ذكو

1 ذَكَتِ النَّارُ, (S, K, &c.,) aor. ـْ (S,) inf. n. ذَكًا (S, Mgh, K, &c.) and ذَكَآءٌ accord. to Z (K) and ذُكُوٌّ, (M, K, TA,) like عُلُوٌّ; (TA; [accord. to the CK ذَكْوٌ; and so accord. to the MA, as well as ذُكُوٌّ and ذَكًا;]) and ↓ استذكت; (K;) The fire blazed, or flamed; burned up; or burned brightly or fiercely: (S:) or blazed, or flamed, vehemently, or intensely: (K:) or blazed, flamed, or burned up, completely; agreeably with the primary signification of the root, which is “ completeness. ” (Mgh.) b2: ذَكَا المِسْكُ The mush gave forth odour, or fragrance; (MA;) [or a strong, or pungent, odour; for] the primary signification of ذَكًا in relation to odour is the being strong, [or pungent,] in sweetness or in fetidness. (TA.) b3: ذَكِىَ, aor. ـْ (S, Msb, K) and ذَكَا, (Msb, K,) aor. ـْ (K,) or ـْ (Msb;) and ذَكُوَ, (MA, K,) aor. ـْ (K;) all three mentioned by ISd; (TA;) inf. n. ذَكَآء; (S, MA, K, * TA; [in my copy of the Msb, the inf. n. of the first is said to be ذَكًى; but this is app. a mistranscription; or the author perhaps held ذَكًى, more properly written ذَكًا, to be the inf. n.; for he says that ذَكِىَ is of the class of تَعِبَ, of which the inf. n. is تَعَبٌ, and afterwards mentions ذَكَآءُ as though he held this to be a simple subst.;]) said of a man, (S, Msb,) He was, or became, sharp, or acute, in mind, (S, TA,) with quickness of perception, and of intelligence, understanding, sagacity, skill, or knowledge: (TA:) or quick of understanding, (Msb, K,) or intelligence, sagacity, skill, or knowledge: (K:) or quick of perception, and sharp, or acute, in understanding: (Er-Rághib, TA:) or quick in drawing conclusions. (TA. [See ذَكَآءُ, below.]) [Also, app., said of a camel, and the like, meaning He was, or became, sharp in spirit. See ذَكِىٌّ.]

A2: [ذَكَا seems to have been also used by some as meaning He (a beast) was, or became, legalty slaughtered; and consequently, legally clean: or to have been supposed to have this signification. b2: And hence,] أَيُّمَا أَرْضٍ جَفَّتْ فَقَدْ ذَكَتْ means (assumed tropical:) Whatever ground has become dry, it has become clean, or pure: but [Mtr, after mentioning this, adds,] I have not found it in the lexicons. (Mgh. [See also ذَكَاةٌ, below.]) 2 ذكّى النَّارَ, (T, Msb, K,) inf. n. تَذْكِيَةٌ, (S, TA,) He made the fire to blaze or flame, to burn up, or to burn brightly or fiercely; (T, S, K;) as also ↓ اذكاها: (S, K:) or he supplied the fire fully with fuel: (Msb, TA:) and السِّرَاجَ ↓ اذكى He lighted the lamp. (Har p. 53.) b2: [ذكّى العَقْلَ, and ذكّى alone, said of a medicine &c., It sharpened the intellect.]

A2: ذكّى, (Mgh, Msb,) inf. n. as above, (S, Mgh, Msb, K,) He slaughtered (S, Mgh, Msb, K) an animal, (Mgh,) or a camel and the like, (Msb,) in the manner [prescribed by the law,] termed ذَبْحٌ, (S, Mgh, K,) i. e., (Mgh, K,) in the manner termed ذَكَاةٌ [q. v. infrà]. (Mgh, Msb, K.) The proper signification of التَّذْكِيَةُ is The causing the natural heat to pass forth: but it is peculiarly applied in the law to signify the destroying of life in a particular manner, exclusive of any other manner. (Er-Rághib, TA.) إِلَّا مَا ذَكَّيْتُمْ, in the Kur [v. 4], means Except that whereof ye shall attain to the ذَكَاة [or slaughter in the manner prescribed by the law] (Bd, Msb, TA) said of a man, (S,) He became old, or advanced in age, (S, K,) and big-bodied, or corpulent: (K:) [or he attained to full growth or age: said of a man, and of a horse and the like:] see ذَكَآءٌ, last sentence. [See also مُذَكٍّ, below.]) 4 أَذْكَوَ see 2, in two places. b2: [Hence,] أَذْكَيْتُ الحَرْبَ (assumed tropical:) I kindled war. (TA.) b3: أَذْكَيْتُ عَلَيْهِ العُيُونَ I sent against him the scouts. (S.) 10 إِسْتَذْكَوَ see 1, first sentence. b2: [Hence, app.,] استذكى الفَحْلُ عَلَى الأُنْثَى (assumed tropical:) The stallion pressed vehemently upon the female. (TA.) ذَكًا an inf. n. of 1; The blazing, or flaming, &c., of fire. (S, K, &c. [See 1, first sentence.]) b2: See also ذُكْوَةٌ.

A2: And see ذَكَاةٌ.

ذَكٍ a possessive epithet: (ISd, TA:) you say نَارٌ ذَكِيَةٌ, (K, TA,) without teshdeed, (TA, [in the CK ذَكِيَّةٌ,]) A fire blazing, or flaming, &c. (K, TA.) ذَكَاةٌ: see ذُكْوَةٌ.

