عمل

1 عَمِلَ, aor. ـَ inf. n. عَمَلٌ, (S, O, Msb, K,) He worked, or wrought; laboured; served, or did service: he did, acted, or performed: (K, TA:) [generally, he did, &c., with a sort of difficulty, or with intention; but sometimes said of an inanimate thing: (see عَمَلٌ, below:)] he did, or he made, wrought, manufactured, or constructed, a thing. (Msb. [See, again, عَمَلٌ, below.]) Accord. to Az, عَمِلَ is the only trans. verb of its measure having the inf. n. of the measure فَعَلٌ, except هَبِلَت, said of a mother, inf. n. هَبَلٌ; other similar verbs having the inf. n. of the measure فَعْلٌ; as سَرِطْتُ اللُّقْمَةَ, inf. n. سَرْطٌ; and بَلِعْتُهُ, inf. n. بَلْعٌ. (TA. [But see arts. سرط and بلع; with respect to the former of which I must here state that, since it was printed, I have found an authority for سَرْطٌ as inf. n. of سَرِطَ in a copy of the S; though in the K it is said to be مُحَرَّكَة, and accord. to the Msb it is like تَعَبٌ.]) You say, عَمِلْتُ عَلَى الصَّدَقَةِ I officiated in the collecting of the poor-rate. (Msb.) [And عَمِلَ بِمَا فِى كِتَابِ اللّٰهِ He did according to what is enjoined in the Book of God.] and عَمِلَ فِى هَلَاكِهِ [He laboured to destroy him, or to kill him]. (K in art. شيط.) [And عَمِلَ فِيهِ It acted upon him, or it: and, said of a sword &c., it had effect, or made an impression, upon him, or it.] b2: [Hence,] عَمِلَ فِيهِ signifies [also (assumed tropical:) It governed it syntactically; or caused it to be مَرْفُوع or مَنْصُوب or مَجْرُور &c.; i. e.] it produced in it a certain species of syntactical desinence. (K.) b3: And عَمِلَ البَرْقُ The lightning was continual. (K.) And عَمِلَتْ بِأُذُنَيْهَا, said of a she-camel, (K,) and also, in a trad., of [the beast]

البُرَاق, (O, * TA,) She went quickly, or swiftly; (O, K, TA;) because she that does thus puts her ears in motion by reason of the vehemence of the pace. (TA.) And عَمِلَت [alone] said of a she-camel, signifies [the same: or] She was, or became, brisk, light, active, or quick. (K.) b4: and [hence, app.,] لَمْ أَرَ النَّفَقَةَ تَعْمَلُ كَمَا تَعْمَلُ بِمَكَّةَ, a saying mentioned by Lh, is expl. by ISd as meaning تَنْفَقُ [i. e. I have not seen the money that that one expends pass away as it passes away in Mekkeh]. (TA.) 2 عَمَّلْتُ فُلَانًا عَلَى البَصْرَةِ, (S, O,) or عَلَى البَلَدِ, (Msb,) inf. n. تَعْمِيلٌ, (S, O,) I made, or appointed, such a one governor (S, O, Msb) over El-Basrah, (S, O,) or over the province, or city, &c. (Msb.) And عُمِّلَ فُلَانٌ عَلَيْهِمْ, inf. n. as above, Such a one was made, or appointed, governor over them. (K, TA.) And one says, مَنَ الَّذِى عُمِّلَ عَلَيْكُمْ Who is he that has been set up as governor over you? (TA.) And فُلَانٌ ↓ اُسْتُعْمِلَ [Such a one was employed as governor over a people: (see a saying of 'Omar in art. ضعف, conj. 2:) or] such a one was appointed to one of the sovereign's offices of government. (TA.) b2: And عمّلهُ, (Mgh, O, K,) inf. n. as above, (K,) He gave him his عُمَالَة, or pay, or salary, for work, service, or agency; (Mgh, O, K;) as also ↓ اعملهُ. (TA.) 3 عاملهُ [He worked, laboured, served, acted, or transacted business, with him. Hence,] He dealt with him in buying and selling, (Msb, KL,) and the like: so in the language of the people of the cities. (Msb.) See also 6. [And hence the saying, عاملهُ مُعَامَلَةَ اللَّيْثِ (mentioned in the S in art. ليث) He did, acted, or dealt, with him in the manner of the lion.] b2: And i. q. سَامَهُ بِعَمَلٍ

[He made to him an offer of working, mentioning the rate of payment; or bargained, or contracted, with him for work]. (K.) Sgh says that المُعَامَلَةُ in the language of the people of El-'Irák is what is termed in the dial. of the people of El-Hijáz المُسَاقَاةُ, (Msb,) which is The employing a man to take upon himself, or manage, the culture' [or watering &c.] of palm-trees or grape-vines [or the like] on the condition of his having a certain share of their produce. (S and TA in art. سقى.) 4 اعملهُ He made him to work, labour, serve, or do service; or to do, act, or perform; (S, * O, * K, TA;) as also ↓ استعملهُ: (S, K:) he made him, or caused him, to do, or to make, manufacture, or construct, a thing. (Msb.) And one says also, يُعْمِلُ نَفْسَهُ فِى الأَمْرِ [He plies himself in the affair]. (S in art. عسم.) b2: And [hence,] He worked with it, [i. e. employed it, or used it, or plied it,] namely, his judgment, or opinion, and [properly] his instrument, or implement, (K, TA,) and his tongue; (TA;) as also ↓ استعملهُ. (K, TA.) And أَعْمَلَ ذِهْنَهُ فِى كَذَا وَكَذَا [He employed, or used, his intellect, or understanding, in such and such things;] meaning he considered, or forecast, the issues, or results, of such and such things with his intellect, or understanding. (TA.) b3: And أَعْمَلْتُ النَّاقَةَ [I hastened, and urged, the she-camel]: whence the saying, in a trad., لَا تُعْمَلُ المَطِىُّ إِلَّا إِلَى ثَلَاثَةِ مَسَاجِدَ, meaning [The camels that are used for riding] shall not be hastened nor urged [or plied, save to three mosques; that of Mekkeh, that of El-Medeeneh, and that of ElAksà at Jerusalem: see also a variation of this saying in the first paragraph of art. ضرب; and another voce عُرْوَةٌ]: and in a trad. of Lukmán, يُعْمِلُ النَّاقَةَ وَالسَّاقَ [He hastens, and urges, the she-camel and the shank], meaning he is strong to journey, riding and walking. (TA.) b4: See also 2, last sentence.

A2: [مَا أَعْمَلَهُمْ بِعَمَلِ أَهْلِ النَّارِ, a phrase occurring in art. صبر in the K, means How much do they occupy themselves in doing the deed of the the people of the fire of Hell!]

A3: أَعْمَلْتُ الرُّمْحَ means I thrust, or pierced, with the عَامِل [q. v.] of the spear. (Har p. 77.) [Or one says, أَعْمَلْتُهُ بِالرُّمْحِ, meaning I thrust him, or pierced him, with the عَامِل of the spear. (See De Sacy's Chrest. Ar., sec. ed., iii. 191.)]5 تعمّل He suffered fatigue, or difficulty; and strove, laboured, or toiled; syn. تَعَنَّى, (O, K, TA,) and اِجْتَهَدَ; (TA;) لِكَذَا [for such a thing]; (S, O;) and مِنْ أَجْلِهِ [on his account, or for his sake]; (K;) and فِى حَاجَتِهِ [in the case of his object of want]. (TA.) 6 تَعَامُلٌ is syn. with ↓ مُعَامَلَةٌ [generally as meaning The dealing together in buying and selling, and the like]. (TA.) One says, تعامل النَّاسُ بِالدَّرَاهِمِ [Men, or the people, dealt together in buying and selling with the dirhems; i. e. used the dirhems in buying and selling]. (Msb in art. روج.) And يُتَعَامَلُ بِهِ [The business of buying and selling is transacted with it; i. e. it is used in buying and selling]; referring to the [coin called]

