رُشْوَةٌ (T, S, M, Mgh, Msb, K) and رَشْوَةٌ, (Lth, K,) of which the first is that which is the most commonly used, (TA,) i. q. جُعْلٌ [as meaning A bribe]; (K, TA;) i. e. (TA) a thing that one gives to a judge, or to another person, in order that he may judge in his [the giver's] favour, or to incite him to do what he [the giver] desires; (Msb, TA;) or a means of attaining that which one wants, by bribery; not including what is given as a means of obtaining a right or repelling a wrong; for it is related on the authority of several of the leading doctors of the Tábi'ees that there is no harm in man's bribing for the defence of himself and his property when he fears being wronged; so says IAth: and Lth explains the last of these three words as meaning an act of bribery: (TA:) accord. to Abu-l-'Abbás [i. e. Th], (TA), the former meaning is from رَشَا said of a young bird, explained in the first sentence of this art.: (Msb, TA:) or it is from الرِّشَآءُ, (IAth, Mgh, TA,) signifying “ that by means of which one obtains water,” (IAth, TA,) or “ the rope of the bucket: ” (Mgh:) or, accord. to ISd, the reverse of this is the case: (TA:) the pl. (of the first, Msb, TA) is رِشًا or رِشًى and (of the second, Msb, TA) رُشًا or رُشًى. (S, Msb, K, TA.) رِشَآءٌ A rope: (S, Msb, K:) [or a well-rope; i. e.] the rope of the bucket: (Mgh:) and ↓ تِرْشَآءٌ, also, with kesr, has the same meaning as رِشَآءٌ: (K:) hence it would seem that this is generally the case; but they have expressly declared that the latter word has not been heard except in relation to the like of an enchantment, or a fascination: so says MF, pointing to the saying of Lh, that among the phrases of women who enchant, or fascinate, men is أَخَّذْتُهُ بِدُبَّآء مُمَلَّأٍ مِنَ المَآء مُعَلَّقٍ بِتِرْشَآء [I have enchanted him, or fascinated him, with a gourd, filled with water, suspended by a rope, or well-rope]; and that ترشاء, meaning a rope, is not thus said except in this enchantment, or fascination: accord. to ISd, the last radical of رشاء is judged to be و because one obtains water by means of the رشاء, like as one obtains the thing sought by means of the رِشْوَة; which is the reverse what has been said above, that الرشوة is from الرشاء: (TA:) the pl. is أَرْشِيَةٌ. (S, Mgh, Msb, K.) b2: الرَّشَآءُ is also the name of (assumed tropical:) A Mansion of the Moon; (K, TA;) [the Twenty-eighth, which is the last, of the Mansions of the Moon;] so called as being likened to a rope; (TA;) [the northern fish, of the constel-lation Pisces, together with the star beta of Andromeda; or, more correctly, delta and epsilon, with some neighbouring stars, of Pisces;] a group of many stars, in the form of a fish, with the tail towards the south and the head towards the north; (Kzw;) many small stars, in the form of a fish, called [also] بَطْنُ الحُوتِ, in the navel of which is a bright star, which the moon makes one of its mansions; (S, TA;) [or including بطن الحوت, which is in the navel of Andromeda; for] بطن الحوت is the name of the bright star [beta] that is above the drapery round the waist of Andromeda: (Kzw, descr. of Andromeda:] الرشاء is also called قَلْبُ الحُوتِ. (TA in art. قلب.) [See مَنَازِلُ القَمَرِ, in art. نزل.]

رَشِىٌّ A young camel; syn. فَصِيلٌ. (K.) [See 4, last sentence.]

رَاشٍ The giver of a رِشْوَة [or bribe]: hence the trad., لَعَنَ اللّٰهُ الرَّاشِىَ وَالمُرْتَشِىَ وَالرَّائِشَ, i. e. [May God curse] the giver of a رِشْوَة, who aids another to do what is wrong, and the receiver thereof, and him who is agent between them two, demanding more for this or less for this. (IAth, TA.) تِرْشَآءٌ: see رِشَآءٌ, first sentence.

مُرْتَشٍ The receiver of a رِشْوَة [or bribe]. (IAth, TA.) [See an ex. above, voce رَاشٍ.]

مُسْتَرْشٍ A seeker, desirer, or demander, of a رِشْوَة [or bribe]. (TK.) Hence, (TK,) one says, إِنَّكَ لَمُسْتَرْشٍ لِفُلَانٍ, [in the TA إِلَى فُلَانٍ,] i. e. مُطِيعٌ لَهُ تَابِعٌ لِمَسَرَّتِهِرص [app. meaning (assumed tropical:) Verily thou art obedient to such a one, subservient to that which gives him happiness]. (K, TK.)

حو

ى1 حَوَاهُ, aor. ـِ (S, Msb, K,) inf. n. حَىٌّ, (S,) or حَوَايَةٌ, (Msb,) or both, (K,) He collected it; brought it, drew it, or gathered it, together; (S, Msb, K;) as also ↓ تحاواهُ: (TA:) he grasped it; got, or gained, possession of it: (Msb, K:) and ↓ احتواهُ signifies the same; (S, Msb, K;) as also عَلَيْهِ ↓ احتوى: (Msb, K:) or this last, he took, or got, possession of it; took it, got it, or held it, within his grasp, or in his possession: (S:) and حَوَاهُ signifies also he possessed it: (Msb:) and, said of a place [&c., as also ↓ احتوى

عليه and ↓ احتواه], it comprised, comprehended, or contained, it. (TA.) b2: He turned it round, made it to turn round, or wound it. (Har p. 236.

[See حَىٌّ in art. حى.]) A2: حَوَى حَوِيَّةً He made a vehicle for a woman such as is called حَوِيَّة. (TA.) A3: حَوِىَ [originally حَوِوَ]: see art. حو.2 تَحْوِيَةٌ [inf. n. of حوّى] signifies The act of drawing together, or contracting: and the state of drawing together, or contracting; or being drawn together, or contracted; as also تَحَوٍّ

[inf. n. of ↓ تحوّى]: (Lh, K:) or, in the opinion of ISd, تَحْوِيَةٌ has the former signification; and ↓ تَحَوٍّ, the latter. (TA.) A woman of the tribe of Kelb, being asked what she did in the rainy night, answered, أُحَوِّى نَفْسِى [I draw myself together]. (Lh, TA.) b2: كَانَتْ تُحَوِّى وَرَآءَهُ بِعَبَآءَةٍ

أَوْ كِسَآءٍ, occurring in a trad. of Safeeyeh, means She used to wind an عباءة or a كساء round the hump of the camel, behind him, and then to ride upon it. (IAth. [See حَوِيَّةٌ.]) 5 تحوّى, (S, K,) inf. n. تَحَوٍّ, (K,) It assumed a round, or circular, form; or coiled itself: (K:) or it gathered itself together, and coiled itself, or assumed a round, or circular, form. (S.) Yousay, تَحَوَّتِ الحَيَّةُ (S, K *) The serpent gathered itself together, and wound, or coiled, itself; (TA;) whence, as some say, the word حَيَّةٌ: (K:) and in like manner one says of the intestines. (K.) b2: See also 2, in two places.6 تَحَاْوَىَ see 1.8 إِحْتَوَىَ see 1, in four places.

A2: احتوى حَوِيًّا He made a small watering-trough, or tank, for his camels. (TA.) حَوًى, (Az, IB, TA,) or ↓ حَوِيَّةٌ, (K,) The having, or assuming, a round, or circular, or coiled, form; or roundness or circularity [or the state of being coiled]; of anything; (Az, K, TA;) as, for instance, of a serpent; (Az, IB, TA;) and of certain asterisms, which appear regularly disposed in a round, or circular, form. (Az, TA.) [See 5.]

حِوَآءٌ A place that comprises, comprehends, or contains, a thing: for instance, the belly [or womb] of the mother is a حوآء to the child [or fœtus]. (TA.) b2: A collection of tents (بُيُوت), near together; as also ↓ مُحَوًّى: (K:) or a collection of tents (بيوت) of people, made of camel's fur: (S:) or a collection of tents (بيوت) of people, at a water: (TA:) pl. أَحْوِيَةٌ: (S, TA:) and ↓ محتوى

[app. مُحْتَوًى] and ↓ محوى [app. مَحْوًى] signify a place in which the tents (بيوت) of a tribe are collected together: (Lth, TA:) the last is of the dial. of El-Yemen, where it is applied to a few small tents collected together in a tract, or region, of fruitful, or productive, land: (TA:) and its pl. is محاوى [or, more probably, مَحَاوٍ; with the article, المَحَاوِى]. (Lth, TA.) A tent of [goats'] hair, and of [camels'] fur, of the Arabs of the desert. (KL.) حَوِىٌّ Possessing, after deserving, or after becoming entitled. (IAar, K.) A2: A small wateringtrough, or tank, (K, TA,) which a man makes for his camel; called also مَرْكُوٌّ. (TA.) [See also the next paragraph.]

حَوِيَّةٌ: see حَوًى.

