عمد

1 عَمَدَهُ, (S, A, O, L, Msb, K,) aor. ـِ (L,) inf. n. عَمْدٌ; (L, Msb;) and ↓ اعمدهُ; (Msb, K;) He stayed it, propped it up, or supported it; (S, A, O, L, Msb, K;) namely, a wall, (A, L, Msb,) or other thing; (S, O, L;) i. q. دَعَمَهُ: (A, L, Msb:) or ↓ اعمده, [and app. sometimes عَمَدَهُ, (see مَعْمُودٌ,) and in a similar manner ↓ عمّدهُ is expl. by Golius, as on the authority of J, whom I do not find to have anywhere mentioned it, but it is probably correct, (see its pass. part. n. in this art.,)] he placed beneath it columns, pillars, or props. (S, O. [See عَمُودٌ, &c.]) b2: And عَمَدَهُ, (L, K,) aor. ـِ (L,) or ـُ (TA,) inf. n. عَمْدٌ, (L,) He struck him, or beat him, with an [iron weapon such as is called] عَمُود. (O, L, K.) b3: And He struck him, or beat him, upon the part called عَمُودُ البَطْن. (O, L, K.) A2: عَمَدَ لَهُ, (S, A, O, L, Msb,) and عَمَدَ إِلَيْهِ, (L, Msb,) and عَمَدَهُ, (L, K,) aor. ـِ [or عَمِدَ and عَمُدَ, (Har p. 299,)] inf. n. عَمْدٌ (S, O, L, Msb) and عَمَدٌ and عِمَادٌ and عُمْدَةٌ (Mtr, TA) and عُمُودٌ (Nawádir el-Aaráb, TA) and مَعْمَدٌ; (Ibn-'Arafeh, TA;) and ↓ تعمّدهُ, (L, Msb, K,) and لَهُ ↓ تعمّد; (S, L;) and ↓ اعتمدهُ; (L, TA;) He intended it, or purposed it; did it intentionally, or purposely; the inf. n. signifying the contr. of خَطَأٌ: (Az, S, L, TA:) he directed himself, or his course or aim, to it, or towards it; made for it, or towards it; made it his object; aimed at it; sought, or endeavoured, after it; or tended, repaired, or betook himself, to it, or towards it; syn. قَصَدَهُ; (L, K;) or قَصَدَ لَهُ, (S, A, O,) or إِلَيْهِ. (Msb.) You say, الأَمْرَ ↓ اعتمد He intended, or purposed, the affair; or aimed at it; &c.; syn. صَمَدَهُ; (A in art. صمد;) or صَمَدَ صَمْدَهُ, i. e. قَصَدَ قَصْدَهُ. (M in that art.) And ذَنْبًا ↓ تعمّد He committed a sin, or the like, intentionally. (TA in art. خطأ.) And تعمّد ↓ صَيْدًا [He aimed at an object of the chase]. (Sgh, in Msb.) And عَمَدَ لِرَأْسِهِ بِالعَصَا He aimed at his head with the staff, or stick. (M in art. صمد.) And عَمَدَهُ, [and عَمَدَ إِلَيْهِ,] aor. ـِ and ↓ اعتمدهُ; and ↓ تعمّدهُ; He betook himself to him, or had recourse to him, in a case of need. (A.) b2: And [hence] one says, فَعَلْتُهُ عَمْدًا عَلَى عَيْنٍ, (S, O, Msb, K,) and عَمْدَ عَيْنٍ, (S, A, O, Msb, K,) I did it seriously, or in earnest, and with certain knowledge, or assurance. (S, A, O, Msb, K. [See also عَيْنٌ.]) When a man sees a bodily form and imagines it to be an object of the chase and therefore shoots at it, he cannot use this phrase, for he only aims at what is an object of the chase in his imagination: so says Sgh. (Msb.) A3: عَمَدَهُ, (S, O, L, K,) aor. ـِ (L,) said of disease, (S, O, L,) It pressed heavily upon him, or oppressed him; (S, O, L, K;) on the authority of IAar: (TA:) and so said of straitness, or confinement, or imprisonment, and captivity; (O;) and it caused him to fall; (O, K;) in this sense in like manner said of confinement, &c.: (O:) also, (O, K,) said of a disease, (O,) it pained him. (O, K.) And عَمَدَهُ, (K, TA,) aor., in this case, عَمُدَ, (TA, [but this, I think, requires confirmation,]) It grieved him, or made him sorrowful. (K, TA.) One says, مَا عَمَدَكَ What has grieved thee, or made thee sorrowful? (TA.) A4: عَمِدَ, (S, O, L, K,) aor. ـَ inf. n. عَمَدٌ, (S, O,) said of earth, It became moistened by rain so that when a portion of it was grasped in the hand it became compacted by reason of its moisture: (S, O, L, K:) or it became moistened by rain and compacted, layer upon layer. (L.) And عَمِدَتِ الأَرْضُ, inf. n. as above, The land became moistened by the rain's sinking into the earth so that when a portion of it was grasped in the hand it became compacted by reason of its moisture. (Az.) b2: Also, (inf. n. as above, L,) said of a camel, He had the inner part of his hump broken [or bruised] by being [much] ridden, while the outer part remained whole, or sound: (S, O, L, K:) or he had his hump swollen in consequence of the galling of the saddle and the cloth beneath it, and broken [or bruised]: whence عَمِيدٌ and مَعْمُودٌ as epithets applied to a man. (L.) And عَمِدَتْ أَلْيَتَاهُ مِنَ الرُّكُوبِ His buttocks became swollen, and quivered, or throbbed, in consequence of [long and hard] riding. (En-Nadr, O, K.) And عَمِدَ, aor. and inf. n. as above, said of a pustule, It became swollen in consequence of its having been squeezed before it had become ripe, and its egg [or white globule] did not come forth. (L, TA.) b3: Also He suffered pain. (L.) b4: And, (T, O, L, K,) inf. n. as above, (T, L,) He was, or became, angry: (T, O, L, K:) like عَبِدَ (T, L) [and أَمِدَ and أَبِدَ]. One says, عَمِدَ عَلَيْهِ He was angry with him. (T, L.) b5: [And He wondered.] One says, أَنَا أَعْمَدُ مِنْهُ I wonder at him, or it: (S, O, L, K:) or, as some say, I am angry at him, or it: and some say that it means I lament at, or complain of, him, or it. (L.) أَعْمَدُ مِنْ سَيِّدٍ قَتَلَهُ قَوْمُهُ (S, O, L) i. e. Do I wonder at a chief whom his [own] people have slain? (L) was said by Aboo-Jahl (S, O, L) when he lay prostrated at Bedr; meaning, hath anything more happened than the slaughter of a chief by his [own] people? this is not a disgrace [to him]: he meant thereby that the destruction that befell him was a light matter to him: (A'Obeyd, L:) the saying is interrogative; (Sh, L;) أَعْمَدُ being app. contracted from أَأَعْمَدُ, by the suppression of one of the two hemzehs. (Az, L.) And أَعْمَدُ مِنْ كَيْلٍ مُحِّقَ, as related by A'Obeyd, [and thus in the O, in two copies of the S written مُحِقّ, and in a third copy omitted,] or مُحِقَ, without teshdeed, as seen by Az written in an old book, [i. e. Do I wonder at a measure incompletely filled?] is a saying of the Arabs, expl. in the book above alluded to, and, Az thinks, correctly, as meaning is it anything more than a measure incompletely filled? [and in a similar manner, but not so fully, expl. in two copies of the S and in the O:] or, accord. to IB, is it anything more than the fact of my measure's being incompletely filled? (L:) thus expl. also by ISk: and in a similar manner the saying of Aboo-Jahl. (From a marginal note in one of my copies of the S.) b6: عَمِدَ بِهِ means He kept, or clave, to it; (Ibn-Buzurj, O, K;) namely, a thing. (O.) 2 عمّد السَّيْلَ, inf. n. تَعْمِيدٌ, He stopped, or obstructed, the course of the torrent, so as to make it collect in a place, by means of earth, (O, K,) or the like, (K,) or stones. (O.) b2: See also 1, first sentence. b3: [عمّدهُ as used by the Christians, and held to be of Syriac origin, means He baptized him: see مَعْمُودِيَةٌ.]4 أَعْمَدَ see 1, first sentence, in two places. b2: أَعْمَدَتَاهُ رِجْلَاهُ occurs in a trad. as meaning His legs rendered him عَمِيد, i. e. in such a state that he could not sit unless propped up by cushions placed at his sides: (L:) it is of the dial. of Teiyi, who say in like manner أَكَلُونِى البَرَاغِيثُ. (TA.) 5 تَعَمَّدَ see 1, former half, in five places.7 انعمد It became stayed, propped up, or supported; (S, O, L, K;) said of a wall, (L,) or other thing. (S, O, L.) 8 اِعْتَمَدْتُ عَلَى الشَّىْءِ I leaned, reclined, bore, or rested, upon the thing; stayed, propped, or supported, myself upon it. (S, O, L, Msb.) b2: and [hence] اعتمدت عَلَيْهِ فِى كَذَا (assumed tropical:) I relied upon him in such a thing, or case; (S, O, L;) as also اِعْتَمَدْتُهُ. (L.) And اعتمدت عَلَى الكِتَابِ [and اعتمدت الكِتَابَ, and perhaps بِالكِتَابِ (see De Sacy's Chrest. Arabe, sec. ed., i. 315),] (tropical:) I relied upon the book, and held to it: a metaphorical phrase, from the first above. (Msb.) b3: [Hence also the phrase, used by grammarians, يَعْتَمِدُ عَلَى مَا قَبْلَهُ (assumed tropical:) It is syntactically dependent upon what is before it; as, for instance, an enunciative upon its inchoative, an epithet upon the subst. which it qualifies, and an objective complement of a verb upon its verb. b4: اعتمد المَطَرُ عَلَى الأَرْضِ, a phrase occurring in the K in art. نكح, app. meansThe rain rested upon the ground so as to soak into it: see عَمِدَ.] b5: اعتمد عَلَى السَّيْرِ He went, or journeyed, gently; went a gentle pace. (L in art. هود.) And اعتمد لَيْلَتَهُ He rode on journeying during his night. (A, O, K.) A2: See also 1, former half, in three places. b2: [اعتمدهُ بِكَذَا means قَصَدَهُ بِكَذَا i. e. He brought to him such a thing; lit. he directed, or betook, himself to him with such a thing: see two exs. in the first paragraph of art. بى.]

عَمَدٌ: see عَمُودٌ (of which it is a quasi-pl. n., as it is also of عِمَادٌ), in four places: and عُمْدَةٌ.

A2: [It is also an inf. n. of عَمَدَ لَهُ, q. v.: A3: and the inf. n. of عَمِدَ, q. v.: b2: and hence it signifies] A swelling, with galls, in the back of a camel. (L.) عَمِدٌ Earth moistened by rain so that when a portion of it is grasped in the hand it becomes compacted by reason of its moisture: (S, O, L:) or moistened by rain and compacted, layer upon layer. (L.) b2: [Hence] one says, هُوَ عَمِدُ الثَّرَى abundant in goodness, beneficence, or bounty. (Az, Sh, O, K.) b3: عَمِدٌ is also applied to a camel, meaning Having the inner part of his hump broken [or bruised] by his being [much] ridden, while the outer part remains whole, or sound: (S, O, L:) or having his hump swollen in consequence of the galling of the saddle and of the cloth beneath it, and broken [or bruised]: fem. with ة: and, with ة, a she-camel broken, or subdued, by the weight of her burden. (L.) Lebeed says, describing rain (S, O, L) that caused the valleys to flow, (S,) فَبَاتَ السَّيْلُ يَرْكَبُ جَانِبَيْهِ مِنَ البَقَّارِ كَالعَمِدِ الثَّقَالِ [And the torrent continued during the night, what resembled the heavy, or slow-paced, camel such as is termed عَمِد overlying its two sides, from the valley of El-Bakkár]: As says, he means that a collection of clouds resembling the [camel termed]

عَمِد overlay the two sides of the torrent; i. e., that clouds encompassed it with rain. (S, O, L.) b4: Also, applied to a pustule, Swollen in consequence of its having been squeezed before it had become ripe, and retaining its egg [or white globule]. (L.) عُمْدَةٌ A thing by which another thing is stayed, propped, or supported; a stay, prop, or support; as also ↓ عِمَادٌ; of which latter the pl. [or rather quasi-pl. n.] is ↓ عَمَدٌ; (Msb;) as it is also of عَمُودٌ: (S, Msb, &c.:) a thing upon which one leans, reclines, or bears; upon which one stays, props, or supports, himself: a thing upon which one relies: (S, * O, * L, * K, TA:) and أَمْرٍ ↓ عِمَادُ (S and K voce قِوَامٌ) and ↓ عَمُودُهُ and ↓ عَمِيدُهُ (L) signify the stay, or support, of a thing or an affair; that whereon it rests, or whereby it subsists; its efficient cause of subsistence; that without which it would not subsist: (L, and S * and K * ubi suprà:) and ↓ مُعْتَمَدٌ, applied to a man, is syn. with سَنَدٌ [meaning a person upon whom one leans, rests, stays himself, or relies; a man's stay, support, or object of reliance; like عَمْدَةٌ and ↓ عِمَادٌ]: (S and K * in art. سند:) عُمْدَةٌ is used alike as masc. and fem. and as sing. and dual and pl.: (TA:) one says, أَنْتَ عُمْدَتُنَا Thou art he to whom we betake ourselves, or have recourse, in our necessities; (A;) or عُمْدَ تُنَا فِى الشَّدَائِدِ our stay, or support, or object of reliance, (↓ مُعْتَمَدُنَا,) in difficulties: (Msb:) and أَنْتُمْ عُمْدَتُنَا Ye are they upon whom we stay ourselves, or rely: (TA:) and one says also حَيِّهِ ↓ هُوَ عَمُودُ He is the stay, or support, of his tribe: (A:) and القَوْمِ ↓ عِمَادُ means the stay, support, or object of reliance, of the people, or party; syn. سَنَدُهُمْ. (Ham p. 457.) See also عَمُودٌ, second quarter. b2: [Hence, as used by grammarians,] (assumed tropical:) An indispensable member of a proposition; as, for instance, the agent; contr. of فَضْلَةٌ. (I'Ak p. 143.) b3: Also An intention, a purpose, an aim, or a course: so in the phrase اِلْزَمْ عُمْدَتَكَ [Keep to thy intention, &c.]. (A.) عِمْدَةٌ The place that swells, or becomes inflated, in the hump and withers of a camel. (L. [See عَمِدَ and عَمَدٌ.]) عُمْدَانٌ: see عَمُودٌ, second quarter.

عُمُدٌّ and ↓ عُمُدَّانِىٌّ (O, L, K) and ↓ عُمُدَّانٌ and ↓ مُعَمَّدٌ (L) or ↓ مُعْمَدٌ (TA) A youth, or young man, full of the sap, or vigour, of youth: (O, L, K:) or bulky, or corpulent, and tall: (L:) the fem. (of every one of these, L) is with ة: (L, K:) and the pl. of the second is ↓ عُمُدَّانِيُّونَ: and ↓ عُمُدَّانِيَّةٌ signifies a corpulent, bulky, woman; (O, L;) as also ↓ عُمُدَّانَةٌ. (O.) عُمُدَّانٌ (O, K, TA, in the CK عُمَّدان) Tall; (O, K;) applied to a man; fem. with ة, applied to a woman: (O:) and ↓ مُعْمَدٌ, (A, K,) like مُكْرَمٌ [in measure], (K,) or ↓ مُعَمَّدٌ, (O,) signifies the same, (A, O, K,) applied to a man; (A;) and so ↓ طَوِيلُ العِمَادِ. (Mbr, L.) b2: See also عُمُدٌّ, in two places.

عُمُدَّانِىٌّ, and its pl., and fem.: see عُمُدٌّ.

عِمَادٌ: see عُمْدَةٌ, in four places: b2: and عَمُودٌ also, former half, in four places. b3: Also Lofty buildings: (S, O, L, Msb, K:) masc. and fem.: (S, O, L, K:) [being a coll. gen. n.:] one thereof is called عِمَادَةٌ. (S, O, L, Msb, K.) b4: إِرَمُ ذَاتُ العِمَادِ [mentioned in the Kur lxxxix. 6] means Irem possessing lofty buildings supported by columns: or possessing tallness: (L:) or possessing tallness and lofty buildings: (O:) or, accord. to Fr, the possessors of tents; i. e. who dwelt in tents, and were accustomed to remove to places of pasture and then to return to their usual places of abode. (O, L.) b5: طَوِيلُ العِمَادِ: see عُمُدَّانٌ. b6: Also (i. e. طويل العماد) (assumed tropical:) A man whose abode is a place known for its visiters. (S, O, L, K.) b7: And فُلَانٌ رَفِيعُ العِمَادِ means (assumed tropical:) [Such a one is a person of exalted nobility; lit.] such a one has a high pole of the tent of nobility. (A.) عَمُودٌ a word of well-known meaning, (Msb, K,) The عَمُود of a بَيْت, (S, O,) or of a خَيْمَة; (Mgh;) [i. e.] a pole of a tent; as also ↓ عِمَادٌ: and a column, or pillar, of a house or the like: (L:) pl. (of pauc., S, O) أَعْمِدَةٌ, and (of mult., S, O) عُمُدٌ, and (quasi-pl. n., L) ↓ عَمَدٌ. (S, O, L, Msb, K.) [The former is the primary, and more common, meaning: and hence the phrase]

أَهْلُ عَمُودٍ (Lth, A, Msb) and عُمُدٍ or ↓ عَمَدٍ, (Msb,) or this last is not said, (L,) and ↓ أَهْلُ عِمَادٍ, (Lth, A, Msb, K,) [The people of the tent-pole or of the tent-poles;] meaning the people of, or who dwell in, tents: (Lth, A, Msb, K:) or the last means the people of lofty tents, (K,) or of lofty structures. (TA.) تَرَوْنَهَا ↓ خَلَقَ السَّمٰوَاتِ بِغَيْرِ عَمَدٍ, in the Kur [xxxi. 9 (and see also xiii. 2)], (O, L,) accord. to Ibn-'Arafeh, (O,) or Fr, (L,) meanseither He created the heavens without عَمَد [or pillars] as ye see them; and with the sight ye need not information: or He created the heavens with pillars (عَمَد) that ye see not; [i. e., with invisible pillars;] (O, * L;) the pillars that are not seen being his power; or, accord. to Lth, Mount Káf, which surrounds the world [or earth]; the sky being like a cupola, whereof the extremities rest on that mountain, which is of green chrysolite, whence, it is said, results the greenness of the sky. (L.) And ↓ عَمَدٍ and عُمُدٍ in the Kur [civ., last verse], accord. to different readings, are pls. [or rather the former is a quasipl. n.] of عَمُودٌ; (Fr, L;) or of ↓ عِمَادٌ; and mean [pillars] of fire. (Zj, L.) b2: Also Any tent (خِبَآء) supported on poles: or any tent extending to a considerable length along the ground, supported on many poles. (L.) b3: See also عُمْدَةٌ, in two places. b4: [Hence,] A lord, master, or chief, (S, O, K,) of a people, or party; (S, O;) as also ↓ عَمِيدٌ; (S, A, O, K;) both signify a lord, master, or chief, upon whom persons stay themselves, or rely, in their affairs, or to whom they betake themselves, or have recourse; and the pl. of the latter is عُمَدَآءُ. (TA.) And (accord. to IAar, O, L, TA) The رَئِيس [or chief, or commander], (so in the L, and in the copy of the K followed in the TA,) or رَسِيل [app. meaning, if correct, the scout, or emissary, or perhaps the advanced guard], (so in the O, and in the CK, and in my MS. copy of the K,) of an army; (O, L, K;) also called the زُوَيْر [which corroborates the former explanation, being syn. with رَئِيس]; (L, TA; [in the O written زَوِير;]) as also ↓ عِمَادٌ and ↓ عُمْدَةٌ and ↓ عُمْدَانٌ. (O, L, K.) b5: Also, [from the same word in the first of the senses expl. above,] A staff, or stick. (L.) b6: And A weapon made of iron, with which one beats, or strikes; (Mgh;) a rod of iron; (L;) [a kind of mace; app. a rod of iron with a ball of the same metal at the head: I have heard this appellation applied to the kind of weapon which I have mentioned in an explanation of طَوَارِقُ, pl. of طَارِقَةٌ, q. v.; and it is vulgarly said, in Egypt, to have been used by the فِدَاوِيَّة, the sect called in our histories of the Crusades “ the Assassins: ”] pl. [of pauc.] أَعْمِدَةٌ. (Mgh.) b7: [And A bar of iron, or of any metal. b8: And A perpendicular.] b9: And A slender and lofty mountain: so in the saying, العُقَابُ تَبِيضُ فِى رَأْسِ عَمُودٍ [The eagle lays her eggs in the top of a slender and lofty mountain]. (A.) b10: عَمُودُ البِئْرِ [Each of] the two upright supports (قَائِمَتَانِ [or قَامَتَانِ]) upon which is [placed the horizontal cross-piece of wood whereto is suspended] the great pulley (مَحَالَة) of the well: (O, K:) [both together being termed the عَمُودَانِ:] a poet says, إِذَا اسْتَقَلَّتْ رَجَفَ العَمُودَانْ [When it (the bucket, الدَّلْوُ,) rises, the two upright supports of the piece of wood to which hangs the great pulley tremble]. (O.) b11: عَمُودُ الظَّلِيم [Each of] the two legs of the male ostrich: (K:) his two legs are called his عَمُودَانِ. (O, L, TA.) b12: عَمُودُ الصَّلِيبِ [The upright timber of the cross] is an appellation applied by the vulgar to the star [e] upon the tail of the constellation Delphinus. (Kzw.) b13: عَمُودُ المِيزَانِ The شَاهِين, (K voce شاهين,) i. e. the beam of the balance; the same as the مِنْجَم, except that it (the عَمُود) is generally of the قَبَّان, or steelyard. (MA.) b14: عَمُودُ السَّيْفِ The شَطِيبَة [or شُطْبَة, generally meaning a ridge, but sometimes a channel, or depressed line,] that is in the مَتْن [or broad side, or middle of the broad side, of the blade] of the sword, (En-Nadr, O, K,) in the middle of its مَتْن, extending to its lower part: (En-Nadr, O:) [the swords of the Arabs in the earlier ages being generally straight and twoedged:] and sometimes the sword had three أَعْمِدَة [pl. of pauc. of عَمُودٌ] in its back, termed شُطُب and شَطَائِب. (En-Nadr, O.) b15: And عَمُودُ السِّنَانِ The ridge (عَيْر, in the O and in copies of the K [erroneously] written غَيْر,) rising along the middle of the spear-head, between its two cutting sides. (ISh, O, L, K. *) b16: عَمُودُ البَطْنِ The back; (S, A, Mgh, O, L, K;) because it supports the belly: (Mgh, O, L:) or a vein (عِرْق), (K,) or a thing resembling a vein, (O, L,) extending from the place of the رُهَابَة [or lower extremity of the sternum] to a little below the navel, (O, L, K,) in the middle whereof the belly of the sheep or goat is cut open; so says Lth: (O, L:) or, accord. to Lth, a vein extending from the رهابة to the navel. (Mgh.) They said, حمَلَهُ عَلَى عَمُودِ بَطْنِهِ, meaning He carried it on his back: (S, O, L:) or, in the opinion of A'Obeyd, (tropical:) with difficulty, or trouble, and fatigue; whether upon his back or not. (O, L.) b17: عَمُودُ الكَبِدِ The rising thing (المُشْرِفُ [app. meaning the longitudinal ligament]) in the middle of the liver: (Zj in his “ Khalk el-Insán: ”) or a certain vein that irrigates the liver: (Lth, O, L, K:) or عَمُودَا الكَبِدِ signifies two large veins, on the right and left of the navel. (ISh, O, L.) One says, إِنَّ فُلَانًا لَخَارِجٌ عَمُودُ كَبِدِهِ مِنَ الجُوعِ [Verily such a one has his عمود of his liver coming forth in consequence of hunger]: (O:) or عَمُودُهُ مِنْ كَبِدِهِ [his عمود from his liver]; (L, TA;) and some say that by his عمود in this saying is meant what here next follows. (TA.) b18: عَمُودُ السَّحْرِ The وَتِين [app. meaning the aor. a, as though it were considered as the support of the lungs]. (O, K.) b19: عَمُودُ الأُذُنِ The main part, and support, of the ear: (O, L, K, TA: [in the CK, قَوامُها is erroneously put for قِوَامُهَا:]) or the round part which is above the lobe. (L.) b20: عَمُودُ القَلْبِ The middle of the heart, (A, L,) lengthwise: or, as some say, a certain vein that irrigates it. (L.) One says, اِجْعَلْ ذٰلِكَ فِى عَمُودِ قَلْبِكَ Put thou that in the middle of thy heart. (A.) b21: عَمُودُ اللِّسَانِ The middle of the tongue, lengthwise. (L.) b22: عَمُودُ الكِتَابِ The text of the book: thus in the saying, هُوَ مَذْكُورٌ فِى عَمُودِ الكِتَابِ [It is mentioned in the text of the book]. (A, TA.) b23: عَمُودُ الصُّبْحِ The bright gleam of dawn; (L;) the dawn that rises and spreads, (A, L, Msb, *) filling the horizon with its whiteness: (Msb voce فَجْرٌ:) [app. thus called as being likened to a tent, or long tent:] it is the second, or true, فَجْر, and rises after the first, or false, فجر has disappeared; and with its rising, the day commences, and everything by which the fast would be broken becomes forbidden to the faster. (Msb voce فَجْرٌ.) One says, سَطَعَ عَمُودُ الصُّبْحِ, (S, O, L,) or ضَرَبَ الصُّبْحُ بِعَمُودِهِ, (A,) or ضَرَبَ الفَجْرُ بِعَمُودِهِ, i. e. [The bright gleam of dawn] rose and spread. (Msb.) b24: عَمُودُ الإِعْصَارِ That [meaning the dust] which rises into the sky, or extends along the surface of the earth, in consequence of the [wind called] إِعْصَار [q. v.]. (O, L.) b25: عَمُودُ الحُسْنِ (assumed tropical:) Tallness of stature. (TA in art. ملأ.) b26: عَمُودُ النَّوَى (tropical:) The state of distance, from their friends, in which travellers continue. (L.) b27: دَائِرَةُ العَمُودِ The curl of the hair [which we term a feather] on a horse's neck, in the places of the collar: it is approved by the Arabs. (L.) b28: اِسْتَقَامُوا عَلَى عَمُودِ رَأْيِهِمْ means They continued in the course upon which they placed reliance. (O, K.) A2: Also, i. e. عَمُودٌ, (accord. to the O and K,) or ↓ عَمِيدٌ, (accord. to the TA [agreeably with an explanation of the latter in the L],) Affected with vehement, or intense, grief or sorrow. (O, K, TA.) عَمِيدٌ: see عُمْدَةٌ b2: and see also عَمُودٌ, first quarter. b3: Also A man sick, (L,) or very sick, (A,) so that he cannot sit unless propped up by cushions placed at his sides. (A, * L.) b4: Also, and ↓ مَعْمُودٌ, (S, O, L, K,) and ↓ معَمَّدٌ, (K,) A man broken, or enervated, by the passion of love; (S, O, K;) and in like manner all the three are applied to a heart: (O:) or the first and second signify a man whose عَمُود of his heart is severed: (A:) or a man much distressed, or afflicted, by love; likened to a camel's hump of which the interior is broken: (L. [See عَمِدَ:]) and ↓ مَعْمُودٌ signifies diseased, or sick. (L.) b5: See also عَمُودٌ, last sentence.