فَلْس. (Msb in art. فلس.) 8 اعتمل signifies اِضْطَرَبَ فِى العَمَلِ [He went to and fro occupied in work, labour, or service]: (S, O, TA:) or he worked, laboured, or did service, for himself; like as one says اِخْتَدَمَ meaning خَدَمَ نَفْسَهُ: (T, TA:) or he worked, &c., by himself: (K, TA:) or he worked, &c., for another: (TA:) with an instrument, or tool, or the like; or with instruments, or tools, or the like. (M and K in art. اول.) A2: [It is also trans.] One says, اِعْتَمَلْتُ أَعْمَالًا, meaning اِكْتَسَبْتُ [I laboured to earn, or gain, sustenance]. (Msb.) and it is said in a trad., respecting Kheyber, دَفَعَ إِلَيْهِمْ

أَرْضَهُمْ عَلَى أَنْ يَعْتَمِلُوهَا مِنْ أَمْوَالِهِمْ i. e. [He gave to them their land] on the condition of their [bestowing labour upon it, or] doing what they required to be done [upon it], of cultivation, and sowing, and fecundating of the palm-trees, and guarding, and the like, from their own property. (IAth, TA.) b2: [And اعتملهُ signifies also He employed him, or used him, for work, or service; like استعملهُ: but is perhaps post-classical.]10 استعملهُ He asked, required, or desired, him to work, labour, do service, or act, (S, O, Msb, * TA,) for him. (TA.) [And استعمل, app. for استعمل نَفْسَهُ, He desired to act: see an ex. in art. روى conj. 2.] b2: See also 4, in two places. b3: And see 2. One says also, اُسْتُعْمِلَ فُلَانٌ عَلَى

الجَالَّةِ [Such a one was employed as collecter of the poll-tax]. (S and Msb in art. جل. See also a similar ex. voce ضِحٌّ.) And اِسْتَعْمَلْتُ الثَّوْبَ I made the garment to serve [i. e. made use of it] for clothing. (Msb.) And اِسْتَعْمَلْتُ اللَّبِنَ [I made use of the bricks], meaning I built with the bricks a building. (Msb.) And استعمل البَلَهَ [He feigned heedlessness, &c.; or made use of it as a mask, or pretext]. (K in explanation of تَبَالَهَ and تَبَلَّهَ. See also a similar ex. voce تَحَلَّمَ.) عَمَلٌ [mentioned in the beginning of this art. as an inf. n.] is syn. with مَِهْنَةٌ and فِعْلٌ: (K:) [accordingly, when used as a simple subst., it may be rendered Work, labour, or service: and a deed, or an action:] or it has a more particular meaning than فِعْلٌ; for it is a فِعْل [or deed] with a sort of difficulty; and therefore it is not attributed to God: or, accord. to Er-Rághib, it is any فِعْل [i. e. deed or action] that proceeds from an animate being by his intention; and thus it has a more particular meaning than فِعْلٌ; for the فعل is sometimes attributed to animate beings from which it proceeds without intention; and sometimes to inanimate things, to which the عَمَل is seldom attributed; and this is not used in relation to [irrational] animals except [as implied] in the phrases إِبِلٌ عَوَامِلُ and بَقَرٌ عَوَامِلُ: or, accord. to MF, the عَمَل is a motion of the whole, or of a portion, of the body; and sometimes, of the mind; so that it is the utterance of a saying, as well as the doing a deed with the member, or limb, with which things are gained or earned; though most readily understood as applied particularly to the latter; and some apply it particularly to that which is not a saying: it is also said that a saying is not termed عَمَلٌ in the common conventional language: and the truth is said to be, that it is not included in the terms عَمَلٌ and فِعْلٌ otherwise than tropically: (TA:) [see also عَمِلَةٌ:] the pl. of عَمَلٌ [used as a simple subst.] is أَعْمَالٌ. (K.) In the following saying, of a woman dandling her child, (S,) or of Keys Ibn-Ásim, (O, TA,) dandling his child Hakeem, (TA,) أَشْبِهْ أَبَا أُمِّكَ أَوْ أَشْبِهْ عَمَلْ the last word is a proper name of a man: (S, O, TA:) or, accord. to Aboo-Zekereeyà, [the meaning is, Share thou in the qualities of the father of thy mother, or share thou in the qualities of my course of action; for he says that] by عَمَلْ is here meant عَمَلِى. (TA.) اِبْنُ عَمَلِى means He who does my work, or the like of what I do. (TA in art. بنى.) And [hence,] فُلَانٌ ابْنُ عَمَلٍ Such a one is strong. (TA.) And بَنُو عَمَلٍ Those who journey on foot. (O, K, * TA.) [And عَمَلُ النَّخْلِ, occurring in the T, voce ضَيْعَةٌ, means The culture of palm-trees: like as عَمَلُ الأرْضِ means agriculture]. b2: And عَمَلٌ signifies also The striving, labouring, or toiling, in work; or the holding on, or continuing, in work: so in the saying of El-Kutámee فَقَدْ يَهُونُ عَلَى المُسْتَنْجِحِ العَمَلُ [For verily the striving, &c., in work is a light matter to him who seeks success]. (TA.) b3: [Also An office of administration; and particularly the office of governor of a province; and the office of collector of the poor-rates, and the like: and an agency of any kind; the management of the affairs and property of another; an employment. b4: Also A province; or territory under a governor appointed by a sovereign. Pl. in this and other senses as above.]

عَمِلٌ, as an epithet applied to a man, i. q. ذُو عَمَلٍ [Having work, labour, or service]; (Sb, K;) as also ↓ عَمُولٌ: (K:) or adapted, or disposed, by nature, to work, labour, or service; (S, O, K;) and so ↓ عَمُولٌ: (S, * O, * K:) or this latter signifies that makes much gain. (TA.) b2: And, applied to lightning, Continuing, or continual. (K.) b3: And عَمِلَةٌ, applied to a she-camel, Brisk, light, active, or quick; (K, TA;) like ↓ يَعْمَلَةٌ; (TA;) and so ↓ عَمَّالَةٌ. (A, TA.) عَمْلَةٌ Theft: or treachery, perfidy, or unfaithfulness: (O, K:) it is not used otherwise than in relation to evil. (O.) عُمْلَةٌ: see عُمَالَةٌ.

عِمْلَةٌ A mode, or manner, of work, labour, or service; or of doing, or acting; or of making. (K, TA.) One says رَجُلٌ خَبِيثُ العِمْلَةِ, meaning A man bad, or corrupt, in respect of [the mode of] gain. (TA.) b2: See also عَمِلَةٌ. b3: And see عُمَالَةٌ.

A2: Also The internal state, or condition, of a man, in relation to evil. (K.) عَمِلَةٌ, with kesr to the م, is syn. with عَمَلٌ [as signifying A deed, or an action]: (O, K:) so in the saying of a woman of the Arabs, مَا كَانَ لِى

عَمِلَةٌ إِلَّا فَسَادُكُمْ [There was no deed, or action, for me, except the corrupting of you]. (O.) b2: And A thing that is done, or performed; or that is made; (مَا عُمِلَ;) as also ↓ عِمْلةٌ. (K.) عِمْلَى: see عُمَالَةٌ.

عَمَلِىٌّ Practical; opposed to عِلْمِىٌّ: and fabrile; factitious; or artificial.]

عَمِلَ بِهِ العِمِلِّينَ, with two kesrehs and with the ل musheddedeh, (K, TA, but in the CK العِمِلَّيْنِ,) or العِمْلِينَ, or العُمَلِينَ, (K, TA,) or, accord. to ISd as on the authority of Th, العِمَلين and العِمْلين, [app. العِمَلِينَ and العِمْلِينَ,] (TA,) or العِملَيْنِ, [thus written without any vowel-sign to the م, and in the dual form,] (O as on the authority of Aboo-Zeyd,) and IAar adds العِمْلَيْنِ, with the م quiescent, (O,) [compare البُلَغِينَ and البُِرَحِينْ, which suggest that the correct forms may be العُمَلِينَ and العِمَلِينَ,] He exceeded the ordinary bounds, (K,) or went to the utmost point, (O, K,) in annoying him, (K,) or in reviling him and annoying him. (O.) عَمُولٌ: see عَمِلٌ, in two places.