A2: Also A winding, or circling, or coiled, gut or intestine; and so ↓ حَاوِيَةٌ and ↓ حَاوِيَآءُ: (K:) [also called قِتْبٌ:] or the [kind of gut, or intestine, termed]

دَوَّارَة in the belly of the sheep or goat; as also ↓ حَاوِيَةٌ: (IAar:) حَوِيَّةٌ البَطْنِ and البَطْنِ ↓ حَاوِيَةٌ and البَطْنِ ↓ حَاوِيَآءُ all signify the same: (S:) the pl. is حَوَايَا; (K;) or this is the pl. of حَوِيَّةٌ, signifying the أَمْعَآء [or intestines into which the food passes from the stomach]; and the pl. of حَاوِيَةٌ and حَاوِيَآءُ is [said to be] حَوَاوٍ; (S;) but IB says that this latter pl. is not held to be allowable by Sb, and that حَوَايَا is the pl. of all the three sings., [originally] of the measure فَعَائِلُ as pl. of the first, and فَوَاعِلُ as pl. of the second and third [though in these two cases it should be by rule حَوَآءٍ]: AHeyth says that حَوَايَا as pl. of حَاوِيَةٌ is like زَوَايَا as pl. of زَاوِيَةٌ: and ISk mentions الحَاوِيَاتُ as pl. of الحَاوِيَةُ and الحَاوِيَآءُ, [in the latter case like قَاصِعَاتٌ as pl. of قَاصِعَآءُ,] and explains it as signifying بَنَاتُ اللَّبَنِ [app. meaning the small guts, or intestines, in which originate the lacteals]. (TA.) b2: Also sing. of حَوَايَا signifying Winding excavations or hollows, which the rain fills, and in which it remains a long time because the soil at the bottom thereof is cohesive and hard, retaining the water: the Arabs call them [also] أَمْعَآء, likening them to the حَوَايَا of the belly: accord. to AA, the pl. signifies i. q. مَسَاطِحُ [pl. of مِسْطَحٌ], made by collecting earth and stones upon smooth and hard rock, to confine thereby water: accord. to IB, on the authority of IKh, wells that are dug in the district of Kelb, in hard ground, whereby is confined the water of the torrents, which they drink throughout the year: accord. to Nasr, a certain construction with masses of rock in the form of a pool, on the way to Et-Teghlibeeyeh, near Ood: accord. to ISd, the sing. signifies a smooth and hard rock which is surrounded with stones and earth, in which water collects. (TA.) b3: Also A [garment of the kind called] كِسَآء, stuffed [with ثُمَام or the like], which is wound round the hump of the camel; (S, K; *) i. q. سَوِيَّةٌ, except that the former is only for camels, and the latter is sometimes for other animals: pl. حَوَايَا: (S:) a subst. from 2 in the last of the senses assigned to it above: (IAth:) [the same is app. meant by what here follows:] a certain thing that is prepared for a woman to ride upon. (TA. [But it was also used by men.]) 'Omeyr Ibn-Wahb El-Jumahee said, on the day of Bedr, when he computed the number of the companions of the Prophet, رَأَيْتُ الحَوَايَا عَلَيْهَا المَنَايَا [meaning I saw the حوايا with the men of courage upon them]: (S:) [for]

مَنِيَّةٌ [sing. of منايا] means (assumed tropical:) “ a man of courage upon his saddle. ” (TA.) حُوَيَّةٌ [a dim. of حَيَّةٌ]: see what next follows.

رَجُلٌ حَوَّآءٌ A man who collects serpents (حَيَّات); and so ↓ حَاوٍ: [which latter, vulgarly pronounced حَاوِى, is also now applied to a serpent-charmer; and a juggler who performs various tricks with serpents &c.:] (K in art. حى:) or the latter, (S in that art.,) or both, (T in that art.,) an owner of serpents; (T, S;) and so حَاىٍ: (T:) the pl. of حَاوٍ is حُوَاةٌ. (TA.) b2: [Hence,] ↓ الحَوَّآءُ الحُوَيَّةُ (assumed tropical:) The constellations Serpentarius and Serpens. (Kzw.) حَاوٍ: see what next precedes.

حَاوِيَةٌ: see حَوِيَّةٌ, in three places.

حَاوِيَآءُ: see حَوِيَّةٌ, in two places.

حَاوِىٌّ: see حَائِىٌّ, in art. حوأ.

حَيَّةٌ [meaning A serpent] is said by some to be from تَحَوَّى, because what is so termed gathers itself together, and winds, or coils, itself; (ISd, * K, * TA;) and to be originally حَوْيَةٌ; (TA in art. حى;) and their opinion is strengthened by the forms and meaning of the words حَوَّآءٌ and حَاوٍ (TA) [and by the form and meaning of the word مَحْوَاةٌ]: or the حيّة is so called because of the length of its life (لِطُولِ حَيَاتِهَا). (K. [See the next art.]) أَحْوَى: see art. حو.

أَحْوِىٌّ: see art. حو.

محوى [app. مَحْوًى]: see حِوَآءٌ.

أَرْضٌ مَحْوَاةٌ A land abounding with حَيَّات [or serpents]: (TA:) or containing serpents; as also مَحْيَاةٌ. (Ibn-Es-Sarráj, S in art. حى.) مَحْوِىٌّ pass. part. n. of حَوَاهُ. (Msb.) مُحَوًّى: see حِوَآءٌ.

محتوى [app. مُحْتَوًى]: see حِوَآءٌ.

حى: or حى and حيو 1 حَيِىَ, (S, Mgh, Msb, K,) and حَىَّ, (S, K,) which latter is the more common, (Fr, S,) [like مَلَّ, originally مَلِلَ,] dual حَيِيَا, and حَيَّا, (Fr,) pl. حَيُوا, (Fr, S,) like خَشُوا, (S,) and حَيُّوا, (Fr, S,) as some say, (S,) aor. ـْ (S, Msb, K,) and يَحَىُّ, (Fr, K,) [like يَمَلُّ, originally يَمْلَلُ,] occurring in poetry, but improper, and disallowed by the Basrees, (Fr,) inf. n. حَيَاةٌ [q. v. infrà], (IB, Mgh, Msb,) or حَيَآءٌ, (K,) and حِىٌّ and حَيَوَانٌ, (IB,) which last has an intensive signification, like its contr. مَوَتَانٌ, (Msb,) He, or it, lived; or was, or became, in the state termed حَيَاةٌ, explained below. (S, K.) [The inf. n. حَيَوَانٌ (q. v. infrà) suggests the supposition that حَيِىَ may be originally حَيِوَ; but I find no authority for this supposition; and if it be the case, this verb presents the only instance of a root of which the medial radical letter is ى and the final و.] b2: حَيُوا, said of a people, or company of men, (assumed tropical:) They were, or became, in good condition: (AA, S:) or they were, or became, fat, by having the means of subsistence, بَعْدَ هُزَالٍ [after leanness]. (Az. [See also 4.]) b3: You say also, حَيَّتِ النَّارُ, inf. n. حَيَاةٌ and حَيَآءٌ, (assumed tropical:) [The fire was, or became, alive, or burning,] like as you say, مَاتَت. (AHn.) b4: حَيِىَ الطَّرِيقُ (assumed tropical:) The road, or way, was, or became, apparent, or distinct. (K.) One says, إِذَا حَيِىَ لَكَ الطَّرِيقُ فَخُذْ يَمْنَةً (assumed tropical:) [When the road, or way, becomes apparent, or distinct, to thee, take to the right]. (TA.) b5: حَيِىَ and حَيِىَ مِنْهُ, aor. ـْ inf. n. حَيَآءٌ: see 10, in two places.

A2: حَىَّ الخَمْسِينَ: see 2.2 حيّاهُ, inf. n. تَحِيَّةٌ, (Mgh, Msb, K,) in its primary sense, i. q. ↓ احياهُ. (Mgh.) You say, حَيَّاكَ اللّٰهُ, (S, K,) meaning May God preserve thee alive; prolong thy life; or make thee to continue in life; syn. أَبْقَاكَ; (Fr, Selemeh Ibn-'Ásim, K;) as also ↓ احياك; (Selemeh Ibn-'Ásim, TA;) or عَمَّرَكَ: (Aboo-'Othmán El-Mázinee, Mgh, TA:) or may God save thee; or make thee to be free from evil, or harm, or the like: (Fr, TA:) or may God make thee to have dominion: (Fr, S, K:) or may God honour thee, and benefit thee. (Ham. p. 489.) And حَيَّاكَ اللّٰهُ وَبَيَّاكَ [explained in art. بى]. (TA.) And حَيَّا اللّٰهُ وَجْهَكَ [May God preserve thy face: see مُحَيًّا]. (Ham p. 23.) b2: Also He said to him حَيَّاكَ اللّٰهُ, explained above: (Mgh:) originally, he prayed for his life: and then, he prayed for him, absolutely: (Msb:) he saluted him; (K, TA;) and so حيّاهُ تَحِيَّةَ المُؤْمِنِ: (Lh, TA:) as used in the language of the law, he said to him, سَلَامٌ عَلَيْكَ. (Msb.) b3: [See also تَحِيَّةٌ, below.]