A2: [Also] a subst. (Mgh, Msb, TA) syn. with تَذْكِيَةٌ (Mgh, Msb, K, TA) as signifying ذَبْحٌ [i. e. The slaughter of an animal for food in the manner prescribed by the law]; (Mgh, K, TA;) as also ↓ ذَكًا, (K, TA, [in the CK ذَكاء,) which is likewise said to be a simple subst.: (TA: [in the TK, ذَكًا and ذَكَاةٌ are both said to be inf. ns., of which the verb is ذَكَا, signifying ذَبَحَ; but this I do not find in any lexicon of authority:]) it is satisfactorily performed by the severing of the windpipe and gullet, as is related on the authority of Ahmad [Ibn-Hambal], or, as is also related on his authority, by severing them an also the وَدَجَانِ, [or two external jugular veins], less than which is not lawful; or, accord to A boo-Haneefeh, the severing of the windpipe and gullet and one of the ودجان; or, accord. to Málik, the severing of the أَوَدَاج [or external jugular veins] though it be without the severing of the windpipe. (Msb.) The saying ذَكَاةُ الجَنِينِ ذَكَاةُ أُمِّهِ is for ذَكَاةُ الجَنِينِ هِىَ ذَكَاةُ أُمِّهِ [The legal slaughter of the fœtus, or young in the belly, it is the legal slaughter of its mother]: (Msb, TA:) or it is an instance of the transposition of the inchoative and enunciative, (Mgh, Msb,) its implied meaning being ذَكَاةُ أُمِّ الجَنِينِ ذَكَاةٌ لَهُ [The legal slaughter of the mother of the fœtus, or young in the belly, is a legal slaughter of it also; so that the latter, like the former, may be lawfully eaten]; (Msb;) i. e., when she is legally slaughtered, it is legally slaughtered: (TA:) the use of the accus. case (Mgh, TA) in the like thereof, (Mgh,) [or] in the phrase ذكاة امّه, [i. e., the saying ذَكَاةَ أُمِّهِ,] is a mistake. (Mgh, TA.) b2: Hence the saying of Mohammad Ibn-El-Hanafeeyeh, ذَكَاةُ الأَرْضِ يُبْسُهُا (assumed tropical:) [The cleanness, or purity, of the ground is its becoming dry]; i. e., when it becomes dry from the moisture of uncleanness, it becomes clean, like as a beast becomes clean by means of legal slaughter. (Mgh. [See also 1, last sentence.]) ذُكْوَةٌ, (T, TA, &c.,) with damm, not ذَكْوَةٌ as the text of the K indicates it to be (TA) [and as it is written in the copies thereof], and ذُكْيَةٌ, (S, TA,) also with damm, (TA,) [in the copies of the K ذَكْيَة,] What is thrown upon the fire, (T, S, K, *) of firewood, or of camel's or similar dung, (T,) to make it blaze, or flame, or burn up, or burn brightly or fiercely. (S, K.) b2: Also the former, A blazing, or flaming, coal of fire; and so ↓ ذَكًا, (K, TA,) with the short ا, on the authority of IDrd; [in the CK ذَكَاء;] or, as in the M, ↓ ذَكَاةٌ. (TA.) ذَكْوَانٌ A kind of trees: n. un. with ة: (IAar, TA:) the pl. of the latter is ذَكَاوِينُ, and signifies small [trees of the kind called] سَرْح [q. v.]. (M, K, TA. [In the CK, السَّرْج is erroneously put for السَّرْح.]) ذَكَآءُ Sharpness, or acuteness, of mind, (S, Msb, TA,) with quickness of perception, and of intelligence, understanding, sagacity, skill, or knowledge: (TA:) or completeness of intelligence, with quickness of apprehension: (Msb:) or quickness of intelligence, understanding, sagacity, skill, or knowledge: (K:) or quickness of perception, and sharpness, or acuteness, of understanding: thus applied, it is like the phrase فُلَانٌ شُعْلَةُ نَارٍ: (Er-Rághib, TA:) or quickness in drawing conclusions. (TA. [See ذِهْنٌ: and see also 1.]) [It app. signifies also Sharpness of spirit; as a quality of a camel and the like. See ذَكِىٌّ.] b2: Also Age: (S, K:) or full, or complete, age: so says Mbr in the “ Kámil: ” (TA:) contr. of فَتَآءٌ: (Ham p. 217:) accord. to Az, its primary signification, universally, is a state of completeness: and الذَّكَآءُ فِى السِّنّ meanscompleteness of age: accord. to Kh, it means the age of completeness of strength, [app. in a horse, or any solid-hoofed animal, for he says that it is] when a year has passed after the قُرُوح [or finishing of teething]: (TA:) or ذَكَآءُ السِّنِّ means the utmost term of youthfulness; from the primary signification of the root, which is “ a state of completeness. ” (Mgh.) Hence the saying of El-Hajjáj, فُرِرْتُ عَنْ ذَكَآءٍ [I have been examined as to age; app. meaning (assumed tropical:) my abilities have been tested and proved]: and بَلَغَتِ الدَّابَّةُ الذَّكَآءَ The beast attained to [fulness of] age (S, TA.) [Hence, also,] one says, فَتَآ فُلَانٍ

كَذَكَآءِ فُلَانٍ and فُلَانٍ ↓ كَتَذْكِيَةِ [The youthfulness of such a one is like the fulness of age of such a one], i. e., the prudence, or discretion, of such a one notwithstanding his deficiency of age is like the prudence, or discretion, of such a one with his fulness of age. (Ham p. 217.) ذُكَآءُ, imperfectly decl., The sun: (S, K:) determinate, and not admitting the article ال: you say, هٰذِهِ ذُكَآءُ طَالِعَةٌ [This is the sun rising]: (S:) derived from ذَكَتِ النَّارُ. (TA.) b2: Hence, (S,) اِبْنُ ذُكَآءَ The dawn, or daybreak: (S, K:) because it is from the light of the sun. (S.) Homeyd says, [or, accord. to some, Besheer Ibn-En-Nikth, as in one of my copies of the S, in art. كفر,] فَوَرَدَتْ قَبْلَ انْبِلَاجِ الفَجْرِ وَابْنُ ذُكَآءَ كَامِنٌ فِى الكَفْرِ [And she, or they, came to the water before the bright shining of the daybreak, while the dawn lay kid in the darkness of night]. (S.) ذَكِىٌّ, applied to musk, and so ذَكِيَّةٌ, (K, TA,) for مِسْكٌ, as is said by IAmb, is both masc. and fem., and so is عَنْبَرٌ, (TA,) and ↓ ذَاكٍ, Diffusing odour: (K:) or having a strong [or pungent] odour. (TA. [See 1, second sentence.]) Yousay also رَائِحَةٌ ذَكِيَّةٌ A sharp [or pungent, or a strong,] odour [whether sweet or fetid]; syn. حَادَّةٌ. (K in art. حد.) b2: Applied to a man, Having the attribute, or quality, termed ذَكَآء, (S, Msb, K,) as meaning sharpness, or acuteness, (S, Msb,) or quickness, (K,) of mind, (S, Msb,) or of intel-ligence, &c.: (K, TA, &c.:) pl. أَذْكِيَآءُ. (Msb, TA.) It is also, sometimes, applied to a camel [or the like, as meaning Sharp in spirit: see فُؤَادٌ]. (TA.) A2: Also i. q. ذَبِيحٌ [meaning Slaughtered in the manner prescribed by the law, termed ذَبْحٌ and ذَكَاةٌ]: (K:) it is of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ: (Msb:) and [therefore] you say شَاةٌ ذَكِىٌّ, meaning [a sheep, or goat, slaughtered in the manner above mentioned; and also,] to whose ذَكَاة [or slaughter in that manner] one has attained [while life yet remained therein: see 2]: (Mgh, Msb:) ذَكِيَّةٌ [as its fem.] is extr. [like ذَبِيحَةٌ]. (TA.) b2: Hence, جِلْدٌ ذَكِىٌّ (tropical:) A skin stripped from an animal that has been slaughtered in the manner mentioned above. (Mgh.) ذَاكٍ: see the next preceding paragraph.