عَمَالَةٌ Briskness, lightness, activity, or quickness, of a she-camel. (K.) b2: See also what next follows.

عُمَالَةٌ (T, S, Mgh, O, Msb, K) and ↓ عِمَالَةٌ (Lh, Msb, K) and ↓ عَمَالَةٌ (K) and ↓ عِمْلَةٌ and ↓ عُمْلَةٌ (K) or ↓ عُمَّلَةٌ, with damm, and ↓ عِمْلَى, like ذِكْرَى [in measure], this last on the authority of Fr, (O,) The hire, pay, or recompense, (T, S, Mgh, O, Msb, K,) of him who works, labours, or serves, (T, S, Mgh, O, Msb,) or for work, labour, or service. (K.) b2: And عُمَالَةٌ signifies also The state, or condition, of being occupied; or having work, labour, or service, to perform; contr. of بُطَالَةٌ as syn. with بَطَالَةٌ, inf. n. of بَطَلَ in the phrase بَطَلَ مِنَ العَمَلِ. (Msb in art. بطل.) عِمَالَةٌ: see the next preceding paragraph.

عُمَّلَةٌ: see the next preceding paragraph.

عَمَّالٌ One who does much work or labour or service: or who strives, labours, or toils, in work; or holds on, or continues, in work. (TA.) b2: عَمَّالَةٌ, applied to a she-camel: see عَمِلٌ.

عَامِلٌ [Working; labouring; serving, or doing service: doing, acting, or performing: and doing, making, working, manufacturing, or constructing, a thing:] act. part. n. of عَمِلَ: (T, Msb, TA:) pl. عَامِلُونَ (Msb, K, TA) and عُمَّالٌ (Msb) and عَمَلَةٌ, (K, TA,) which last signifies [particularly] workers with their hands, (Mgh in art. فعل, K, TA,) in various sorts of work, (TA,) in clay (Mgh, TA) or building (Mgh) or digging (Mgh, TA) &c.; (TA;) like فَعَلَةٌ [a pl. of فَاعِلٌ]: (Mgh:) and عَوَامِلُ, (K, TA,) as pl. of [the fem.]

عَامِلَةٌ, (TA,) [and likewise in this case of عَامِلٌ,] signifies oxen that plough, and that tread the corn, (K, TA,) and upon which water is drawn, and that are employed in other labours; and in like manner applied to camels: and it is said in a trad. that in the case of such animals no poorrate is required. (TA.) b2: Also [An administrator of public affairs; and particularly a governor of a province; and] a collector of the poor-rates [and the like]: and an agent who manages the affairs and property of another. (TA.) A2: عَامِلُ الرُّمْحِ (S, O, K) and ↓ عَامِلَتُهُ (K) The part, of the spear, that is next to the head, exclusive of the ثَعْلَب [or portion that enters into the head]: (S, O:) or the صَدْر [or fore part] of the spear, (K, TA,) exclusive of the head, accord. to A'Obeyd two cubits in length: (TA:) or, as some say, the spear-head itself is called عَامِلٌ: (O, TA:) pl. عَوَامِلُ. (TA.) See also ذِرَاعٌ, last sentence.

عَامِلَةٌ [as a subst., rendered so by the affix ة,] sing. of عَوَامِلُ, (T, TA,) which signifies The legs (T, K, TA) of a beast or horse or the like. (T, TA.) b2: عَامِلَةُ الرُّمْحِ: see عَامِلٌ, near the end.

طَرِيقٌ مُعْمَلٌ A conspicuous, travelled, road. (S.) مَعْمُولٌ [pass. part. n. of عَمِلَ, as such signifying Done, made, &c. b2: And] applied to beverage, or wine, (شَرَاب,) as meaning In which are milk and honey (Th, O, K) and snow: (Th, O:) occurring in a trad. of El-Shaabee. (O.) b3: [and An ass whose testicles have been extracted. (Freytag on the authority of Meyd.)]

مُسْتَعْمَلٌ as an epithet applied to a camel means Employed in work, labour, or service. (TA.) يَعْمَلٌ An excellent, or a strong, light, and swift, he-camel; (O, K;) though disallowed by Kh: (O:) and (O, K) يَعْمَلَةٌ an excellent, or a strong, light, and swift, she-camel, adapted, or disposed, by nature, to work, labour, or service: (S, O, K: *) or, accord. to Kr, the former signifies a swift she-camel; [but see what follows, as well as what precedes;] and is a subst. applied thereto, derived from العَمَلُ: and the pl. is يَعْمَلَاتٌ: (TA: see also عَمِلٌ:) neither of them is used as an epithet, each being only a subst., (M, K, TA,) accord. to Sb, for one does not say جَمَلٌ يَعْمَلٌ nor نَاقَةٌ يَعْمَلَةٌ, but only يَعْمَلٌ and يَعْمَلَةٌ as meaning a he-camel and a she-camel; and hence, he says, we know not يَفْعَل occurring as [the measure of] an epithet: but some make يَعْمَل to be an epithet. (M, TA.) يَوْمُ اليَعْمَلَةِ was one of the days [meaning days of conflict] of the Arabs. (O, K.)

عجم

1 عَجَمَهُ, (S, Msb, K,) aor. ـُ (S, Msb,) inf. n. عَجْمٌ (S, Msb, K) and عُجُومٌ, (K,) He bit it: (Msb, K:) and he chewed it: (Msb:) or he chewed it for the purpose of eating or of trial: (K:) or he bit it with the lateral teeth, not with the central incisors: (TA:) or he bit it, namely, a piece of wood, or a stick, or rod, or the like, in order to know whether it were hard or fragile: (S:) or he tried it with his lateral teeth in order that he might know, or prove, its hardness: and he bit it, namely, a gaming-arrow known for winning, between two lateral teeth, in order to make upon it a mark by which he might know it. (TA.) b2: Hence, (TA,) (tropical:) He tried, tested, or proved, him. (K, TA.) And عَجَمْتُ عُودَهُ (assumed tropical:) I tried, tested, or proved his case, and knew his state, or condition. (S, TA.) And عَجَمَتْهُ الأُمُورُ (assumed tropical:) Affairs exercised him so as to render him strong for them, and habituated, or inured, to them. (TA.) And Kabeesah Ibn-Jábir says, الأُمُورَ وَعَاجَمَتْنِى ↓ وَعَاجَمْتُ كَأَنِّى كُنْتُ فِى الأُمَمِ الخَوَالِى

[(assumed tropical:) And I have tried affairs, and they have tried me, as though I were of the generations that have passed away]; meaning, as though I were one of the long-lived, by reason of my many trials. (Ham p. 340.) b3: [Hence also,] one says, الثُّوْرُ يَعْجُمُ قَرْنَهُ (assumed tropical:) The bull smites the tree with his horn to try, or test, it. (S, K.) b4: And عَجَمَ السَّيْفَ, (S, K,) inf. n. عَجْمٌ, (TA,) (assumed tropical:) He shook the sword to try, or test, it. (S, K.) b5: مَا عَجَمَتْكَ عَيْنِى

مُنْذُ كَذَا means (assumed tropical:) My eye has not seen thee since such a time; (S, K, TA;) and is said by a man to one with whom his [last] meeting was long past. (TA.) An Arab of the desert is related to have said, تَعْجُمُكَ عَيْنِى, meaning (assumed tropical:) [My eye seems to know thee; or] it seems to me that I have seen thee. (TA.) And one says, رَأَيْتُ فُلَانًا فَجَعَلَتْ عَيْنِى تَعْجُمُهُ i. e. (assumed tropical:) [I saw such a one,] and my eye seemed to know him, (Lh, S, K, TA,) not knowing him perfectly, as though not certain of him. (TA.) And عَجَمُونِى (assumed tropical:) They knew me. (TA.) b6: And [hence, app.,] one says, نَظَرْتُ فِى

الكِتَابِ فَعَجَمْتُ, meaning (assumed tropical:) [I looked into the book, or writing, and] I did not know surely its letters. (TA.) b7: See also 4.