A2: حيّا الخَمْسِينَ [in the CK (erroneously) الخَمْسِينَ ↓ حَىَّ] He approached [the age of] fifty. (IAar, K, TA.) A3: حَيَّيَتُ حَآءً حَسَنةً and حَسَنًا [I wrote a beautiful ح]. (TA in باب الالف اللّينة.) 3 حَايَيْتُ النَّارَ, (inf. n. مُحَايَاةٌ, TA,) i. q. ↓ أَحْيَيْتُهَا [i. e. (assumed tropical:) I gave life to, enlivened, or revived, the fire] by blowing. (K.) [See also 2 in art. رهب; where a similar meaning is assigned to the former verb; but perhaps it is there a mistranscription.] مُحَايَاةٌ also signifies Nourishment (غِذَآء [which is properly speaking a subst., but seems to be here used as an inf. n.,]) for, or of a child, (K, TA,) with that whereby is his life, or, as in the M, because thereby is his life. (TA.) 4 احياهُ, (S, Msb, K, &c.,) inf. n. إِحْيَآءٌ, (TA,) said of God, (S, Msb,) He made him alive, to live, or be a living being; quickened, endued with life, vivified, [revivified, revived, or resuscitated,] him. (S, * Msb, * K.) Hence, in the Kur [lxxv. last verse], أَلَيْسَ ذٰلِكَ بِقَادِرٍ أَنْ يُحْيِىَ المَوْتَى, (S, TA,) i. e. Is not That Doer of these things (Jel) [able to quicken the dead?]. b2: See also 2, in two places. b3: (assumed tropical:) He (God) endued him with the intellectual faculty: as in the saying, in the Kur [vi. 122], أَوَمَنْ كَانَ مَيِّتًا فَأَحْيَيْنَاهُ (assumed tropical:) [And is he who was intellectually dead and whom we have endued with the intellectual faculty...?]. (Er-Rághib.) b4: See also 3. b5: احيا الأَرْضَ (assumed tropical:) He (God) revived the earth, or land, by the rain, so as to produce in it plants, or herbage. (TA.) And أُحْيِيَتِ الأَرْضُ (assumed tropical:) The land was tilled, and made productive. (AHn.) And احيا المَوَاتِ (tropical:) He turned to use the unowned and unused and uncultivated land by walling it round or sowing it or building upon it and the like. (TA.) b6: Also (assumed tropical:) He (a man) found the land to be fruitful, or abundant in herbage, (S, K,) with fresh herbage. (K.) b7: احيا اللَّيْلَ (assumed tropical:) He passed the night in religious service, worship, adoration, or devotion, abstaining from sleep: (TA:) or [simply] he remained awake during the night. (W p. 9.) And احيا لَيْلَتَهُ He passed his night awake. (MA.) A2: احيت النَّاقَةُ The she-camel had living offspring; (S, K;) her offspring seldom, or never, died. (S.) b2: احيا القَوْمُ The people, or company of men, had their cattle living: (K:) or had their cattle in good condition: (AA, S, K:) or had rain, so that their beasts obtained herbage to such a degree that they became fat: (Az:) or they (themselves) became in a state of abundance of herbage, or plenty. (S, K. [See also 1.]) 5 تحيّا مِنْهُ (assumed tropical:) He shrank from it: taken from الحَيَآءُ [or الحَيَاةُ]; because it is of the nature of the living to shrink: or it is originally تَحَوَّى; the و being changed into ى; or [in other words] from الحَىُّ “ the act of collecting,” [inf. n. of حَوَاهُ,] like تَحَيَّزَ from الحَوْزُ. (TA.) [See also 10.]6 تَحَايَا as quasi-pass. of 3, He quickened, enlivened, or revived, himself. See an ex. voce رُوحٌ.]10 استحياهُ He spared him; let him live; or left him alive; (S, Msb, K, TA;) did not slay him; (Msb;) in which sense the verb has but one form: (Msb, TA:) or he left him; let him alone; or forbore from him. (Mgh.) b2: Hence, as some say, (K,) إِنَّ اللّٰهَ لَا يَسْتَحْيِى أَنْ يَضْرِبَ مَثَلًا, (S, K,) in the Kur [ii. 24], i. e. لَا يَسْتَبْقِى

[meaning Verily God will not spare to propound, or refrain from propounding, a parable, or as a parable]. (S.) [Hence, also,] إِنَّ اللّٰهَ يَسْتَحْيِى مِنْ ذِى الشَّيْبَةِ المُسْلِمِ أَنْ يُعَذِّبَهُ, i. e. [Verily God] forbears from punishing [the hoary Muslim]. (Er-Rághib.) b3: [اِسْتَحْيَى, or اِسْتَحْيَا, which latter is the more proper mode of writing it, also signifies He felt, or had a sense of, or he was, or became, moved or affected with, shame, shyness, or bashfulness; and particularly, but not always, honest shame, or pudency, or modesty; or his soul shrank from foul things; as also اِسْتَحَى; and ↓ حَيِىَ, inf. n. حَيَآءٌ.] استحيى is of the dial. of El-Hijáz; and استحى, with a single ى, is of the dial. of Temeem; (Akh, S, Msb;) the former being the original, (Akh, S,) and that which is used in the Kur: (Msb:) in the latter, the first ى [of the original] is suppressed, [and its vowel is transferred to the ح,] to facilitate the pronunciation, because of the occurrence of the two ى s together: this is the opinion of Sb; and with it agrees that of Aboo-'Othmán [ElMázinee]: the opinion ascribed to Sb in the S, namely, that اِسْتَحَيْتُ is changed from اِسْتَحْيَيْتُ in like manner as اِسْتَبَعْتُ is changed from اِسْتَبٌيَعْتُ, is that of Kh, and is disallowed by El-Mázinee. (IB.) You say, استحيى منه, (S, K, [in the CK, erroneously, عَنْهُ,]) or استحيا منه, (Mgh, Msb,) and استحى منه, and استحياهُ, (S, Msb, K, TA,) and استحاهُ; (TA, [and so in the CK in the place of استحياهُ;]) as also منه ↓ حَيِىَ, (S, Mgh, Msb, K,) aor. ـْ (S,) inf. n. حَيَآءٌ; (S, * Mgh, Msb, K;) He was ashamed of it or on account of it, or ashamed to do it, or shy of doing it; [generally meaning a foul thing;] he was ashamed for himself, or of himself, or was bashful, or shy, with respect to it, or him; he was abashed at, or shy of, it, or him; (K;) he shrank from it, or him: (Msb, K: *) and استحيى مِنْ كَذَا [or استحيا] He disdained, or scorned, such a thing; abstained from it, or refused to do it, by reason of disdain and pride; he dislike, or hated, it, and his soul was above it; he shunned it, avoided it, or kept himself far from it; syn. أَنِفَ مِنْهُ. (TA.) حَىَّ a verbal noun, (S, M, Mgh, TA,) and therefore immediately followed by عَلَى, (M, TA,) used as an imperative [addressed to a single person, male or female, and to more than one]; (S;) used in calling, or summoning, or inviting, and urging; (Lth, T, TA;) and having no verb derived from it [alone, for حَيْعَلَ is derived from حَىَّ and عَلَى together]; (Lth, T, Msb, TA;) meaning Come: (S, M, Mgh, Msb, K, TA, &c.:) or come quickly: or hasten. (Mgh, TA.) Hence, حَىَّ عَلَى الصَّلَاهٌ (in the أَذَان, TA) Come to prayer: (IKt, S, M, Msb, K:) or come ye to prayer: or come ye quickly: or hasten ye. (TA.) And حَىَّ عَلَى الفَلَاحْ [in the same: see art. فلح]. (Mgh, TA.) And حَىَّ عَلَى الغَدَآءِ [Come to the morning-meal]: and على العَشَآءِ [to the evening-meal]: (Msb:) and على الثَّرِيدِ [to the crumbled bread moistened with broth]: (S:) and على الخَيْرِ [to good, good fortune, prosperity, &c.]. (Lth, T, TA.) The saying of Ibn-Ahmar, حَىَّ الحُمُولَ فَإِنَّ الرَّكْبَ قَدْ ذَهَبَا means Keep thou to the loads [for the riders upon the camels have gone]. (TA.) b2: In the phrase حَىَّ هَلَ, and حَىَّ هَلًا, followed by عَلَى كَذَا and إِلَى كَذَا, and حَىَّ هَلَا, (K,) which last is used in a case of pausation, but is bad in other cases, (S in art. هل,) and حَىَّ هَلْ, and حَيَّهْل, [so in the copies of the K,] with the ه quiescent, (K,) and حىّ هلن [app. حَىَّ هَلَنْ, for حَىَّ هَلًا, or perhaps a mistranscription for حَىَّ هَلَكَ], (TA,) [the most common rendering of حَىَّ هَلَ &c. is like that of حَىَّ alone, namely, Come: or] حىّ signifies hasten thou; and [هل or] هلا, come to it, or reach it; [so that the meaning is hasten thou: come to such a thing:] or حىّ signifies come; and [هل or] هلا, quickly (حَثِيثًا), or be thou quick; [so that the meaning is come quickly to such a thing:] or [هل or]

هلا signifies be thou quiet; and the meaning is أَسْرِعْ عِنْدَ ذِكْرِهِ وَاسْكُنْ حَتَّى يَنْقَضِىَ [Speed thou at the mention thereof, and be quiet until it is finished]. (K.) Accord. to Abu-lKhattáb, the Arabs used to say, حَىَّ هَلَ الصَّلَاةَ, meaning Come thou to prayer. (TA.) And one says, حَىَّ هَلْ بِفُلَانٍ, (IAar, and so in the CK,) and حَىَّ هَلًا بفلان, (IAar, and so in MS. copies of the K,) and حَىَّ هَلَ بفلان, meaning Hasten thou with such a one: (IAar:) or keep thou to such a one, and call him. (K.) It is said in a trad., إِذَا ذُكِرَ الصَّالِحُونَ فِحَىَّ هَلَ بِعُمَرَ, (S in art. هل,) or فَحَيَّهَلًا بِعُمَرَ, (TA,) i. e. [When the good, or righteous, are mentioned, then] keep thou to 'Omar, and call 'Omar, (S ubi suprà, and TA,) and begin with him, and be quick in mentioning him; (TA;) for he is of such. (S ubi suprà.) Accord. to some of the grammarians, (TA,) when you say حَىَّ هَلًا, with tenween, it is as though you said حَثًّا; and without tenween, it is as though you said الحَثَّ; the tenween being made a sign of indeterminateness; and the omission of it, a sign of determinateness: and so it is in all compounds of this kind. (K.) [See also art. هل.]