مُذْكٍ; and the fem., مُذْكِيَةٌ: see the following paragraph, in three places.

مُذَكٍّ, applied to a man, (TA,) Old, or advanced in age, and big-bodied, or corpulent: (K, TA:) [or full-grown, or of full age: see ذَكَآءٌ:] or an old man, but only such as is much experienced and disciplined: (Er-Rághib, TA:) and accord. to ISd, anything [i. e. any animal] old, or advanced in age: by some especially applied to a solid-hoofed animal; and said to mean one that has passed the قُرُوح [or finishing of teething] by a year: (TA:) or مَذَاكٍ, (S, K, TA,) which is its pl., (S, TA,) [(like as مُذَكِّيَاتٌ is pl. of the fem.,) and also pl. of its syn. ↓ مُذْكٍ,] signifies, applied to horses, (S, K, TA,) of generous race, advanced in age, (TA,) that have passed a year, or two years, after their قُرُوح: (S, K, TA:) the sing. is like مُخْلِفٌ applied to a camel: (S, TA:) or مُذَكٍّ signifies a horse of full age and of complete strength; as also ↓ مُذْكٍ: (Ham p. 217:) or a horse whose run becomes spent (يَذْهِبُ), and [then, but not before he has exhausted his power,] stops. (TA.) It is said in a prov., جَرْىُ المُذَكِّيَاتُ غِلَابٌ [The running of the horses that have attained to their full age and strength is a contending for superiority]: (Meyd, and so in some copies of the S:) it may mean that the horse in this case contends for superiority with him that runs with him; or that his second run is always more than his first, and his third than his second: (Meyd:) or, as some relate it, غِلَآءٌ; (Meyd, and so in other copies of the S in this art., and in the S and K in art غلو;) meaning that the running of such horses is several bowshots: (Meyd, and S and K in art. غلو:) it is applied to him who is described as entering into contests for excellence with his compeers. (Meyd.) b2: [Hence,] ↓ سَحَابَةٌ مُذْكِيَةٌ, (K,) or, as in the Tekmileh, مُذَكِّيَةٌ, (TA,) (assumed tropical:) A cloud that has rained time after time. (K, TA.) Quasi ذكى ذُكْيَةٌ: see ذُكْوَةٌ, in art. ذكو.

ذَكِىٌّ: see art. ذكو

سجو

1 سَجَا, (S, Msb, K, &c.,) aor. ـْ (S, Msb,) inf. n. سُجُوٌّ (S, K, TA) and سَجْوٌ, (TA,) said of the night, (Fr, IAar, Msb, TA,) &c., (TA,) It was, or became, silent, quiet, or still: (Fr, IAar, S, K, TA:) and dark: (Fr, TA:) or its darkness became extended: (IAar, TA:) or it covered, or concealed, by its darkness. (Msb, TA.) وَ اللَّيْلِ

إِذَا سَجَا, in the Kur [xciii. 2], means And the night when it becomes still, silent, or quiet: (IAar, Zj, S, Jel:) or when it covers with its darkness: (Jel:) or when its people become silent: or when its darkness becomes still: from سَجَا البَحْرُ, inf. n. سُجُوٌّ, The sea became calm. (Bd.) And one says, سَجَتِ الرِّيحُ The wind became still. (TA.) b2: سَجَتِ النَّاقَةُ The she-camel prolonged her حَنِين [or cry of yearning towards her young one]. (K.) b3: See also 2.2 سجّى He covered anything; as also ↓ اسجى, and ↓ سَجَا. (IAar, TA.) You say, سجّى المَيِّتَ, (S, Mgh, Msb,) inf. n. تَسْجَيةٌ, (S, Mgh, K,) He covered the dead person (Mgh, Msb, K) with a garment, or piece of cloth, (Mgh, Msb,) and the like. (Msb.) 3 ساجاهُ, (K,) inf. n. مُسَاجَاةٌ, (TA,) He touched it. (K.) One says, أَتَانَا بِطَعَامٍ فَمَا سَاجَيْنَاهُ i. e. [He brought us food, and] we did not touch it. (Az, TA.) b2: And i. q. عَالَجَهُ [meaning He worked, or laboured, upon it, or at it; &c.]. (K.) One says, هَلْ تُسَاجِى ضَيْعَةً i. e. تُعَالِجُهَا [meaning Dost thou work, or labour, upon a landed estate? or, probably, dost thou cultivate a landed estate by the work, or labour, of others?]. (Aboo-Málik, TA.) 4 أَسْجَوَ see 2.

A2: اسجت النَّاقَةُ The she-camel had much milk. (Sgh, K.) سَجِىٌّ A sincere companion and friend. (Golius, from Meyd.)]