A2: عَجُمَ, [aor. ـُ inf. n. عُجْمَةٌ, He had an impotence, or an impediment, or a difficulty, in his speech, or utterance; and [a barbarousness, or vitiousness, therein, especially in speaking Arabic; (see عُجْمَةٌ below;) i. e.] a want of clearness, perspicuousness, distinctness, chasteness, or correctness, therein. (Msb.) 2 عَجَّمَ see 4.3 عَاْجَمَ see the verse cited in the first paragraph.4 اعجمهُ He made it (i. e. speech, or language, S, K, or a thing, TA) to want, or be without, or to have a quality the contrary of, clearness, perspicuousness, or distinctness; (S, Msb, K, * TA;) or [to be barbarous, or vitious, i. e.] to want, or be without, chasteness, or correctness. (K, * TA.) Ru-beh says, [in some verses very differently cited in different copies of the S,] of him who attempts poetry without having knowledge thereof, يُرِيدُ أَنْ يُعْرِبَهُ فَيُعْجِمُهْ [He desires to make it clear, &c., and he makes it to want clearness, &c.]. (S.) b2: And He dotted it, or pointed it, (S, K,) namely, a letter, (S,) or a writing; (K;) he removed its عُجْمَة [or want of clearness, &c.,] by means of dots, or [diacritical] points, (Nh, Msb, TA,) and [the signs called]

شَكْل, [but see شكل,] which distinguished it, namely, a letter, from other letters; the ا denoting privation; (Msb;) as ISd holds to be the case; (TA;) and so ↓ عجّمهُ, (S, * K,) inf. n. تَعْجِيمٌ; (S;) and ↓ عَجَمَهُ, (K,) inf. n. عَجْمٌ; (S;) for J's assertion [in the S] that one should not say عَجَمْتُ is a mistake: (K:) this last verb, however, which J thus disallows, is disallowed also by Th, in his Fs, and by most of the expositors thereof; and J confined himself to the correct and chaste. (TA.) b3: And He locked it; namely, a door. (Msb.) b4: نَهَانَا النِّبِىُّ أَنْ نُعْجِمَ النَّوَى طَبْخًا [The Prophet forbade us to make the date-stones to become as though they were chewed and bitten], (K,* TA,) occurring in a trad., means that when dates are cooked for دِبْس, (K, TA,) i. e. for taking their sweetness, (TA,) they should be cooked gently, so that the cooking shall not extend to the stones, (K, TA,) nor produce upon them such an effect as that of their being chewed and bitten, (TA,) and thus spoil the taste of the حَلَاوَة, (K, TA,) so in the copies of the K, but correctly, as in the Nh, the سُلَافَة [here meaning the sweet decocture]; (TA;) or because they [the date-stones] are food for the home-fed animals, and therefore they should not be thoroughly cooked, that their taste, (K, TA,) in the Nh their strength, (TA,) may not go away: (K, TA:) or the meaning is, [that he forbade] the cooking the date-stones immoderately, so that they would crumble, and their strength, with which they would be good for the sheep, or goats, would be spoiled. (TA.) 7 إِنْعَجَمَ see the next paragraph.10 استعجم He was unable to speak: (TA:) he was silent, mute, or speechless; (K, TA;) said of a man. (TA.) And اِسْتَعْجَمَتِ الدَّارُ عَنْ جَوَابِ سَائِلِهَا [The dwelling kept silence from replying to its interrogator]: and Imra-el-Keys says, صَمَّ صَدَاهَا وَعَفَا رَسْمُهَا وَاسْتَعْجَمَتْ عَنْ مَنْطِقِ السَّائِلِ [Its echo has become dumb, and its trace has become effaced, and it has become in the state of keeping silence from answering the speech of the interrogator]: he makes استعجمت trans. by means of عن because it is used in the sense of سَكَتَتْ. (TA.) b2: One says also, استعجم عَلَيْهِ الكَلَامُ, (S,) or عَلَيْنَا, (Msb,) meaning Speech was as though it were closed against him, or us; or he, or we, became impeded in speech, unable to speak, or tongue-tied; syn. اِسْتَبْهَمَ: (S, Msb:) and عليه الكلام ↓ انعجم; [which means the same;] syn. اِنْطَبَقَ and اِنْغَلَقَ. (K * and TA in art. طبق.) And accord. to the K, one says, استعجم القِرَآءَةَ, meaning He was unable to perform [or continue] the recitation, or reading, by reason of the overcoming of drowsiness: but what is said in the Nh and other works is اِسْتَعْحَمَتْ عَلَيْهِ قِرَآءَتُهُ i. e. His recitation, or reading, was cut short, and he was unable to perform [or continue] it, by reason of drowsiness: and it is also expl. as meaning he was, or became, impeded in his recitation, or reading, and unable to perform [or continue] it, as though he became one in whom was عُجْمَة. (TA.) b3: And استعجم الخَبَرُ means The information, or narration, was dubious, confused, vague, or difficult to be understood or expressed; or was not to be understood or expressed; as though it were closed [against the hearer or speaker]; syn. اِسْتَبْهَمَ, and اِسْتَغْلَقَ. (Msb in art. بهم.) عَجْمٌ The young of camels; (S, Msb, K, TA;) such as the بَنَات لَبُون and حِقَاق and جِذَاع: (IAar, S, * Msb, * TA:) thus far: (S, Msb:) when they have entered upon the state of إِثْنَآء, they are of the جِلَّة thereof: (IAar, TA:) applied to the male and to the female: (S, Msb, K:) pl. عُجُومٌ [app. meaning young camels of different ages not exceeding the age of the جَذَع]. (S, K.) A2: And The root, or base, of the tail; (S, Msb, K;) which is the عُصْعُص; (S, Msb;) as also ↓ عُجْمٌ; (K;) like عَجْبٌ [and عُجْبٌ]; (S, Msb;) [each] a dial. var. of عجب; (Msb;) or, accord. to Lh, the م is a substitute for the ب of عجب. (TA.) A3: See also عَجَمٌ.

A4: [Golius and Freytag have assigned to this word a meaning belonging to عَجْمِىٌّ.]

عُجْمٌ: see the next preceding paragraph: A2: and that here following.

عَجَمٌ [Foreigners, as meaning] others than Arabs; such as are not Arabs; [often used as implying disparagement, like barbarians; and often especially meaning Persians;] (S, Mgh, Msb, K;) as also ↓ عُجْمٌ, [of which see an ex. in a verse of Lebeed cited voce رَازِقِىٌّ,] (S, Msb, K,) or this latter may be a pl. of the former: (TA:) ↓ عَجَمِىٌّ (of which أَعْجَامٌ is pl., TA) signifies one thereof; (S, Mgh, Msb, K;) one who is of the race of the عَجَم; (K;) though he may be chaste, or correct, in [the Arabic] speech; (Mgh, K;) the ى denoting unity; but it is also the relative ى, and thus one may apply to an Arab the appellation ↓ عَجَمِىٌّ as meaning called thus in relation to the عَجَم: (Msb:) and one says also ↓ رَجُلٌ أَعْجَمُ [a man not of the Arabs]: and ↓ قَوْمٌ أَعْجَمُ [a people, or party, not of the Arabs]. (K.) A2: Also The stones of dates (S, Mgh, Msb, K) and of the drupes of the lote-tree (Msb) and of grapes (Mgh, Msb) and of raisins and of pomegranates and the like, (Mgh,) or also of other things, (Msb,) or the similar stones of anything, (K,) or also whatever is in the interior of a thing that is eaten such as the raisin and the like; (S;) and ↓ عُجَامٌ signifies the same: (K:) the vulgar say ↓ عَجْم: (Yaakoob, S:) [see also غِيضٌ, in an explanation of which عَجَمٌ is evidently, I think, used as meaning the heart (commonly termed جُمَّار q. v.) of the palm-tree:] the n. un. is عَجَمَةٌ, (S, Mgh, Msb,) which is incorrectly expl. by AHn as meaning a grape-stone when it germinates. (ISd, TA.) A3: Also Camels that bite, or chew, the [trees called] عِضَاه and the tragacanths and [other] thorny trees, and satisfy themselves therewith so as to be in no need of the [plants called] حَمْض. (S.) عَجْمَةٌ sing. of عَجَمَاتٌ, (K, TA,) which signifies Hard rocks (S, K, TA) protruding (lit. growing forth) in a valley. (TA.) b2: See also عَجَمَةٌ.