A2: عَمِيدُ الوَجَعِ The place of pain. (L.) عَامِدٌ applied to the latter part of the night, Causing pain. (IAar, O.) And لَيْلَةٌ عَامِدَةٌ A night causing pain. (IAar, Az, O.) مُعْمَدٌ A tall [tent such as is called] طِرَافٌ. [So in a copy of the A. [Perhaps a mistranscription for مُعَمَّدٌ, q. v.]) See also عُمُدَّانٌ. b2: And see عُمُدٌّ.

مُعَمَّدٌ, applied to a tent, Set up with poles: (O, K:) occurring in a verse of [the Mo'allakah of] Tarafeh [p. 88 in the EM]. (O. [See also مُعْمَدٌ.]) b2: وَشْىٌ مُعَمَّدٌ (O, K, TA, in some copies of the K شَىْءٌ,) A sort of وَشْى [or variegated cloth] (O, K, TA) [figured] with the form of عِمَاد [app. meaning lofty buildings]. (TA.) b3: See also عَمُدَّانٌ: b4: and عُمُدٌّ: and عَمِيدٌ.

مُعْمِدَانٌ and مُعْمِدَانِىٌّ and مَعْمُودَانِىٌّ epithets used by the Christian Arabs, meaning A baptist.]

مَعْمُودٌ applied to a thing that presses heavily, such as a roof, Held [up, or supported,] by columns: differing from مَدْعُومٌ [q. v.]. (TA in art. دعم.) A2: Also A person resorted to in cases of need. (A.) A3: See also عَمِيدٌ, in two places.

المَعْمُودِيَةُ, thus correctly, as in the 'Ináyeh, without teshdeed to the ى, but in the copies of the K with teshdeed, [and so in the O; held by some to be of Arabic origin, but by others, of Syriac;] said by Es-Sowlee to be an arabicized word, from مَعْمُوذِيت, with the pointed ذ, signifying الطَّهَارَةُ [app. as meaning “ ablution,” or “ purification ”]; (TA;) [Baptism: and baptismal water; expl. as signifying] a yellow water, pertaining to the Christians, (O, K, TA,) consecrated by what is recited over it from the Gospel, (TA,) in which they dip their children, believing that is is a purification to them, like circumcision to others. (O, K, TA.) [See also صِبْغَةٌ.]

مُعْتَمَدٌ: see عُمْدَةٌ, in two places. b2: [Also A ground of reliance:] one says, مَا عَلَى فُلَانِ مَعْتَمَدٌ [There is not any ground of reliance upon such a one]. (S voce مَحْمِلٌ, q. v.)

عقل

1 عَقڤلَ [The inf. n.] عَقْلٌ signifies The act of withholding, or restraining; syn. مَنْعٌ. (TA.) [This is app. the primary signification, or it may be from what next follows.] b2: عَقَلَ البَعِيرَ, (S, Mgh, O, Msb, K,) aor. ـِ (S, O, Msb,) inf. n. عَقْلٌ, (S, Mgh, O, Msb,) He bound the camel with the [rope called] عِقَال; (Mgh;) meaning he bound the camel's fore shank to his arm; (K;) i. e. he folded together the camel's fore shank and his arm and bound them both in the middle of the arm with the rope called عِقَال; (S, O, Msb;) and ↓ اعتقلهُ signifies the same; as also ↓ عقّلهُ; (K;) or you say, عَقَّلْتُ الإِبِلَ, from العِقَالُ, (S, O,) inf. n. تَعْقِيلٌ, (O,) [i. e. I bound the camels in the manner expl. above,] this verb being with tesh-deed because of its application to a number of objects: (S, O:) and sometimes the hocks were bound with the عِقَال. (TA.) The she-camel, also, was bound with the عِقَال on the occasion of her being covered: b3: and hence العَقْلُ is metonymically used as meaning الجِمَاعُ [i. e. (assumed tropical:) The act of compressing a woman]. (TA.) b4: عَقَلْتُ القَتِيلَ, (S, Mgh, Msb, K, *) or المَقْتُولَ, (S, O,) aor. as above, (TA,) and so the inf. n., (Msb, TA,) means I gave, or paid, the bloodwit to the heir, or next of kin, of the slain person: (S, Mgh, O, Msb, K: *) for the camels [that constituted the bloodwit] used to be bound with the عِقَال in the yard of the abode of the heir, or next of kin, of the slain person; and in consequence of frequency of usage, the phrase became employed to mean thus when the bloodwit was given in dirhems or deenárs. (As, S, O, Msb. * [See a verse cited in the first paragraph of art. عيف.]) And [hence] one says also, عَقَلْتُ عَنْهُ, (inf. n. as above, TA,) meaning I paid for him, (the slayer, Mgh,) i. e., in his stead, (S, Mgh, O, Msb, K, *) the bloodwit that was obligatory upon him, (S, Mgh, O, K, *) or what was obligatory upon him of the bloodwit. (Msb.) And عَقَلْتُ لَهُ دَمَ فُلَانٍ I relinquished in his favour retaliation of the blood of such a one for the bloodwit. (S, O, Msb, K. *) لَا تَعْقِلُ العَاقِلَةُ عَمْدًا وَلَا عَبْدًا, (S, Mgh, O, Msb, K,) in a trad. (S, O, Msb) of Esh-Shaabee, (O,) or a saying of Esh-Shaabee, (Mgh, * K,) not a trad., (K,) but the like occurs in a trad. related on the authority of I'Ab, (TA,) [meaning, accord. to an expl. of the verb when trans. without a particle, mentioned above, Those who are responsible for the payment of a bloodwit in certain cases shall not pay it for an intentional act of slaying or the like, nor for the slaying or the like of a slave,] applies, accord. to Aboo-Haneefeh, to the case of a slave's committing a crime against a free person: (S, O, Msb, K: [and thus as expl. in the Mgh:]) but, (S, O, Msb, K,) accord. to Ibn-Abee-Leylà, (S, O, Msb,) it applies to the case of a free person's committing a crime against a slave; for if the meaning were as Aboo-Haneefeh says, the phrase would be لَا تَعْقِلُ العَاقِلَةُ عَنْ عَبْدٍ; (S, O, Msb, K;) and As pronounced this to be correct: (S, O, Msb: *) Akmal-ed-Deen, however, in the Exposition of the Hidáyeh, says that عَقَلْتُهُ is used in the sense of عَقَلْتُ عَنْهُ, and that the context of the trad. indicates this meaning, which MF also defends. (TA.) [See also the saying لَا أَعْقِلُ الكَلْبَ الهَرَّارَ in art. هر.] b5: عَقَلَهُ, inf. n. as above, also means He set him up [app. a man] on one of his legs; [app. from عَقَلَ البَعِيرَ;] as also عَكَلَهُ: and every عَقْل is a raising. (TA.) b6: Also, [agreeably with the explanation of the inf. n. in the first sentence of this art.,] and ↓ عقّلهُ, and ↓ تعقّلهُ, (TA, [see also the first paragraph of art. عجس,]) and ↓ اعتقلهُ, (Msb, TA,) He withheld him, or restrained him, (Msb, TA,) عَنْ حَاجَتِهِ from the object of his want. (TA.) b7: and [hence,] عَقَلَ الدَّوَآءُ بَطْنَهُ, (S, O, Msb, K,) aor. ـِ (S, K) and عَقُلَ, (K,) inf. n. عَقْلٌ, (TA,) The medicine bound, or confined, his belly [or bowels]; syn. أَمْسَكَهُ: (S, O, Msb, K:) accord. to some, particularly after looseness: and بَطْنَهُ ↓ اعتقل signifies the same. (TA.) And يَعْقِلُ الطَّبْعَ is said of a medicine [as meaning, in like manner, It binds the bowels; is astringent]. (TA in art. حمض; &c.) And عقل البَطْنُ [app. عُقِلَ] The belly [or bowels] became bound, or confined; syn. اِسْتَمْسَكَ. (TA.) b8: عَقَلَ عَلَى القَوْمِ, [aor. ـِ inf. n. عِقَالٌ, means He collected, or exacted, the poor-rates of the people, or party; [app. from عَقَلَ البَعِيرَ; as though he bound with the rope called عِقَال the camels that he collected;] on the authority of IKtt. (TA.) 'Omar, when he had deferred [collecting] the poor-rate in the year [of drought called] عَامُ الرَّمَادَةِ, sent Ibn-AbeeDhubáb, and said, اِعْقِلْ عَلَيْهِمْ عِقَالَيْنِ فَاقْسِمْ فِيهِمْ عِقَالًا وَاءْتِنِى بِالآخَرِ [Collect thou from them two years' poor-rate; then divide among them one year's poor-rate, and bring to me the other]. (O.) One says of the collector of the poor-rate, يَعْقِلُ الصَّدَقَةَ [He collects, or exacts, the poor-rate]. (S, O.) b9: عَقَلَ فُلَانًا and ↓ اعتقلهُ signify He threw down such a one [in wrestling] by twisting his leg upon the latter's leg: (K, * TA:) [or] you say, الشَّغْزَبِيَّةَ ↓ صَارَعَهُ فَاعْتَقَلَهُ He wrestled with him and twisted his leg upon the leg of the latter: (S, O:) and one says of a wrestler, ↓ لِفُلَانٍ عُقْلَةٌ بِهَا النَّاسَ ↓ يَعْتَقِلُ, (S, O,) or يَعْقِلُ بِهَا النَّاسَ, i. e. [Such a one has] a [mode of] twisting his leg with another's [whereby he wrestles with men]. (TA.) b10: عَقَلَتْ شَعَرَهَا, (inf. n. عَقْلٌ, TA,) said of a woman, She combed her hair: (S, O:) or combed it in a certain manner; as also ↓ عَقَّلَتْهُ. (TA.) A2: عَقَلَ, aor. ـِ inf. n. عَقْلٌ and ↓ مَعْقُولٌ, (S, O, K,) or the latter, accord. to Sb, is an epithet, [or a pass. part. n.,] for he used to say that no inf. n. has the measure مَفْعُولٌ, (S, O,) He was, or became, عَاقِل [i. e. intelligent, &c.; and so ↓ تعقّل; as though he were withheld, or restrained, from doing that which is not suitable, or befitting: see عَقْلٌ below]: and ↓ عقّل, (K, TA,) inf. n. تَعْقِيلٌ, (TA,) signifies the same, (K,) or [he possessed much intelligence, for] it is with teshdeed to denote muchness: (TA:) and عَقِلَ, aor. ـَ is a dial. var. of عَقَلَ, aor. ـِ signifying he became عَاقِل. (IKtt, TA.) b2: And عَقَلَ الشَّىْءَ, (Msb, K, TA,) aor. ـِ inf. n. عَقْلٌ, (Msb, TA,) He understood, or knew, the thing; syn. فَهِمَهُ: (K, TA:) or i. q. تَدَبَّرَهُ [app. as meaning he looked into, considered, examined, or studied, the thing repeatedly, until he knew it]; and عَقِلَ, aor. ـَ is a dial. var. thereof. (Msb.) See also 5. b3: مَا أَعْقِلُهُ عَنْكَ شَيْئًا, (S, and so in the K accord. to my copy of the TA, but in the CK and in my MS. copy of the K ↓ اَعْقَلَهُ,) meaning دَعْ عَنْكَ الشَّكَّ [Dismiss from thee doubt], is [said to be] mentioned by Sb; as though the speaker said, مَا أَعْلِمُ شَيْئًا مِمَّا تَقُولُ فَدَعْ عَنْكَ الشَّكَّ [I know not aught of what thou sayest, so dismiss from thee doubt]; and [to be] like the phrases خُذْ عَنْكَ and سِرْ عَنْكَ: Bekr El-Mázinee says, “I asked Az and As and Aboo-Málik and Akh respecting this phrase, and they all said, 'We know not what it is: ' ” (so in the S:) [but] it is a mistake, for مَا أَغْفَلَهُ; (K, TA;) and thus it is mentioned by Sb and others, with غ and ف. (TA.) نَخْلَةٌ لَا تَعْقِلُ الإِبَارَ (tropical:) A palm-tree that will not receive fecundation is a tropical phrase [perhaps from عَقَلَ meaning “ he understood ” a thing]. (A, TA.) b4: عَاقَلْتُهُ فَعَقْلْتُهُ: see 3. b5: عَقَلَ, aor. ـِ inf. n. عُقُولٌ (S, O, K) and عَقْلٌ, (K,) He (a mountain-goat, S, O) became, or made himself, inaccessible in a high mountain: (S: in the O unexplained:) or he [a gazelle) ascended [a mountain]. (K.) Accord. to Az, العُقُولُ signifies The protecting oneself in a mountain. (TA.) and one says, عَقَلَ إِلَيْهِ, aor. ـِ inf. n. عَقْلٌ and عُقُولٌ, He betook himself to him, or it, for refuge, protection, covert, or lodging. (K.) b6: عَقَلَ الظِّلُّ, (S, O, K,) aor. ـِ (K,) inf. n. عَقْلٌ (K) [and probably عُقُولٌ also], The shade declined, and contracted, or shrank, at midday; (S, O;) the sun became high, and the shade almost disappeared. (S, O, K.) A3: عَقَلَ, (O, K,) aor. ـِ (K,) inf. n. عَقْلٌ, (TA,) said of a camel, He pastured upon the plant called عَاقُول. (O, K.) A4: عَقِلَ, aor. ـَ (K,) inf. n. عَقَلٌ, (S, O, K,) He (a camel) had a twisting in the hind leg, (S, O, K,) and much width [between the hind legs]: (S, O:) or had an excessive wideness, or spreading, of the hind legs, so that the hocks knocked together: (ISk, S, O:) or had a knocking together of the knees. (K.) [See also رَوَحَ.]2 عَقَّلَ see 1, in four places.

A2: عقّلهُ, inf. n. تَعْقِيلٌ, also signifies He, or it, rendered him عَاقِل [i. e. intelligent, &c.]. (O, K.) A3: And عقّل said of a grape-vine, (O, K,) inf. n. as above, (TA,) It put forth its عُقَّيْلَى, or grapes in their first, sour, state. (O, K.) 3 المَرْأَةُ تُعَاقِلُ الرَّجُلَ إِلَى ثُلُثِ دِيَتِهَا (S, Mgh, O, K) means The woman is on a par with the man to the third part of her bloodwit; (S, Mgh, O;) she receives like as the man receives [up to that point]: (Mgh:) i. e., [for instance,] his مُوضِحَة [or wound of the head for which the mulct is five camels] and her مُوضِحَة are equal; (K;) but when the portion reaches to the third of the bloodwit, her [portion of the] bloodwit is the half of that of the man: (S, O, K:) thus, for one of her fingers, ten camels are due to her, as in the case of the finger of the man; for two of her fingers, twenty camels; and for three of her fingers, thirty; but for four of her fingers, only twenty, because they exceed the third, therefore the portion is reduced to the half of what is due to the man: so accord. to Ibn-El-Museiyab: but Esh-Sháfi'ee and the people of El-Koofeh assign for the finger of the woman five camels, and for two of her fingers ten; and regard not the third part. (TA.) A2: ↓ عَاقَلْتُهُ فَعَقَلْتُهُ, (S, O, K, *) inf. n. of the former مُعَاقَلَةٌ, (TA,) and aor. of the latter عَقُلَ, (S, O, K,) and inf. n. عَقْلٌ, (TA,) means I vied, or contended, with him for superiority in عَقْل [or intelligence], (O, TA,) and I surpassed him therein. (S, O, K, * TA.) 4 اعقل He (a man) owed what is termed عِقَال, (O, K, TA,) i. e. a year's poor-rate. (TA.) b2: اعقل القَوْمُ The people, or party, became in the condition of finding the shade to have declined, and contracted, or shrunk, with them, at midday. (S, O.) A2: اعقلهُ He found him to be عَاقِل [i. e. intelligent, &c.]: (K:) it is similar to أَحْمَدَهُ and أَبْخَلَهُ. (TA.) b2: See also 1, last quarter.5 تعقّلهُ: see 1, near the middle: b2: and see 8, in four places. b3: تَعَقَّلْ لِى بِكَفَّيْكَ حَتَّى أَرْكَبَ بَعِيرِى, (O, K, *) a saying heard by Az from an Arab of the desert, (O,) means Put thy two hands together for me, and intersert thy fingers together, in order that I may put my foot upon them, i. e. upon thy hands, and mount my camel; for the camel was standing; (O, K; *) and was laden; and if he had made him to lie down, would not rise with him and his load. (O.) A2: [It is used in philosophical works as meaning He conceived it in his mind, abstractedly, and otherwise; and so, sometimes, ↓ عَقَلَهُ, aor. ـِ inf. n. عَقْلٌ. Hence one says, هٰذَا شَىْءٌ لَا يُتَعَقَّلُ This is a thing that is not conceivable.]