سَجِيَّةٌ A nature; or a natural, a native, or an innate, disposition or temper or the like; syn. خُلُقٌ, and طَبِيعَةٌ, (S,) or غَرِيزَةٌ: (Msb:) or a faculty, or quality, firmly rooted in the mind, not easy of removal: (MF:) pl. سَجَايَا. (Msb.) نَاقَةٌ سَجْوَآءُ A she-camel still, or quiet, when being milked. (M, K.) b2: And A she-camel whose fur is unruffled: and شَاةٌ سَجْوَآءُ a sheep whose wool is unruffled. (TA.) b3: And رِيحٌ سَجْوَآءُ A gentle wind. (TA.) b4: And اِمْرَأَةٌ سَجْوَآءُ الطَّرْفِ i. e. ↓ سَاجِيَتُهُ, (K,) meaning A woman languid, or languishing, in the eye. (TA.) سَاجٍ Still, silent, or quiet: thus applied to the sea [as meaning calm, or unruffled]. (S, K.) And لَيْلَةٌ سَاجِيَةٌ A calm night, in which the wind is still, and such as is not dark: (T, TA:) or a night in which the cold has become allayed, and in which the wind and the clouds have become still, and which is not dark. (M, TA.) and طَرْفٌ سَاجٍ A still, or motionless, eye: (S, K:) [or] عَيْنٌ سَاجِيَةٌ, accord. to IAar, means an eye that has a languid, or languishing, look; which is an accessory to beauty in women. (TA.) See also the next preceding paragraph.

فنو

فِنْوٌ, said to be sing. of أَفْنَآءٌ: see the latter, below.

فَنًا: see the next paragraph: A2: and see also فَنًى, in art. فنى.

فَنَاةٌ A bull or cow; syn. بَقَرَةٌ; (AA, T, S, M, K;) [i. e.] a بَقَرَة وَحْشِيَة [or wild bull or cow; an antelope of the bovine kind]: so says Aboo-'Alee El-Kálee: (TA:) it occurs in a verse of Lebeed; and is said, as on the authority of IAar, to be قَنَاة, with ق: (TA in art. قنو:) pl. فَنَوَاتٌ (AA, T, S, M, K) and [coll. gen. n.] ↓ فَنًا. (Aboo-'Alee El-Kálee, TA.) شَعَرٌ أَفْنَى i. q. فَيْنَانٌ [i. e. Hair having locks like the branches of trees; or long and beautiful hair]; (M, K, TA;) [or] meaning long hair. (TA.) [The fem. of أَفْنَى is فَنْوَآءُ. Hence,] اِمْرَأَةٌ فَنْوَآءُ A woman having much hair: (IAar, M, K:) and شَجَرَةٌ فَنْوَآءُ A tree having أَفْنَان [or branches]; (AA, T, S, M;) or a tree having wide shade: (K:) by rule it should be فَنَّآءُ [q. v. in art. فن]. (S, M, K.) أَفْنَآءٌ مِنَ النَّاسِ means Mixed sorts of men or people; like أَعْنَآءٌ: and the sings. are [said to be]

فِنْوٌ and عِنْوٌ: (IAar, T:) one says, هُوَ مِنْ أَفْنَآءِ النَّاسِ when it is not known of whom he is: (S:) or رَجَلٌ مِنْ أَفْنَآءِ القَبَائِلِ, meaning a man such that one knows not of what tribe he is: but some hold that one says only, قَوْمٌ من افنآء القبائل; not رَجُلٌ; and that there is no sing. of أَفْنَآء: (M in art. فنى:) accord. to AHeyth, one says, هٰؤُلَآءِ مِنْ أَفْنَآءِ النَّاسِ, meaning these are of the strangers from this and that place: but one does not say, speaking of one person, رَجُلٌ من افنآء الناس: and Umm El-Heythem knew not a sing. of أَفْنَآء. (T in art. فنى.)

او

أَوْ a conjunction, (M, Mughnee, K,) to which the later authors have ascribed meanings amounting to twelve: (Mughnee:) a particle which, when occurring in an enunciative phrase, [generally] denotes doubt, and vagueness of meaning; and when occurring in an imperative or a prohibitive phrase, [generally] denotes the giving of option, or choice, and the allowing a thing, or making it allowable. (S.) b2: First, (Mughnee,) it denotes doubt. (T, S, M, Msb, Mughnee, K.) So in the saying, رَأَيْتُ زَيْدًا أَوْ عَمْرًا [I saw Zeyd or 'Amr]. (T, * S, Msb.) And جَآنِى رَجُلٌ أَوِ امْرَأَةٌ [A man or a woman came to me]. (Mbr, T.) And لَبِئْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ [in the Kur xviii. 18 and xxiii. 115, We have remained a day or part of a day]. (Mughnee.) b3: Secondly, (Mughnee,) it denotes vagueness of meaning. (S, Msb, Mughnee, K.) S [it may be used] in the first of the .exs. given above. (Msb.) And so in the saying, وَأَنَّا أَوْ إِيَّاكُمْ لَعَلَى هُدًي أَوْ فِى ضَلَالٍ مُبِينٍ [and verily we or ye are following a right direction or in manifest error], (S, Mughnee,) in the Kur [xxxiv. 23]; (S;) the ex. being in the former او. (Mughnee.) b4: Thirdly, (Mughnee,) it denotes the giving of option, or choice. (T, S, M, Mughnee, K.) So in the saying, كُلِ السَّمَكَ أَوِ اشْرَبِ اللَّبَنَ [Eat thou the fish, or drink thou the milk]; i. e. do not thou both of these actions; (Mbr, T, S;) but choose which of them thou wilt. (Mbr, T.) And تَزَوَّجْ هِنْدًا أَوْ أُخْتَهَا [Take thou as wife Hind or her sister]. (Mughnee.) And [in like manner] it denotes the making choice. (T.) [So when you say, سَأَتَزَوَّجُ هِنْدًا أَوْ أُخْتَهَا, meaning I will take as wife Hind or her sister; whichever of them I choose.] b5: Fourthly, (Mughnee,) it denotes the allowing a thing, or making it allowable. (T, S, Msb, Mughnee, K.) So in the saying, جَالِسِ حَسَنَ أَوِ ابْنَ سِيرِينَ [Sit thou with El-Hasan or Ibn-Seereen]. (Mbr, T, S.) and قُمْ أَوِ اقْعُدْ [Stand thou or sit]: and the person to whom this is said may do [one or] both of the se actions. (Msb.) [And similar exs. are given in the Mughnee.]) But وَلَا تُطِعْ مِنْهُمْ آثِمًا