عُجْمَةٌ (S, Mgh, Msb, K, TA) An impotence, or an impediment, or a difficulty, (Msb, TA, *) in speech, or utterance; (S, Msb, K, TA;) and [a barbarousness, or vitiousness, therein; i. e.] a want of clearness, perspicuousness, distinctness, chasteness, or correctness, therein, (Mgh, Msb,) meaning, in speaking Arabic. (Mgh, Msb. *) [See also 1, last sentence, where it is mentioned as an inf. n.]

A2: Also, (S, K,) and ↓ عِجْمَةٌ, (K,) Such as is accumulated, or congested, of sand: or abundance thereof: (K, TA:) or sand rising above what is around it: (TA:) or the last portion of sand. (S in explanation of the former.) عِجْمَةٌ: see the next preceding paragraph.

عَجَمَةٌ, (S, TA,) thus in the L, and thus correctly, (TA,) i. e. بِالتَّحْرِيكِ, (S, TA,) but in the K ↓ عَجْمَةٌ, (TA,) [app. from the same word as signifying “ a date-stone,” n. un. of عَجَمٌ,] A palmtree growing from a date-stone. (S, K, TA.) عَجْمِىٌّ, with the ج quiescent, Intelligent and discriminating; (K, TA;) applied to a man. (TA.) عَجَمِىٌّ; pl. أَعْجَامٌ: see عَجَمٌ, first sentence. [The sing. is applied to anything as meaning Of, or belonging to, the عَجَم.]

عَجَمِيَّةٌ [A speech, or language, foreign to the Arabs]. (TA in art. رطن.) عُجَامٌ: see عَجَمٌ, latter half.

عَجُومٌ: see عَجَمْجَمَةٌ.

عُجَامَةٌ A thing that one has bitten, or chewed [like مُضَاغَةٌ]. (TA. [The explanation there given is ما عجمه: correctly مَا عَجَمْتَ.]) عَجُومَةٌ: see عَجَمْجَمَةٌ.

عَجَّامٌ The large خُفَّاش [or bat]; and the وَطْوَاط [which accord. to some signifies the same as خُفَّاش; but accord. to others, the large خُفَّاش; or the swallow; or a species of the swallows of the mountains]. (K.) عَاجِمَةٌ: and عَاجِمَاتٌ: see what next follows.

عَوَاجِمُ [a pl. of which the sing. ↓ عَاجِمَةٌ (a subst. formed from the act. part. n. عَاجِمٌ) I do not find mentioned] The teeth. (S, K.) b2: and Camels; because they bite, or chew, bones; and so ↓ عَاجِمَاتٌ. (TA.) عَجَمْجَمَةٌ applied to a she-camel, (AA, S, K,) Strong; like عَثَمْثَمَةٌ: (AA, S:) or strong to journey; as also ↓ عَجُومَةٌ (K, TA) and ↓ عَجُومٌ: (TA:) pl. of the first عَجَمْجَمَاتٌ. (AA, S.) أَعْجَمُ One having an impotence, or an impediment, or a difficulty, in speech, or utterance, (S, Msb,) though he may be clear, perspicuous, distinct, chaste, or correct, in speaking a foreign language; (S;) and [barbarous, or vitious therein; i. e.] not clear, perspicuous, distinct, chaste, or correct, therein; (S, Mgh, Msb, K;) meaning, in speaking Arabic, (S, Mgh, Msb, * K, *) though he may be an Arab; (S, Mgh, Msb;) and ↓ أَعْجَمِىٌّ signifies the same, (Mgh, Msb, K,) and therefore, if applied to an Arab, it does not imply reproach; (Msb; [but it is said in the Mgh that this demands consideration;]) or this latter epithet is applied to a tongue, or speech, and to a book, or writing, but not to a man unless it be syn. with the former epithet: (S:) the fem. of the former is عَجْمَآءُ: (S, Mgh, Msb:) and the dual masc. أَعْجَمَانِ (S) and fem.

عَجْمَاوَانِ; (Har p. 226;) and the pl. masc.

أَعْجَمُونَ (S, Msb, TA) and أَعَاجِمُ (S, TA) and عُجْمَانٌ: (TA:) and the pl. of ↓ أَعْجَمِىٌّ is أَعْجَمِيُّونَ. (Msb.) See also عَجَمٌ, first sentence, in two places. b2: Also Dumb; speechless; destitute of the faculty of speech; (K, TA:) unable to speak; and so ↓ مُسْتَعْجِمٌ: (S, TA:) fem. of the former as above. (TA.) b3: Hence, (S,) by predominance of its application, (Mgh,) عَجْمَآءُ signifies A beast, or brute; syn. بَهِيمَةٌ; (S, Mgh, K;) and so ↓ مُسْتَعْجِمٌ [or the fem. of this]: (TA:) pl. of the former in this sense, as a subst., عَجْمَاوَاتٌ: (Har p. 13:) [and] عَجْمَآءُ is applied [also] as an epithet to a beast, or brute, (بهيمة,) for the like reason. (Msb.) It is said in a trad., جُرْحُ العَجْمَآءِ جُبَارٌ [expl. in art. جبر]. (S, Mgh.) b4: [Hence also] فَحْلٌ أَعْجَمُ signifies A stallion [camel] that brays in a شِقْشِقَة [or faucial bag] to which there is no perforation, so that the sound does not issue from it: and they approve of the sending such among the شَوْل [or she-camels that have passed seven or eight months since the period of their bringing forth] because he usually begets females. (TA.) b5: (tropical:) The prayer of the daytime is termed عَجْمَآءُ because the reciting [of the Kur-án] therein is inaudible; (S, Mgh, Msb, K, TA;) i. e. the prayer of noon and of afternoon; (TA;) and these two together are termed العَجْمَاوَانِ. (Har p. 226.) b6: مَوْجٌ أَعْجَمُ means (tropical:) Waves that do not sprinkle their water, and of which no sound is heard. (S, K.) b7: And عَجْمَآءُ [or رَمْلَةٌ عَجْمَآءُ?] (assumed tropical:) A tract of sand in which are no trees. (IAar, K.) أَعْجَمِىٌّ: see the next preceding paragraph, first sentence, in two places. [It is often improperly used for عَجَمِىٌّ.]

أَعْجَمِيَّةٌ [A barbarous, or vitious, speech or language]. (TA in art. رطن.) صُلْبُ المَعْجَمِ [lit. Hard in respect of the place of biting, or of chewing. And hence,] applied to a man, (S, K, TA,) as also ↓ صُلْبُ المَعْجَمَةِ, (TA,) (tropical:) Mighty, strong, resisting, or indomitable, in respect of spirit; (S, K, TA;) such as, when tried by affairs, or events, is found to be mighty, strong, or resisting, and hard, or hardy. (TA.) And ↓ نَاقَةَ ذَاتُ مَعْجَمَةٍ (tropical:) A she-camel having strength, or power, and fatness, and endurance of journeying: (S, K, TA:) or having patience, and soundness, and strength for treading the way with vehemence: [for الدعك the last word of this explanation in my original, (evidently, I think, a mistranscription,) I read الدَّعْق:] Sh disapproves of the saying having fatness: accord. to IB, the phrase signifies a she-camel such as, when tried, is found to have strength for traversing the desert, or waterless desert; and he says that it does not mean in which is fatness. (TA.) مُعْجَمٌ [pass. part. n. of 4: and also an inf. n. of that verb]. حُرُوفُ المُعْجَمِ, an appellation of The letters of the alphabet (الحُرُوف المُقَطَّعَة) [of the language of the Arabs], most of which are distinguished by being dotted from the letters of other peoples, means حُرُوفُ الخَطِّ المُعْجَمِ [the letters of the dotted character]: (S:) or by المُعْجَمِ is meant الإِعْجَامِ, it being an inf. n., like المُدْخَل (S, K) and المُخْرَج, (S,) so that the meaning of حُرُوفُ المُعْجَمِ is [the letters] of which a property is the being dotted: (S, K:) of which explanations, the latter is held by Mbr and IB and others to be the more correct. (L, TA.) b2: Also, applied to a door, Locked. (S, K.) مَعْجَمَة: see مَعْجَم, in two places.