حَىٌّ Living, having life, alive, or quick; contr. of مَيِّتٌ [or مَيْتٌ]; (S, Mgh, * Msb, * K;) and ↓ حَيَوَانٌ is syn. with حَىٌّ [as meaning having animal life]: (IB:) dim. of the former ↓ حُيَىٌّ: (Msb:) and pl. أحْيَآءٌ. (Msb, K.) When you say of a person, لَيْسَ بِحَىٍّ, you mean that he is dead: (Lh:) but مِنْهَا ↓ ضُرِبَ ضَرْبَةً لَيْسَ بِحَاىٍ, (Lh, K,) [in the CK ضَرَبَ, and] in [some of] the copies of the K, erroneously, بِحَآءٍ, (TA,) means [He was struck a blow] in consequence of which he will not live: (Lh, K: *) like as the saying لَا تَأْكُلْ كَذَا فَإِنَّكَ مَارِضٌ means Thou wilt be sick if thou eat such a thing. (Lh, K.) Accord. to ISh, one says, أَتَانَا حَىُّ فُلَانٍ, meaning Such a one came to us in his life [-time]: and سَمِعْتُ حَىَّ فُلَانٍ يَقُولُ كَذَا, meaning I heard such a one say thus in his life [-time]: (TA:) [or the former may mean Such a one himself came to us: and the latter, I heard such a one himself say thus: for] حى [i. e. حَىّ as a prefixed noun] is sometimes redundant, like آل and ذُو: (Ham p. 308:) [and] IB says that حَىُّ فُلَانٍ means Such a one himself. (TA.) And they say, أَهْلِكَ ↓ كَيْفَ أَنْتَ وَحَيَّةُ, i. e. How art thou, and those remaining alive of thy family? (TA.) b2: Applied to God, Deathless. (Er-Rághib.) b3: Possessing the faculty of growth, as an animal, and as a plant: (Er-Rághib:) and, applied to a plant, fresh, juicy, or succulent, and growing tall. (TA.) b4: [Sensitively alive;] possessing the faculty of sensation. (Er-Rághib.) b5: (assumed tropical:) [Intellectually alive;] possessing the faculty of intellect. (Er-Rághib.) [Hence,] (assumed tropical:) A Muslim; like as مَيِّتٌ means an unbeliever. (TA.) b6: (assumed tropical:) Lively, as meaning free from grief or sorrow. (Er-Rághib.) b7: (assumed tropical:) Whole, sound, or unbroken. (L and TA in art. صأب.) b8: أَرَضٌ حَيَّةٌ (assumed tropical:) Fruitful land; or land abounding with herbage; (K, TA;) like as ارض مَيْتَةٌ means unfruitful land. (TA.) b9: الشَّمْسُ حَيَّةٌ (assumed tropical:) The sun is, or was, of a clear colour, unaltered by approaching the place of setting; as though its setting were regarded as death: (TA:) or still bright and white: or still hot and powerful: but the former of these two meanings is the more probable. (Mgh.) b10: نَارٌ حَيَّةٌ (assumed tropical:) [A live, or burning, fire. (AHn.) b11: طَرِيقٌ حَىٌّ (assumed tropical:) An apparent, or a distinct, road or way: (K:) pl. أَحْيَآءٌ. (TA.) A2: See also حَيَّةٌ, first sentence.

A3: [A tribe] of the Arabs: (S:) the children, or descendants, of one father or ancestor, whether many or few: and a شَعْب comprising قَبَائِل: (Az, TA:) or a قَبِيلَة of the Arabs: (Msb:) or a بَطْن of the بُطُون of the Arabs: (K, TA:) pl. أَحْيَآءٌ. (S, Msb, K.) A4: The vulva, or external portion of the organs of generation, of a woman. (Az, K. See also حَيَآءٌ, of which حَىٌّ is also said to be a pl.) Hence, سَعَفُ الحَىِّ, applied by an Arab of the desert to The paraphernalia of a bride. (Az, TA.) A5: لَاحَىَّ عَنْهُ means لَامَنْعَ مِنْهُ, (Ks, K, *) i. e. [There is no forbiddance of him; or] nothing is forbidden him. (Fr.) A6: لَا يَعْرِفُ الحَىَّ مِنَ اللَّىِّ He knows not, or will not know, what is true from what is false; (IAar, K, Har p. 236;) and so الحَوَّ من اللَّوِّ: (TA:) or the حَوِيَّة [or winding gut, &c.,] from the twisting of the rope: (K:) or overt speech from covert: or the living from the dead: or the act of turning round, or winding, [see حَوَاهُ, (in art. حوى,) of which حَىٌّ is an inf. n.,] from the act of twisting. (Har ubi suprà.) A7: The act of collecting. (TA. [But in this and some other senses it is an inf. n. of حَوَى: see 1 in art. حوى.]) A8: أَحْيَآءٌ as pl. of حَآءٌ: see art. حوأ.

حِىٌّ: see حَيَاةٌ, of which it is said to be a syn.: and of which it is also said to be a pl.:

A2: and see حَيَآءٌ, of which, also, it is said to be a pl.

حَيَّةٌ [A serpent;] a certain thing well known: (K, TA:) [improperly explained in the Msb as syn. with أَفْعًى:] applied to the male and the female; (S, Msb;) the ة being added to denote one of a kind, as in بَطَّةٌ and دَجَاجَةٌ; [although حَىٌّ is not used as a coll. gen. n.; and] although the saying عَلَى حَيَّةٍ ↓ رَأَيْتُ حَيًّا, as meaning [I saw] a male [serpent] upon a female [serpent], is related as having been heard from the Arabs: (S:) but ↓ حَيُّوتٌ is also applied to the male; (Az, S, K;) the ت being augmentative; for the word is originally حَيُّو [or حَيُّوٌّ]: (Az, TA:) it is said that it does not die unless by an accident: and they say of a long-lived man, مَا هُوَ إِلَّا حَيَّةٌ [He is none other than a serpent]; and in like manner they say of a woman; as though it were called حيّة because of its long life: [for] some, including Sb, say that it is derived from حَيَاةٌ, as the rel. n. is حَيَوِىٌّ, not حَوَوِىٌّ: and to him who objects that one says رَجُلٌ حَوَّآءٌ [meaning “ a man who collects serpents ”], it is replied that حَيَّةٌ and حَوَّآءٌ are of different roots, like لُؤْلُؤٌ and لَأّلٌ, &c.: but it may be from تَحَوَّى, because of its winding, or coiling, itself; and some say that it is originally حَوْيَةٌ; some, that it is originally حَيْوَةٌ: (TA:) [the dim. is ↓ حُيَيَّةٌ:] the pl. is حَيَّاتٌ (K) and حَيْوَاتٌ, (K, TA,) or حَيَوَاتٌ. (So in some copies of the K [agreeably with the dial. of Hudheyl].) Hence the prov. هُوَ أَبْصَرُ مِنْ حَيَّةٍ

[He is more sharp-sighted than a serpent]; because of the sharpness of its sight: and أَظْلَمُ مِنْ حَيَّةٍ [more wrongful in conduct than a serpent]; because it comes to the burrow of the [lizard called] ضَبّ, and eats its young one, and takes up its abode in its burrow. (TA.) and سَقَاهُ اللّٰهُ دَمَ الحَيَّاتِ [May God give him to drink the blood of the serpents]; i. e., (assumed tropical:) destroy him. (TA.) And ↓ لَا تَلِدُ الحَيَّةُ إِلَّا حُيَيَّةً [The serpent does not bring forth anything save a little serpent]: a prov. applied to the cunning and mischievous, or malignant. (TA.) And فُلَانٌ حَيَّةُ الوَادِى, or الأَرْضِ, or البَلَدِ, or الحَمَاطِ, (assumed tropical:) Such a one is cunning and mischievous, or malignant, (IAar, K,) and intelligent, in the utmost degree: (IAar:) [or] فلان حيّة الوادى means (assumed tropical:) such a one is strong in resisting, a defender of his possessions. (TA.) And حَيَّةُ الوَادِى is also an appellation applied to (assumed tropical:) The lion; (K, TA;) because of his cunning, or craftiness. (TA.) One says also, هُمْ حَيَّةُ الأَرْضِ, meaning (assumed tropical:) They are cunning, guileful, malignant, or mischievous, and strong, not neglecting to take blood-revenge: so in a saying of Dhu-l-Isba' El-'Adwánee cited voce عَذِيرٌ. (TA.) And فُلَانٌ حَيَّةٌ ذَكَرٌ (S, TA) (assumed tropical:) Such a one is courageous and strong. (TA.) and رَأْسُهُ رَأْسُ حَيَّةٍ (assumed tropical:) He is clever, or ingenious; acute, or sharp; intelligent. (TA.) And رَأَيْتُ فى كِتَابِهِ حَيَّاتِ وَعَقَارِبَ (assumed tropical:) I saw in his letter slanders, or calumnies, addressed to the ruling power, in order to cause the object thereof to fall into embarrassment from which escape would be difficult. (TA.) b2: الحَيَّةُ is also a name of (assumed tropical:) [The constellation Draco; commonly called التِّنِّينُ;] certain stars [partly] between the فَرْقَدَانِ [or B and y of Ursa Minor] and بَنَاتُ نَعْشٍ [meaning the stars in the tail of Ursa Major]: (K:) so called by way of comparison. (TA.) b3: And حَيَّةٌ also signifies (assumed tropical:) A certain mark made with a hot iron upon the neck, and upon the thigh, of a camel, twisting, or winding, like the حَيَّة [properly so called]. (Ibn-Habeeb, TA.) A2: See also حَىٌّ.