A3: تعقّل as intrans.: see 1, latter half. b2: [Hence, He recovered his intellect, or understanding. b3: And] He affected, or endeavoured to acquire, عَقْل [i. e. intelligence, &c.]: like as one says تَحَلَّمَ and تَكَيَّسَ. (S, O.) [See also 6.] b4: Said of an animal of the chase, as meaning It stuck fast, and became caught, in a net or the like, it is a coined word, not heard [from the Arabs of chaste speech]. (Mgh.) 6 تعاقلوا دَمُ فُلَانٍ They paid among themselves, or conjointly, the mulct for the blood of such a one. (K.) It is said in a trad., إِنَّا لَا نَتَعَاقَلُ المَصْعَ Verily we will not pay among ourselves, or conjointly, the mulcts for slight wounds of the head, [lit. the stroke with a sword,] but will oblige him who commits the offence to pay the mulct for it: i. e. the people of the towns or villages shall not pay the mulcts for the people of the desert; nor the people of the desert, for the people of the towns or villages; in the like of the case of the [wound termed] مُوضِحَة. (TA.) And in another it is said, يَتَعَاقَلُونَ بَيْنَهُمْ مَعَاقِلَهُمُ الأُولَى [They shall take and give among themselves, or conjointly, their former bloodwits]: i. e. they shall be as they were in respect of the taking and giving of bloodwits. (TA.) And one says, القَوْمُ عَلَى مَا كَانُوا يَتَعَاقَلُونَ عَلَيْهِ [The people, or party, are acting in conformity with that usage in accordance with which they used to pay and receive among themselves bloodwits]. (S, O.) A2: تعاقل also signifies He affected, or made a show of possessing, عَقْل [i. e. intelligence, &c.], without having it. (S, O.) [See also 5.]8 إِعْتَقَلَ see 1, former half, in three places. b2: اُعْتُقِلَ said of a man, He was withheld, restrained, or confined. (S, O.) b3: And اُعْتُقِلَ لِسَانُهُ, (S, Mgh, O, Msb, K,) and اِعْتَقَلَ, also, (Msb,) His tongue was withheld, or restrained, (Mgh, Msb, TA,) from speaking; (Mgh, Msb;) he was unable to speak. (S, Mgh, O, Msb, K.) b4: [Hence,] اعتقل الشَّاةَ He put the hind legs of the ewe, or she-goat, between his shank and his thigh, (S, O, K,) to milk her, (S, O,) or and so milked her. (K.) And اعتقل رُمْحَهُ He put his spear between his shank and his stirrup [or stirrup-leather]: (S, O, K:) or he (a man riding) put his spear beneath his thigh, and dragged the end of it upon the ground behind him. (IAth, TA.) And اعتقل الرَّحْلَ, and ↓ تعقّلهُ; (O;) or اعتقل الرِّجْلَ, (O, K,) accord. to one relation of a verse of Dhu-rRummeh, (O,) and ↓ تعقّلها; (K;) He [a man riding upon a camel] folded his leg, and put it upon the مَوْرِك: (O, K, * TA:) in the K, الوَرِك is erroneously put for المَوْرِك: (TA:) the مَوْرِك is before the وَاسِطَة [or upright piece of wood in the fore part] of the camel's saddle: (AO, in TA art. ورك:) and one says also, اعتقل قَادِمَةَ رَحْلِهِ and ↓ تعقّلها; both meaning the same [as above]: (TA:) and السَّرْجَ ↓ تعقّل and اعتقلهُ He folded his leg upon the fore part of the سرج [or saddle of the horse or the like]. (Mgh.) b5: See also 1, latter half, in three places. b6: الاِعْتِقَالُ also signifies The inserting a سَيْر [or narrow strip of skin or leather], when sewing a skin, beneath a سَيْر, in order that it may become strong, and that the water may not issue from it. (AA, O.) A2: and one says, اعتقل مِنْ دَمِ فُلَانٍ, (O, K,) and مِنْ طَائِلَتِهِ, (O,) meaning He took, or received, the عَقْل, (O, K, TA,) i. e. the mulct for the blood of such a one. (TA.) 10 إِسْتَعْقَلَ [استعقلهُ He counted, accounted, or esteemed, him عَاقِل, i. e. intelligent, &c.: for] you say of a man, يُسْتَعْقَلُ [from العَقْلُ], like as you say يُسْتَحْمَقُ [from الحُمْقُ], and يُسْتَرْأَى from الرِّئَآءُ. (AA, S in art. رأى.) عَقْلٌ an inf. n. used as a subst. [properly so termed], (Msb,) A bloodwit, or mulct for bloodshed; syn. دِيَةٌ; (As, S, Mgh, O, Msb, K;) so called for a reason mentioned in the first paragraph in the explanation of the phrase عَقَلْتُ القَتِيلَ; (As, S, Mgh, * O, Msb;) as also ↓ مَعْقُلَةٌ, (S, Mgh, O, K,) of which ↓ مِعْقَلَةٌ, with fet-h to the ق, is a dial. var., mentioned in the R; (TA;) and of which the pl. is مَعَاقِلُ: (S, O, K:) one says, ↓ لَنَاعِنْدَ فُلَانٍ ضَمَدٌ مِنْ مَعْقُلَةٍ i. e. We have a remainder of a bloodwit owed to us by such a one. (S, O.) And الأُولَى ↓ هُمْ عَلَى مَعَاقِلِهِمِ They are [acting] in conformity with [the usages relating to] the bloodwits that were in the Time of Ignorance; (K, TA;) or meaning عَلَى مَا كَانُوا يَتَعَاقَلُونَ عَلَيْهِ [expl. above (see 6)]: (S, O:) or they are [acting] in conformity with the conditions of their fathers; (K, TA;) but the former is the primary meaning: (TA:) and [hence]

عَلَى قَوْمِهِ ↓ صَارَ دَمُ فُلَانٍ مَعْقُلَةً The blood of such a one became [the occasion of] a debt incumbent on his people, or party, (S, O, K, *) to be paid by them from their possessions. (S, O.) A2: And as being originally the inf. n. of عَقَلَ in the phrase عَقَلَ الشَّىْءَ meaning [فَهِمَهُ or] تَدَبَّرَهُ; (Msb;) or as originally meaning المَنْعُ, because it withholds, or restrains, its possessor from doing that which is not suitable; or from المَعْقِلُ as meaning “ the place to which one has recourse for protection &c.,” because its possessor has recourse to it; (TA;) العَقْلُ signifies also Intelligence, understanding, intellect, mind, reason, or knowledge; syn. الحَجْرُ, (S, O,) and النُّهَى, (S,) or النُّهْيَةُ, (O,) or الحِجَا, and اللُّبُّ, (Msb,) or العِلْمُ, (K,) or the contr. of الحُمْقُ; (M, TA;) or the knowledge of the qualities of things, of their goodness and their badness, and their perfectness and their defectiveness; or the knowledge of the better of two good things, and of the worse of two bad things, or of affairs absolutely; or a faculty whereby is the discrimination between the bad and the good; (K, TA;) but these and other explanations of العَقْل in the K are all in treatises of intellectual things, and not mentioned by the leading lexicologists; (TA; [in which are added several more explanations of a similar kind that have no proper place in this work;]) some say that it is an innate property by which man is prepared to understand speech; (Msb;) the truth is, that it is a spiritual light, (K, TA,) shed into the heart and the brain, (TA,) whereby the soul acquires the instinctive and speculative kinds of knowledge, and the commencement of its existence is on the occasion of the young's becoming in the fætal state, [or rather of its quickening,] after which it continues to increase until it becomes complete on the attainment of puberty, (K, TA,) or until the attainment of forty years: (TA:) the pl. is عُقُولٌ: (K:) Sb mentions عَقْلٌ as an instance of an inf. n. having a pl., namely, عُقُولٌ; like شُغْلٌ and مَرَضٌ: (TA in art. مرض:) IAar says, (O,) العَقْلُ is [syn. with] القَلْبُ, and القَلْبُ is [syn. with] العَقْلُ: (O, K:) and ↓ المَعْقُولُ is [said to be] a subst., or name, for العَقْلُ, like المَجْلُودُ and المَيْسُورُ for الجَلَادَةُ and اليُسْرُ: (Har p. 12:) it is said in a prov., ↓ مَا لَهُ جُولٌ وَلَا مَعْقُولٌ, (Meyd, and Har ubi suprà,) meaning He has not strong purpose of mind, [to withhold, or protect, him,] like the جول [or casing] of the well of the collapsing whereof one is free from fear because of its firmness, nor intellect, or intelligence, (عَقْل,) to withhold him from doing that which is not suitable to the likes of him. (Meyd. [But see مَعْقُولٌ below.]) [Hence, أَسْنَانُ العَقْلِ (see 1 in art. حنك) and أَضْرَاسُ العَقْلِ (see ضِرْسٌ), both meaning The wisdom-teeth.]

A3: [It is said that]

عَقْلٌ also signifies A fortress; syn. حِصْنٌ. (K.) [But this seems to be doubtful.] See مَعْقِلٌ.

A4: And A sort of red cloth (S, O, K) with which the [women's camel-vehicle called] هَوْدَج is covered: (K:) or a sort of what are called بُرُود [pl. of بُرْدٌ, q. v.] or a sort of figured cloth, (K,) or, as in the M, of red figured cloth: (TA:) or such as is figured with long forms. (Har p. 416.) عُقْلَةٌ A bond like the عِقَال [q. v.]: or a shackle. (Har p. 199.) b2: [Hence it seems to signify An impediment of any kind.] One says, بِهِ عُقْلَةٌ مِنَ السِّحْرِ وَقَدْ عُمِلَتْ لَهُ نُشْرَةٌ [app. meaning In him is an impediment arising from enchantment, and a charm, or an amulet, has been made for him]. (S, O.) b3: And A [mode of] twisting one's leg with another's in wrestling. (TA.) See 1, latter half. b4: And A twisting of the tongue when one desires to speak. (Mbr, TA in art. حبس.) b5: And, in the conventional language of the geomancers, (O, K,) it consists of A unit and a pair and a unit, (O,) the sign ??: (K, TA:) also called ثِقَافٌ. (O, TA.) عَقْلِىٌّ Intellectual, as meaning of, or relating to, the intellect.]

عِقَالٌ A rope with which a camel's fore shank is bound to his arm, both being folded together and bound in the middle of the arm: pl. عُقُلٌ. (S, O, Msb.) [See also شِكَالٌ.] b2: And The poor-rate (S, Mgh, O, Msb, K) of a year, (S, Mgh, O, K,) consisting of camels and of sheep or goats. (K.) [See a verse cited in the first paragraph of art. سعو and سعى.] One says, عَلَى بَنِى فُلَانٍ عِقَالَانِ On the sons of such a one lies a poor-rate of two years. (S, O.) And hence the saying of Aboo-Bekr, لَوْ مَنَعُونِى عِقَالًا (Mgh, O, Msb) If they refused me a year's poor-rate: (Mgh, O:) and it is said that the phrase أَخَذَ عِقَالًا was used when the collector of the poor-rate took the camels themselves, not their price: (TA:) or Aboo-Bekr meant a rope of the kind above mentioned; (Mgh, O, Msb;) for when one gave the poor-rate of his camels, he gave with them their عُقُل: (O, Msb:) or (Mgh, TA) he meant thereby a paltry thing, (Mgh, Msb, TA,) of the value of the [rope called] عقال: (TA:) or he said عَنَاقًا [“ a she-kid ”]; (Mgh, TA;) so accord. to Bkh, (Mgh,) and most others: (TA:) or جُدَيًّا [“ a little kid ”]. (Mgh, TA.) b3: Also A young [she-camel such as is called] قَلُوص. (K.) b4: عِقَالُ المِئِينَ meansThe man of high rank who, when he has been made a prisoner, is ransomed with hundreds of camels. (K.) عَقُولٌ A medicine that binds, confines, or astringes, the belly [or bowels]; (S, O, Msb;) as also ↓ عَاقُولٌ; contr. of حَادُورٌ. (A in art. حدر.) A2: See also عَاقِلٌ, latter half, in two places.

عَقِيلَةٌ A woman of generous race, (S, O, K,) modest, or bashful, (S, O,) that is kept behind the curtain, (K,) held in high estimation: (TA:) the excellent of camels, (Az, S, O, K,) and of other things: (Az, TA:) or the most excellent of every kind of thing: (S, O, K:) and the chief of a people: (K:) the first is the primary signification: then it became used as meaning the excel-lent of any kind of things, substantial, and also ideal, as speech, or language: pl. عَقَائِلُ. (TA.) And العَقِيلَةُ: (K,) or عَقِيلَةُ البَحْرِ, (S, O, TA,) signifies The pearl, or large pearl: (S, O, K, * TA: *) or the large and clear pearl: or, accord. to IB, the pearl, or large pearl, in its shell. (TA.) إِبِلٌ عُقَيْلِيَّةٌ Certain hardy, excellent, highly esteemed, camels, of Nejd. (Msb.) عُقَّالٌ A limping, or slight lameness, syn. ظَلَعٌ, (so in copies of the S,) or ضَلَعٌ [which is said to signify the same, or correctly to signify a natural crookedness], (so in other copies of the S and in the O,) which occurs in the legs of a beast: (S, O:) or a certain disease in the hind leg of a beast, such that, when he goes along, he limps, or is slightly lame, for a while, after which he stretches forth; (K, TA;) accord. to A'Obeyd, (TA,) peculiar to the horse; (K, TA;) but it mostly occurs in sheep or goats. (TA.) b2: دَآءٌ ذُو عُقَّالٍ

A disease of which one will not be cured. (TA.) A2: عُقَّالُ الكَلَأِ Three herbs that remain after having been cut, which are the سَعْدَانَة and the حُلَّب and the قُطْبَة. (TA.) A3: And عَقَاقِيلُ, [a pl.] of which the sing. is not mentioned, [perhaps pl. of عُقَّالٌ, but in two senses a pl. of عَقَنْقَلٌ,] signifies The portions of a grape-vine that are raised and supported upon a trellis or the like. (TA.) عُقَّيْلَى Grapes in their first, sour, state. (O, K.) أَخَذَهُ العِقِّيلَى i. q. شَغْزَبَهُ and شَغْرَبَهُ. (Az, TA in art. شغزب.) عَاقِلٌ [act. part. n. of عَقَلَ: and as such,] The payer of a bloodwit: pl. [or rather coll. gen. n.]

↓ عَاقِلَةٌ: (Msb:) the latter is an epithet in which the quality of a subst. predominates; (TA;) and signifies a man's party (S, Mgh, O, K, TA) who league together to defend one another, (S, O, K, TA,) consisting of the relations on the father's side, (S, Mgh, * O, TA,) who pay the bloodwit (S, Mgh, O, TA) [app. in conjunction with the slayer] for him who has been slain unintentionally: (S, O, TA:) it was decided by the Prophet that it was to be paid in three years, to the heirs of the person slain: (TA:) they look to the offender's brothers on the father's side, who, if they take it upon them, pay it in three years: if they do not take it upon them, the debt is transferred to the sons [meaning all the male descendants] of his grandfather; and in default of their doing so, to those of his father's grandfather; and in default of their doing so, to those of his grandfather's grandfather; and so on: it is not transferred from any one of these classes unless they are unable [to pay it]: and such as are enrolled in a register [of soldiers or pensioners or any corporation] are alike in respect of the bloodwit: (IAth, TA:) or, accord. to the people of El-'Irák, it means the persons enrolled in the registers [of soldiers or of others]: (S, O:) or it is applied to the persons of the register which was that of the slayer; who derive their subsistence-money, or allowances, from the revenues of a particular register: (Mgh:) Ahmad Ibn-Hambal is related to have said to Is-hák Ibn-Mansoor, it is applied to the tribe (قَبِيلَة) [of the slayer]; but that they bear responsibility [only] in proportion to their ability; and that if there is no عَاقِلَة, it [i. e. the bloodwit] is not to be from the property of the offender; but Is-hák says that in this case it is to be from the treasury of the state, the bloodwit not being [in any case] made a thing of no account: (TA:) the pl. of عَاقِلَةٌ thus applied is عَوَاقِلُ. (Msb.) A2: عَاقِلٌ also signifies Having, or possessing, عَقْل [i. e. intelligence, understanding, &c.; or intelligent, &c.; a rational being]; (S, O, Msb, K;) and so ↓ عَقُولٌ, (S, O, K,) or this latter has an intensive signification [i. e. having much intelligence &c.]: (TA: [see an ex. in a saying cited voce أَبْلَهُ, in art. بله:]) the former is expl. by some as applied to a man who withholds, or restrains, and turns back, his soul from its inclinations, or blamable inclinations: (TA:) and it is likewise applied to a woman, as also عَاقِلَةٌ: (Msb:) the pl. masc. is عُقَّالٌ and عُقَلَآءُ, (Msb, K,) this latter pl. sometimes used; and the pl. fem. is عَوَاقِلُ and عَاقِلَاتٌ. (Msb.) b2: عَاقِلٌ is also applied to a mountaingoat, as an epithet, signifying That protects himself in his mountain from the hunter: (TA:) [and in like manner ↓ عَقُولٌ is said by Freytag to be used in the Deewán of Jereer.] And it is [also] a name for A mountain-goat, (S, O,) or a gazelle; (K;) because it renders itself inaccessible in a high mountain. (S, O, K. *) b3: And عَاقِلَةٌ signifies A female comber of the hair. (S, O.) عَاقِلَةٌ, as a coll. gen. n.: see عَاقِلٌ; of which it is also fem.

عَاقُولٌ: see عَقُولٌ.

A2: Also A bent portion, (S, O,) or place of bending, (K,) of a river, and of a valley, (S, O, K,) and of sand: (S, O:) pl. عَوَاقِيلُ: or the عَوَاقِيل of valleys are the angles, in the places of bending, thereof; and the sing. is عَاقُولٌ. (TA.) b2: And The main of the sea: or the waves thereof. (K.) b3: And A land in which (so in copies of the K, but in some of them to which,) one will not find the right way, (K, TA,) because of its many places of winding. (TA.) b4: [Hence,] عَوَاقِيلُ الأُمُورِ What are confused and dubious of affairs. (S, O, K. *) b5: And [hence] one says, إِنَّهُ لَذُو عَوَاقِيلَ, meaning Verily he is an author, or a doer, of evil. (TA.) A3: Also A certain plant, (O, K,) well known, (K,) not mentioned by AHn (O, TA) in the Book of Plants; (TA;) [the prickly hedysarum; hedysarum alhagi of Linn.; common in Egypt, and there called by this name; fully described by Forskål in his Flora Aegypt. Arab., p. 136;] it has thorns; camels pasture upon it; and [hence] it is called شَوْكُ الجِمَالِ; it grows upon the dykes and the تُرَع [or canals for irrigation]; and has a violetcoloured flower. (TA.) [See also تَرَنْجُبِينٌ; and see حَاجٌ, in art. حيج.]

عَنْقَلٌ: see the next paragraph.

عَقَنْقَلٌ A great كَثِيب [i. e. hill, or heap, or oblong or extended gibbous hill,] of intermingled sands: (S, O:) or a كَثِيب that is accumulated (K, TA) and intermingled: or a حَبْل [or long and elevated tract] of sand, having winding portions, and حِرَف [app. meaning ridges], and compacted: (TA:) accord. to El-Ahmar, it is the largest quantity of sand; larger than the كَثِيب: (S voce لَبَبٌ:) pl. عَقَاقِلُ (S, O) and عَقَاقِيلُ (O) and عَقَنْقَلَاتٌ. (TA.) b2: And A great, wide, valley: (K:) pl. عَقَاقِلُ and عَقَاقِيلُ. (TA.) b3: Also, (S, O, K,) sometimes, (S, O,) and ↓ عَنْقَلٌ, (O, K,) The مَصَارِين [or intestines into which the food passes from the stomach], (S, O,) or قَانِصَة [which here probably signifies the same], (K,) of a [lizard of the species called] ضَبّ: (S, O, K:) or the [portion of fat termed] كُشْيَة of the ضَبّ. (TA.) أَطْعِمْ أَخَاكَ مِنْ عَقَنْقَلِ الضَّبِّ [Give thy brother to eat of the intestines, &c., of the dabb: or, as some relate it, مِنْ كُشْيَةِ الضَّبِّ:] is a prov., said in urging a man to make another to share in the means of subsistence; or, accord. to some, denoting derision. (TA.) b4: Also A [drinking-cup, or bowl, of the kind called] قَدَح. (Ibn-'Abbád, O, K.) b5: And A sword. (Ibn-'Abbád, O, K.) أَعْقَلُ, applied to a camel, Having what is termed عَقَلٌ, i. e. a twisting in the hind leg, &c.: (S, O, K: [see the last portion of the first paragraph:]) fem. عَقْلَآءُ, applied to a she-camel. (S, K.) A2: [Also More, and most, عَاقِل, or intelligent, &c.]

مَعْقِلٌ A place to which one betakes himself for refuge, protection, preservation, covert, or lodging; syn. مَلْجَأٌ; (S, Mgh, O, Msb, K;) as also ↓ عَقْلٌ, (S, O, K,) of which the pl. is عُقُولٌ: (S, O:) but Az says that he had not heard عَقْل in this sense on any authority except that of Lth; and held العُقُولُ, which is cited as an ex. of its pl., to signify “ the protecting oneself in a mountain: ” (TA:) and مَعْقِلٌ signifies also a fortress; [like as عَقْلٌ is said to do;] syn. حِصْنٌ: (Mgh:) the pl. is مَعَاقِلُ. (TA.) Hence one says, using it metaphorically, هُوَ مَعْقِلُ قَوْمِهِ (tropical:) He is the refuge of his people: and the kings of Himyer are termed in a trad. مَعَاقِلُ الأَرْضِ, meaning The fortresses [or refuges] of the land. (TA.) b2: [It is perhaps primarily used in relation to camels; for] مَعَاقِلُ الإِبِلِ means The places in which the camels are bound with the rope called عِقَال. (TA.) مَعْقُلَةٌ and مَعْقَلَةٌ; and the pl.: see عَقْلٌ, first quarter, in five places. b2: [It seems to be implied in the S and O that the former signifies also Places that retain the rain-water.]

تَمْرٌ مَعْقِلِىٌّ, (Mgh, Msb,) or رُطَبٌ مَعْقِلِىٌّ, (S,) A certain sort of dates, (Mgh, * Msb,) [or fresh ripe dates,] of El-Basrah: (Msb:) so called in relation to Maakil Ibn-Yesár. (S, Mgh, Msb.) مُعَقَّلَةٌ is applied to camels (إِبِلٌ) as meaning Bound with the rope called عِقَال. (O, TA.) and also to a she-camel bound therewith on the occasion of her being covered: and hence the epithet مُعَقَّلَاتٌ is applied by a poet, metonymically, to women, in a similar sense. (TA.) مَعْقُولٌ [pass. part. n. of عَقَلَ in all its senses as a trans. verb. b2: Hence it signifies Intellectual, as meaning perceived by the intellect; and excogitated: thus applied as an epithet to any branch of knowledge that is not necessarily مَنْقُولٌ, which means “ desumed,” such as the science of the fundamentals of religion, and the like. b3: Hence also, Intelligible. b4: And Approved by the intellect; or reasonable.

A2: It is also said to be an inf. n.]: see 1, latter half. b2: And see عَقْلٌ, latter half, in two places.

مَعْقُولَاتٌ Intellectual things, meaning things perceived by the intellect: generally used in this sense in scientific treatises. b2: And hence, Intel-ligible things. b3: And Things approved by the intellect; or reasonable.]