مُعَجَّمٌ [applied to a plant, or herbage, Much bitten; or] eaten [or depastured] until but little thereof has remained. (IAar, TA.) مُسْتَعْجَمٌ: see أَعْجَمُ, in two places.

عصم

1 عَصَمَ, aor. ـِ (K, TA,) inf. n. عَصْمٌ, (TA,) i. q. مَنَعَ [as meaning He, or it, prevented, or hindered: or, as is generally the case, defended, or protected]: (K, TA:) this is [said to be] the primary signification: (TA: [but see عِصْمَةٌ]) and he, or it, preserved, or kept; syn. وَقَى: (K, TA:) and it withheld (أَمْسَكَ) a thing. (TA.) One says, عَصَمَهُ الطَّعَامُ [for عَصَمَهُ مِنَ الجُوعِ] The food prevented him, or defended him, (مَنَعَهُ,) from being hungry. (S, K.) And عَصَمَهُ اللّٰهُ, (Mgh, Msb, TA,) aor. as above, (Msb, TA,) inf. n. عِصْمَةٌ, (Mgh,) or this is a simple subst., (Msb,) and the inf. n. is عَصْمٌ, (TA,) God defended, or protected, him; (TA;) or preserved him; (Mgh, Msb, TA;) مِنَ السُّوْءِ [from evil], (Mgh,) or مِنَ المَكْرُوهِ [from what was disliked, or hated]. (Msb.) And عَصَمْتُهُ I [defended, or protected, him; or] preserved him. (S.) b2: And [hence,] عَصَمَ القِرْبَةَ, (K, TA,) aor. ـِ inf. n. عَصْمٌ, (TA,) He put, or made, to the water-skin, an عِصَام; (K, TA;) as also ↓ أَعْصَمَهَا: (ISk, S, K, TA:) or the latter signifies, (TA,) or signifies also, (K,) he bound it with the عِصَام, (K, TA,) i. e. the [tie called] وِكَآء [which is bound round its head to confine the contents]. (TA.) A2: عَصَمَ إِلَيْهِ: see 8.

A3: عَصَمَ, aor. ـِ (S, K,) inf. n. عَصْمٌ, (S,) signifies also اِكْتَسَبَ [i. e. he gained, or earned; or he sought means of subsistence]. (S, K.) A4: عَصَمَ ثَنِيَّتَهُ الغُبَارُ means The dust stuck to his central incisor; like عَصَبَ [q. v.]. (TA.) A5: عَصِمَ, aor. ـَ (K, TA,) inf. n. عَصَمٌ, (S, * TA,) said of a gazelle, and of a mountain-goat, [and app. of a horse,] He was such as is termed أَعْصَمُ. (K, TA.) 4 اعصم He exerted his strength, and laid hold, or fast hold, upon a thing, or clung to it, lest his horse, or his camel, should throw him down; [or rather اعصم بِشَىْءٍ has this meaning, or he laid hold, or fast hold, upon a thing, or clung to it;] and in like manner one says بِهِ ↓ اعتصم, and به ↓ استعصم; (S;) بِهِ ↓ اعتصم is said by Er-Rághib, to signify thus; whence, in the Kur [iii. 98], بِحَبْلِ اللّٰهِ ↓ وَاعْتَصمُوا [expl. in art. حبل]: (TA:) and [hence, likewise,] اعصم بِحَبْلِهِ signifies تَمَسَّكَ بِهِ [meaning He held fast by his corenant]. (Mgh.) One says also, اعصم بِالبَعِيرِ He laid hold upon one of the cords, or ropes, of the camel, (K, TA,) lest the camel should throw him down. (TA.) And اعصم بِالفَرَسِ He laid hold upon the mane of the horse, (K, TA,) lest his horse should throw him down. (TA.) and اعصم بِفُلَانٍ He laid upon such a one: (K:) or اعصم بِصَاحِبِهِ He clung to his companion. (S.) b2: And [hence,] He took refuge, and defended, or protected, himself, مِنَ الشَّرِّ from evil; as also ↓ اعتصم, and ↓ استعصم (Ham p. 810.) A2: Also He was not firm [in his seat] upon the back of the horse. (K.) A3: اعصم فُلَانًا He prepared for such a one, (S, K,) in the camel's saddle, and in the horse's saddle, (S,) a thing upon which he might lay hold, (S, K,) lest he should fall. (S.) b2: اعصم القِرْبَةَ: see 1, latter half.7 انعصم He became [defended, or protected, or] preserved; quasi-pass. of عَصَمْتُهُ. (S.) 8 إِعْتَصَمَ see 4, first sentence, in three places. [Hence,] اعتصم بِاللّٰهِ He held fast, or clung, unto God: (Jel in iii. 96:) or, to his religion: or he had recourse to God for protection, in, or in respect of, the concurrences, or combinations, of his affairs: (Bd ibid:) he confided in, or relied upon, God, (Bd and Jel in xxii. last verse,) in, or in respect of, the concurrences, or combinations, of his affairs, not seeking aid from any but Him: (Bd ibid.:) or he defended, or preserved, himself, or he refrained, or abstained, (اِمْتَنَعَ,) by the grace of God, (S, Msb, * K,) from disobedience. (S, K. [See also 10.]) And ↓ عَصَمَ

إِلَيْهِ signifies the same as اعتصم بِهِ. (K.) See also 4, latter half.

A2: اِعْتَصَمَتْ, said of a girl, or young woman, [from عِصَامٌ,] She applied collyrium to her eyes. (El-Muärrij, TA.) 10 استعصم: see 4, in two places. b2: Also He defended, or preserved, himself, or he refrained, or abstained; syn. اِمْتَنَعَ. (TA. [See also 8.]) عُصْمٌ (S, K) and ↓ عُصُمٌ (K) and ↓ عَصِيمٌ (S, K) A relic, and a trace, of anything, (S, K,) such as tar [with which camels are smeared when mangy], (S,) and خِضَاب [i. e. hinnà (حِنَّآء) and the like, with which one dyes, or tinges, the hair &c.], and the like: (S, K:) and عُصْمٌ is also expl. as signifying a trace of anything such as وَرْس [q. v.] or saffron or the like. (TA.) As says, I heard an Arab woman of the desert say to her follow-wife, أَعْطِينِى عُصْمَ حنَّائِكِ, meaning [Give me] what thou hast wiped off and cast away of thy حِنَّآء (S, TA *) after thy dyeing of thy hands with it. (TA.) A2: عُصْمٌ is also a pl. of عِصَامٌ [q. v.]. (TA.) عِصْمٌ: see عُصْمَةٌ.

عُصُمٌ: see عُصْمٌ.