حَيًا Rain; (S, Msb, K;) as also ↓ حَيَآءٌ: (K:) or much rain: (Har p. 185:) as being the means of giving life to the earth: (TA:) and (assumed tropical:) plenty; or abundance of herbage, (S, K,) and the means of giving life to the earth and to men; as being caused by the rain; and so ↓ حَيَآءٌ: (TA:) or [simply] herbage; because produced by the rain: and fat, and fatness; because produced by the herbage: (Ham p. 662:) dual. حَيَيَانِ: (S:) and pl. أَحْيَآءٌ. (TA.) حَيَا الرَّبِيعِ means The rain [called ربيع, or of the season thus called,] that gives life to the earth. (TA.) A2: See also the next paragraph.

حَيَآءٌ an inf. n. of حَيِىَ in the first of the senses explained in this art. (K.) b2: [Hence,] syn. with حَيًا, in two senses: see the next preceding paragraph, in two places. b3: Also inf. n. of حَيِىَ as syn. with اِسْتَحْيَى; (S, * Mgh, Msb, K;) i. q. اِسْتِحْيَآءٌ; (S;) Shame; a sense of shame; shyness, or bashfulness; [and particularly, but not always, honest shame, or pudency, or modesty;] syn. حِشْمَةٌ; (K;) a shrinking of the soul from foul conduct, (Bd in ii. 24, and Er-Rághib,) through fear of blame; (Bd ibid.;) a languor that affects the animal faculty, (Bd ibid, and Mgh, *) and turns it back from its actions: (Bd:) and repentance; syn. تَوْبَةٌ. (K.) b4: And hence, as being a thing that should be concealed, and of which one is ashamed to speak plainly, (TA,) The vulva, or external portion of the female organs of generation, (فَرْج, El-Fárábee, Msb, K, or رَحِم, [which here means the same,] S,) of a camel, (El-Fárábee, S, Msb, K,) or an animal having feet like those of the camel, and of a cloven-hoofed animal, and of a beast of prey: (K:) accord. to Az, the دُبُر [here meaning the same as فَرْج] of any of these and of other animals: (Msb:) accord. to IAar, it is of the ewe or she-goat, the cow, and the gazelle: (ISd, TA:) and [sometimes] the فَرْج of a girl, (El-Fárábee, Msb,:) or of a woman: (Zj in his “ Khalk el-Insán: ” [see also حَىٌّ:]) and ↓ حَيًا signifies the same; (K;) but accord. to Az, this is not allowable except in poetry, in a case of necessity: (TA:) pl. أَحْيَآءٌ (Az, IJ, K) and أَحْيِيَةٌ (As, Sb, S, K) and, by contraction, أَحِيَّةٌ, (Sb, IB, TA,) which is said to be preferable, (TA,) and [quasi-pl. n.] ↓ حَىٌّ and ↓ حِىٌّ [which two have been mistaken by Freytag for syns. of تَحِيَّةٌ, immediately following them in the K]. (Sb, K.) حَيَاةٌ, or ↓ حَيٰوة, (as in different copies of the K, in the latter manner in copies of the S,) written with و in the Kur, to show that و follows ى in the pl. [حَيَوَاتٌ, like صَلَوَاتٌ], or because the sound of the ا is inclined towards that of و, (ISd, TA,) and ↓ حَيَوْةٌ, with sukoon to the و, (K,) which is substituted for the ا of حَيَاةٌ, as is done by the people of El-Yemen in the case of every ا that is changed from و, as in صَلَاةٌ and زَكَاةٌ, though the final radical letter of the verb of حَيَاةٌ is ى, (TA,) an inf. n. of حَيِىَ in the first of the senses explained in this art.; (IB, Mgh, Msb;) Life; contr. of مَوْتٌ; (S, K;) as also ↓ حَيَوَانٌ and ↓ حِىٌّ, (K,) or this last is asserted to be a pl. of حَيٰوةٌ, (S,) and as also ↓ مَحْيًا, (S, * Har pp. 25 and 350,) of which the pl. is مَحَاىٍ: (S:) حَيَاةٌ signifies the faculty of growth, as in an animal, and in a plant: and the faculty of sensation: and (assumed tropical:) the faculty of intellect: and (assumed tropical:) freedom from grief or sorrow: and everlasting life in the world to come; to which one attains by that حياة which is intelligence and knowledge: and the حياة that is an attribute of God. (Er-Rághib.) يَا لَيْتَنِى قَدَّمْتُ لِحَيَاتِى, in the Kur [lxxxix. 25], means [O, would that I had prepared, or laid up in store,] for my everlasting state of existence. (Er-Rághib.) And ↓ فَإِنَّ الدَّارَ الآخِرَةَ لَهِىَ الحَيَوَانُ, in the Kur [xxix. 64], means [And verily the last abode is] the abode of everlasting life: (TA:) or الحيوان here means the life that will not be followed by death: or much life; like as مَوَتَانٌ signifies much death: (Msb:) and it is also the name of a certain fountain in Paradise, [the water of] which touches nothing but it lives, by permission of God. (TA.) الحَيٰوةُ الطَّيِّبَةُ, accord. to I'Ab, explaining xvi. 99 of the Kur, (TA,) means Lawful means of subsistence (K, TA) in the present world: (TA:) or Paradise. (K, TA.) b2: Also (assumed tropical:) Advantage, or profit; or a cause, or means, thereof: whence the saying, لَيْسَ لِفُلَانٍ حَيَاةٌ There is not, in such a one, profit, nor good: and so it is said to mean in the Kur [ii. 175], وَلَكُمْ فِى القِصَاصِ حَيٰوةٌ (assumed tropical:) [And there is to you, in retaliation, an advantage]: (TA:) or this means that the knowledge of the law of retaliation restrains from slaughter, and so is a cause of life to two persons; and because they used to slay one who was not the slayer, retaliation upon the slayer is a cause of saving the lives of the rest: or the meaning is life in the world to come; for when the slayer has suffered retaliation in the present world, he is not punished for his act in the world to come. (Bd.) b3: حَيَاةُ الشَّمْسِ means (assumed tropical:) The remaining of the light and whiteness of the sun: or the remaining of its heat and power: but the former of these two meanings is the more probable. (Mgh. [See الشَّمْسُ حَيَّةٌ, voce حَىٌّ.]) حَيٰوةٌ and حَيَوْةٌ: see the next preceding paragraph.

حَيِىٌّ Having حَيَآء [i. e. shame, shyness, bashfulness, pudency, or modesty]; (K;) part. n. of حَيِىَ as syn. with استحيى; of the measure فَعِيلٌ: (Msb:) fem. حَيِيَّةٌ. (TA.) The saying of I'Ab, اَللّٰهُ حَيِىٌّ, means God is one who acts with others in the manner of him who has حَيَآء; for حَيَآء in its proper sense is not ascribable to Him: (Mgh:) or one who leaves undone evil deeds, and does good deeds. (Er-Rághib.) حُيَىٌّ: see حَىٌّ, of which it is the dim.

حُيَيَّةٌ: see حَيَّةٌ, (of which it is the dim.,) in two places.

A2: And dim. of حَآءٌ, q. v. in art. حوأ. (Lth, TA in باب الالف الليّنة.) حَيَوِىٌّ [Of, or relating to, the serpent;] rel. n. of حَيَّةٌ. (S.) A2: [And rel. n. of حَا: see حَائِىٌّ in art. حوأ.]

حَيَوَانٌ an inf. n. of حَيِىَ, like حَيَاةٌ, (IB,) but having an intensive signification: (Msb:) see حَيَاةٌ, in two places. b2: See also حَىٌّ, first sentence. b3: Also Any thing, or things, possessing animal life, (Msb, K, *) whether rational or irrational; [an animal, and animals;] used alike as sing. and pl., because originally an inf. n.; (Msb;) contr. of مَوَتَانٌ [q. v.]. (S.) [حَيَوَانَاتٌ is used as its pl. of pauc. And hence,] الحَيَوَانَاتُ الخَمْسُ [The five animals] is applied to what may be killed by a person in the state of إِحْرَام, and by one engaged in prayer: (Msb in art. فسق:) these are the rat, or mouse, and the biting dog, and either the serpent, the crow termed أَبْقَع, and the kite, or the serpent, the scorpion, and the kite, or the serpent, the scorpion, and the crow, or the scorpion, the crow, and the kite. (Es-Suyootee, in “ El-Jámi' es-Sagheer,” voce خَمْسٌ.) It is originally حَيَيَانٌ; (Sb, K, TA;) the ى which is the final radical letter being changed into و because the occurrence of two ى together is disliked: (Sb, TA:) Aboo-'Othmán [El-Má- zinee] holds the و to be a radical letter; but his opinion is said to be not admissible, because it is asserted that there is no instance in the language of a word of which the medial radical is ى, and the final و. (TA.) حَيَوَانِىٌّ [Of, or relating to, an animal or animals]. b2: It is [also] particularly applied to A seller of birds. (TA.) حَيَوَانِيَّةٌ Animality; or animal nature.]

حَيُّوتٌ: see حَيَّةٌ.

حَاىٍ, of the measure فَاعِلٌ, [said to be] originally حَايِوٌ, is syn. with حَاوٍ and حَوَّآءٌ, belonging to art. حوى [q. v.]. (Az, TA.) أُحَىُّ and أُحَىٌّ and أُحَىٍّ: see art. حو.

أُحَيْوٍ: see art. حو.

أَحْيَى in the saying أَحْيَى مِنْ ضَبٍّ [More longlived than a ضبّ, a kind of lizard, which is supposed to live seven hundred years,] is from الحَيَاةُ. (TA.) b2: In the sayings أَحْيَى مِنْ هَدِىٍّ [More shy, or bashful, than the bride] and أَحْيَى مِنْ مُخَدَّرَةٍ [More shy, or bashful, than a girl kept behind the curtain] it is from الحَيَآءُ. (TA.) تِحْيَاةٌ: see the next paragraph.