حزر

1 حَزَرَهُ, aor. ـُ and حَزِرَ, inf. n. حَزْرٌ (S, M, Msb K) and مَحْزَرَةٌ, (Th, K,) He computed, or determined, its quantity, measure, size, bulk, proportion, extent, amount, sum, or number: (S, Mgh, * Msb, K:) [more commonly,] he computed by conjecture its quantity or measure &c.; syn. خَرَصَهُ, (S, K,) and قَدَّرَهُ بِالحَدْسِ; (M;) he took its quantity or measure &c. by the eye. (TK.) [He conjectured it; and so ↓ حزّرهُ, inf. n. تَحْزِيرٌ: perhaps post-classical: whence عِلْمُ التَّحْزِيرِ The science of divination.] You say, حَزَرَ النَّخْلِ He computed by conjecture the quantity of the fruit upon the palm-trees. (A, Msb.) And حَزَرْتُ قِرَاءَتَهُ عِشْرِينَ آيَةً (tropical:) I computed his recitation, or reading, to be twenty verses [of the Kur-án]. (A.) and حَزَرْتُ فُدُومَهُ يَوْمَ كَذَا (tropical:) I computed his arrival to be on such a day. (A.) And اِحْزِرْ نَفْسِكَ هَلْ تَقْدِرُ عَلَيْهِ (tropical:) Measure thyself, whether thou be able to do it. (A.) A2: حَزَرَ, (S, M, K,) aor. ـُ inf. n. حَزْرٌ and حُزُورٌ, (M,) It (milk, S, M, K, and beverage of the kind called نَبِيذ, S, K) became sour, or acid. (S, M, K.) It is said in a prov., عَدَا القَارِصُ فَحَزَرَ [explained in art. قرص]. (A.) b2: Hence, (TA,) (tropical:) It (a man's face) was, or became, [sour, i. e.] frowning, contracted, stern, austere, or morose. (K, TA.) 2 حَزَّرَ see above.

حَزْرَةُ المَالِ The better, or best, of cattle or other property; (S, A, Mgh, Msb, K;) as also ↓ حَزِيرَةُ المالِ: or the latter signifies property to which the heart clings: (TA:) the term حزرة is applied alike to what is masc. and what is fem.: (AO, Msb:) the pl. is حَزَرَاتٌ (S, Msb, K) and حَزْرَاتٌ, as though the sing. were an epithet: (Msb:) it is applied to the better or best of property because the owner of such property always, when he sees it, computes its quantity or number in his mind: accord. to Aboo-Sa'eed, حَزَرَاتُ الأَمْوَالِ signifies those kinds of property which their owners love: accord. to AO, choice kinds of property. (TA.) You say also, هٰذَا حَزْرَةُ نَفْسِى, meaning This is the best of what I have: and of such property the collector of the poor-rate is forbidden to take. (S, Mgh, * TA.) Also, هِىَ حَزْرَةُ قَلْبِهِ It is the choice thing of his heart. (AO.) حَزْرَآءٌ Sour [milk such as is termed] صَرْبَة. (K. [In some copies of the K, ضربة, which SM thinks to be a mistake for صربة. See also حَازِرٌ.]) حَزْوَرٌ (TA) and ↓ حَزْوَرَةٌ (S, K) and ↓ حِزْوَارَةٌ (K) A small hill: (S, K, TA:) or the first, rugged ground: (TA:) and the second, stony ground: (Abu-t-Teiyib:) pl. [of the first and second] حَزَاوِرُ (S, K) and حَزَاوِرَةٌ (K, mentioned by Abu-t-Teiyib as pl. of the second,) and [of the third] حَزَاوِيرُ. (K.) b2: Also حَزْوَرٌ and ↓ حَزَوَّرٌ, (S, A, K,) [the latter the more common,] (assumed tropical:) A strong boy; (K;) one that has attained to youthful vigour, or the prime of manhood: (TA:) or a boy who has become strong, (S, A,) and has served: (S:) or one who has nearly attained the age of puberty, and has not had commerce with a woman (وَلَمْ يَفْعَلْ [app. meaning ولم يفعل بِامَرَأَةٍ]): (Yaakoob, S:) or one who has attained the age of puberty, and has become strong: (Mgh, TA, in explanation of the latter word:) or a boy who has nearly attained the age of puberty; so called, accord. to several authors, as being likened to a hill: or one who has fully attained that age: (TA:) or, accord. to As and El-Mufaddal, a young boy, who has not attained the age of puberty: and sometimes, one who has attained that age, and become strong in body, and has borne arms: and this is the right explanation: (Az:) and a strong man: and, contr., a weak man: (AHát, K:) or, accord. to some of the lexicologists, when applied to a boy, or young man, it signifies strong: and when applied to an old man, weak: (Abu-t-Teiyib:) pl. حَزَاوِرَةٌ (S, TA) and حَزَاوِرُ. (TA.) حَزْوَرَةٌ: see حَزْوَرٌ.

حَزِيرَةُ المَالِ: see حَزْرَةُ المالِ.

حَزِيرَانُ The name of a month, in Greek; [the Syrian month corresponding to June, O. S.;] (S, K;) [next] before تَمُّوز. (S.) حَزَوَّرٌ: see حَزْوَرٌ.

حِزْوَارَةٌ: see حَزْوَرٌ.

حَازِرٌ A man computing, or who computes, by conjecture, the quantity or number [&c.] of a thing or things. (S, TA.) [See 1.]

A2: Applied to milk, and to the beverage called نَبِيذ, Sour, or acid: (S, K:) or, applied to milk, it means more than حَامِضٌ: (TA:) or i. q. حَامِزٌ: (IAar, TA:) or more than حامز. (TA in art. حمز.) b2: and hence, (TA,) applied to a face, (tropical:) [Sour, i. e.] frowning, contracted, stern, austere, or morose. (K, TA.) [See also what follows.]

مَحْزُورٌ, (K, TA,) in some copies of the K مُحَزْوَرٌ, (TA,) [in the CK مُحَزْور,] (tropical:) Angered; (K, TA;) and having a frowning, contracted, stern, austere, or morose face. (TA.) [See also what next precedes.]

بخل

1 بَخِلَ, (JK, S, Msb, K,) aor. ـَ inf. n. بَخَلٌ; (JK, Msb, K;) and بَخُلَ, aor. ـُ inf. n. بُخْلٌ; (Msb, K;) He was, or became, niggardly, tenacious, stingy, penurious, or avaricious: see بُخْلٌ, below. (K, TA.) You say, بَخِلَ بِكَذَا, (S, TA,) and بَخُلَ بِهِ, He was, or became, niggardly, &c., of such a thing. (TA.) And بَخِلَ عَنْهُ [He withheld, with niggardliness, from him]: and بَخِلَ عَلَيْهِ [he was niggardly to him]. (Bd and Jel in xlvii. last verse.) 2 بخّلهُ, (S, K,) inf. n. تَبْخِيلٌ, (K,) He attributed, or imputed, to him بُخْل [or niggardliness, &c.]: (S:) or he accused him thereof: (K:) or he called him بَخِيل [or niggardly, &c.]. (TA.) 4 ابخلهُ He found him to be بَخِيل [or niggardly, &c.]. (S, Msb, K.) بَخْلٌ: see what next follows.

بُخْلٌ and ↓ بَخَلٌ, [both of which are properly inf. ns.,] (JK, S, K,) and ↓ بَخْلٌ, (Ks, S, Msb, K,) which is a simple subst., (Msb,) and ↓ بُخُلٌ (K) and ↓ بَخِلٌ and ↓ بِخْلٌ (TA) and ↓ بُخُولٌ, (K,) of all which, the first is that which commonly obtains, (TA,) are syn., (JK, S,) signifying Niggardliness, tenaciousness, stinginess, penuriousness, or avarice; contr. of كَرَمٌ (K, TA) and جُودٌ; and its definition is the withholding of acquired articles of property from that wherefrom it is not lawful to withhold them: (TA:) or the debarring the asker, or beggar, from what one has that is superabundant: (Msb:) and in the law, the refusal of what is incumbent, or obligatory. (Msb, TA.) بِخْلٌ: see what next precedes.

بَخَلٌ: see بُخْلٌ: b2: and see also بَخِيلٌ.

بَخِلٌ: see بُخْلٌ.

بُخُلٌ: see بُخْلٌ.

بَخْلَةٌ A single act, or instance, of بُخْل [or niggardliness &c.]. (JK, TA.) بَخَالٌ: see what next follows.

بَخِيلٌ (JK, S, Msb, K) and ↓ بَاخِلٌ (S, Msb, K) Niggardly, tenacious, stingy, penurious, or avaricious; (K;) i. e. ذُو بُخْلٍ; (Msb;) epithets from 1: (S, Msb: *) or one from whom niggardliness is experienced much or often: (TA: [appin explanation of the former:]) and so ↓ بَخَلٌ, in inf. n. used as an epithet [and therefore implying more than the possession of the simple attribute of niggardliness &c., being a kind of personification]; (Abu-l-'Omeythil El-Aarábee, K;) and ↓ بَخَّالٌ (S, K) and ↓ بَخَالٌ (K) and ↓ مُبَخَّلٌ (JK, K) i. e. شَدِيدُ البُخْلِ [very, or vehemently, niggardly &c.]: (S, TA:) pl. of the first, بُخَلَآءُ; (Msb, K;) and of the second, بُخَّلٌ (K) and بُخَّالٌ. (TA.) بُخُولٌ: see بُخْلٌ.

بَخَّالٌ: see بَخِيلٌ.

بَاخِلٌ: see بَخِيلٌ.

مَبْخَلَةٌ A cause of, or a thing that incites to, بُخْل [or niggardliness &c.]: (K:) a word of the same class as مَجْــبَنَةٌ and مَهْلَكَةٌ and مَعْطَشَةٌ and مَفَازَةٌ &c. (TA.) So explained as occurring in the trad., (TA,) الوَلَدُ مَبْخَلَةٌ مَجْــبَنَةٌ [Children are a cause of niggardliness and a cause of cowardice]; (S, TA;) because on account of them one loves property, and continuance of life. (S in art. جبن.) مُبَخَّلٌ: see بَخِيلٌ.

مرخ

1 مَرَخَ جَسَدَهُ, (S, K,) aor. ـَ (K,) inf. n. مَرْخٌ; (S;) and ↓ مرّخهُ, (S, K,) inf. n. تَمْرِيخٌ; (S;) He anointed his body (K) with oil (S, K) &c. (K.) And مَرَخَ إِدَاوَتَهُ He smeared with clay his إِدَاوَة [or small vessel of skin, for water,] in order that its odour might become good. (IAar, TA in art. ذرح.) 2 مَرَّخَ see 1.4 أَمْرَخَ امرخ He made dough, or paste, thin, (S, K,) by putting much water to it. (S.) 5 تمرّخ بِالدُّهْنِ He anointed himself with oil. (L.) مَرْخٌ [a coll. gen. n.] A certain kind of tree that quickly emits fire: (S, K:) it is of the kind called عِضَاه, and spreads, and grows high, so that people rest in its shade: it has neither leaves nor thorns, its branches being bare and slender twigs; and it grows in [small water-courses such as are termed] شُعَب, and in hard grounds: of it are made the wooden instruments for producing fire which are called زِنَاد: the n. un. is with ة (AHn, L) its shade is thin: (L:) there is no tree that surpasses the مرخ in yeilding fire: sometimes these trees are clustered and tangled together, and the wind blowing, and striking one part of them against another, they emit fire, and burn the valley: Aboo-Ziyád:) [the cynanchum viminale. (Spreng. Hist. rei. herb., p. 252: as mentioned by Freytag.)] It is said in a proverb, فِى كُلِّ شَجَرٍ نَارْ وَاسْتَمْجَدَ المَرْخُ وَالْعَفَارْ [In all trees is fire; but the markh and 'afár yield much fire]: (S:) accord. to AHn, the meaning is, endeavour to strike fire with gentleness; for that will be sufficient if the زِنَاد be مَرْخ. (L.) See also عَفَارٌ, and استمجد. The عفار is the زَنْد, which is the upper [piece of the two which compose the زَنَاد]; and the مَرْخ is the lower. (S, L.) [See also another proverb at the end of art. دفل.] b2: أَرْخِ يَدَيْكَ وَاسْتَرْخِ إِنَّ الزِّنَادَ مِن مَّرْخِ [Relax thy hands, and relax thyself, for the wooden instrument for striking fire is of markh]. A saying used with reference to a generous man who requires not to be importuned. (IAar, TA.) مَرِخٌ (K) and ↓ مِرِّيخٌ (L) A man who anoints himself much, (L, K,) and perfumes himself much. (TA.) مَرُوخٌ Oil, &c., with which the body is anointed. (K.) مِرِّيخٌ: see مَرِخٌ.

A2: A long arrow, having four feathers, (S, K,) with which one shoots to the utmost distance: (S:) or an arrow which they make for lightness, and which they mostly shoot to the utmost distance [to measure the ground] for the purpose of making horses run when they contend in a race. (Aboo-Ziyád.) b2: المِرِّيخُ, (S K,) and مِرِّيخٌ, without ال, which, however, is understood, (IAar,) [The planet Mars]; one of the stars called الخُنَّسُ, (S, K,) in the fifth heaven, (S,) also called بَهْرَامُ.

نذر

1 نَذَرَ عَلَى نَفْسِهِ, (Yoo, Akh, T, S, M, A, * K,) aor. ـِ and نَذُرَ, (M, K,) inf. n. نَذْرٌ (Yoo, Akh, S, M, K,) and نُذُورٌ, (M, K,) [He made a vow; imposed upon himself a vow; أَنْ يَفْعَلَ كَذَا that he would do such a thing; either absolutely, or conditionally, as will be explained below;] he made [a future action] binding, or obligatory, on himself; (T, M, A, K;) as also ↓ انتذر. (K.) And نَذْرًا ↓ انتذر signifies the same as نَذَرَ [He vowed a vow]. (Sgh.) You say also نَذَرْتُ مَالِى, aor. ـُ [and نَذِرَ as implied in the K] inf. n. نَذْرٌ, [I vowed my property; made a vow to give it.] (Yoo, Akh, S, K. *) And نَذَرْتُ لِلّٰهِ كَذَا, (S, Msb, K,) aor. ـُ and نَذِرَ, (S, Msb,) inf. n. نَذْرٌ, (Msb,) I made it binding, or obligatory, on myself, [i. e., I vowed,] of my own free will, to do or to give such a thing to God; namely, some religious service, or an alms, &c.: (TA:) or نَذْرٌ signifies the promising conditionally; as when one says, “Such a thing shall be obligatory on me if God restore to health my sick [son or other]: ”

this is termed نَذْرٌ: but the saying “ I impose upon myself the giving a deenár as alms,” is not so termed. (K.) The doing this is repeatedly forbidden in traditions: but what is meant thereby is, one's doing so in the belief that he may attain by it something which God has not decreed to betide him, or that he may divert from himself something decreed to befall him: yet if he do so, fulfilment is obligatory on him. (IAth.) Yousay also, نَذَرَ الوَلَدَ, (M, K,) and نَذَرَتْهُ, (M,) He (the father, M, K) and she (the mother, M) appointed the child [by a vow] to be a minister or servant to the church, (M, K,) or to a place appropriated to religious services or exercises, or acts of devotion: (TA:) so in the Kur, iii. 31. (M.) A2: نَذِرَ بِالشَّىْءِ, aor. ـَ (M, IKtt, Msb, K,) inf. n. نَذَرٌ (M, IKtt) and نَذَارَةٌ and نِذَارَةٌ, (IKtt,) or, as some assert, it has no inf. n., like عَسَى &c., the Arabs being content to use in its stead أَنْ followed by the verb, as is said in the 'Ináyeh, on the Kur, chap. xiv., (MF,) He knew of the thing: (Msb:) or he knew of the thing and was cautious of it or on his guard against it or in fear of it. (M, K.) You say also نَذِرَ القَوْمُ بالعَدُوِّ (S, A) The people knew of the enemy: (S:) or knew of the enemy and prepared themselves for them: (A:) or knew of the enemy and were cautious of them or on their guard against them or in fear of them. (TA.) And it is said in a trad., إِنْذَرِ القَوْمَ Have thou knowledge of the people and be cautious of them or on thy guard against them or in fear of them. (TA.) 4 أَنْذَرْتُهُ بِالأَمْرِ, (M, K,) and انذرته الشَّىْءَ, (Msb,) inf. n. إِنْذَارٌ (T, S, M, Msb, K) and نُذْرٌ (M, K) the latter accord. to Kr, but correctly it is a simple subst., (M,) and نُذُرٌ, (T, K,) or this is pl. of نَذِيرٌ, (T,) and نَذْرٌ, (K,) accord. to Lh and Kr, (TA,) [but this is properly a simple subst.,] and نَذِيرٌ, (M, K,) accord. to Zj, (M,) or Ez-Zejjájee, (TA,) but this should rather be regarded as a simple subst., (T, M,) I informed him, or advised him, of the thing: (M, K, TA:) this is the primary signification: (TA:) and [I warned him of the thing;] I cautioned him, or put him on his guard, against the thing, and put him in fear, (M, * K,) in my communication or announcement: (K:) in this sense the verb is used in the Kur, xl. 18: (M, TA:) or I announced to him the thing, (S, * Msb,) generally in a case of putting in fear the person addressed, or frightening him, (Msb,) or never otherwise than in such a case: (S:) and thus the verb is used in the Kur, ubi supra., وَأَنْذرْهُم يَوْمَ آلازِفَةِ [and warn them and put them in fear of the day of the approaching event, the day of resurrection] meaning, put them in fear of its punishment: (Msb:) and أَنْذَزْتُهُ بِكَذَا I informed him, or advised him, of such a thing. (Msb.) انذرهُ also signifies He (a spy) informed him, or advised him, of the state of the enemy: in the copies of the K, نَذَرَهُ; but this is a mistake. (TA.) And you say, أَنْذَرْتُ القَوْمَ مَسِيرَ العَدُرِّ

إِلَيْهِمْ I informed the people of the march of the enemy towards them, to put them on their guard. (T.) And أَنْذَرْتُ القَوْمَ بِالعَدُوِّ, and أَنْذَرْتُهُمُ العَدُوَّ, signify the same. (A.) It is said in a proverb, قَدْ أَعْذَرَ مَنْ أَنْذَرَ, meaning, He hath become excused, and averted from himself the blame of men, who hath warned thee that he will punish thee for a future evil deed proceeding from thee, if thou then do the evil deed and he punish thee. (T.) See also أَعْذَرَ, in two places: and see عُذْرٌ.6 تناذر القَوْمُ The people warned, or cautioned, one another, or put one another in fear, (M, K,) of a terrifying evil. (TA.) You say تناذر القَوْمُ كَذَا The people warned one another, (S,) and put one another in fear, of such a thing. (S, A.) A poet says, (S,) namely, En-Nábighah, (T, TA,) describing a serpent, (T,) and his being threatened by En-Noamán so that he passed the night as though he had been stung, turning over and over upon his bed, (TA,) تَنَاذَرَهَا الرَّاقُونَ مِنْ سُوْءِ سَمِّهَا تُطَلِّقُهُ طَوْرًا وَطَوْرًا تُرَاجِعُ [Of which the charmers have warned one another, and put one another in fear, on account of the evil nature of its poison, which it discharges one time and one time draws back]. (T, S, TA.) 8 إِنْتَذَرَ see نَذَرَ, in two places.10 استنذر إِلَيْهِ He offered warning to him (A, TA, art. عذر.) See استعذر.

نَذْرٌ A vow, which a man makes to be binding, or obligatory, on himself; (T, M, * K, * TA;) [either absolutely, or conditionally: (see نَذَرَ:)] pl. نُذُورٌ: (S, M, K: *) and in the following verse of Ibn-Ahmar, some say that نُذُر is pl. of نَذْرٌ, like as رُهُنٌ is pl. of رَهْنٌ; but others say that it is pl. of نَذِيرٌ in the sense of مَنْذُورٌ: كَمْ دُونَ لَيْلَى مِنْ تَنُوفِيَّةٍ

لَمَّاعَةٍ تُنْذَرُ فِيهَا النُّذُرْ [How many a waterless desert glistening with the mirage, in which vows, or things vowed, are vowed, lie in the way to Leylà!]. (S.) b2: Also, (tropical:) The mulct for an intentional wound; used in this sense by Esh-Sháfi'ee, (T, TA,) and of the dial. of El-Hijáz; (TA;) i. q. أَرْشٌ, (T, A, K, TA,) which is of the dial. of the people of El-'Irák: (T, TA:) pl. نُذُورٌ: (T, A, K:) said by Aboo-Nahshal to be only for wounds, small and great. (T, K. *) You say, لِى قِبَلَ فُلَانٍ نَذْرٌ, (T, TS, L,) or عِنْدَ فُلَانٍ, (K,) (tropical:) A mulct for a wound is owed to me. (T, K, &c.) And أَعْطَيْتُهُ نَذْرَ جُرْحِهِ (tropical:) I gave him the mulct for his wound. (A.) Aboo-Sa'eed Ed-Dareer says that it is thus called لِأَنَّهُ نُذِرَ فِيهِ, i. e., because it is made binding, or obligatory, for it; [namely, for the wound;] from the phrase نَذَرْتُ علَى نَفْسِى. (T, TA.) b3: [A votive offering].

A2: See also نُذْرٌ.

نُذْرٌ (M) and ↓ نُذُرٌ (T, S, K) [and ↓ نَذْرٌ (see 4)] and ↓ نَذِيرٌ (S, M) and ↓ نَذِيرَةٌ (M) and ↓ نِذَارَةٌ (Esh-Sháfi'ee, K) and ↓ نُذْرَى (K) are substs. in the sense of إِنْذَارٌ [meaning An informing, or advising, of a thing: and a warning, or cautioning, and putting one on his guard, against a thing, and putting one in fear of a thing; &c.: (see 4:)] (T, S, M, K:) or a putting one in fear in announcing a thing. (TA.) عُذْرًا

أَوْ نُذْرًا and عُذُرًا أَوْ نُذُرًا, accord. to different readings, in the Kur, lxxvii. 6, put in the accus. case as causal complements, signify لِلْإِعْذَارِ وَالْإِنْذَارِ [For excusing and warning]. (Zj, T.) [See also art. عذر.] And in like manner, ↓ نُذُرِ, in the Kur, liv. 16, &c., signifies إِنْذَارِى. (S, K.) And so ↓ نَذِيرِ, in the Kur, lxvii. 17. (T, M.) Hence also the saying of the Arabs, عُذْرَاكَ لَا نُذْرَاكَ, meaning, أَعْذِرُ وَلَا تُنْذِرْ [i. e. Do thou that for which thou wilt be excused, by inflicting punishment when it is deserved, and do not merely warn and put in fear]. (TA.) نُذُرٌ: see نُذْرٌ.

نُذْرَى: see نُذْرٌ.