A2: Also a pl. of عِصَامٌ [q. v.]. (Msb.) عُصْمَةٌ A قِلَادَة [meaning collar for a dog]: (S, K;) as also ↓ عِصْمَةٌ; (Kr, K, &c.;) resembling a bracelet: (Er-Rághib, TA:) pl. (of the latter, TA) عِصَمٌ, and pl. pl. أَعْصُمٌ and عِصَمَةٌ [in the CK عَصَمَةٌ, but, as is said in the TA, with kesr and then fet-h], and pl. pl. pl. أَعْصَامٌ; (K;) or this last, which is said in the S to be pl. of عُصْمةٌ, and thought by ISd to be formed from عِصْمَةٌ after rejecting the augmentative letter [ة], and said by some to be a pl. of which the sing. is ↓ عِصْمٌ, like as أَعْدَالٌ is of عِدْلٌ, is correctly pl. of عِصَمٌ, which is pl. of عِصْمَةٌ, (IB, TA.) of which أَعْصِمَةٌ is also a pl. [of pauc.] (TA.) and أَعْصَامٌ signifies also The straps (عَذَبَات) that are upon the necks of dogs: and the sing, is عُصْمَةٌ, and, (K, TA,) some say, (TA,) ↓ عِصَامٌ, (K, TA,) with kesr, [in the CK عَصامٌ,] mentioned by Lth. (TA.) [Hence,] one says, دَفَعْتُهُ إِلَيْهِ بِعُصْمَتِهِ and ↓ بِعِصَامِهِ [i. e. I gave it to him altogether]; like as one says, بِرُمَّتِهِ [q. v.]. (TA.) A2: Also The quality denoted by the epithet أَعْصَمُ [q. v.]: (S, K:) ISh says, it is in the arm of the gazelle and of the mountain-goat: and IAar says, it is in cloven-hoofed animals in the fare legs; and in the crow, in the shanks; and sometimes, he says, it is in horses. (TA.) عِصْمَةٌ [mentioned in the Mgh as an inf. n., but said in the Msb to be a simple subst.,] primarily (TA) signifies مَنْعٌ [as meaning Prevention, or hindrance: or, as seems to be indicated by most of its subordinate applications, defence, or protection]: (S, K, TA:) or, as some say, its primary signification is the act of tying, or binding; and hence the meaning of مَنْعٌ: or, accord. to Zj, it primarily signifies حَبْلٌ [i. e. a rope, or cord]; and accord. to Mohammad Ibn-Neshwán El-Himyeree, سَبَبٌ and حَبْلٌ [which mean the same]. (TA.) Defence, or protection, (TA,) or preservation, (S, Msb, K,) [in an absolute sense, and] as an act of God, (Msb, TA,) from that which would cause destruction of a man. (TA.) عِصْمَةُ الأَنْبِيَآءِ signifies God's preservation of the prophets; first, by the peculiar endowment of them with essential purity of constitution; then, by the conferring of large and highly-esteemed excellences; then, by aid against opponents, and rendering their feet firm; then, by sending down upon them tranquillity (السَّكِينَة, q. v.), [see the Kur ix. 26, &c.,] and the preservation of their hearts, or minds, and adaptation to that which is right. (Er-Rá- ghib, TA.) b2: Also [A defence as meaning] a defender from a state of perdition and from want: so in a saying of Aboo-Tálib, in praise of the Prophet, cited voce ثِمَالٌ. (TA.) b3: And A faculty of avoiding, or shunning, acts of disobedience, [or of self-preservation therefrom,] with possession of power to commit them: (El-Muná- wee, TA:) [or,] as used by the Muslim theologians, inability to disobey: or a disposition that prevents [disobedience], not such as constrains [to act]. (MF, TA.) b4: عِصْمَةُ النِّكَاحِ means The tie, or bond, of marriage: [also called, in the present day, عِصْمَةُ المَرْأَةِ i. e. the woman's matrimonial tie or bond, which is in her husband's hand, or power: a term used by the lawyers:] one says, بِيَدِهِ عِصْمَةُ النِّكَاحِ i. e. [In his hand, or power, is] the tie, or bond, of marriage: pl. عِصَمٌ: whence, in the Kur [lx. 10], وَلَا تُمَسِّكُوا بِعِصَمِ الكَوَافِرِ [And hold ye not to the matrimonial ties, or bonds, of the unbelieving women; meaning divorce ye such women: but the common reading is ولا تُمْسِكُوا, which signifies the same]. (TA.) b5: See also عُصْمَةٌ.

عِصَامٌ The tie of a قِرْبَة [or water-skin]; (S, Msb;) [i. e.] its [tie called] وَكَآء [which is bound round the head to confine the contents]: (TA:) and the strap that is used for the carrying thereof: (S, Msb:) or a cord that is used for the tying, or binding, of the leathern bucket and of the water-skin and of the [leathern vessel for water called]

إِدَاوَة: and the loop-shaped handle that serves for the suspending of the [bag, or other receptacle, for travelling-provisions or for goods or utensils &c. called] وِعَآء: (K:) and anything that serves for the protection, or preservation, of a thing: (TA:) pl. [of pauc.] أَعْصِمَةٌ and [of mult.] عُصْمٌ, (K, TA,) or عُصُمٌ, (Msb, and so in some copies of the K,) and عِصَامٌ, like the sing., of the class of دِلَاصٌ: (Az, K:) but Az states, as what had been heard [app. by him] from the Arabs, respecting the عُصْم of [the leathern water-bags called]

مَزَاد, that they are the cords that are fixed in the loops of the pairs of water-bags, and with which they are tied when they are bound upon the back of the camel; after which the [rope called] رِوَآء is bound over them: they are erroneously said by Lth to be the طَرَائِق [app. meaning borders] of the extremity of the مَزَادَة [or leathern water-bag], at the place of the كُلْيَة [or kidney-shaped piece of leather to which a loop is sewed]. (TA. [See also خُصْمٌ.]) Mention is made, in a trad., of a place where a camel was shackled with عُصْم, as meaning that its abundance of herbage confined him so that he would not go away in search of pasturage. (TA.) b2: Also The cord, or bond, of the [vehicle called] مَحْمِل, (K, * TA,) which is bound at the extremity of [each of the transverse pieces of wood called] the عَارِضَانِ [correctly عَارِضَتَانِ], in the upper part of each of these: [for,] as Lth says, there are two of such cords, or bonds: and Az says that the عِصَامَانِ of the مَحْمِل are like those of the [pair of leathern water-bags called] مَزَادَتَانِ. (TA.) b3: And The slender part of the end of the tail; (M, K;) and عِضَامٌ is a dial. var. thereof: (TA: [but see the latter:]) or the tail with its hair and its عَسِيب [q. v.]: (ISh, TA:) pl. أَعْصِمَةٌ. (K.) b4: See also عُصْمَةٌ, in two places. b5: Also Collyrium: (K, TA:) mentioned on the authority of El-Muärrij: so called because it defends and strengthens the eye. (TA.) عَصُومٌ Edacious; voracious; (K, TA;) applied to a she-camel; (TA;) and ↓ عَيْصُومٌ signifies the same, (K, TA,) applied to a human being, male and female; (TA;) the latter occurring in the saying of a rájiz, applied to an old woman, (S, TA,) and said to have this meaning, (S,) but as some relate it, the word is there with ض; (S, TA;) and عَيْضُومٌ signifies thus accord. to Kr, applied to a woman: عَيْصُومٌ, however, is of higher authority: (TA in art. عضم:) ↓ عَيْصَامٌ also signifies the same, applied to a man. (TA.) b2: Also A female whose family, or household, have become numerous. (Az, TA.) عَصِيمٌ: see عُصْمٌ. b2: Also Sweat: (K:) or, accord. to Lth, rust [that is an effect] of sweat. (TA.) b3: And Dirt, and urine that dries, upon the thighs of camels, (K, TA,) so as to become like the road, in thickness. (TA.) b4: And Black hair that grows beneath the fur of the camel when it falls off (إِذَا انْتَسَلَ [perhaps a mistranscription for اذا أَنْسَلَ]). (K.) b5: And The leaves of trees. (IB, TA.) عِصَامِىٌّ [a rel. n. used as meaning Of the class of 'Isám; and hence, self-ennobled]. عِصَامٌ is the name of a chamberlain of En-Noamán Ibn-ElMundhir: and [in relation to him] it is said in a prov., كُنْ عِصَامِيًّا وَلَا تَكُنْ عِظَامِيًّا, (S, K, TA,) [the former clause meaning Be thou of the class of 'Isám, i. e. be thou self-ennobled, and] the latter clause meaning and be not of those who glory in old and wasted and crumbling bones, [i. e. in their ancestors,] (TA,) alluding to his saying, [so in the S and K and TA, but correctly the saying of En-Nábighah, (see Har p. 297,)]