التَّحَايِى The two stars in the foot and before the foot of the foremost of Gemini: (Kzw:) or three stars over against الهَنْعَة [which is the Sixth Mansion of the Moon]; (IKt, K;) and sometimes the moon deviates from الهنعة, and makes its abode in التحايى: (IKt:) they are between the Milky Way and the stars that follow العَيُّوق [or Capella]: Aboo-Ziyád El-Kilábee used to say that this name means الهنعة, and is also pronounced التَّحَائِى, withء: but AHn says that the moon makes its abode in these stars, and not in الهنعة itself: (TA:) its sing. is ↓ تِحْيَاةٌ; (IKt, AHn, TA;) if so, of the measure تِفْعَلَةٌ, like تِحْلَبَةٌ, not فِعْلَاةٌ, like عِزْهَاةٌ, because there is no such root as تَحى; derived from الحَيَا, because its نَوْء [here meaning its auroral setting, in midwinter,] is attended with much rain: but التحائى, with ء, is irreg.; as though pl. of ↓ تَحِيَّةٌ likened to a word of the measure فَعِيلَةٌ. (IB.) تَحِيَّةٌ inf. n. of 2. (Mgh, Msb, K.) b2: Also A salutation, or greeting, (A'Obeyd, AHeyth, Mgh, Msb,) pronounced by one person to another on their meeting; (AHeyth;) particularly the saying سَلَامٌ عَلَيْكَ; (Mgh, * Msb;) and the like; (Mgh;) the most comprehensive form thereof, used by the believer [to his fellow-believer], being the saying السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللّٰهِ وَبَرَكَاتُهُ: (AHeyth:) hence it is pluralized; the pl. being تَحِيَّاتٌ and تَحَايَا. (Mgh.) b3: Also Continuance, or endurance; or endless, or everlasting, existence: (IAar, Msb, K, &c.:) and so it is said to mean in the following verse of Zuheyr Ibn-Jenáb ElKelbee; who was a [kind of] king among his people: قَدْ نِلْتُهُ إِلَّا التَّحِيَّهْ وَلَكُلُّ مَا نَالَ الفَتَى

[And indeed everything that the young man has attained, I have attained it, except endless existence]: or, as some say, it here means security from death and from evils. (TA. [But more probably the meaning is that next following: for in the Mz, 49th نوع, where this verse is cited, but with مِنْ كُلِّ in the place of وَلَكُلُّ, he is said to have been (not a king, but,) “ a nobleman. ” See also, respecting him, p. x. of my Preface.]) and (tropical:) Dominion, or kingship: (Fr, AA, S, Mgh, Msb, K, &c.:) because the people of the Time of Ignorance used to greet kings [or rather those of Himyer] by the saying أَبَيْتَ الَّعْنَ, which they addressed to none other than a king; so that when any one of them became a king, it was said of him, فُلَانٌ نَالَ التَّحِيَّةَ [meaning (tropical:) Such a one has attained the kingship]. (Mgh: in which, and in the S, the foregoing verse is cited as an ex. of this last meaning.) التَّحِيَّاتُ لِلّٰهِ means Endless existence belongs to God: (Lth, Msb, TA:) or dominion, or kingship: (Lth, Yaakoob, S, Msb, TA:) or freedom, or security, from all evils, (Khálid Ibn-Yezeed, AHeyth,) and from all causes of the cessation of existence: (AHeyth:) or endless existence, and security from evils, and dominion, and the like: (Fr:) or the expressions [of praise] that indicate and imply the ascription of dominion and endless existence: (KT:) or salutations and benedictions are Gods, and at his disposal. (Mgh.) [التَّحِيَّاتُ is also a term applied to the following form of words repeated in the ordinary prayers: التَّحِيَّاتُ لِلّٰهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلَامُ عَلَيْكَ يَاأَيُّهَا النَّبِىُّ وَرَحْمَةُ اللّٰهِ وَبَرَكَاتُهُ السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللّٰهِ الصَّالِحِينَ

أَشْهَدُ أَنْ لَا إِلَاهَ إِلَّا اللّٰهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ, or (instead of عبده ورسوله) رَسُولُ اللّٰهِ: see 5 in art. شهد.] b4: The assigning to this word, as used in the Kur iv. 88, the meaning of A gift is a mistake. (Mgh.) A2: See also التَّحَايِى.

مَحْيًا: see حَيَاةٌ. b2: Also A time, and a place, of life. (TA.) مُحْىٍ and مُحْيِيَةٌ, applied to a she-camel, Having living offspring; whose offspring seldom, or never, die. (S.) مُحَيًّا The face (S, K, Ham p. 23) of a man, because it is specified in salutation; [see 2;] (Ham ubi suprá;) a term used only in praise; (Ham p. 640;) i. e. the face altogether: or the حُرّ of the face [i. e. the ball of the cheek; or what appears of the elevated part thereof; or what fronts one, of the face, &c.]. (K.) b2: Of a horse, it is The place where the flesh is separated (حيث انفرق اللحم) beneath the forelock. (Ham p. 23.) And دَائِرَةُ المُحَيَّا, in a horse, [The feather in] the place of separation [of the hair] beneath the forelock, in the upper part of the forehead. (TA.) محَيِّىٌ act. part. n. of 2; fem. مُحَيِّيَةٌ: (S, TA:) for in every noun in which three ىs occur together, [the last of them being the final radical, and ending the word,] if it is not formed from a verb, the final radical letter is elided from it, as in عُطَىٌّ the dim. of عَطَآءٌ, and in أُحَىُّ the dim. of أَحْوَى: but if it is formed from a verb, that letter remains, as in مُحَيِّىٌ from حَيَّى. (S.) أَرْضٌ مَحْيَاةٌ i. q. مَحْوَاةٌ, i. e. A land containing serpents: (Ibn-Es-Sarráj, S:) or abounding with serpents. (TA in art. حوى.) أَبُو يَحْيَى Death. (TA, Har p. 218.)

حوى: حوى على والمصدر منه حِوَايَة: ختلة وخدعه (فوك) وفي محيط المحيط: حويت الرجل.
وحوى: شعبذ، شعوذ (بوشر).
حوَّى وتحوَّى مأخوذتان من حاوٍ (انظر حاو) (فوك) وقد ذكرها في مادة ( Efeminatus) .
حَوَايَة: سحر حلال، سمياء، شعبذة، شعوذة (بوشر).
حِوَايَة: الاسم من ذكرت في معجم فوك في مادة ( Wfeminatus) .
حَوَّاء: حاوٍ: بالمعنى الأول الذي سأذكره لكلمة حاوٍ (باين سميث 1184= مشعبذ ورَقَّاء).
ويقول لين نقلا عن القزويني أن مجموعة النجوم المسماة بالحاوي يسمى أيضاً الحَوَّاء والحُوَيَّة وهذه الكلمة مكتوية هكذا في بعض مخطوطات هذا المؤلف (انظر طبعة وستنفيلد 1: 33، رقم 0) غير أن وستنفيلد طبع والحُيَّة اعتمادا على مخطوطات أخرى (1: 14) وكذلك عند دورن ص49 وفي ألف استر (1: 13): ( Venator serpentum) بالعربية: الحاسة (كذا). والحية (ص41) الحوة، الحية.
حاوٍ: لا يطلق على راقي الحيات وجامعها فقط. بل تطلق على الأحر أيضاً (همبرت ص157) وعلى المشعبذ والمشعوذ.
وحاو ويجمع على حِواً: جماعة البيوت المتدانية من الوبر (فوك، ألكالا).
حاوي العلوم: جامع العلوم، دائرة المعرف (بوشر).
حيّ:
حَيَّا. يقال: حَيَّا بكأس حين يشرب الرجل نخب آخر قائلا له حَيَّاك الله أي أطال حياتك.
ويقال أيضا: حياك الله بكذا إذا شرب نخبه وتمنى له شيئا (عباد 1: 367 - 368).
وحياه بالملك: سلم عليه بالملك، بويع بالملك وبالسلطان.
أحيا: كما يقال أحْيا ليلته في الصلاة. يقول الشاعر مسلم بن الوليد: أحْيَيْت نُجُوم الليل بالقوافي أي صرفت الليل ساهرا أنظم الشعر. وهو يقول أيضا: أحيا البكا ليله أي أسهره البكا ليله (معجم مسلم). تَحَيَّا: أنظر فريتاج. وقد ذكرت في معجم فوك في مادة حيّا.
وتَحَيَّا: انبعث حيّا، قام من الأموات، نُشِر (المعجم اللاتيني - العربي).
استحيا: انبعث حيا، قام من الأموات، نُشِر (ألكالا)؟، عباد 2: 14).
ومن هذا قيل: عيد الاستحياء: عيد القيامة، عيد الفصح (ألكالا).
استحيت منك لكثرة إحسانك إليَّ أخجلني كثرة إحسانك إليَّ (بوشر).
والعامة تقول استحت المرأة أي سترت وجهها عن الرجال (محيط المحيط).
حَيّ. يقال حيّ إذا كان فيه مد وجزر ضد بحر ميت. ففي الإدريسي (كليم 4 قسم 3).
في كلامه عن تورنت: مرسى فيه بحر حي ويقول بعد ذلك: يحيط بها البحر الحيّ والبحيرة.
وحَيُّ زيد أي زيد نفسه وأهل زيد الخ، أنظر المفصل طبعة بروش (ص41 وما بعدها).
الحي والميت: ذكر ألكالا في مادة ( Hay Cuyméit: satiriones yerva) غير أن هذا خطأ أو تصحيف، والصواب: الحَيّ والمَيِّت ( Ophry Ciliata Biv) وهو خصي الكلب وخصي الثعلب بصلة في أصله. وتوجد له بصلة حية وبصلة ميتة. ويقول العرب أن من يأكل البصلة الميتة يصاب بانحلال القوى والعجز عن الجماع. ومن يأكل البصلة الحية يزداد قوة على الجماع. (براكس، مجلة الشرق والجزائر 8: 342).
حي عالم: أبيد، مخلدة (نبات) (بوشر).
وحَيّ: طحلب اشنة، اشنة سمراء، ضريع (ألكالا).
وحّيّ: قرن الغزال، زيتة (براكس مجلة الشرق والجزائر 8: 348).
حَيّة بمعنى دودة (جوليوس) ويقال مثلاً: الحيات في الأمعاء (الجريدة الآسيوية 1853، 1: 347).
حية البحر: انقليس، جري، سلور (همبرت ص70).
حية زرزورية أو حية طيارة: نوع من الحيات انظر نيبور رحلة إلى بلاد العرب (ص167).
حية شمس: عظاية، ضب، سام أبرص (بوشر).
حية الماء: ثعبان الماء، عدار (بوشر).
سمك حية أو سمك حيات: انقليس، جري سلور (بوشر).
حَيَاة. وحياتك: حقا، بلا ريب، بلا شك (بوشر).
وحياة محــبَّتِك: قضسماً بحبك ويستعمل هذا القسم للإنكار (بوشر).
وحياة رَأْسِي: سحقا لك (بوشر، ألف ليلة 1: 31).
شَجَر الحياةِ: شجرة اسمها العلمي ( Theeya) وهي عفصية، جنس شجرة من الفصيلة الصنوبرية (بوشر).
ماءُ الحياة: عرق (شراب مسكر) (ألكالا).
وحياة: سمك بحري غير ملح (ألكالا).
حَيَوان: تعني عند أهل تمبكتو كل أنواع المنقولات من الأملاك والعروض منها (بارت 454).
وهذه الكلمة تعني عند أهل الكيمياء معنى خاصاً (المقدمة 3: 199) ويقول دي سلان إنه لا يعرف المعنى المقصود منها. الحيوانات الخمس: يظهر أنها تعني خمسة أنواع من الهوام الدنسة المؤذية المزعجة مثل القمل والبراغيث والبق الخ. أنظرها في مادة فاسق.
حَيَوانِيّ. روح حيواني عند الأطباء، أنظر العبارة في معجم المنصوري في مادة بَطْنُ.
قُوَّة حيوانية: إحساس (فوك) يعني الحاسة والحس (انظر دوكانج).
حُوَيَّن ويجمع على حُوينات: دُوَيبة، وهو تصغير حيوان.
تَحَيْوَن: توحش، اختبل، تبلَّة (هلو).
مَحْيَا. ليلة المَحْيَا: ليلة الحياة وهي عند الشيعة ليلة السابع والعشرين من شهر رجب (ابن بطوطة 1: 417).
محايا: ماء الحياة، عرق (دوماس حياة العرب ص298).
مُسْتَحا: أستحياء، خجل، احتشام (بوشر).
مستحية: حَسَّاسة (نبات) (بوشر).