نَذِيرٌ i. q. ↓ مُنْذِرٌ, (T, S, M, A, Msb, K,) as also ↓ نَذِيرَةٌ; (M;) i. e. [One who gives information, or advice, of a thing, or things: and one who warns;] one who cautions; (M, TA;) and who puts in fear: (TA:) one who gives notice to a people of an enemy, or other thing, that has come upon them; (TA;) a spy who gives notice, to a people, of an enemy, to put them on their guard; (A;) and in like manner ↓ نَذِيرَةٌ, a spy who informs an army of the state of the enemy: (T, K:) نَذِيرٌ is of the measure فَعِيلٌ in the sense of the measure مُفْعِلٌ: (M, L:) or its verb was نَذَرَ, but this has become obsolete: (T:) its pl. is نُذُرٌ; (M, Msb, K;) occurring in the Kur, liv. 23, [&c.]. (TA.) b2: [Hence,] ابو مُنْذِرٍ The cock (Har. p. 644). b3: [And also,] النَّذِيرُ The apostle: (M, K:) so in the Kur, xxxv. 34, accord. to Th: (M:) the prophet Mohammad: (T, K:) so, accord. to most of the expositors, in that verse of the Kur. (T.) b4: Hoariness, or whiteness of the hair: (T, M, K:) so, accord. to some, in the verse of the Kur, last referred to: (T, M:) but the explanation immediately preceding is more probable. (T.) b5: The sound of a bow: (AHn, M, K:) because it warns, or frightens, (يُنْدِرُ,) that which is shot at. (AHn, M.) A2: I. q. مَنْذُورٌ [i. e. Vowed]: pl. نُذُرٌ. (S.) See نَذْرٌ.

A3: See also نُذْرٌ.

نِذَارَةٌ: see نُذْرٌ.

نَذِيرَةٌ [A votive gift;] that which he gives who makes a vow. (M, K.) b2: A child appointed by the father (M, K) and mother (M) [by a vow] to be a minister, or servant to the church, (M, K,) or to a place appropriated to religious services, or exercises, or acts of devotion: (T:) pl. نَذَائِرُ. (T.) A2: See also نَذِيرٌ, in two places.

A3: And see نُذْرٌ.

نَاذِرٌ: see مُنَذِّرٌ.

مُنْذِرٌ: see نَذِيرٌ.

مَنْذُورٌ: see نَذِيرٌ.

فُلَانٌ مُنَذِّرٌ إِلَىَّ بِعِيْنِهِ, and ↓ نَاذِرٌ, Such a one is looking at me hard or intently, and making his eye prominent. (T, in TA, art. زنر.) مُتَنَاذَرٌ [A thing of which people warn or caution one another, or of which they put one another in fear]: applied to a disease [&c.]. (TA, art. خبر voce خَيْبَرَى.) b2: [Hence,] المُتَنَاذَرُ (assumed tropical:) The lion. (Sgh, K.)

رخص

1 رَخُصَ, aor. ـُ inf. n. رُخْصٌ, It (a thing, Msb, or a price, S, A) was, or became, cheap, low-priced, or low. (S, A, Msb, K, TA.) [Accord. to all of these authorities, this seems to be the primary signification: but Et-Tebreezee (Ham p. 47) thinks it to be from رَخْصَةٌ applied to a woman, as meaning “ soft, or tender. ”] Some say رَخَصَ also; but this is not of established authority. (MF.) b2: رَخُصَ, aor. ـُ (M, A, Msb, K,) inf. n. رَخَاصَةٌ (S, M, A, Msb, K) and رُخُوصَةٌ (S, M, Msb, K) and رُخْصَانُ, (Lth, TA,) It (a thing, K, or the body, S, Msb, or flesh, A) was, or became, soft, or tender; (S, M, A, Msb, K, TA;) and soft to the feel: (Msb:) and in like manner رَخُصَتْ said of a girl: (A:) or, said of a woman, inf. n. رُخْصَانٌ, she was, or became, soft, or tender, and delicate, or thin, in her external skin: and said of a woman's fingers, they were, or became, soft, or tender: but when said of a plant, inf. n. رَخَاصَةٌ, it was, or became, soft, flaccid, or easily or quickly broken: (Lth:) [and said of a twig, or rod, it was, or became, fresh, or succulent, and soft, or tender: see رَخْصٌ.]2 رُخِصَ لَهُ فِي كَذَا, inf. n. تَرْخِيصٌ, He had indulgence, license, or facilitation, granted, or conceded, to him in, or with respect to, such a thing. (S, A, * K *) You say, رَخَّصَ الشَّرْعُ لَنَا فِي كَذَا, inf. n. as above, The law has been indulgent to us in, or with respect to, such a thing; has facilitated it to us; as also ↓ ارخص, inf. n. إِرْخَاصٌ. (Msb.) And رَخَّصْتُ فُلَاناً فِي كَذَا وَ كَذَا, [or, more commonly, لِفُلَانٍ,] I gave license, or permission, to such a one to do such and such things after my forbidding him to do them. (TA.) 4 ارخصهُ He (God, S, A, Msb, or a man, JK) made it (a thing, Msb, or a price, S, A) cheap, low-priced, or low. (JK, S, A, Msb, K.) رَخَّصَهُ, in this sense, is not known. (Msb.) b2: Also He found it to be cheap, low-priced, or low. (K.) b3: Also, (K,) or ↓ ارتخصهُ, (S, A,) He bought it cheap, or at a low price. (S, A, K.) b4: See also 2.5 ترخّص He took, or availed himself of, or allowed himself, indulgence, license, or facilitation; (A, TA;) he did not go to the utmost length; (S, Msb, K;) [he relaxed, or remitted;] in (فِي) such a thing; (S;) in affairs; (A;) or in the affair. (Msb.) You say also, ترخّص فِي حَقِهِ He took what was easily attainable, of his right, or due, and did not go to the utmost length. (A.) 8 ارتخصهُ: see 4. b2: Also, (S, Sgh, K,) or ↓ استرخصهُ, (A,) He reckoned it cheap, or lowpriced: (S, A, Sgh, K:) and ↓ the latter, he saw it, or judged it, to be so. (Lth, K.) 10 استرخصهُ: see 8, in two places.

رَخْصٌ applied to a thing, (A, K,) or to the body, (S, Msb,) and to flesh, and to a plant, (A,) Soft, or tender; (S, M, A, Msb, K;) and soft to the feel: (Msb:) and ↓ رَخِيصٌ signifies the same, (AA, M, K,) applied to a garment, or piece of cloth, (AA, K,) as also the former: (TA:) fem. of each with ة: (M, TA:) رَخْصةٌ is also applied to a girl, (A,) and to a woman, (K, TA, but omitted in the CK,) and to fingers, signifying not rigid or tough: (K:) or, applied to a woman, it signifies soft, or tender, and delicate, or thin, in her external skin: and applied to a woman's fingers, soft, or tender: but رَخْصٌ applied to a plant, soft, flaccid, or easily or quickly broken: (Lth, TA:) and applied to a twig, or rod, fresh, or succulent, and soft, or tender: (Msb:) the pl. of رَخْصٌ is رِخَاصٌ: (Msb:) and that of رَخْصَةٌ is رَخَائِصُ, which is irreg. [as such, but reg. as pl. of ↓ رَخِيصَةٌ]; (K, TA;) occurring in poetry. (TA.) You say, هُوَ رَخْصُ الجَسَدِ He is soft, or tender, in body. (S.) And اِمْرَأَةٌ رَخْصَةُ البَدَنِ A woman soft, or tender, in body. (IDrd, TA.) رُخْصٌ [see 1, of which it is the inf. n., in the first of the senses explained above. b2: Also The act of making cheap;] a subst. from أَرْخَصَهُ in the first of the senses here assigned thereto. (Msb.) رُخْصَةٌ (S, A, Msb, K) and رُخُصَةٌ (A, Msb, K) Indulgence, license or facilitation; (S, A, Msb, K;) in an affair: (S, A, Msb:) pl. رُخَصٌ (A, Msb) and رُخْصَاتٌ and رُخَصَاتٌ and رُخُصَاتٌ. (Msb.) You say, لَكَ فِى هٰذَا رُخْصَةٌ [Thou hast, or shalt have, in, or with respect to, this, indulgence, license, or facilitation]. (A.) b2: (tropical:) Indulgence granted, or conceded, by God to his servant, in a matter which He alleviates to him. (A, K.) b3: [(assumed tropical:) An ordinance of indulgence; such as the shortening of prayer in travelling, and the like: pl. رُخَصٌ, of which we have an ex. in the following trad.:] اَللّٰهُ يُحِبُّ أَنْ تُؤْتَى رُخَصُهُ كَمَا يُحِبُّ

أَنْ تُؤْتَى عَزَائِمُهُ [(assumed tropical:) God loveth that his ordinances of indulgence be performed, like as He loveth that his obligatory ordinances be performed]. (A.) b4: (tropical:) A portion, or share, of water: (A:) or a time, or turn, in drinking. (K.) رَخِيصٌ A cheap, or low-priced, thing; (Msb;) a low price. (S, A.) A2: (tropical:) A quick death. (Lth, A, K.) A3: See also رَخْصٌ, in two places. b2: (tropical:) Soft, without strength or sturdiness, and without endurance: or stupid, dull, wanting in intelligence; syn. بَلِيدٌ. (TA.)

وقع

1 وَقَعَ الأَمْرُ The thing, or affair, [fell, befell,] happened; took place; came to pass; became [executed, performed, or] realized; syn. حَصَلَ. (TA.) b2: وَقَعَ فِى He lighted, or came, upon a thing or place; and he became in a place. b3: وَقَعُوا فِى السُّنَيَّاتِ البِيضِ [They lapsed into the years of scantiness of herbage]. (K in art. سنه, q. v.) b4: وَقَعَ إِلَيْهِ It chanced, or happened, to come to him, or it: and, said of a thing borne by water, it drifted to it, namely, a place. b5: وَقَعَ عَلَيْهِ It fell, lay, or closed, upon it, or against it. b6: وَقَعَ بِالأَمْرِ He originated the thing, or event, and made it to befall. (TA.) b7: وَقَعَ He fell into a snare, or the like: he became insnared. b8: وَقَعَ فِى أَرْضٍ فَلَاةٍ

i. q.

صَارَ فِيهَا [He was, or became, meaning he found himself, came to be, or chanced to be, in a desert, or waterless, land]; (Msb:) and فِى رَوْضَةٍ [in a meadow, or garden]: (T, S, in art. انق:) [or he lighted upon, &c.; from the lighting of a bird]. b9: يَقَعُ followed by عَلَى, often signifies It (a garment, &c., or a portion thereof,) lies against or upon a certain part of the body, &c. b10: وَقَعَ بِهِمْ and بِهِمْ ↓ أَوْقَعَ He made much slaughter among them: (Msb:) or he fought them vehemently: (K:) or he fell upon them in fight: (PS:) both mean the same: (S:) he made an onslaught upon them: اوقع بِالعَدُوِّ

he made an assault, or a sudden assault, upon the enemy. (MA.) b11: وَقَعَ فِيهِ, inf. n. وَقِيعَةٌ, He spoke evil of him, behind his back, or in his absence, or otherwise, saying of him what would grieve him if he heard it; (S;) slandered him. b12: He reviled, vilified, or vituperated, him; charged him with a vice, fault, or the like; defamed him; or detracted from his reputation. (Msb.) b13: وَقَعَ مَوْقِعًا مِنْ كِفَايَتِهِ, [and مِنْ حَاجَتِهِ, (see K, art. فقر,)] It supplied, or sufficed for, his need; syn. أَغْنَى غَنَآءً. (Msb.) وَقَعَ مَوْقِعًا signifies It stood in stead, or in some stead: see فَقِيرٌ, in the K; and see Bd, and Jel, ix. 60: and مَوْقِعًا عَظِيمًا, in great stead. b14: لَمْ يَقَعْ مِنْهُ مَوْقِعًا [It did not stand with him in any stead]. (S, K, voce تَسَخَّطَ, end of art. سخط.) [You say]

وَقَعَ مِنْهُ الأَمْرُ مَوْقِعًا حَسَنًا أَوْسَيِّئًا The thing stood with him [in good stead, or (if the expression be allowable) in evil stead]; syn. تَبَتَ لَدَيْهِ. (TA.) b15: وَقَعَ مَوْقِعًا مِنَ الحَاجَةِ [It supplied, or sufficed for, what was needed]. (Bd, ix. 60.) b16: وَقَعْتُ بِقُرِّكَ, and بِقُحَاحِ قُرِّكَ: see قُحَاحٌ. b17: يَقَعُ عَلَى كَذَا It (a word) applies to such a thing.2 وَقَّعَ فِى الكِتَابِ

, (MA, TA,) inf. n. تَوْقِيعٌ, (KL, TA,) [as commonly used in the present day,] He signed the writing [for the purpose of giving effect to it, either beneath, or by endorsing it]: (MA, KL:) [but as generally used in earlier, though post-classical, times,] he annexed to the writing, after it had been finished, for the Sultán or the administrator of affairs, to whom it had been submitted, something [for the purpose of giving effect thereto]; as, for instance, when a complaint is submitted to the Sultán or to the administrator, and one writes beneath the writing or on the back thereof, “Let the affair, or case, of this person be looked into, and let his right, or due, be fully exacted for this person: ” or, accord. to Az, he wrote, upon the writing, a concise abstract, omitting redundances, of the objects of want [petitioned for therein]: from تَوْقِيعُ الدَّبَرِ ظَهْرَ البَعِيرِ [“ the gall's, or sore's, marking the back of the camel ”]; as though the مُوَقِّع upon the writing marked, upon the case respecting which the writing was written, that which confirmed it, and rendered its execution obligatory: (TA:) تَوْقِيعٌ also signifies such a writing itself (مَا يُوَقَّعُ فِى كِتَابٍِ; S, K, TA;) and its pl. is تَوْقِيعَاتٌ: (TA:) it is said to be an Islámic term; not old Arabic. (TA.) [Also He made an entry of a note or postil or the like, or entries of notes, &c., in the writing, or book: see an ex. voce ضِعْف. b2: وقّع بِهِ He blamed him; reproved him angrily, or severely. (TA.) b3: See 4.3 وَاقَعَ الأَمْرَ (assumed tropical:) He threw himself [or plunged] into the affair: he fell into the affair: he fell into the affair, subjecting himself to difficulty. (MA.) And (assumed tropical:) He fell to the thing; such as eating, and drinking, and the like: see 3 in art. فتك, for an instance of this, as well as a similar, meaning. b2: وَاقَعَ الأُمُورَ, inf. n. مُوَاقَعَةٌ and وِقَاعٌ, app., He was near to doing, or experiencing, the affairs, or events; syn. دَانَاهَا. (TA.) b3: وَاقَعَ شَيْئًا also means He experienced the occurrence of a thing; he met with a thing; i. e., something occurred. b4: وَاقَعَ شَيْئًا same as وَقَعَ فى شىءٍ He fell into a thing. (Kur, xviii. 51, and Expos. of the Jeláleyn.) b5: وَاقَعَهَا He compressed her. (MA.) b6: وَاقَعَ بِهِمْ [He engaged with them in fight, or conflict]. (S.) 4 أَوْقَعَ الأَمْرَ

, inf. n. إِيقَاعٌ, (with which ↓ تَوْقِيعٌ is syn., as is shown in the TA,) He made the thing, or affair, to happen, to take place, to come to pass, or to become executed or performed or realized. b2: أَوْقَعَهُ He caused him to fall into a snare, or the like; he ensnared him. b3: أَوْقَعَ بِهِمْ: see 1. b4: أَوْقَعَ فِيهِمْ شَرًّا He caused evil to befall them; occasioned them evil. b5: أَوْقَعَ بِهِ [He punished him]. (A, art. عذر.) b6: See 1. b7: أَوْقَعَ فِى قَلْبِهِ He put into his heart, or mind. b8: أَوْقَعَ بَيْنَ القَوْمِ, (L, art. أرش,) or أَوْقَعَ بَيْنَهُمُ الشَّرَّ (TA, in that art.) i. q. أَرَّشَ. (L, TA, in that art.) b9: أَوْقَعَ He made a verb transitive.5 تَوَقَّعَهُ and ↓ اِسْتَوْقَعَهُ He expected it; looked for its coming to pass, or being. (S, K.) 10 إِسْتَوْقَعَ see 5.

وَقِعٌ

: see 8, in art. حذو.

وَقْعَةٌ An onslaught; a shock in battle: (S:) or such as is repeatedly made. (K.) وَقِيعَةٌ The wisp of wool, &c., with which one tars a mangy camel: see رِبْذَةٌ.

وَقَّاعٌ فِى الشَّرِّ [app., One who is wont to make others fall into evil, or mischief]. (K, voce مُنْدَاصٌ, q. v., in art. ديص.) وَاقِعٌ Actually occurring. b2: An event; a fact; a case. b3: فِى الْوَاقِعِ In fact; in reality.

إِيْقَاعٌ

, in music, A cadence.

مَوْقِعُ إِثْمٍ

An occasion (lit., a place) of falling into sin. b2: [وَقَعَ مَوْقِعًا: see وَقَعَ, in three places: lit., It fell in a place of falling, or where it should fall: sometimes app. meaning it had an effect.] b3: It is said of a half of a date given as alms, لَا يَتَبَيَّنُ لَهُ مَوْقِعٌ عَلَى الجَائِعِ كَمَا لَا يَتَبَيَّنُ عَلَى الشَّبْعَانِ إِذَا أَكَلَهُ [app., There appears not, of it, any effect upon the hungry, &c.]. (O, in art. وقع, in explanation of a trad. mentioned there and in the Msb.) See وَقَعَ مَوَاقِعَهُ, voce عَلِقَ.

مُوقِعٌ An efficient.

مُوَقَّعٌ Tried, experienced: see مُوَقَّحٌ.

فرض

1 فَرَضَهُ, (S, A, O, Msb, &c.,) aor. ـِ (Msb, TA, &c.,) inf. n. فَرْضٌ, (S, O, Msb, K, &c.,) He made a mark in it, or upon it, by notching, or otherwise: (O:) he notched it: made a notch, or an incision, in it; (S, O, Msb, K;) namely, a piece of wood, (Msb,) a زَنْد, [or rather فَرَضَهَا said of a زَنْدَة, from which fire is produced,] and a سِوَاك [or toothstick], (S, O,) and in like manner a bow; (A;) as also [↓ افترضهُ; (see this verb below;) and] ↓ فرّضهُ, inf. n. تَفْرِيضٌ: (K:) or this last signifies he notched it much; or made notches in it; (S, O, TA;) or you say, فَرَضَ قَوْسَهُ and فَرَّضَ قِسِيَّهُ: (A:) and فَرَضَهُ signifies he notched it with his teeth; namely, a tooth-stick: (As:) and he cut it; namely, a thing; or a hard thing; which is said by some to be the primary signification: (TA:) and he (a tailor) cut it out; namely a garment: (Kull p. 275:) and he cut it out and made it round; namely a shield: (TA:) and فَرْضٌ also signifies the cutting, or dividing, lengthwise; cleaving; or the like; applied in a general manner; or the making a trench, or an oblong excavation, in the middle of a grave; فَرَضْتُ لِلْمَيِّتِ signifying I made a trench, or an oblong excavation, in the middle of a grave, for the corpse. (TA.) A2: فَرَضَ لَهُ, [aor. and] inf. n. as above, (K, &c.,) He apportioned to him [a thing]: he appointed to him [a thing]: (Bd in xxxiii. 38, and TA: *) because that which is apportioned, or appointed, [to a person] is cut off from the thing from which it is apportioned, or appointed: (TA:) he made [a thing] lawful, or allowable, to him; (Jel in xxxiii. 38, and Kull in p. 275, and TA; *) relating to a case into which a man has brought himself: (Kull:) this is said to be the meaning when the phrase فَرَضَ اللّٰهُ لَهُ occurs in the Kur: (TA:) he appointed, or assigned, to him a definite portion; (K;) as also له ↓ افرض. (O, L, K.) You say فَرَضَ لَهُ فِى

العَطَآءِ [He appointed, or assigned, to him a definite portion in the gift]. (As, S.) And فَرَضَ لَهُ فِى الدِّيوَانِ (As, S, A) [He appointed, or assigned, to him a definite portion in the register of soldiers or pensioners; or] he registered his stipend therein. (As, A, TA.) And فَرَضَهُ, (S,) and ↓ افرضهُ, (S, K,) He gave to him. (S, O, K.) b2: فَرَضَ, (S, A, Mgh, Msb,) aor. as above, (TA,) and so the inf. n., (Msb, TA,) also signifies He (God, S, A, Mgh, Msb) made a thing, (S, TA,) or prayer, (A, Mgh,) or statutes or ordinances, (Msb,) obligatory, or binding, syn. أَوْجَبَ, (S, A, Mgh, Msb, TA,) by a known decree, (TA,) [or He imposed a thing &c.,] عَلَى إِنْسَانٍ on a man, (TA,) or عَلَيْنَا on us; (S;) and so ↓ اِفْتَرَضَ: (S, A, Mgh, O, K:) or فَرْضٌ is like إِيجَابٌ; but the latter is so termed in consideration of its befalling; and the former is so called in consideration of the sentence, or decree, respecting it: (B:) [this is said in books on the law, in explanation of the opinion of Aboo-Haneefeh, as opposed to that of Esh-Sháfi'ee: for] accord. to Esh-Sháfi'ee, these two terms are alike; (L, TA;) but accord. to Aboo-Haneefeh, the difference between الوَاجِبُ and الفَرْضُ is like the difference between heaven and earth: (TA:) this distinction, however, is founded upon contested derivations of the two terms: (Kull p. 276:) and it is said that wherever the phrase فَرَضَ اللّٰهُ عَلَيْهِ occurs, it means إِيجَابٌ. (TA.) Also He (the apostle of God) instituted, or prescribed, [a thing as a statute, or an ordinance, or a command or prohibition;] syn. سَنَّ; (O, K;) on the authority of IAar alone: (O, TA:) but accord. to others, he made necessarily obligatory or binding; and this, says Az, is the obvious meaning. (TA.) Also He (a judge) decreed, or adjudged, [TA.) Also He (a judge) decreed, or adjudged, [a thing, as, for instance,] expenses [&c.]. (Msb.) Also He assigned, or appointed, a particular time for doing a thing; or he determined, defined, or limited, a thing as to time, or otherwise; the inf. n., فَرْضٌ, being syn. with تَوْقِيتٌ: (Ibn-'Arafeh, A, O, K:) as in the phrase فَمَنْ فَرَضَ فِيهِنَّ الحَجَّ [And whoso determineth the performance of the pilgrimage therein]; (Ibn-'Arafeh, O, K;) occurring in the Kur [ii. 193]; and in like manner it is expl. by Ibn-'Arafeh as occurring in xxxiii. 38 of the Kur (O, TA:) but the phrase quoted above is also expl. as meaning and whoso maketh it obligatory, or binding, on himself to perform the pilgrimage therein, by his entering upon the state of إِحْرَام. (TA.) b3: سُورَةٌ أَنْزَلْنَاهَا وَفَرَضْنَاهَا, (K,) in the Kur, [commencing chap. xxiv.,] (TA,) means [This is a chapter which we have revealed and] in which we have set down the obligatory statutes: (O, K:) or in which we have bound you to do according to what is made obligatory therein: (Az, O:) or, as some read, ↓ وَفَرَّضْنَاهَا, (S, O, K, *) meaning and in which we have set down obligatory statutes, (O, L, K,) one after another: (O, K:) or which we have distinctly explained: (Az, S, O, K:) or we have distinctly explained what is in it, of lawful and unlawful [things]. (T, TA.) b4: فَرْضٌ also signifies The act of reading, or reciting. (IAar, O, K.) You say, فَرَضْتُ جُزْئِى I read, or recited, my portion. (O, TA.) A3: فَرُضَ, inf. n. فَرَاضَةٌ, He was, or became, skilled in the فَرَائِض; (A, O, K, TA;) i. e. in the science of the division of inheritances. (TA.) MF says that, accord. to IKtt, the verb is also written فَرَضَ, like كَتَبَ: but [says SM] what I find in his “ Kitáb el-Abniyeh ” is the mention of the two modes of writing in the instance of فرضت said of a cow; and the verb applied to a man he has not mentioned. (TA.) A4: فَرَضَتْ, aor. ـِ inf. n. فُرُوضٌ; and فَرُضَتْ, inf. n. فَرَاضَةٌ; She (a cow) became old, aged, far advanced in age, (S, O, K,) or extremely old. (TA.) b2: And فَرَضَ, inf. n. فُرُوضٌ, signifies It (a thing) became wide; it widened, or dilated. (TA.) 2 فَرَّضَ see 1, first sentence: and again, in the last quarter of the paragraph.