أَو كَفُورًا [in the Kur lxxvi. 24, And obey not thou, of them, a sinner or a person very ungrateful to God,] means that thou shalt not obey either of such persons: (Mbr, T, Mughnee:) in which case او is more forcible than وَ; for when you say to a person, لَا تُطِعْ زَيْدًا وَعَمْرًا [Obey not thou Zeyd and 'Amr], he may obey one of them, since the command is that he shall not obey the two. (Zj, T.) b6: Fifthly, (Mughnee,) it denotes unrestricted conjunction. (Mughnee, K.) So in the saying, in the Kur [iv. 46 and v. 9], أَوْ جَآءَ

أَحَدٌ مِنْكُمْ مِنَ الغَائِطِ [And if any one of you cometh from the privy]; (TA;) [where, however, it may also be rendered or, though] meaning وَجَآءَ; (T, TA;) the و in this explanation being what is termed a denotative of state. (T.) So, too, accord. to Az, in the expression أَوْ يَزِيدُونَ [And they exceeded that number], in the Kur [xxxvii. 147]: but see below. (TA.) And so in the words, أَوْ أَنْ نَفْعَلَ فِى أَمْوَالِنَا مَا نَشَآءُ [and our doing, in respect of our possessions, what we will], in the Kur [xi. 89]. (T, TA.) b7: Sixthly, it denotes transition, (Mughnee,) used in the sense of [the adversative particle] بَلْ, (T, S, M, Mughnee, K,) in a case of amplification of speech; (S;) accord. to Sb, on two conditions; that it shall be preceded by a negation or a prohibition, and that the agent shall be mentioned a second time; as in مَا قَامَ زَيْدٌ أَوْ مَا قَامَ عَمْرٌو [Zeyd did not stand: nay, rather 'Amr did not stand]; and لَا يَقْمٌ زَيدٌ أَوْ لَا يَقُمْ عَمْرُو [Let not Zeyd stand: nay, rather let not 'Amr stand]. (Mughnee.) Accord. to Fr, (Th, M, Mughnee,) it has this meaning in أَوْ يَزِيدُونَ [Nay, rather they exceeded that number], (Th, S, M, Mughnee,) in the Kur [xxxvii. 147, cited above]: (S:) or the meaning is, or they would exceed [that number] in your estimation: or these words with those preceding them in the same verse mean, we sent him to a multitude of whom, if ye saw them, ye would say, They are a hundred thousand, or they exceed [that number]; (M, Mughnee; *) so that it denotes doubt on the part of men, not of God, for He is not subject to doubt: (M:) or we sent him to a hundred thousand in the estimation of men, or they exceeded [that number] in the estimation of men; for God does not doubt: (S:) or او is here used to denote vagueness of meaning: (IB, Mughnee:) or, it is said, to denote that a person might choose between saying, “they are a hundred thousand,“ and saying, “they are more;“ but this may not be when one of the two things is the fact: or, accord. to some of the Koofees, it has the meaning of وَ: and each of these meanings, except the last, has been assigned to او as occurring in the Kur ii. 69 and xvi. 79. (Mughnee.) b8: Seventhly, it denotes division; (Mughnee, K; *) as in the saying, الكَلِمَةُ اسْمٌ أَوْ فِعْلٌ أَوْ حَرْفٌ [The word is a noun or a verb or a particle]: so said Ibn-Málik: or, as he afterwards said, in preference, it denotes separation (التَّفرِيق) divested of the attribute of denoting doubt and vagueness of meaning and the giving of option or choice; adducing as one of his exs. of this meaning the saying, وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَى [in the Kur ii. 129, And they said, “Be ye Jews” or “Christians”]; because the use of و in division is better; as when you say, الكَلِمَةُ اسْمٌ وَفِعْلٌ وَحَرْفٌ: or it denotes, accord. to some, distinction (التَّفْصِيل); and the meaning of the ex. last cited, say they, is, and the Jews said, “Be ye Jews,” and the Christians said, “Be ye Christians.” (Mughnee.) It is [said to be] used in this last sense (that of التفضيل) in the saying, كُنْتُ آكُلُ اللَّحْمَ أَوِ العَسَلَ [I used to eat flesh-meat or honey]; i. e. I used to eat flesh-meat one time and honey another time: and so in the Kur vii. 3 and x. 13. b9: Eighthly, (Mughnee,) it is used in the sense of the exceptive إِلَّا, (Mughnee, K,) or إِلَّا أَنْ (M;) and in this case the aor. after it is mansoob, because of أَنْ suppressed. (Mughnee, K.) So in the saying, لَأَقْتُلَنَّهُ أَوْ يُسْلِمَ [I will assuredly slay him or he shall become a Muslim; i. e., unless he become a Muslim]. (Mughnee. [And a similar ex. is given in the M.]) So, too, in the saying, وَكُنْتُ إِذَا غَمَزْتُ قَنَاةَ قَوْمٍ

كَسَرْتُ كُعُوبَهَا أَوْ تَسْتَقِيمَا [And I used, when I pinched and pressed the spear of a people, to break its knots, or joints, or its internodal portions, (the shaft being a cane,) or, i. e. unless, it became straight]: (Mughnee, K: *) a prov., of which the author is Ziyád ElAajam; meaning, when a people behaved with hardness to me, I endeavoured to soften them: (TA in art. غمز:) thus related by Sb, the verb ending it being rendered mansoob by او; and thus he heard it from some one or more of the Arabs; but in the original verses, which are but three, it is تَسْتَقِيمُ, with refa. (IB and TA in art. غمز.) [And similar to these above are the sayings,] إنَّهُ لِفُلَانٍ أَوْمَا بِنَجْــدٍ قَرظَهُ [Verily it belongs to such a one or there is not, i. e. unless there be not, in Nejd, a قَرَظَة (see art. قرظ)]: and لَآتِيَنَّكَ أَوْ مَا بِنَجْــدٍ قَرَظَةٌ [I will assuredly come to thee or there is not, i. e. unless there be not, in Nejd, a قَرَظَة]; meaning I will assuredly come to thee, in truth. (T.) b10: Ninthly, (Mughnee,) it is used in the sense of إِلَى, (Mughnee, K,) or إِلَى أَنْ; (S;) in which case also the aor. after it is mansoob, because of أَنْ suppressed: (Mughnee:) and in the sense of حَتَّى [which is also syn. with إِتَى]. (Fr, T, M, K.) So in the saying, لَأَضْرِبَنَّهُ أَوْ يَتُوبَ [I will assuredly beat him until he repent]. (S. [And similar exs. of او as explained by حَتَّي are given in the T (from Fr) and in the M and in the Mughnee.]) And so in the saying of the poet, لَأَسْتَسْهِلَنَّ الصَّعْبَ أَوْ أُدْرِكَ المُنَى