دبّ: دَبّ على فلان: بمعنى فاحش (زيشر 20: 250).
دبَّ السم: سرى في الجسد (بوشر).
دَبّ (بالتشديد): دبّ، وامتد على الأرض (همبرت ص68، هلو).
ودّبب: أسن، شحَذ (بوشر).
دبّ: في معجم فريتاج، وهي تصحيف ضبّ.
دُبّ: سبع معروف، وتستعمل مجازاً بمعنى حيوان، ورجل بليد، وإنسان أبله، وبهلول، وغبي، وجلف، وقدم، وقليل العقل، وخشن غير مهذب (بوشر).
ودُبّ ومؤنثه دُبّة، ويجمع على دُبب (بوشر).
دبّ البحر: حوت ذو ثديين. خروف البحر، وهو حيوان برمائي (بوشر).
دبّ الورد، واحدته دبة وهو دود يكون على الورد (الكالا).
دّبة: قارن ما ذكره لين مع ما ذكر بركهارت (سوريا ص476) فهو يقول ما معناه: (وسرنا في سهل واسع تملؤه الرمال الكثيرة وهو يرتفع شيئاً فشيئاً يسمى الدّبة وهو اسم يطلقه أعراب طوارة على مواضع أخرى تشبه هذا الموضع.
دّبة (تركية): أدرة، قروة، يقال أبو دّبة أي آدر، ذو القروة (بوشر).
دُبّية = دَبة، ربطة من الزجاج (محيط المحيط).
دباب: سن السكين وشحذها (الكالا).
ودُباب: حد السكين (شيرب) وفيه دَباب.
ودَباب: نبات اسمه العلمي: Mentha sylvestris ( ابن البيطار 1: 411). دبيب: حنش، خشاش، دبابة، زحافة، هامة، (بوشر، همبرت ص68) وهو اسم لكل هامة تدب (ابن العوام 1: 601، 602، 603، 680، 981، باين سميث 1264، 1279).
ودبيب: حية، شجاع (وبرن ص6).
دّباب: خش، خشخاش، هامة (همبرت ص68) وجراء دياب أو دباب (وحدها) الجراد الزاحف (باين سميث 1115).
دّبابة: ضرب من آلات الحرب يجلس فيها الجنود ليحتموا بها عند محاولتهم الهجوم على الأسوار، ولهذه الآلة أحياناً أربعة طوابق أولها من الخشب، وثانيها من الرصاص، وثالثها من الحديد، ورابعها من النحاس، وكانت توضع على عجلات. (مونج ص284).
ودّبابة: اسم قطعة من قطع الشطرنج أضافوها في لعبة الشطرنج الكبرى على قطع لعبة الشطرنج الصغرى العادية (حياة تيمور 2: 798). وفي كل جهة من اللعبة الكبرى هذه دبابتان. وهي تتحرك أولاً كما يتحرك الشاه ولكنها بعد ذلك تقفز كما يقفز الفرس (فان درلند تاريخ الشطرنج 1: 109).
والدبابة: الكبة النية (محيط المحيط).
دبابة الانبيق: أنبوب الانبيق وهو أنبوب حلزوني من القصدير أو النحاس المطلي بالقصدير يمتد من رأس الانبيق إلى أسفله ويقوم بتكــثيف المواد التي يجري تصعيدها وتقطيرها. (ابن العوام 2: 409، 410، وقد شاء كلمنت - موليه (2: 397 رقم1) قراءتها (ذنابة) وترجمها إلى الفرنسية بما معناه ذنب - غير أن مقارنة الكلمة الفرنسية Serpentin ( ومعناها أنبوب الانبيق) مع كلمة دبّ ومشتقاتها تكفي لترينا عدم فائدة هذا التغيير.
دّبابة: دبيب، دود (برجون).
دابة: حية، حنش، شجاع، ففي رياض النفوس (ص62ق): دخلت على جبلة بين العشائين وهو يأكل بطيخاً فقلت له أن رائحة هذا تخرج الدواب يعني الحساب (الخَّيات) فقال إنَّها مرسولة (أي إنها مرسلة من الله فلا تأتي إلا إذا شاء الله ذلك).
وداَّبة: والعامة يقولون دابة بتخفيف الباء أو دبة، ويطلقونها على كل ما يركب أو يخصونها بالأتان (محيط المحيط). داَّبة البحر: حوت (فوك).
دُوَبْية: حشرة، هامّة (بوشر، همبرت ص70).