A2: فرّض, inf. n. تَفْرِيضٌ, said of a man, He had a فَرِيضَة [to give from] among his camels. (O, K.) 4 افرض لَهُ: and افرضهُ: see 1, latter part of the first half of the paragraph.

A2: أَفْرَضَتِ المَاشِيَةُ The beasts amounted to the number which rendered it obligatory on the owner to give from among them a فَرِيضَة. (S, O, K. *) 8 افترضهُ: see 1, first sentence. b2: لَمْ يَفْتَرِضْهَا وَلَدٌ, occurring in a trad., means [A child had not been brought forth by her; lit.] لَمْ يَحُزَّهَا, and لَمْ يُوءَتِّرْهَا [a mistake for لم يُوءَشِّرْهَا]. (TA.) A2: See also 1, latter part of the first half of the paragraph.

A3: افترض الجُنْدٌ The soldiers received their stipends. (A, K.) A4: افترض القَوْمُ The people, or company of men, perished, none of them remaining; syn. انقرض. (K.) فَرْضٌ A mark [made by notching, or otherwise; as is shown by the first explanation of 1]: (TA:) a notch, or an incision, in a thing: (O, TA:) of a bow, (S, A, K,) the place of the string; (K;) the notch (S, A, O) in the curved extremity thereof, (A,) into which the string falls; (S, O;) as also ↓ فُرْضَةٌ; (A, TA;) or this is the place of the notch for the string thereof: (Msb:) pl. of the former فِرَاضٌ (S, O, K) and فُرُوضٌ; (TA;) and of the latter فُرَضٌ (Msb, TA) and فِرَاضٌ: (Msb:) also, of a زَنْد, (S, K,) or [rather] of a زَنْدَة, (A,) the notch; (K;) or the place, or part, whence the fire is produced; (S, K;) the hole, or perforation, that is made in the head thereof, into which the زَنْد is put, and then twisted round, in producing fire; also called وَكْرٌ; (A;) and ↓ فُرْضَةٌ signifies the same: (TA:) and فُرَضٌ also signifies notches in an unfeathered and headless arrow [such as is used in the game called المَيْسِر]. (TA.) A2: I. q. ↓ مَفْرُوضٌ (A, Msb, K) [Apportioned: appointed; made lawful, or allowable: and] a thing made obligatory, or binding, by God; (S, A, O, K;) for neglecting which one will be punished; like وَاجِبٌ; accord. to EshSháfi'ee; (TA in art. وجب;) because it has marks and limits; (S, O, TA;) said to be from the same word signifying “ a mark,” because it inseparably pertains to a man, like a mark; (TA;) or, as some say, because it necessarily pertains to a man like as does the فَرْض, i. e. notch, to the arrow; (O, TA;) as also ↓ مُفْتَرَضٌ: (TA:) pl. فُرُوضٌ. (Msb.) As a law-term, it is of two sorts, فَرْضُ عَيْنٍ and فَرْضُ كِفَايَةٍ: the former is That whereof the observance is obligatory on every one, and does not become of no force in respect of some in consequence of the observance [thereof] by some [others]; as religious belief, and the like: the latter is That whereof the observance is obligatory on the collective body of the Muslims, and, in consequence of the observance [thereof] by some, becomes of no force in respect of the rest; as warring against unbelievers, and the prayer over the dead in the bier. (KT.) Yousay, هٰذَا أَمْرٌ فَرْضٌ عَلَيْهِمْ, and ↓ مَفْرُوضٌ, and ↓ مُفْتَرَضٌ, This is [a thing] made obligatory, or binding, on them by God. (TA.) And حَقُّكَ فَرْضٌ, and ↓ مَفْرُوضٌ, and ↓ مُفْتَرَضٌ, Thy right, or due, is [a thing] made obligatory, or binding, by God. (A.) ↓ نَصِيبًا مَفْرُوضًا, in the Kur [iv. 8 and 118], means A share, or portion, determined, defined, or limited, as to time, or otherwise: (Zj, Ibn-'Arafeh:) or, in iv. 118, a share, or portion, cut off and limited. (S, O.) [See also فَرِيضَةٌ.]

b2: A statute, an ordinance, a command or prohibition, of the Apostle of God; syn. سُنَّةٌ. (IAar, O, K.) [But فَرْضٌ is generally distinguished from سُنَّةٌ: the former, for instance, being applied to prayer appointed in the Kur-án; and the latter, to prayer appointed by Mohammad without allegation of a divine order.] b3: A gift, or a soldier's stipend or pay, syn. عَطَآءٌ, (A,) or عَطِيَّةٌ, (S, O, K,) assigned, or appointed. (S, O, K. *) In the copies of the K, مَوْسُومَة is put by mistake for مَرْسُومَة. (TA.) You say, مَا أَصَبْتُ مِنْهُ فَرْضًا وَلَا قَرْضًا I did not obtain from him an assigned, or appointed, gift, or soldier's stipend, (S, O, TA,) nor a gift to be requited, or a loan. (O, TA.) And فَرْضٌ also signifies A thing which one makes obligatory, or binding, on himself, and freely gives: or a thing which one gives liberally, not for a recompense. (IDrd, O, K.) A3: Also Soldiers who receive stipends; (K:) so accord. to Lth, as related by Az; but [Sgh says] I have not found it in the book of Lth: (O:) or soldiers having definite portions assigned to them: (A:) pl. فُرُوضٌ. (A, TA.) Yousay, عِنْدَهُ مِائَةٌ مِنَ الفَرْضِ He has with him a hundred soldiers &c. (A.) A4: A shield. (S, O, K.) Sakhr-el-Gheí says, describing lightning, (O, TA,) likening it to a light shield which an announcer of tidings was turning over and over with his hands that a party might see it and be gladdened [by the signal], (TA,) أَرِقْتُ لَهُ مِثْلَ لَمْعِ البَشِيرِ يُقَلِّبُ بِالكَفِّ فَرْضًا خَفِيفًا [I was sleepless by reason of it, it being (in its flickering) like the signalling of the announcer of tidings turning over and over with the hand a light shield]: one should not say قُرْصًا خفيفا. (S, O, TA: but my copies of the S have قَلَّبَ instead of يُقَلِّبُ.) [See also what follows.] b2: And A stick, or piece of wood; syn. عُودٌ; thus [it means] in the verse (فِى البَيْتِ) accord. to El-Jumahee, (O, TA,) i. e. in the verse above-cited: (TA:) he says, الفَرْضُ فِى البَيْتِ عُودٌ: (O, TA:) whence the author of the K has been misled to explain الفَرْضُ as meaning عُودٌ مِنْ أَعْوَادِ البَيْتِ. (TA.) b3: And An arrow before it has been furnished with feathers and a head: (Akh, S, O, TA:) a meaning also heard by El-Jumahee: (O, TA:) and to this, in the hand of the player, 'Abeed ElAbras has likened lightning, accord. to the S; but Sgh says, in the TS, that he did not find the verse cited by J in the poetry of 'Abeed. (TA.) b4: And A piece of rag: another explanation heard by El-Jumahee. (O.) b5: And A garment, or piece of cloth: (O, K:) a meaning mentioned by As on the authority of some one or more of the Arabs of the desert, of Hudheyl. (O.) [See also فِرَاضٌ.] b6: And it is said that in the verse cited above it means the notch in the زَنْد [or rather زَنْدَة, mentioned in the first sentence of this paragraph]. (O, TA.) A5: A sort of dates (S, O, Msb, K) of 'Omán: (Msb:) As says that the best dates of 'Omán are these and the بَلْعَق: (S, O:) and AHn says, Certain of the desertArabs of 'Omán informed me that when the tree thereof has its fruit ripened, and the gathering is delayed, the fruit falls from its stones, and the raceme remains with nothing upon it but stones hanging to the ثَفَارِيق [by which they are attached to the ends of the stalks]. (TA.) فِرْضٌ The fruit of the دَوْم [or Theban palm] while continuing red. (AA, O, * K.) فُرْضَةٌ: see فَرْضٌ, first sentence, in two places, b2: A gap, or an opening, in a wall and the like: pl. فُرَضٌ. (Msb.) b3: A gap, or breach, in the bank of a river, (S, Mgh, O, Msb, K,) whence one draws water, (S, O, K,) or by which one descends to the water, (Mgh, Msb,) and by which the ships, or boats, ascend; (Msb;) i. e. (Mgh) its مَشْرَعَة: (As, A, Mgh:) pl., in this and the following senses, فُرَضٌ (TA) and فِرَاضٌ. (A, TA.) Hence the saying, in a trad., فَاجْعَلُوا السُّيُوفَ لِلْمَنَايَا فُرَضًا (assumed tropical:) Therefore make ye the swords to be مَشَارِع [here used in the sense of means of access] to death; (O, TA;) and offer, or expose, yourselves to martyrdom. (TA.) Hence also, فِرَاضٌ is used in the sense of ثُغُورٌ [pl. of ثَغْرٌ, q. v.]. (TA.) b4: Of a sea, or great river, The place where ships unload; syn. مَحَطُّ السُّفُنِ: (S, O, K:) or where they are stationed, near the bank of a river, or near the land. (Mgh.) b5: Of a receptacle for ink, The place of the ink. (S, O, K.) b6: Of a door, The نَجْرَان [or piece of wood in which is the foot; i. e. upon which turns the foot]. (S, O, K.) b7: Of a mountain, A part sloping down from the middle and side. (TA.) A2: فُرْضَتَانِ i. q. فَرِيضَتَانِ, q. v., accord. to ISk. (IB.) فَرَضِىٌّ and ↓ فَارِضٌ (S, A, Mgh, O, K) and ↓ فَرَّاضٌ (A, Mgh, B) and ↓ فَرِيضٌ (A, O, L, K) A man skilled in the science of the فَرَائِض; (S, * A, Mgh, O, K, * B;) i. e. in the science of questions relating to inheritance; (Mgh;) or in the science of the division of inheritances. (TA.) فِرَاضٌ The mouth of a river or rivulet. (S, O, K. *) b2: And Roads, or ways. (Lth, O, K.) [In this latter sense, app., (as well as in others shown above,) pl. of فُرْضَةٌ, q. v.]

A2: Also The fire that is elicited from the زَنْدَة. (AHn, TA.) [See also فَرْضٌ (of which it is a pl.), first sentence.]

A3: and Clothing: (S, O, K:) one says, مَا عَلَيْهِ فِرَاضٌ There is not upon him any clothing; (S, O;) or, accord. to AHeyth, covering. (TA.) [See also فَرْضٌ, near the end.]

فَرِيضٌ An arrow having its notch cut; (S, A, O, K;) as also ↓ مَفْرُوضٌ. (TA.) b2: See also فَرَضِىٌّ: A2: and see فَارِضٌ.

A3: Also The cud of the camel; accord. to Kr: but accord. to others this is called, قَرِيض [q. v.], with ق. (TA.) فَرِيضَةٌ, of the measure فَعِيلَةٌ in the sense of the measure مَفْعُولَةٌ: pl. فَرَائِضُ: said by some to be derived from فَرْضٌ signifying the act of “ apportioning,” or “ appointing; ” because فرائض are apportioned, or appointed: by others said to be from فَرْضٌ in relation to a bow. (Msb.) [These remarks apply to the word in all the senses here following.] b2: A subst. signifying A thing made obligatory, or binding, on a person or persons, (S, Mgh, TA) by God; (S, TA;) an obligatory statute or ordinance of God, in a general sense: pl. as above. (TA.) b3: A portion, or share, made obligatory, or binding, (K, * TA,) on a man: (TA:) or anything apportioned, or appointed: [and particularly a primarily-apportioned inheritance: (see an ex. in the first paragraph of art. عول:)] and hence, فَرَائِضُ is applied to the portions, or shares, of inheritances; [i. e. the fixed primary portions of inheritances assigned by the Kur-án; which are a half, third, fourth, sixth, and eighth;] because they are apportioned, or appointed, to their several owners. (Mgh.) and hence, (Mgh,) عِلْمُ الفَرَائِضِ, and elliptically الفَرَائِضُ, (S, * Mgh, O, * Msb,) The science of the division of inheritances; (S, O, TA;) or the science of questions relating to inheritance. (Mgh.) It is said in a trad., (Mgh,) تَعَلَّمُوا الفَرَائِضَ وَعَلِّمُوهَا النَّاسَ فَإِنَّهَا نِصْفُ العِلْمِ, accord. to the relation commonly followed, with the pron. fem., referring to الفرائض; and وَعَلِّمُوهُ فَإِنَّهُ, with the pron. masc., referring to عِلْم understood as prefixed to الفرائض; [i. e. Learn ye the science of the division of inheritances, &c., and teach ye it to (other) men, for it is the half of science:] it is said to be called the half of science in consideration of the division of statutes into those which pertain to the living and those which pertain to the dead; or by way of amplification. (Mgh, * Msb.) The phrase الفَرِيضَةُ العَادِلَةُ [The equitable portion of inheritance], in a trad. of Ibn-'Omár, is that respecting which the Muslims have agreed: or that for which the authority is elicited from the Kur-án and the Sunneh without there being in these any express statute respecting it: or that is equitably divided, agreeably with the portions and shares mentioned in the Kur-án and the Sunneh. (TA.) b4: What is made obligatory, or binding, [on the owner, to give,] of pasturing beasts, [i. e. camels,] in payment of the poor-rate; (S, O, K;) the camel that is taken in payment of the poor-rate: so termed because it is made obligatory to be given, of a certain number of camels: the ة is added because the word is made a subst., not an epithet: pl. فَرَائِضُ: (TA:) فَرَائِضُ الإِبِلِ signifying the dues of the poor-rate, of camels: (A, Mgh: *) the فريضة of twenty-five camels is a بِنْت مَخَاض, (Mgh,) or she-camel one year old; (AHeyth;) that of thirty-six, a بِنْت لَبُون, (AHeyth, Mgh,) or she-camel two years old; (AHeyth;) that of forty-six, a حِقَّة, or she-camel three years old; and that of sixty-one, a جَذَعَة, or she-camel four years old. (AHeyth.) الفَرِيضَتَانِ signifies The جَذَعَة of sheep, or goats, with the حِقَّة of camels; (ISk, S, O, K;) and ↓ الفُرْضَتَانِ signifies the same, accord. to ISk. (IB.) And فَرِيضَةٌ, by an extension of its meaning, is applied to A camel, in other cases than those of the poor-rate. (TA.) b5: See also فَارِضٌ.

فِرْيَاضٌ Wide, or broad. (O, K.) فَرَّاضٌ: see فَرَضِىٌّ.

فَارِضٌ: see فَرَضِىٌّ.

A2: Old, aged, or advanced in age; applied to a cow; (S, A, O;) in the Kur ii. 63; (S, O;) and to a ram: (TA:) or extremely aged; or old and weak; applied to a cow; (Fr, Katádeh;) as also فَارِضَةٌ and ↓ فَرِيضٌ (TA) and ↓ فَرِيضَةٌ: (K, TA: [but to what these are applied is not shown further than by their being mentioned as fem. epithets:]) or large and fat; applied to a cow: pl. فَوَارِضُ: (Az:) and the pl. also signifies sound, or healthy, and large; (Ibn-'Abbád, O, TS, K;) not small, nor diseased: (Ibn-'Abbád, O, TS:) and, contr., diseased. (Ibn-'Abbád, O, TS, K.) b2: (tropical:) Old, aged, or advanced in age, and large, big, or bulky; applied to a man: (TA:) or large, big, or bulky; applied to a man; (S, A, O, K;) and to a full-grown unripe date (بُسْرَة); (A, TA;) and to the bursa faucium of a camel (شِقْشِقَة); and to a uvula (لَهَاة); (O, K;) and to a skin for water or milk (سِقَآء); (IB;) and to a beard (لِحْيَة); (A, O, K;) or, applied to this last, it is with ة; (Akh, S;) or with and without ة: (L:) and without ة, applied in the same sense to anything; (S, O, K;) being masc. and fem.: (As, O:) pl. فُرَّضٌ, (IAar, S, A, O, K,) applied to men; (IAar, S, A, O;) or this, so applied, signifies goodly, or handsome: (TA:) and فَوَارِضُ is applied to dates [&c.]. (A, TA.) Also (assumed tropical:) Old, or ancient; (K;) applied to a thing. (TA.) You say ضِغْنٌ فَارِضٌ (tropical:) Great rancour, or malevolence, or malice; (L;) as also ضَغِينَةٌ فَارِضٌ: (A, L:) or old rancour, &c. (O.) And ضَبٌّ فَارِضٌ (tropical:) Great enmity. (IAar.) أَفْرَضُ The most [and more] skilled, of men, in the science of the فَرَائِض; (S, Mgh, O, K; *) i. e. in the science of the division of inheritances; (S, O, TA;) or in the science of questions relating to inheritance. (Mgh.) It is said in a trad., أَفْرَضُكُمْ زَيْدٌ The most skilled, of you, &c., is Zeyd. (S, Mgh.) مِفْرَضٌ An iron instrument with which notches, or incisions, are made. (S, O, K.) مُفَرَّضٌ Notched much, or in many places; serrated; or jagged. (El-Báhilee.) b2: And hence, The [kind of beetle called] جُعَل: (El-Báhilee:) or the male of the [beetles called] خَنَافِس. (IAar.) مَفْرُوضٌ: see فَرِيضٌ: A2: and see also فَرْضٌ, as syn. with مَفْرُوضٌ, in four places.

مُفْتَرَضٌ: see فَرْضٌ, as syn. with مَفْرُوضٌ, in three places.

ثن

ى1 ثَنَاهُ, (T, S, M, Mgh, Msb, K,) said in the K to be like سَعَى, implying that the aor. is ثَنَىَ, but this is a mistake, (MF, TA,) [for it is well known that] the aor. is ثَنِىَ, (Msb,) inf. n. ثَنْىٌ, (S, M, Msb, &c.,) He doubled it, or folded it; (T;) he turned one part of it upon another; (M, K;) he bent it; (T, S, Mgh, Msb, TA;) he drew, or contracted, one of its two extremities to [or towards] the other; or joined, or adjoined, one of them to the other; thus bending it; (Mgh;) namely, a stick, or branch, or twig, (Mgh,) or a thing, (T, S, M, Msb, K,) of any kind. (T.) One says of a man with the mention of whom one begins, in relation to an honourable or a praiseworthy quality, or in relation to science or knowledge, بِهِ تُثْنَى الخَنَاصِرُ, (T,) meaning With [the mention of] him, (T, and Msb in art. خصر,) among others of his class, (Msb ib.,) the little fingers are bent. (T, and Msb ubi suprá. [For the Arabs, in counting with the fingers, first bend the tip of the little finger down to the palm of the hand; then, the tip of the next; and so on; bending the thumb down upon the other fingers for five; and then continue by extending the fingers, one after another, again commencing with the little finger.]) And a poet says, فَإِنْ عُدَّ مَجْدٌ أَوْ قَدِيمٌ لِمَعْشَرٍ