فَمَا انْقَادَتِ الآمَالُ إِلَّا لِصَابِرِ [I will assuredly deem easy what is difficult until I attain the objects of wish; for hopes become not easy of accomplishment save to one who is patient]. (Mughnee.) b11: Tenthly, some say, (Mughnee,) it denotes nearness [of one event or thing to another]; as in the saying, مَا أَدْرِى

أَسَلَّمَ أَوْ وَدَّعَ [I know not whether he saluted or bade farewell]: (Mughnee, K: [but in the CK this ex. is misplaced:]) this, however, is manifestly wrong; او being here used to denote doubt, and the denoting of nearness being only inferred from the fact of the saluting being confounded in the mind with the bidding farewell, since this is impossible or improbable when the two times are far apart. (Mughnee.) b12: Eleventhly, (Mughnee,) it occurs as a conditional, (T, Mughnee, K,) accord. to Ks alone; (T;) or rather as a conjunctive and conditional; وَإِنْ being meant to be understood in its place; though in truth the verb that precedes it indicates that the conditional particle [إِنْ] is meant to be understood [before that verb], and او retains its proper character, but forms part of that which has a conditional meaning because conjoined with a preceding conditional phrase. (Mughnee.) So in the saying, لَأَضْرِبَنَّهُ عَاشَ أَوْ مَاتَ, (Mughnee, K,) i. e., إِنْ عَاِض بَعْدَ الضَّرْبِ وَ إِنْ مَاتَ [I will assuredly beat him if he live (after the beating) or if he die]: so says Ibn-Esh-Shejeree. (Mughnee.) b13: Twelfthly, accord. to Ibn-Esh-Shejeree, on the authority of some one or more of the Koofees, (Mughnee,) it denotes division into parts, or portions; as in the saying [in the Kur ii. 129, before cited,] وَقَالُوا كُونُوا هُودًا أَو نَصَارَى, (Mughnee, K,) i. e. And they said, “Be ye, some of you, Jews, and, some of you, Christians:” (TA:) but [IHsh says,] it appears to me that the meaning here is that of التَّفْصِيل mentioned before. (Mughnee.) b14: [In the K it is said to occur also in the sense of أَنْ: but this is evidently a mistake, app. originating in one of the two principal sources of the K, namely, the M, in which the same is said, but is exemplified by a phrase in which it is explained by إِلَّا أَنْ, the eighth of the meanings of أَوْ mentioned above.] b15: See also أَوٌّ below.

أَوَ in أَوَ لَمْ يَرَوْا &c. is [the conjunction] وَ with the interrogative ا prefixed to it. (Fr, T.) أَوِّ مِنْ كَذَا (T, M) and أَوَّ (M) [Alas, on account of, or for, such a thing!] an expression denoting complaint of distress, or of anxiety, or of grief or sorrow; (T;) or an expression of grief or sorrow; (M;) like ↓ آوِ and ↓ آوٍ and ↓ أَوَتَاه (K and TA in art. اوه,) or ↓ أَوَتَاهُ (CK in that art.,) or ↓ أَوَّتَاه, or ↓ آوَّتَاه, (S in that art., [the ه in one copy of which is marked as quiescent,]) and like آهِ and أَوْهِ &c. (S and Msb and K in art. اوه: see آهِ in that art.) Az says, one says, أَوْهِ عَلَى زَيْدٍ

[meaning Alas, for Zeyd!] with kesr to the ه, and عَلَيْكَ ↓ أَوَّتَا [thus without ه, meaning Alas, for thee!] with ت; an expression of regret for a thing, whether of great or mean account. (T.) أَوٌّ The word ↓ أَوْ when made a noun. (T, K.) So say the grammarians. (T.) You say, هٰذهِ أَوٌّحَسَنَةٌ [This is a good أَوْ]. (T.) And to one who uses the phrase أَفْعَلُ كَذَا أَوْ كَذَا, (T,) you say, دَعِ الأَوَّجَانِبًا [Let thou, or leave thou, the word أَوْ alone]. (T, K.) أَوَّةٌ [A moaning (see its syn. آهَةٌ in art. اوه)] is said by some to be of the measure فَعْلَةٌ, in which the ة is the sign of the fem. gender; for they say, سَمِعْتُ أَوَّتَكَ [I heard thy moaning], making it ت: and so says Lth; أَوَّةٌ is after the manner of فَعْلَةٌ: (T:) you say, أَوَّةً لَكَ [May God cause moaning to thee!], (Lth, T, and S in art. اوه,) and آهَةً لَكَ: [but accord. to J, the former of these is cognate with the latter; for he says that] the former is with the ه suppressed, and with teshdeed to the و. (S in art. اوه, where see آهَةٌ.) b2: أَوَّتَا عَلَيكَ; and أَوَّتَاه, or آوَّتَاه, or أَوَتَاه, or أَوَتَاهُ: see أَوِّ مِنْ كَذَا.

أُوَّةٌ i. q. دَاهِيَةٌ [A calamity, a misfortune, &c.: or, perhaps, very cunning, applied to a man]: pl. أُوَوْ; (AA, T, K, TA; [but in copies of the K, written أُوَوٌ;]) which is one of the strangest of the things transmitted from the Arabs; the regular form being أُوَّى, like قُوَّي, pl. of قُوَةٌ; but the word occurring as above in the saying of the Arabs, مَا هُوَ إِلَّا أُوَّةٌ مِنَ الأُوَوْ [It is no other thing than a calamity of the calamities: or, perhaps, he is no other than a very cunning man of the very cunning]. (AA, T, TA.) آوِ and آوٍ: see أَوِّ: and see آهِ in art. اوه.

أَوَوِىٌّ and آوِىٌّ: see آيَةٌ, in art. اى.