دلّ: دل: أرشد، قاد، هدى. يقال دله ودل به، ففي العبدري (ص18 و) وكنت في تونس التقي غالباً بأشخاص لا أعرفهم فاسأل الشخص منهم عن الطريق إلى ناحية منها فيقوم ماشياً بين يدي يسأل الناس عن الطريق ويدل بي.
وفي تاريخ البربر (2: 218): يدل بهم طريق الفقر. وفي حياة ابن خلدون (ص225 و): قد دل بهم الطريق وفد أولاد سباع.
ودلّ تعني أشار الى، عين المكان، يقال دلّ علينا العامل أي عين للعامل المكان الذي كنا فيه. (أخبار ص53).
ودل على: حدس، خمن، أشار إلى ما سيحدث (بوشر).
ودل: أقام الدليل، أثبت، برهن (هلو) وتستعمل دل وحدها بدل دل بالطريق أي عرف الطريق (لين).
ودل: غنج، تغنج، تدلل، ونجد دلّ عليه في مختارات من قصة عنتر نشرها كوسج (مختارات ص93) حيث نجد في طبعة كوسان دلّ على.
ودل: تملق، صانع، لاطف (هلو).
ومعنى تزلف التي ذكرت في معجم فوك في مادة tradere.
دلَّل: دلّع، جامل، ودارى الشخص حرصاً عليه (بوشر).
دلّل: لاطف، داعب، داهن (بوشر) ودلّل الطفل: دلعه وغنجه (بوشر، همبرت ص 28).
ودلّل: باع بالمزاد (فوك، الكالا، الف ليلة 2: 109) ويقال: دلل على (ألف ليلة 3: 78).
دلال: سمسار، من يجمع بين البيعين. ومن ينادي على السلعة لتباع بالمزايدة.
أدَلّ، أدل عليه: أفرط عليه ثقة بمحبته واجترأ عليه، وعامله بلا تكلف (فليشر معجم ص53). وفي النويري (الأندلس ص469) أدِلّ عليك إدلال العلماء على الملوك الحلماء (كوسج مختارات ص85). ويعبر فوك عن هذا المعنى تعبيراً فيه بعض الغموض.
والمصدر ادلال: دالّة، تألف، مؤانسة (بوشر) أدل به: ازدهى به، افتخر به (أخبار ص19، المقري 1: 278، 2: 451، المعجم اللاتيني العربي وفيه ادلالك بآدابك).
ابن جبير ص330، ابن صاحب الصلاة ص21 و، ق، المقدمة 1: 229، 230، تاريخ البربر 1: 345، 493، 2: 90، 97، 439).
وعند ابن عباد (1: 322) أرى إنه يجب قراءة: بيأسه بدلاً من بفأسه كما وردت في بعض العبارات التي نقلتها.
تدلل: تغنج، تدلع. ويقال تدلل على فلان بهذا المعنى (بوشر).
وتدلل: تظارف، تحالى (بوشر).
وتدلل على فلان: عامله بلا تكلف (بوشر).
والمصدر تدلُّل: ادلال، دالة تألف (بوشر). وتدلل على فلان تملقه، صانعه، لاطفه (بوشر).
تدلل على أمه: تغنج معها وداعبها (بوشر).
وتدلل: تدلع، تغنج (بوشر).
وتدلل: تصاعب في (بوشر).
والمصدر تدلل: نداء الدلال حين يعلن بيع الشيء (الكالا).
استدل: طلب أن يُدَلَّ على المكان. ففي كتاب محمد بن الحارث (ص255) وقف وقوف الجاهل بالمكان المستدل.
الاستدلال على نزول الغيث في الشتاء: لاحظ الظواهر واتخذها دليلاً على نزول الغيث في الشتاء (ابن العوام 1: 33).
استدل به: اتخذه دليلاً وتوجه نحوه يقال كثلاً: استدل بالجبل: إذا رأى جبلاً فاتخذه دليلاً له وتوجه نحوه (البكري ص46).
استدل بالنجوم: اتخذها دليلاً في سفره ابن جبير ص70) وفي الادريسي قسم 2 فصل 5): وربما أخطأ بها الدليل الماهر وأكثر الاستدلال بها بالنجوم ومسير الشمس. غير أن هذه العبارة الأخيرة تعني أيضاً: حاول معرفة المستقبل بملاحظة النجوم والكواكب (عباد 2: 197). استدل على الله: ذكرت في معجم فوك في مادة dirigere ولم يفسرها.
مادلاً: كم! والذي والتي (بوشر).
دَلّة (وتسمى دولة في دمشق) وتجمع على دِلال: إبريق القهوة، ركوة من النحاس المبيض المطلي بالقصدير (زيشر 22: 100 رقم 35 وانظر ص143).
دَلَّيّة: مؤالفة، استئناس أو عادة المعاملة بلا تكلف، ويقال: له دلية على فلان (فليشر معجم ص53).
دلال: غنج، تظارف (بوشر).
ودلال: عدم التكلف، مؤالفة (بوشر).
ودلال: ظرف، لطافة، وهي مرادف ظرف ففي ألف ليلة (1: 180): وقمر الزمان كل يوم يزداد حسناً وجمالاً وظرفاً ودلالا (ألف ليلة 1: 813، 836، 842، 872، 906، 2: 310).
ياراخي الدلال: أنت يا من تصنع كل شئ بتكــاسل وتواني ظريف (زيشر 11: 683).
ودلال: ترف، رغد، رفاهية (بوشر) وفي ألف ليلة (1: 118): وقد نشأ ابن الملك في العز والدلال وكذلك في (1: 903) وانظر (2: 470) وفيه العز.
ودلال: زهو، عجب، تيه. ففي ألف ليلة (1: 837): قالت والله أنت حبيبي وتحبني وكأنك تعرض عنه دلالاً. وفي ألف ليلة أيضاً (1: 896): تعرض عني تيهاً.
ودلال: شعر الناصية (المعجم اللاتيني العربي) وفيه: antia ناصية ووفرة ودلال (فوك) وفيه Coma, Crinis ( المقدمة 3: 414).
دليل: برهان، حجة، شاهد. يقال مثلاً: بدليل قوله عليه السلام (دي ساسي لطائف 2: 249).
والدليل عند الفلاسفة: إثبات بالقياس، قياس استدلالي. استقراء، استنتاج من الخاص إلى العام ومن العلة إلى المعلول. بينما البرهان إثبات مباشر وضعي. حقيقي (الجريدة الأسيوية 1853، 1: 260 رقم1).
ودليل: مرشد الطريق. ويجمع على دلائل (الكالا).
ودليل: قائد كتيبة الفرسان التي تقتحم بلاد العدو (معجم الأسبانية ص80).
ودليل: قائد مركب القرصان (الكالا).
ودليل: مرشد السفن (معجم الادريسي (محيط المحيط). والدليل في علم التنجيم: المشير أي الكوكب المتحير (السيار) الذي يكون في الموضع الأول من فلك البروج حسب ترتيب البروج. (دي سلان المقدمة 2: 219 رقم1).
والدليل: مرجاس، مسبار، آلة لسبر أعماق المياه. ويجمع على دلائل وأدلة (الكالا).
والدليل: محجاج، ميل يقدر به عمق الجرح، وهو من آلات الجراحة. ويجمع على أدلة. (الكالا، دوماس حياة العرب ص115).
والدليل عند الأطباء: عرض المرض، ظاهرة المرض (بوشر، محيط المحيط).
دَلالة: إمارة، علامة (كليلة ودمنة ص128).
ودلالة: آية، أعجوبة (الكتاب المنسوب إلى الواقدي طبعة هماكر ص133 وص185 من التعليقات.
ودَلالة: بيان، تعبير، إشارة (بوشر، المقدمة 2: 348).
الدلالة اللغوية: التعبير عن الأفكار والعواطف بالكلمات. (المقدمة 2: 338).
ويقال عن الباحث عن الكنوز: معه دلائل وقد ترجمها بركهارت (سوريا ص429) بما معناه: معه علامات على الكنوز.
ودلالة: دليل، شاهد، برهان، ويقال دلالة على (عباد 1: 243، 263، رقم 24).
ودلالة: فأل، تنبؤ، عرافة، تكهن (بوشر).
ودلالة الخيل: مهنة بيع الخيل (بوشر).
ودلالة: مزايدة (بوشر).
ودلالة: بيع بالمزاد العلني (هلو).
دلالات أم صويلح: نوع من الحلويات والسكريات (ألف ليلة برسل 1: 149).
دلالة: برهنة بالقياس الاستدلالي. (الجريدة الآسيوية 1853، 1: 260 رقم1).
دليلة: محتالة، مكّارة، وهو لقب يطلق غالباً على المرأة (ألف ليلة 1: 598) مع تعليقة لين (1: 614 رقم44) في الترجمة. دلالي: دال على، مشير إلى (بوشر).
دليلي: عرضي، ذو علاقة بأعراض المرض، منذر بمرض (بوشر).
دلال: معناها الأصلي، سمسار، من يجمع بين المبيعين ومن ينادي على السلعة لتباع بالمزايدة، ووكيل تسعير (براكس مجلة الشرق والجزائر 6: 250) وقد يكون أحياناً معناها تاجر. ففي كرتاس (ص115) كان دلالاً يبيع الكنانيش. وبائع الثياب القديمة. بائع الرثاث (مغامرات حاجي باب ج1، فصل 17) وبائع الأقمشة القديمة والأثاث. (صفة مصر 28 قسم2 ص421) ونخاس، بائع الرقيق (بارت 2: 293).
دلال الخيل: بائع الخيل ومبادلها (بوشر) دلال للكتب: بائع الكتب (المعجم اللاتيني العربي).
ودلال: من ينشد المفقود واصفاً إياه (محيط المحيط).
ودلال: زنبيل من الحلفاء (الكالا).
دلاّلة: سمسيرة (لين عادات 1: 236) وفيه أدلة: تاجرة الرثاث (الملابس القديمة).
دال: عند الأطباء: عرض المرض (محيط المحيط).
دالة: مؤالفة، مؤانسة، مداعبة، دلال. يقال: أخذ دالة على أي استأنس به وأدل عليه. وعادة أو حق التصرف بدون تكلف ويقال: له دالة عليه (أخبار ص116، المقري 1: 657، 3: 680، تاريخ البربر 1: 40، 2: 166، 210، 219، 291).
ودالة: الإفراط بالثقة في حبته، والجرأة عليه (معجم البلاذري، فالتون ص25 (أضف فيه شدة على اللام وصحح الترجمة) المقدمة 1: 20، 21، 22، تاريخ البربر 1: 527، 597، 2: 164، 362).
دَاّليّة: دالة، عادة أو حق التصرف بدون تكلف، ويقال: له دالية عليه (فليشر معجم ص53، أبرالندا، تاريخ 2: 110).
أدل، حجة أدل: بينة، صريحة، واضحة، ظاهرة (ابن جبير ص130).
وأدل: ما هو أفضل وأحسن واضحاً وجلياً (كرتاي ص179).
تدليل: ملاطفة، تمليق (بوشر).
مُدلل: منعّم، مخنث، أملد (بوشر).
مُدلل: متغنج، متطرف (غندور) (بوشر).
ومُدلل: ملاعب، ملاطف، غنج (بوشر).
دلاتي: فارس، خيال تركي (بوشر). ويقول صاحب محيط المحيط في مادة دلت: الدالاتية طائفة من العساكر القوية كانوا يلبسون في ؤوسهم قلنسوة كالطرطور. وهي نسبة غير قياسية إلى دالة بالفارسية بمعنى دليل.