فَقَوْمِى بِهِمْ تُثْنَى هُنَاكَ لأَصَابِعُ [And if glory, or any old ground of pretension to honour, be reckoned as belonging to a body of men, it is my people, with the mention of them, in that case, the fingers are bent]; meaning that they are reckoned as the best; (IAar, M;) for the best are not many. (M.) One says also, ثَنَى وَرِكَهُ فَنَزَلَ [lit. He bent his hip, and alighted], meaning he alighted from his beast. (T.) and ثَنَى رِجْلَهُ عَنْ دَابَّتِهِ, meaning He drew up his leg to his thigh, and alighted. (M.) But قَبْلَ أَنْ يَثْنِىَ رِجْلَهُ, occurring in a trad., means Before he turned his leg from the position in which it was in the pronouncing of the testimony of the faith. (IAth.) ثَنَى صَدْرَهُ, aor. and inf. n. as above, [lit. He folded his breast, or bosom,] means (assumed tropical:) he concealed enmity in his breast, or bosom: or he folded up what was in it, in concealment. (TA.) It is said in the Kur [xi. 5], أَلَا إِنَّهُمْ يَثْنَونَ صُدُورَهُمْ, meaning [Now surely] they infold and conceal [in their bosoms] enmity and hatred: (Fr, T:) or they bend their breasts, or bosoms, and fold up, and conceal, what is therein: (Zj, T:) I'Ab read, صُدُورُهُمْ ↓ تَثْنَوْنِى: you say, اِثْنَوْنَى صَدْرُهُ عَلَى البَغْضَآءِ, meaning his breast, or bosom, infolded, or concealed, vehement hatred: (T:) or the phrase in the Kur, accord. to the former reading, means they bend, or turn, their breasts, or bosoms, from the truth; they turn themselves away therefrom: or they incline their breasts, or bosoms, to unbelief, and enmity to the Prophet: or they turn their backs: (Bd:) [for] b2: ثَنَاهُ, (T, S, Msb, TA,) aor. as above, (Msb,) and so the inf. n., (T, Msb, TA,) also signifies He turned him, or it, away or back. (T, S, Msb, TA.) Also He turned him, or turned him away or back, (Lth, T, S,) from the course that he desired to pursue, (Lth, T,) or from the object of his want: (S:) or you say, ثَنَاهُ عَنْ وَجْهِهِ, (Mgh,) and عَنْ حَاجَتِهِ, (TA,) and عَنْ مُرَادِهِ, (Msb,) he turned him, or turned him away or back, (Mgh, Msb, TA,) from his course, (Mgh,) and from the object of his want, (TA,) and from the object of his desire. (Msb.) One says also, فُلَانٌ لَا يُثْنَى عَنْ قِرْنِهِ وَلَا عَنْ وَجْهِهِ [Such a one will not be turned, or turned away or back, from his antagonist, nor from his course]. (T.) b3: Also He tied it; or tied it in a knot or knots; or tied it firmly, fast, or strongly. (TA.) You say, ثَنَيْتُ البَعِيرَ بِثِنَايَيْنِ, meaning, accord. to As, as related by A'Obeyd, I bound both the fore legs of the camel with two bonds: but correctly, I bound the two fore legs of the camel with the two ends of a rope; the last word meaning a single rope: (T:) عَقَلْتُهُ بِثَنْيَيْنِ means I bound one of his fore shanks to the arm with two ties, or tyings. (T, M.) b4: ثَنْىٌ [as inf. n. of ثَنَى] also signifies The act of drawing, or joining, or adjoining, one [thing] to another; (Lth, T, Mgh;) and so ↓ تَثْنِيَةٌ [inf. n. of ثنّى]. (Mgh.) b5: [As ثَلَثَهُمْ signifies “ he took the third of their property,” and “ he made them, with himself, three,” and other verbs of number are used in similar senses, so] ثَنَاهُ signifies He took the half of their property: or he drew, or adjoined, to him what became with him two: (TA:) or ثَنَيْتُهُ, (S, Msb,) aor. and inf. n. as above, (Msb,) signifies I became (S, Msb) to him, (S,) or with him, (Msb,) a second; (S, Msb;) or I was a second to him, or it: (Er-Rághib:) or one should not say thus, but that Az says, (M,) هُوَ وَاحِدٌ فَاثْنِهِ (M, K [but in the latter, هٰذَا in the place of هُوَ, and in the CK, ↓ فأَثْنِه,]) he is one, and be thou a second to him. (M, K.) b6: ثَنَى, aor. as above, also signifies He made eleven to be twelve. (T in art. ثلث.) b7: ثَنَى الأَرْضَ, inf. n. as above, He turned over the land, or ground, twice for sowing, or cultivating: (Mgh, and A * and TA * in art. ثلث:) and ↓ تَثْنِيَةٌ [inf. n. of ثنّى] and ثُنُيَانٌ [app. another inf. n. of ثَنَى, and app. correctly written ثُنْيَانٌ] are often used by [the Imám] Mohammad in the sense of ثَنْىٌ: he who explains تَثْنِيَةٌ as signifying the turning over [the land, or ground,] for sowing, or cultivating, after the harvest, or as signifying the restoring land to its owner turned over for sowing, or cultivating, commits an inadvertence. (Mgh.) b8: فَاثْنِنِى, occurring in a poem of Kutheiyir 'Azzeh, is explained as meaning Then give thou to me a second time: (M, TA:) but this is strange: (TA:) [ISd says,] I have not seen it in any other instance. (M.) b9: لَا يَثْنِى وَلَا يَثْلِثُ, (a phrase mentioned by IAar, M,) or وَلَا يُثَلِّثُ ↓ لَا يُثَنِّى, or وَلَا يُثْلِثُ ↓ لَا يُثْنِى: see 1 in art. ثلث.2 ثنّاهُ, (S, M, Msb, K,) inf. n. تَثْنِيَةٌ, (S, K,) He made it two; or called it two. (S, M, MS b, K.) [Hence,] ثَنَّى means also He counted two; whence the saying, فُلَانٌ يُثَنِّى وَلَا يُثَلِّثُ; see art. ثلث: (A and TA in art. ثلث:) [and so, app., ↓ اِثَّنَى; for] a poet says, بَدَا بِأَبِى ثُمَّ اثَّنَى بِأَبِى أَبِى

[which seems plainly to mean He began with my father; then counted two with the father of my father]. (M.) b2: [He dualized it, namely, a word; made it to have a dual. b3: He marked it with two points, namely, a ت or a ى.] b4: He repeated it; iterated it. (Mgh.) See 1, in three places. b5: ثنّى لِامْرَأَتِهِ, or عِنْدَهَا, He remained two nights with his wife: and in like manner the verb is used in relation to any saying or action. (TA voce سَبَّعَ.) b6: ثنّى بِالأَمْرِ He did the thing immediately after another thing. (T.) b7: تَثْنِيَةٌ also signifies A man's requesting others [who are playing with him at the game called المَيْسِر] to return, for [a chance of] the stakes, his arrow, when it has been successful, and he has been secure, and has won. (Lh, M.) A2: See also 4.4 أَثْنَتْ, or ↓ اِثْتَنَتْ, She brought forth her second offspring. (TA in art. بكر.) b2: See also 1, in two places. b3: اثنى, (inf. n. إِثْنَآءٌ, TA,) He shed his tooth called the ثَنِيَّة; (S, Mgh, Msb;) he became what is termed ثُنِىّ; said of a camel [&c.]: (M, K:) he shed his رَوَاضِع [pl. of رَاضِعَة which is the same, in this case, as ثَنِيَّة]; said of a horse [&c.]. (IAar, T.) A2: اثنى عَلَيْهِ, (T, S, M, Msb, K, &c.,) inf. n. إِثْنَآءٌ; (T;) and ↓ ثنّى, inf. n. تَثْنِيَةٌ, accord. to the K, but this is a mistake for ↓ ثبّى, inf. n. تَثْبِيَةٌ; (TA;) He praised, eulogized, commended, or spoke well of, him: and he dispraised, censured, discommended, or spoke ill of, him: (T, * M, Msb, K:) the object is either God or a man: (T:) or it has the former meaning only: (M, K;) or the former meaning is the more common: (Msb:) accord. to IAar, اثنى signifies he spoke, or said, well, or good; and ill, or evil; and انثى, “he defamed,” or “did so in the absence of the object;” and “he disdained, scorned, shunned, disliked, or hated,” a thing: (T:) and you say, اثنى عَلَيْهِ خَيْرًا [He spoke, or said, well, or good, of him]; (S, and TA from a trad.;) and شَرًّا [ill, or evil], also. (TA from the same trad.) One says also, أَثْنَيْتُ فِعْلَهُ [I praised his deed]; meaning عَلَى فِعْلِهِ; or because أَثْنَى means مَدَحَ. (Ham p. 696.) 5 تثنّى: see 7. b2: Also He affected an inclining of his body, or a bending, or he inclined his body, or bent, from side to side; syn. تَمَايَلَ: (Har pp. 269 and 271:) and he walked with an elegant and a proud and self-conceited gait, with an affected inclining of the body from side to side; or with a twisting of the back, and with extended steps; syn. تَبَخْتَرَ. (Idem p. 271.) Yousay, تثنّى فِى مِشْيَتِهِ (S, and Har p. 269) He affected an inclining of his body, or a bending, or he inclined his body, or bent, from side to side, in his gait. (Har ib.) [And in like manner, and more commonly, one says of a woman.]7 انثنى, (T, S, M, K,) and ↓ تثنّى, and ↓ اِثَّنَى, of the measure اِفْتَعَلَ, (M, K,) originally اِثْتَنَى, (M,) and ↓ اِثْنَوْنَى, (T, S, K,) of the measure اِفْعَوْعَلَ, (T, S,) It was, or became, doubled, or folded; (T;) it had one part turned upon another; (M, K;) it was, or became, bent. (T, S.) b2: [Hence,] انثنى signifies also He turned, or turned away or back, (Har pp. 44 and 120,) عَنْ أَمْرٍ from an affair, after having determined to do it. (Lth in TA art. زمع.) 8 إِثْتَنَىَ see 7, and 4: b2: and see also 2.10 استثناهُ He set it aside as excluded; or he excluded it, or excepted it; مِنْ شَىْءٍ from a thing; syn. حَاشَاهُ: (M:) or he set it aside, or apart, for himself: and in the conventional language of the grammarians, [he excepted it; i. e.] he excluded it from the predicament in which another thing was included, or in which other things were included: (Mgh:) الاِسْتِثْنَآءُ [in grammar] is the turning away the agent from reaching the object of the اِسْتِثْنَآء: (Msb:) in the case of an oath [and the like], it means the saying إِنْ شَآءَ اللّٰهُ [If God will]. (Mgh.) [See ثُنْيَا.]12 اثنونى: see 7; and see also 1.

ثِنْىٌ A duplication, or doubling, of a thing: (T, * S, Msb:) pl. أَثْنَآءٌ; (S, Msb;) or the sing. may be ↓ ثَنًى. (Msb.) b2: A folding: so in the saying, أَنْفَذْتُ كَذَا ثِنْىَ كِتَابِى, (S, TA,) or فِى ثِنْىِ كِتَابِىِ (so in a copy of the S,) i. e., فِى طَيِّهِ [lit. I sent, or transmitted, such a thing within the folding of my writing, or letter; meaning infolded, or enclosed, in it; and included in it]. (S, TA.) b3: A duplicature, or fold, of a garment, or piece of cloth: (TA:) or what is turned back of the extremities thereof: (T:) pl. as above: whence, in a trad. of Aboo-Hureyreh, كَانَ يَثْنِيهِ عَلَيْهِ أَثْنَآءً مِنْ سَعَتِهِ [He used to fold it upon him in folds by reason of its width]; meaning the garment. (TA.) [Hence the saying,] وَكَانَ ذٰلِكَ فِى أَثْنَآءِ كَذَا, i. e., فى غُضُونِهِ [lit and that was in the folds, meaning, in the midst, of such a thing, or such an affair, or event]. (TA.) And جَاؤُوا فِى أَثْنَآءِ الأَمْرِ They came in the midst of the affair, or event. (Msb.) [And hence, app.,] مَضَى ثِنْىٌ مِنَ اللَّيْل An hour, or a period, or a short portion, of the night passed; (M, K; *) syn. سَاعَةٌ, (Th, M, K,) or وَقْتٌ. (Lh, M, K.) [See also what is said below respecting its pl. in relation to a night.] b4: Also sing. of أَثْنَآءٌ meaning The parts of a thing that are laid together like the strands of a rope, or that are laid one upon another as layers or strata, or side by side as the things that compose a bundle; (قُوَاهُ, and طَاقَاتُهُ; [rendered by Freytag “ virtutes, facultates rei; ”]) and ↓ مَثَانٍ, of which the sing. is ↓ مَثْنَاةٌ and ↓ مِثْنَاةٌ, signifies the same. (M, K.) b5: Also A bending of the neck of a sheep, or goat, not in consequence of disease: (K: but in the M, ثَنْىٌ [inf. n. of 1]:) and a serpent's bending, or folding, of itself: (M, K:) and also (thus in the M, but in the K “or”) a curved part of a serpent that has folded itself; (M, K;) pl. أَثْنَآءٌ, (M,) i. e. the folds of a coiled serpent. (T.) The pl. is used metaphorically [as though meaning (tropical:) The turns] of a night. (M. [But see explanations of the sing. as used in relation to a night in what precedes.] b6: A part that is bent, or folded, or doubled, of a وِشَاح [q. v.]; (TA;) pl. as above: (T, TA:) and so of a rope: (S:) or a portion of the extremity of a rope folded, or doubled, [so as to form a loop,] for binding therewith the pastern of the fore leg of a beast, to serve as a tether. (T.) Tarafeh says, لَعَمْرُكَ إِنَّ المَوْتَ مَا أَخْطَأَ الفَتَى

لَكَالطِّوَلِ المُرْخَى وَثِنْيَاهُ بِالْيَدِ [By thy life, death, while missing the strong young man, is like the tether that is slackened while the two folded extremities thereof are upon the fore leg, or in the hand: see طِوَلٌ]: (T, S:) he means that the young man must inevitably die, though his term of life be protracted; like as the beast, though his tether be lengthened and slackened, cannot escape, being withheld by its two extremities: (so in a copy of the T:) or by ثنياه he means its extremity; using the dual form because it is folded, or doubled, upon the pastern, and tied with a double tie: (so in another copy of the T:) or he means, while its two extremities are in the hand of its owner: (EM p. 91:) by ما اخطأ, he means فِى إِخْطَائِهِ, (S in art. طول,) or مُدَّةَ إِخْطَائِهِ: and the ل [prefixed to the ك of comparison] is for corroboration. (EM ubi suprá.) You say also, رَبَّقَ أَثْنَآءَ الحَبْلِ, meaning He made loops in the middle of the rope to put upon the necks of the young lambs or kids. (T.) b7: Also A bend, or place of bending, of a valley, (S, M, * K,) and of a mountain: (S:) pl. as above: (M, K:) and ↓ مَثَانٍ [likewise] signifies the bends of a valley. (T, K.) A2: A she-camel that has brought forth twice, (S,) or two, (M,) or a second time: (K:) or, as some say, that has brought forth once: but the former is more analogical: (M:) one does not say ثِلْثٌ [as meaning “ that has brought forth thrice ”], nor use any similar epithet above this: (S, TA:) pl. ثُنَآءٌ, like ظُؤَارٌ pl. of ظِئْرٌ, accord. to Sb, (M, TA,) and أَثْنَآءٌ accord. to others: (TA:) in like manner it is applied to a woman, (S, M,) metaphorically: (M:) and to the she-camel's second young one: (S, M:) accord. to As, as related by A'Obeyd, a she-camel that has brought forth once: also that has brought forth twice: [so says Az, but he adds,] but what I have heard from the Arabs is this; that they term a she-camel that has brought forth her first young one بِكْر; and her first young one, her بِكْر; and when she brought forth a second, she is termed ثِنْىٌ; and her young one, her ثِنْى: and this is what is correct. (T.) [Hence the saying,] مَا هٰذَا الأَمْرُ مِنْكَ بِكْرًا وَلَا ثِنْيًا (tropical:) This thing, or affair, is not thy first nor thy second. (A and TA in art. بكر.) b2: See also ثُنْيَانٌ.

ثَنًى: see ثِنْىٌ, first sentence.

ثُنًى: see ثِنًى: b2: and see also ثُنْيَانٌ: b3: and اِثْنَانِ.

ثِنًى The repetition of a thing; doing it one time after another: (Aboo-Sa'eed, TA:) or a thing, or an affair, done twice: (S, Msb, TA:) this is the primary signification: (TA:) and ↓ ثُنًى signifies the same. (IB, TA.) It is said in a trad., لَا ثِنَى فِى الصَّدَقَةِ There shall be no repetition in the taking of the poor-rate; (IAth, TA;) [i. e.] the poor-rate shall not be taken twice in one year: (As, Ks, T, S, M, Mgh, K:) or two she-camels shall not be taken in the place of one for the poor-rate: (M, IAth, K: *) or there shall be no retracting of an alms; or no revoking it: (Mgh, K, * TA:) this last is the meaning accord. to Aboo-Sa'eed, (Mgh, TA,) i. e. Ed-Dareeree, (Mgh,) who, in explaining this trad., as relating to the giving an alms to a man and then desiring to take it back, says he does not deny that ثِنًى

has the meaning first assigned to it above in this paragraph. (TA.) b2: See also ثُنْيانٌ: b3: and اِثْنَانِ.

ثَنْوَى and ثُنْوَى: see ثُنْيَا, in four places.

ثُنْيَةٌ: see ثُنْيَا, in three places.

ثِنْيَةٌ The lowest, most ignoble, or meanest, of the people of his house; applied to a man. (S, TA.) b2: Also pl. of ثُنْيَانٌ, q. v. (S, K.) ثُنْيَا a subst. from اِسْتِثْنَآءٌ; (S, Mgh, Msb;) as also ↓ ثَنْوَى; the former with damm, and the latter with fet-h: (S, Msb:) both are syn. with اِسْتِثْنَآءٌ [used as a subst., meaning An exception]; (T;) as also ↓ ثَنِيَّةٌ, (T, K,) or ↓ ثُنْيَةٌ, (accord. to one copy of the T,) and ↓ مَثْنَوِيَّةٌ: (T:) so in the saying, حَلَفَ يَمِينًا لَيْسَ فِيهَا ثُنْيَا and ↓ ثُنْوَى and ↓ ثَنِيَّةٌ or ↓ ثُنْيَةٌ and ↓ مَثْنَوِيَّةٌ [he swore an oath in which there was not an exception]; for when the swearer says, “By God I will not do such and such things unless God will otherwise,” he reverses what he [first] says by God's willing otherwise: (T: [see 10:]) [and so in the saying,] ↓ حَلْفَةٌ غَيْرُ ذَاتِ مَثْنَوِيَّةٍ a swearing not made lawful [by an exception]: (M:) [so too in the saying,] ↓ بَيْعٌ مَا فِيهِ مَثْنَوِيَّةٌ [and ثُنْيَا &c.] (K in art. لحج) a sale in which there is not an exception: (TA in that art.:) or ثُنْيَا signifies a thing excepted, (M, Mgh, K,) whatever it be; (K) as also ↓ ثَنْوَى, (M, K,) with و substituted for ى, (M,) or ↓ ثُنْوَى, (so in the TA, [but probably through inadvertence,]) and ↓ ثَنِيَّةٌ, (M, K,) or ↓ ثُنْيَةٌ. (TA.) In a sale, it is unlawful when it is the exception of a thing unknown; and when one sells a slaughtered camel for a certain price and excepts the head and extremities: (T, TA:) or when an exception is made from things sold without measuring or weighting or numbering: and in a contract with another for labour upon land on the condition of sharing the produce, it is when one excepts a certain measure after the half or the third. (IAth, TA.) The saying of Mo-hammad, مَنِ اسْتَثْنَى فَلَهُ ثُنْيَاهُ means Whoso maketh an exception, his shall be what he excepteth: (M, TA: *) as, for instance, when one says, “I divorce her thrice, save once: ” or “ I emancipate them, except such a one. ” (TA.) b2: It also means particularly The head and legs of a slaughtered camel; (T, M, * K;) because the seller of the camel used, in the Time of Ignorance, to except them; (T;) and IF adds, but incorrectly, the back-bone: (Sgh, TA:) whence, applied to a she-camel, مُذَكَّرَةُ الثُّنْيَا, (T, M,) meaning Resembling the make of the male in [the largeness of] her head and legs; (Th, M;) or جُمَالِيَّةُ الثُّنْيَا, having thick legs, like those of the male camel in thickness. (T.) [Also, app., The exception, or omission, of a day, in irrigation: see 3 in art. ثلث, and ثِلْثٌ in the same art.] and ↓ ثَنِيَّةٌ signifies also A palm-tree that is excepted from a bargain. (M, K.) And The martyrs whom God has excepted from those who shall fall down dead or swooning: (M, K:) these, accord. to Kaab, are اللّٰهِ فِى الأَرْضِ ↓ ثَنِيّةُ [those whom God has excepted on the earth]; (T, M;) alluded to in the Kur [xxxix. 68], where it is said, “and the horn shall be blown, and those who are in the heavens and those on the earth shall fall down dead, or swooning, except those whom God shall please [to except]. ” (T.) ثُنْيَانٌ The second chief; the person who comes second as a chief; (A'Obeyd, T;) the person who is [next] below the سَيِّد, (S, M, K, [in some copies of the K, erroneously, سيل,]) in rank; (S;) as also ↓ ثِنًى (A'Obeyd, T, S, M, K) and ↓ ثُنًى (A'Obeyd, T, S, K) and ↓ ثِنْىٌ: (K:) pl. (of the first, S) ثِنْيَةٌ [which is also a sing., mentioned above]. (S, K.) [See an ex. in a verse cited voce بَدْءٌ.] b2: A man having no judgment nor intelligence, or understanding. (M, K.) b3: Applied to judgment, or an opinion, (M, K,) (tropical:) Wrong, or having a wrong tendency; (M;) bad, corrupt, unsound, or wrong. (K, TA.) A2: Also a pl. of ثَنِىٌّ [q. v.]. (S, M, &c.) ثَنَوِىٌّ rel. n. of اِثْنَانِ, and of اِثْنَا عَشَرَ, when either or these is used as the proper name of a man; as also ↓ اِثْنِىٌّ [with ا when connected with a preceding word]; like بِنَوِىٌّ and اِبْنِىٌّ as rel. ns. of اِبْنٌ. (S.) b2: And الثَّنَوِيَّةُ [The Dualists;] the sect who assert the doctrine of Dualism [الاِثْنَيْنِيَّة]. (TA.) ثَنَآءٌ, [and accord. to the CK, ثَنِيَّةٌ, but this is a mistranscription for تَثْنِيَة, inf. n. of ثَنَّى, and تَثْنِيَة is a mistake for تَثْبِيَة, inf. n. of ثَبَّى, (see 4,)] Praise, eulogy, or commendation, (T, S, M, Msb, K,) of a man, (T, M,) and of God: (T:) and dispraise, censure, or discommendation, (T, M, Msb, K,) of a man: (T, M:) or the former only: (M, K:) or more frequently the former: (Msb:) so termed because it is repeated: (Ham p. 696:) that it relates to good speech and evil is asserted by many. (TA.) ثُنَآءُ and ثُنَآءَ: see مَثْنَى.

ثِنَآءٌ The cord, or rope, with which a camel's fore shank and his arm are bound together; (S, K;) and the like; consisting of a folded, or doubled, cord, or rope: each of the folds, or duplicatures, thereof would be thus termed if the word were used in the sing. form: (S:) Ibn-EsSeed [in the CK, erroneously, Ibn-Es-Seedeh] allows it; and therefore it is given as on his authority in the K: (TA:) and Lth allows it; but in this instance he allows what the Arabs do not allow: (T:) you say, عَقَلْتُ البَعِيرَ بِثِنَايَيْنِ, meaning I bound together the fore shanks and the arms of the camel with a rope, (S,) or with two ropes, (M, [but this is probably a mistake of a copyist,]) or with the two ends of a rope; (Az, T, S, M;) without ء because the word has no sing.: (Kh, Sb, T, S:) Lth allows one's saying بِثِنَآءَيْنِ also; but the Basrees and Koofees [in general] agree that it is without ء: (T:) IB says that it has no sing. because it is a single rope, with one end of which one fore leg is bound, and with the other end the other leg; and IAth says the like: (TA:) this rope is also called ↓ ثِنَايَةٌ; but a single rope for binding one fore shank and arm is not thus called. (T.) See also ثِنَايَةٌ. b2: And see ثَانٍ.

A2: The فِنَآء [or court, or open or wide space, in front, or extending from the sides,] (M, K,) of a house: (M:) [in the CK, الغِناءُ is erroneously put for الفِناءُ:] accord. to IJ, from ثَنَى, aor. ـْ because there one is turned back, by its limits, from expatiating; but A'Obeyd holds the ث to be a substitute for ف. (M.) ثَنِىٌّ Shedding his tooth called the ثَنِيَّة [q. v.]: (S, M, Msb:) or that has shed the tooth so called: (T, Mgh:) applied to a camel &c., as follows: (T, S, M, &c.:) or, as some say, to any animal that has shed that tooth, except man: (M:) fem. with ة: (T, S, M, Msb, K:) a camel in the sixth year; (T, S, M, IAth, Mgh, Msb, K;) the least age at which he may be sacrificed: (T:) and a horse in the fourth year; (IAar, T, Mgh, K;) or in the third year: (S, Msb:) and a cloven-hoofed animal, (S, Mgh, Msb,) or a sheep or goat and an animal of the bovine kind, [respecting which last see عَضْبٌ,] (T, IAth, K,) in the third year: (T, S, IAth, Mgh, Msb, K:) or a sheep and a goat, (M,) the latter accord. to the persuasion of Ahmad [Ibn-Hambal], (TA,) in the second year: (M:) and a gazelle after the age at which he is termed جَذَعٌ: (M: [see شَصَرٌ:]) in all cases, after what is termed جَذَعٌ and before what is termed رَبَاعٍ: (Mgh:) pl. (masc., S, TA) ثُنْيَانٌ and ثِنَآءٌ (S, M, Mgh, Msb) and ثُنَآءٌ, and, accord. to Sb, ثُنٍ; (M;) and pl. fem. ثَنِيَّاتٌ. (S.) الثُّنَىُّ, or الثُّنِىُّ: see اِثْنَانِ.