آوَّتَاه: see أَوِّ.

عبقر

عَبْقَرٌ: see the following paragraph, in two places.

عَبْقَرِىٌّ a rel. n. from ↓ عَبْقَرٌ, a place which the Arabs assert to be of the lands of the Jinn, or Genii: (S, O, Msb:) or a certain place, (K,) in the desert, (TA,) abounding with Jinn: (K:) AO says, We have not found any one who knows where this country is, or when it existed. (TA.) Hence it is applied as an epithet to anything wondered at, or admired, for the skilfulness which it exhibits, or the excellence of its manufacture, and its strength: (S, O:) or to any work great in estimation, and fine, and delicate: (Msb:) it is both sing. and pl.; and the fem. is عَبْقَرِيَّةٌ: you say, ثِيَابٌ عَبْقَرِيَّةٌ [Cloths, or garments, of admirable manufacture]: (S, O:) [or such are so called in relation to a certain town; for] ↓ عَبْقَرٌ is also a town (M, K) in El-Yemen, (M,) or, accord. to the Moajam, in El-Jezeereh, in which cloths or garments, and carpets, are variegated, or figured, (TA,) and of which the cloths or garments are of the utmost beauty. (K.) b2: And A kind of carpets, (S, O, K,) variously dyed and figured: upon such the Prophet used to prostrate himself when he prayed: (S, O:) as also ↓ عَبَاقِرِىٌّ: (K:) and some read عَبَاقِرِىّ in the Kur lv. 76: (S, O:) as pl. of عَبْقَرِىٌّ: (TA:) but this is a mistake; for a rel. n. has no such pl; (S;) unless it be from a sing. n. of a pl. form, like حَضَاجِرِىٌّ from حَضَاجِرُ, and so be a rel. n. from عَبَاقِرُ: so say the skilful grammarians, Kh and Sb and Ks: Az mentions the reading ↓ عَبَاقَرِىّ, with fet-h to the ق; as though it were a rel. n. from عَبَاقَرٌ: Fr says that عَبْقَرِىٌّ signifies thick [carpets of the kind called] طَنَافِسَ: and also silk brocade; syn. دِيبَاجٌ: KT, that it signifies what are called زَرَابِىّ: Sa'eed Ibn-Jubeyr, that it signifies excellent زرابىّ: (TA:) the n. un. is عَبْقَرِيَّةٌ. (Fr, TA.) b3: Also Good, or excellent; applied to an animal, and to a jewel. (TA.) b4: Perfect, or complete; applied to anything. (K.) b5: A pure, unmixed, lie; (O, K, * TA;) that has no truth mixed with it. (O, TA.) b6: A lord, or chief, (O, K,) of men: (TA:) or (TA, in the K, “and ”) one who has none above him: and strong. (K.) You say of a strong man, هٰذَا عَبْقَرِىُّ قَوْمٍ: (S, O:) or this means This is a chief, or lord, of a people: (As, on the authority of 'Amr Ibn-El-'Alà:) and in a trad. it is said that the Prophet related a dream, mentioning 'Omar, and said, فَلَمْ أَرَ عَبْقَرِيًّا يَفْرِى فَرِيَّهُ [And I have not seen a chief of a people do his wonderful deeds]. (S, * O, TA.) b7: It is also applied as an epithet denoting superlativeness [of any quality]. (TA.) They even said ظُلْمٌ عَبْقَرِىٌّ [Excessive, or extreme, wrongdoing]. (S, O.) عَبَاقِرِىٌّ and عَبَاقَرِىٌّ: see the preceding paragraph.

برقع

Q. 1 بَرْقَعَهُ, (S, K,) inf. n. بَرْقَعَةٌ, (TA,) He attired him with a بُرْقُع: (S, K:) and بَرْقَعَ المَرْأَةَ he attired the woman with a بُرْقُع (Msb.) b2: بَرْقَعَ لِحْيَتَهُ [He veiled his beard with a بُرْقُع;] He assumed the guise of such as wear the بُرْقُع; (TA;) i. e. صَارَ مَأْبُونًا [he became effeminate, or a catamite]. (K, TA.) A poet says, أَلَمْ تَرَ قَيْسًا قَيْسَ عَيْلَانَ بَرْقَعَتْ لِحَاهَا وَبَاعَتْ نَبْلَهَا بِالمَغَازِلِ

[Dost thou no see that Keys, Keys-'Eylan, have veiled their beards, and sold their arrows for spindles?]. (TA.) b3: بَرْقَعَ فُلَانًا بِالعَصَا, (K,) inf. n. as above, (TA,) He struck such a one with the staff, or stick, between his ears, (K, TA,) so that it became like the بُرْقُع upon his head. (TA.) Q. 2 تَبَرْقَعَ He attired himself with a بُرْقُع (S , K:) and تَبَرْقَعَتْ she (a women) attired herself with a بُرْقُع. (Msb.) بُرْقَعٌ: see what next follows.

بُرْقُعٌ (IAar, S, Mgh, Msb, K) and ↓ بُرْقَعٌ (IAar, S, Msb, K ,) but some disallow this latter, (Msb,) and ↓ بُرْقُوعٌ, (IAar, S, K,) but AHát disallows this, as well as the second, (TA,) A thing pertaining to women and to horses or similar beasts, (K,) or to horses or similar beasts and to the women of the Arabs of the desert; (S;) a thing with which a woman veils her face; (Msb;) having in it two holes for the eyes: (Lth:) a small piece of cloth, or rag, pierced for the eyes, worn by horses or similar beasts and by the women of the Arabs of the desert: (Mgh:) [or, accord. to the general fashion of the present time, a long strip of cotton or other cloth, black, blue, or of some other colour, or white, concealing the whole of the face of the woman wearing it, except the eyes, and reaching nearly to the feet, suspended at the top by a narrow band, or other fastening, which passes up the middle of the forehead, and which is sewed, as are also the two upper corners, to a band which is tied round the head, beneath the head-veil: (see my “ Manners and Customs of the Modern Egyptians,” ch. i.:)] ↓ بُرْقَعَةٌ, if correct, is a more particular term: (Mgh:) the pl. is بَرَاقِعُ. (Lth, Msb.) [See نِقَابٌ.] b2: [البُرْقُعُ The curtain of the door of the Kaabeh.] b3: See also بِرْقِعُ.

بِرْقَعُ: see what next follows.

بِرْقَعُ, (S, K, * TA,) imperfectly decl., (S, TA,) and ↓ بِرْقَعُ, (Fr, Az, Ibn-'Abbád,) of a rare form, like هِجْرَع, (Fr, Az, *) or البِرْقِعُ and ↓ البُرْقُعُ, (K, * TA,) but perhaps this last is a mistranscription, for بِرْقَعُ, (TA,) a name of The heaven, or sky: (Fr:) or the seventh heaven: (AAF, S, K:) or the fourth heaven: (Lth, Az, K:) or the first heaven; (K;) i. e. the lowest heaven: IDrd says, so they assert; and in like manner says IF; and he says, the ب is augmentative, the radical letters being ر ق ع, for every heaven is termed رَقِيعٌ, and the heavens [together] are termed أَرْقِعَةٌ: (TA:) or the lowest heaven is termed الرَّقِيعُ. (S, TA.) [See an ex. voce سَدِرٌ.]

بُرْقَعَةٌ: see بُرْقُعٌ.

بُرْقُوعٌ: see بُرْقُعٌ.

فَرَسٌ مُبَرْقَعٌ, (TA,) or فَرَسٌ أَغَرٌّ مُبَرْقَعٌ, (Mgh,) A horse having what is termed غُرَّةٌ مُبَرْقِعَةٌ: (TA:) or a horse having the whole of his face white. (Mgh.) And شَاةٌ مُبَرْقَعَةٌ A sheep, or ewe, having the head white. (S, K.) غُرَّةٌ مُبَرْقِعَةٌ A blaze, or whiteness, on the face of a horse, occupying the whole of his face, except that he looks (يَنْظُرُ [for which يُنْظَرُ is erroneously substituted in the CK]) in blackness; (S, L, K;) [i. e.] this whiteness passing downwards to the cheeks without reaching to the eyes. (L, TA.)

دهقن

Q. 1 دَهْقَنَ: see the next paragraph.

A2: دَهْقَنُوهُ, (inf. n. دَهْقَنَةٌ, TK,) They made him a دِهْقَان. (K.) El-'Ajjáj says, دُهْقِنَ بِالتَّاجِ وَبِالتَّسْوِيرِ [He was made a دهقان by receiving the تاج (meaning either crown or turban) and by being decked with bracelets]. (TA.) b2: دَهْقَنَ الطَّعَامَ, (A'Obeyd, TA,) inf. n. دَهْقَنَةٌ, with which دَهْمَقَةٌ is syn., (As, TA,) He made the food soft, or delicate: (As, A'Obeyd, TA:) because softness, or delicacy, of food is from الدَّهْقَنَةُ [as meaning التَّدَهْقُن]. (As, TA.) Q. 2 تَدَهْقَنَ He was, or became, a دِهْقَان: (S, K, Mgh, TA:) or he had, or possessed, much wealth; as also ↓ دَهْقَنَ [app. in both of these senses]: (Msb:) derived from دِهْقَانٌ. (Mgh.) b2: Also He affected, or feigned, or made a show of, sharpness or quickness of intellect, cleverness, ingeniousness, skilfulness, knowledge, or intelligence; syn. تَكَيَّسَ. (TA.) دَهْقَنَةٌ [inf. n. of Q. 1: and signifying The state, or condition, of a دِهْقَان;] a subst from دِهْقَانٌ; (JK, K;) derived from the latter word. (Mgh.) You say, لَهُ دَهْقَنَةٌ بِمَوْضِعِ كَذَا [He has a state, or condition, which is that of a دِهْقَان in such a place. (S.) دِهْقَانٌ, (S, Mgh, Msb, K, &c.,) also written دُهْقَانٌ, (JK, Msb, K,) in [some of] the copies of the S written [دِهْقَانٌ and دَهْقَانٌ,] with kesr and fet-h, [thus written in one of my copies of the S,] and said by AO [as there cited] to be like قرطاس, which is written with each of the three vowels, (TA,) an arabicized word, (S, Msb, K,) from the Pers\. [دِهْ “a town or village” and خَانْ “a prince or lord”]; (TA;) if derived from تَدَهْقَنَ, (Kh, Sb, S,) i. e. if the ن be regarded as radical, perfectly decl. [and written as above]; (Kh, Sb, S;) but if derived from الدَّهْقُ, imperfectly decl. [and written دِهْقَانُ &c.], because of the measure فعلانُ; (S;) [but this statement relates especially to the measure فَعْلَان, with fet-h to the ف; except in the case of a proper name; and an epithet of this measure, moreover, that forms its fem. by the addition of ة, as دهقان does, is perfectly decl.; and it should be observed also, that,] accord. to IJ, دهقان is of the measure فعلال, from تَدَهْقَنَ, and there is no instance, in the language, of the measure تَفَعْلَنَ; (Har p. 102;) it signifies The headman, or chief, of a village or town: (Es-Sem'ánee, Msb, TA: [agreeably with the Pers\. original:]) or the proprietor thereof, in Khurásán and El-' Irák: (Es-Sem'ánee, TA:) or, as used by the Arabs, a great man of the unbelievers of the ' Ajam [or Persians]: but they disdained this appellation: (Mgh:) Lth says that it is a nickname, or name of reproach: (TA:) it became predominantly applied to such of them as was of the people of the districts of cultivated land and of villages or towns: and then to anyone possessing much land or other immoveable property: (Mgh:) [it signifies generally a dweller, or one having a fixed abode, in a district of cultivated land, or in a village or town of such a district; a rustic; a husbandman:] or it signifies a chief, headman, or person in authority, over the husbandmen, or peasants, of the 'Ajam [or Persians]: and the headman of a province: (K:) and a possessor of land or other immoveable property: (Msb:) and a merchant: (Msb, K:) and one who manages affairs firmly, or strongly, with sharpness: (K:) the fem. is with ة: (JK, Mgh, K:) and the pl. is دَهَاقِينُ (Msb, K) and دَهَاقِنَةٌ. (K.) [See a verse cited voce جَذَا in art. جذو. The same verse, but with قَرْيَتِى (my village or town) in the place of قَرْيَةٍ, is also cited in the TA in the present art.]