ثَنِيَّةٌ I. q. عَقَبَةٌ: (AA, M, Mgh, K:) or the latter means a long mountain that lies across the road, and which the road traverses; and the former, any such mountain that is traversed: (T:) so called because it lies before the road, and crosses it; or because it turns away him who traverses it: (Mgh:) or the road of what is termed عَقَبَة: (S; and so in copies of the K:) or a high road of what is thus termed: (K accord. to the TA:) or a road in, or upon, a mountain, (M, K,) like that which is termed نَقْبٌ [q. v.]: (M:) or a road to a mountain: (M, K:) or a mountain (M, K) itself: (M:) or a part of a mountain that requires one, in traversing it, to ascend and descend; as though it turned the course of journeying: (Er-Rághib, TA:) pl. ثَنَايَا: (T, S:) which signifies also [such roads as are termed] مَدَارِج. (T.) Hence the phrase, فُلَانٌ طَلَّاعُ الثَّنَايَا Such a one rises to eminences, or to lofty things or circumstances, or to the means of attaining such things; like the phrase طَلَّاعُ أَنْجُدٍ

[q. v.]: (S:) or, like the latter phrase, is accustomed to embark in, or undertake, or to surmount, or master, lofty and difficult things: (Mgh:) or is hardy, strong, or sturdy; one who embarks in, or undertakes, great affairs. (TA. [See an ex. under the heading of اِبْنُ جَلَا, in art. جلو: and see also art. طلع.]) b2: Also, (T, S, M, &c.,) pl. ثَنَايَا (T, S, Mgh, Msb) and ثَنِيَّاتٌ, (Msb,) One of certain teeth, (T, S, M, Mgh, Msb, K,) the foremost in the mouth, (M,) [namely, the central incisors,] four in number, (T, M, Mgh, Msb,) to man, and to the camel, (T, M, &c.,) and to the wild beast, (M,) in the fore part of the mouth, (T, Mgh, K,) two above and two below: (T, M, Mgh, K:) so called as being likened to the ثَنِيَّة of a mountain, in form and hardness; (TA;) or because each of them is placed next to its fellow. (Mgh.) A2: Also fem. of ثَنِىٌّ [q. v.]. (T, S, M, &c.) A3: See also ثُنْيَا, in five places.

ثِنَايَةٌ A cord, or rope, of goats' hair (شَعَر), or of wool, (S, K,) or of other material; (K;) as also ↓ ثِنَآءٌ (K) and ↓ مِثْنَاةٌ and ↓ مَثْنَاةٌ; (M, K;) which last is explained by IAar as signifying [simply] a cord, or rope: (M:) [or] the first has the meaning assigned to it above, voce ثِنَآءٌ; syn. with ثِنَايَانِ: and signifies also a long rope; whence the saying of Zuheyr, describing the [she-camel termed] سَانِيَة, تَمْطُو الرِّشَآءَ وَتُجْرِى فِى ثِنَايَتِهَا مِنَ المَحَالَةِ قَبًّا رَائِدًا قَلِقَا (T,) meaning [She draws the well-rope, and causes to run,] with her ثناية upon her, (ISk, T,) [a wabbling, unsteady, sheave (?) of the large pulley;] the ثناية here being a rope of which the two ends are tied to the saddle (قَتَب) of the سانية; the [upper] end of the well-rope being tied to its ↓ مِثْنَاة [which here means the folded middle part]: (T:) but Aboo-Sa'eed says that it [here] means a piece of wood by which are connected the two extremities of the cheeks, or side-pieces, (طرفا الميلين, [the latter of which words I here render conjecturally, supposing it to be similar in meaning to القَعْوِ or القَعْوَيْنِ,]) above the محالة, and a similar piece below; the محالة and [qu. or] the sheave turning between the tow pieces thus called. (T, in a later portion of the art.) ثُنَائِىٌّ [a rel. n. from اِثْنَانِ, anomalously formed, but analogous with other rel. ns. from ns. of number, as رُبَاعِىٌّ ثُلَاثِىٌّ, &c., Of, or relating to, two things]. b2: كَلِمَةٌ ثُنَائِيَّةٌ A word comprising, or composed of, two letters; as يَدٌ, and دُمْ [or دَمٌ?]. (TA.) ثِنْتَانِ a fem of اِثْنَانِ, q. v.

ثَانٍ [act. part. n. of 1; Doubling, or folding; &c.]. Hence, هُوَ ثَانٍ رِجْلَهُ While he was bending his leg before rising, or standing up. (TA from a trad.) [And جَآءَ ثَانِىَ عِطْفِهِ: see art. عطف.] One says of a horseman who has bent the neck of his beast on the occasion of his vehement running, جَآءَ ثَانِىَ العِنَانِ [He came bending the rein by pulling it with both hands a little apart]: (T:) or جَآءَ ثَانِيًا مِنْ عِنَانِهِ [he came bending a part of his rein]. (S.) And of the horse himself, one says, جَآءَ سَابِقًا ثَانِيًا, i. e. He came outstripping, with bent neck, by reason of briskness; because when he is fatigued, he stretches out his neck; and when he is not fatigued nor jaded by running, but comes in his first run, he bends his neck: and hence the saying of the poet, وَمَنْ يَفْخَرْ بِمِثْلِ أَبِى وَجَدِّى

يَجِئْ قَبْلَ السَّوَابِقِ وَهُوَ ثَانِى

i. e. [And he who glories in the like of my father and my grandfather, let him come before the mares that outstrip,] he being like the horse that outstrips [all others], with bent neck; or it may mean, he bending the neck of his horse which has outstripped the others. (T.) [Hence also,] شَاةٌ ثَانِيَةٌ A sheep, or goat, bending the neck, not in consequence of disease. (M, K.) b2: [Also Second; the ordinal of two: fem. with ة.] You say, هٰذَا ثَانِى هٰذَا [This is the second of this]; i. e. this is what has made this a pair, or couple: (M:) and فُلَانٌ (T) or هٰذَا (S) ثَانِى اثْنَيْنِ, (T, S,) i. e. Such a one, or this, is [the second of two, or] one of the two; (T, S;) like as you say ثَالِتُ ثَلَاثَةٍ; and so on to عَشَرَة: but not with tenween: (S:) [i. e.,] you may not say ثانٍ اثْنَيْنِ: (T: [see ثَالِثٌ:]) but if the two [terms] disagree, you may use either mode; (S;) you may say, هٰذَا (S) or هُوَ (Mgh) ثَانِى وَاحِدٍ and ثَانٍ وَاحِدًا, (S, Mgh,) i. e. This has become a second to one, (S,) [or rather, becomes &c. (i. e. يَثْنِى rather than ثَنَى),] or he, or it, makes one, with himself, or itself, to be two. (Mgh.) ↓ ثِنَآء also signifies the same in a trad. respecting the office of commander, or governor, or prince; where it is said, أَوَّلُهَا مَلَامَةٌ وَثِنَاؤُهَا نَدَامَةٌ وَثِلَاثُهَا عَذابُ يَوْمِ القِيَامَةِ إِلَّا مَنْ عَدَلَ, i. e. [The first result thereof is blame, and] the second [is regret, and] the third [is the punishment of the day of resurrection, except in the case of him who acts equitably]: so says Sh. (T.) b3: And الثَّوَانِى [pl. of الثَّانِيَةُ] signifies [The second horns;] the horns that are [next] after the أَوَائِل. (M.) b4: [ثَانِىَ عَشَرَ and ثَانِيَةَ عَشْرَةَ, the former masc. and the latter fem., meaning Twelfth, are subject to the same rules as ثَالِثَ عَشَرَ and its fem., explained in art. ثلث.]

أَثْنَآءٌ pl. of ثِنْىٌ and of اِثْنَانِ: and also syn. with this latter, q. v.

اِثْنِىٌّ: see ثَنَوِىٌّ.

اِثْنَانِ a noun of number; (S, Msb;) applied to the dual number; (Msb;) meaning [Two;] the double of وَاحِدٌ; (M, K;) with a conjunctive ا [when not immediately preceded by a quiescence, written اثْنَانِ]; (T, S, Msb;) but this is sometimes made disjunctive when connected with a preceding word by poetic license: (T, S:) of the masc. gender: (S:) fem. اِثْنَتَانِ, (T, S, Msb,) in which, also, the ا is conjunctive; (T, Msb;) and ↓ ثِنْتَانِ; (T S, M, Msb, K;) the latter sometimes used, (T,) [much less frequently than the former, though the only fem. form mentioned in the M and K,] and of the dial. of Temeem; (Msb;) like as one says, هِىَ ابْنَةُ فُلَانٍ and هِىَ بِنْتُهُ: (T:) the ت in the dual is a substitute for the final radical, ى, (M, TA,) as it is in أَسْنَتُوا, the only other instance of this substitution except in words of the measure اِفْتَعَلَ: (Sb, M, TA:) in اِثْنَانِ, the final radical, ى is suppressed: (Msb:) it has no sing.: (Lth, T:) if it were allowable to assign to it a sing., it would be اِثْنٌ [for the masc.] and اِثْنَةٌ [for the fem.], like اِبْنٌ and اِــبْنَةٌ: (S:) accord. to some, (Msb,) it is originally ثِنْىٌ; (T, Msb, CK;) and hence the dual ثِنْتَانِ: (Msb:) or it is originally ثَنَىٌ, (M, Msb, and so in a copy of the K,) the conjunctive ا being then substituted for the ى whence the dual اثْنَانِ, like ابْنَانِ: (Msb:) this is shown by the form of its pl., which is أَثْنَآءٌ, (M, K,) like أَبْنَآءٌ [pl. of ابْنٌ, which is originally بَنَىٌ or بَنَوٌ,] and آخَآءٌ [pl. of أَخٌ, which is originally أَخَوٌ]. (M.) In the saying in the Kur [xvi. 53], لَا تَتَّخِذُوا إِٰلهَيْنِ اثْنَيْنِ [Take not to yourselves two gods], the last word is added as a corroborative. (M.) The phrase ثِنْتَا حَنْظَلٍ occurs, by poetic license, for اِثْنَتَانِ مِنْ حَنْظَلٍ, meaning حَنْظَلَتَانِ [Two colo-cynths]. (S.) You say also, القَدَحِ ↓ شَرِبْتُ أَثْنَآءَ, and شَرِبْتُ اثْنَىْ هٰذَا القَدَحِ, meaning [I drank] twice as much as the bowl, and as this bowl: and in like manner, شَرِبْتُ اثْنَىْ مُدِّ البَصْرَةِ and اثْنَيْنِ بِمُدِّ البَصْرَةِ [I drank twice the quantity of the مُدّ of El-Basrah]. (M.) And a poet says, ↓ فَمَا حُلِبَتْ إِلَّا الثَّلَاثَةَ وَالثُّنَى

وَلَا قُيِّلَتْ إِلَّا قَرِيبًا مَقَالُهَا meaning [And she was not milked save] three vessels and two, [nor was she given her middaydrink save when her midday-resting was near.] (IAar, M.) b2: Hence, (Msb,) يَوْمُ الاِثْنَيْنِ, (S, Msb,) or الاِثْنَانِ alone, (M, K,) One of the days of the week; [the second; namely, Monday;] because the first, with the Arabs, is الأَحَدُ; (M;) as also ↓ الثِّنَى, like إِلَى; (K;) so in the copies of the K; [or,] accord. to some, ↓ الثُّنِىُّ, [originally الثُّنُوىُ,] of the measure فُعُول, like ثُدِىٌّ [pl. of ثَدْىٌ], is used in this sense; (TA;) or ↓ اليَوْمُ الثُّنَىُّ, [so in the M, accord. to the TT,] mentioned by Sb, on the authority of certain of the Arabs: (M:) the pl. is أَثْنَآءٌ and أَثَانِينُ, (M, K,) the latter mentioned on the authority of Th: but it has no dual: and those who say أَثْنَآءٌ form this pl. from الاِثْنُ, although this has not been in use: (M:) or it has neither dual nor pl., (S, Msb,) being itself a dual; (S;) but if you would form a pl. from it, you would regard it as itself a sing., and make its pl. أَثَانِينُ: (S, Msb:) IB says that أَثَانِينُ has not been heard [from the Arabs], and is only mentioned by Fr, on the ground of analogy; that it is far-fetched in respect of analogy; and that the pl. heard is أَثْنَآءٌ: Seer and others mention, as heard from the Arabs, إِنَّهُ لَيَصُومُ الأَثْنَآءَ [Verily he fasts on the Mondays]. (TA.) الثنين in يوم الثنين has no dim. (Sb, S in art. امس.) IJ says that the article ال in الثنين is not redundant, though the word is not an epithet: Abu-l-'Abbás says that the prefixing of the article in this case is allowable because the virtual meaning is اليَوْمُ الثَّانِى [the second day]. (M.) The saying اليَوْمُ الاِثْنَانِ means The name of to-day [is الاثنان]; and is like the saying اليَوْمُ يَوْمَانِ [to-day is two days] and اليَوْمُ خَمْسَةَ عَشَرَ مِنَ الشَّهْرِ [to-day is fifteen of the month]. (Sb, M.) Sometimes, يَوْمُ اثْنَيْنِ, without the article ال, occurs in poetry. (M, K.) When a pronoun refers to الاثنان [as meaning Monday], this word may be treated in two ways, [as a sing. and as a dual,] but the more chaste way is to treat it as a sing., as meaning the day: (Msb:) [thus,] Aboo-Ziyád used to say, مَضَى الاِثْنَانِ بِمَا فِيهِ [Monday passed with what occurred in it]; making it sing. and masc.; and thus he did in the case of every day of the week, except that he made الجُمْعَة fem.: Abu-I-Jarráh used to say, مَضَى الاِثْنَانِ بِمَا فِيهِمَا, treating the word as a numeral; and thus he treated the third and fourth and fifth days, saying in each of these cases بِمَا فِيهِنَّ. (M.) b3: [اِثْنَا عَشَرَ, fem. اِثْنَتَا عَشْرَةَ; respectively, in a case of nasb and khafd, اِثْنَىْ عَشَرَ and اِثْنَتَىْ عَشْرَةَ; and with ا when not immediately preceded by a quiescence; mean Twelve: see عَشَرَةٌ.]

اِثْنَوِىٌّ, [with ا when not immediately preceded by a quiescence, in the CK erroneously written اَثْنَوِىّ,] One who fasts alone on the second day of the week. (IAar, Th, M, K.) الاِثْنَيْنِيَّةُ [The doctrine of dualism: see ثَنَوِىٌّ]. (TA.) مَثْنَى (S, Mgh) and ↓ ثُنَآءُ (T, S) [Two and two; two and two together; or two at a time and two at a time]: they are imperfectly decl., in like manner as [مَثْلَثُ and] ثُلَاثُ, as explained in art. ثلث; (S, TA;) [because] changed from the original form of اِثْنَانِ اثْنَانِ; (T, Mgh, TA;) or because of their having the quality of epithets and deviating from the original form of اِثْنَانِ; (Sb, S in art. ثلث, q. v.;) or because they deviate from their original as to the letter and the meaning; the original word being changed as above stated, and the meaning being changed to اِثْنَانِ اثْنَانِ. (S ibid.) You say, جَاؤُوا مَثْنَى and ↓ ثُنَآءَ (M, K) or مَثْنَى مَثْنَى, (S,) but this is a repetition of the word only, not of the meaning, (Mgh,) and in like manner one says of women, (M, K, *) i. e. They came two [and] two. (S, M, K.) And it is said in a trad., صَلَاةُ اللَّيْلِ مَثْنَى مَثْنَى, i. e. The prayer of night is two rek'ahs [and] two rek'ahs (رَكْعَتَانِ رَكْعَتَانِ). (TA.) [See also other exs. voce ثُلَاثُ.] b2: مَثْنَى الأَيَادِى The repeating a benefit, or benefaction; or reiterating it; conferring it twice, or thrice; (As, T, K;) or twice, or more than twice: (K:) or the shares remaining of the slaughtered camel (A'Obeyd, T, S, M, K) in the game called المَيْسِر, (A'Obeyd, T, S, K,) which shares a bountiful man used to purchase, and give for food to the أَبْرَام, (A'Obeyd, T, S, M, K,) i. e., those who took no part in the game, not contributing: (M:) or the taking a portion time after time. (AA, T, S, M.) b3: مَثَانٍ [is pl. of مَثْنًى as signifying A place of doubling, or folding &c.: and hence means b4: ] The knees and elbows of a horse or similar beast. (T, K.) b5: And The bends of a valley. (T, K. See ثِنْىٌ.) b6: And, as pl. of مَثْنًى, The chords of the lute that are after the first: (M, K:) or مثنى signifies a chord [of a lute] composed of two twists: or, as some say, the second chord. (Har p. 244. See مَثْلَثٌ.) b7: مَثْنًى also signifies The زِمَام [or noserein] of a she-camel: and Er-Rághib says that the مثناة [i. e. ↓ مَثْنَاة or ↓ مِثْنَاة] is the doubled, or folded, part of the extremity of the زِمَام. (TA.) b8: المَثَانِى as relating to the Kur-án is pl. of مَثْنًى, (Mgh,) or of ↓ مَثْنَاةٌ: (AHeyth, T, Mgh:) it has three applications, accord. to A'Obeyd: (T, Mgh:) it signifies The Kur-án altogether; (A'Obeyd, T, S, M, Mgh, K;) so in the Kur xxxix 24; (A'Obeyd, T, Mgh;) meaning that the mention of reward and punishment is repeated, or reiterated, in it; (Fr, T;) or so called because the verse of mercy is conjoined with that of punishment; (S;) or because narratives and promises and threats are repeated in it; or because one peruses it repeatedly without being wearied: (Mgh:) or it signifies, (M, K,) or signifies also, (A'Obeyd, T, S, Mgh,) [the first chapter, called] the فَاتِحَة, (A'Obeyd, T, S, M, Mgh,) or الحَمْدُ, (K,) which means the same; (TA;) so in the Kur xv. 87; (A'Obeyd, T, Mgh;) because it is repeated, or recited twice, in every [act of prayer termed a] رَكْعَة, (Fr, Zj, AHeyth, T, S,) or with every chapter, (Th, M,) or in every prayer; (Mgh;) or because containing praise of God: (Zj, T, Mgh:) [but see السَّبْعُ المَثَانِى voce سَبْعَةٌ:] or it signifies, (M, K,) or signifies also, (A'Obeyd, T, S, Mgh,) the chapters that are less than those containing a hundred verses, (S, M, Mgh,) or that are less than the long ones (الطُّوَل, q. v.), and less than those containing a hundred verses, (A'Obeyd, T, K, but in [most of] the copies of the K دُونَ المِأَتَيْنِ is put in the place of دُونَ المِئِينَ, which is the right reading, TA,) and more than [those of the portion called] the مُفَصَّل, (A'Obeyd, T, Mgh, K,) as is related on the authority of the Prophet by Ibn-Mes'ood and 'Othmán and Ibn-'Abbás; (AHeyth, T;) because, (Mgh,) or as though, (T,) occupying the second place after those containing a hundred verses: (T, Mgh:) or the chapters, (T, K,) six and twenty in number, (T,) entitled الحَجّ and القَصَص and النَّمْل and النُّور and الأَنْفَال and مَرْيَم and العَنْكَبُوت and الرُّوم and يَاسِين and الفُرْقَان and الحِجْر and الرَّعْد and سَبَا and المَلَائِكَة and إِبْرَاهِيم and صَاد and مُحَمَّد and لُقْمٰن and الغُرَف and المُؤْمِن and الزُّخْرُف and السَّجْدَة and الأَحْقَاف and الجَاثِيَة and الدُّخَان (T, K) and الأَحْزَاب, (K,) which last has been omitted by the copyists of the T: (TA:) or the chapters of which the first is the بَقَرَة, and the last is بَرَآءَة: or what is repeated, of the Kur-án, time after time. (M, K.) مَثْنَاةٌ; pl. مَثَانٍ: see ثِنْىٌ: and ثِنَايَةٌ: and مَثْنًى; the last in two places. b2: It is said in a trad. that one of the signs of the resurrection will be the public reading, or reciting, of the مَثْنَاة, (T, S,) which means That which has been desired to be transcribed from a source other than the Book of God: (T:) or a certain book, (T, K,) [the Mishna,] which the learned men, and the recluses, of the Children of Israel, after Moses, composed after their own desire, from a source other than the Book of God, as A'Obeyd says on the authority of a man learned in the books of the earlier times, (T,) containing the histories of the Children of Israel after Moses, in which they allowed and disallowed what they pleased: (K:) or what is sung: (K:) or what is called in Persian دُو بَيْتِى, (S, K,) which means two verses, each composed of a pair of hemistichs; (TA;) i. e. what is sung; but A'Obeyd explains it otherwise than thus: (S:) it is what is known among the 'Ajam by the term ↓ مَثْنَوِىٌّ, as though this were a rel. n. from مَثْنَاةٌ: the vulgar say [erroneously] ذُو بَيْت, with the pointed ذ. (TA.) مِثْنَاةٌ; pl. مَثَانٍ: see ثِنْىٌ: and ثِنَايَةٌ; the latter in two places: and see also مَثْنًى.

مُثَنًّى [pass. part. n. of 2. b2: Dualized: a dual. b3: مُثَنَّاةٌ فَوْقِيَّةٌ Marked with two points above: an epithet added to تآء to prevent its being mistaken for بآء or ثآء or يآء. And مُثَنَّاةٌ تَحْتِيَّةٌ Marked with two points below: an epithet added to يآء to prevent its being mistaken for بآء or تآء or ثآء.]

b4: الطَّويلُ المُثَنَّى (assumed tropical:) That which passes away [out of sight, or disappears,] by length; mostly used of a thing that is long without breadth. (TA.) مَثْنِىٌّ [pass. part. n. of 1; Doubled or folded &c.] b2: أَرْضٌ مَثْنِيَّةٌ Land, or ground, turned over twice for sowing, or cultivating. (Mgh, and A and TA in art. ثلث.) مَثْنَوِىٌّ: see مَثْنَاةٌ.

مَثْنَوِيَّةٌ: see ثُنْيَا, in four places.