نَفْسُ عِصَامٍ سَوَّدَتْ عِصَامَا وَعَلَّمَتْهُ الكَرَّ وَالإِقْدَامَا [The soul of 'Isám ennobled 'Isám, and taught him the art of attack, and boldness]. (S, K, TA.) And [hence] one says also, فُلَانٌ عِصَامِىٌّ وَعِظَامِىٌّ i. e. Such a one is noble in respect of soul, or self, and of origin. (A, TA.) عَاصِمٌ [act. part. n. of عَصَمَ, signifying] Defending [&c.], or a defender [&c.]. (TA.) لَا عَاصِمَ اليَوْمَ مِنْ أَمْرِاللّٰهِ, in the Kur [xi. 45], may mean There is no defender [this day from the decree of God]: (TA:) or the meaning may be, no [person] defended: or no possessor of defence: (S, TA:) so that عاصم may be an instance of فَاعِل in the sense of مَفْعُوا: (S:) or it may thus be a possessive epithet. (TA. [See also دَافِقٌ.]) b2: [Hence,] العَاصِمَةُ is a name of El-Medeeneh. (K.) b3: أَبُو عَاصِمٍ is an appellation of The meal of parched barley or the like (السَّوِيق). (S, K.) And also The food called سِكْبَاج [q. v.]. (K.) عَيْصَامٌ: see عَصُومٌ.

عَيْصُومٌ: see عَصُومٌ b2: Also A woman who sleeps long, and speaks angrily when she is roused. (TA.) أَعْصَمُ A gazelle, and a mountain-goat, having in his arms, (As, T, S, K,) or in one of them, (AO, S, M, K,) a whiteness, (S, K,) the rest of him being red or black: (K:) or a goat white in the fore legs, or in the fore leg: (Az, TA:) fem.

عَصْمَآءُ: (S, K:) and pl. عُصْمٌ. (S.) b2: And A horse white in the fore leg: (As, TA:) or having a whiteness in one of his fore legs, above the pastern: (ISh, TA:) or having a whiteness in his fore shanks: (Ham p. 18:) or having a whiteness in one of his fore legs, (S, TA,) but not in his hind legs, (TA,) little or much; in which case he is termed أَعْصَمُ اليُمْنَى or اليُسْرَى [white in respect of the right fore leg or of the left]: when the whiteness is in both of his fore legs, he is termed أَعْصَمُ اليَدَيْنِ [white in respect of the two fore legs]; unless having a blaze in his face, in which case he is termed مُحَجَّلٌ, not أَعْصَمُ; (S, TA;) though a blaze in his face does not cause him to be termed مُحَجَّلٌ when the whiteness is in one fore leg. (S.) b3: And A crow having a white feather in its wing; (S, K; [in some copies of the K, in its two wings;]) i. e., in one of its wings: (TA:) because the wing of the bird corresponds to the fore leg [of the beast]: (S, TA:) or white in the wings: (ISh, IAth, TA:) or white in the legs: (TA:) or red (أَحْمَر) in the legs and beak; (Az, K, TA;) and this is said by Az to be the correct explanation; [but] he adds that the Arabs term بَيَاض [i. e. whiteness] حَمْرَة [which properly signifies redness], saying of a woman of white complexion that she is حَمْرَآء: [so that by the last of the foregoing explanations of أَعْصَمُ applied to a crow is app. meant white in the legs and beak:] the Prophet is said to have explained this epithet, thus applied, as meaning of which one of the legs is white: (TA:) some say that الغُرَابُ الأَعْصَمُ is like الأَبْلَقُ العَقُوقُ and بَيْضُ الأَنوقِ, applied to anything that is rarely found: (S, TA:) it occurs in a number of trads.; and a righteous woman is likened thereto. (TA.) مِعْصَمٌ The part, of the fore arm, which is the place of the bracelet; (S, Msb, K;) [the wrist: pl. مَعَاصِمُ:] in a citation from a poet (voce عَرَقَ), المَعَاصِيم is used by poetic license for المَعَاصِم. (L in art. عرق.) b2: And The يَد [meaning arm]; (K, TA;) used in this sense in a verse of ElAashà. (TA.) A2: Also, thus without the article ال, a name for The she-goat; which is called to be milked by one's saying مِعْصَمْ مِعْصَمْ, with the last letter quiescent. (K.) مُعْتَصَمٌ A place of defence, protection, or preservation. (Ksh and Bd in xi. 45.)

عكم

1 عَكَمَ المَتَاعَ, (S, K,) aor. ـِ (K,) inf. n. عَكْمٌ, (TA,) He bound [or tied up] the goods, (S, K,) with a string, (S,) or rope, (TA,) in a garment, or piece of cloth, (K, * TA,) [so as to form a bundle, or the like,] by spreading the garment, or piece of cloth, and putting the goods in it, and binding it: the goods thus bound being then called ↓ عِكْمٌ. (TA.) b2: And عَكَمَ البَعِيرَ He bound, upon the camel, [or, app., upon each side of the camel,] the عِكْم. (S.) b3: And عَكَمْتُ الرَّجُلَ العِكْمَ I bound, for the man, the عِكْم. (S.) See also 4. b4: عَكَمَ البَعِيرَ, inf. n. عَكْمٌ, signifies also [He muzzled the camel;] he bound the mouth of the camel. (TA. [In this sense it is probably formed by transposition from كَعَمَ; for the latter is better known.]) A2: عَكَمَهُ عَنْ زِيَارَتِهِ, inf. n. عَكْمٌ, He turned him away, or back, from visiting him. (TA.) And عُكِمَ عَنَّا, (S,) or عَنْهُ, (K,) inf. n. as above, (S,) He was turned away, or back, from visiting us, or him. (S, K.) A3: عَكَمَ لِأَرْضِ كَذَا, (K, [thus in my MS. copy, in the CK الارضَ كذا,]) inf. n. as above, (TA,) He repaired, or betook himself, [as though properly meaning he bound his goods upon his camel or camels, for the purpose of repairing,] to such a land. (K.) b2: And عَكَمَ, (K,) aor. and inf. n. as above, (S, TA,) He expected, or waited. (S, K.) b3: And He returned, or turned back, syn. كَرَّ, (S, K, TA,) عَلَيْهِ [against him], (K, TA,) after fleeing. (S, TA.) b4: And مَا عَكَمَ عَنْ شَتْمِهِ He did not hold back from reviling him. (K, * TA.) A4: عَكَمَتِ الإِبِلُ: see what next follows.2 عكّمت الإِبِلُ, (S, K,) inf. n. تَعْكِيمٌ, (S,) The camels became fat, and laden with fat upon fat; (S, K;) as also ↓ عَكَمَت, (K,) inf. n. عَكْمٌ. (TA.) 3 المُعَاكَمَةُ, relating to two men, or two women, The being together in a state of nudity, without anything intervening between their two bodies: which is forbidden: thus expl. by Et-Taháwee. (TA.) 4 اعكمهُ He assisted him to perform what is termed العَكْم [i. e. the binding, or tying up, of his goods, or the binding them upon a camel]; (S, K;) [and so ↓ عَكَمَهُ; for] a man says to his companion, اِعْكِمْنِى and أَعْكِمْنِى, meaning Assist thou me to perform العَكْم; like as one says اُحْلُبْنِى

[and أَحْلِبْنِى], meaning “ Assist thou me to milk. ” (Fr, TA.) 8 اعتكموا They equalized the أَعْدَال [i. e. the burdens called أَعْكَام, pl. of عِكْمٌ], in order to their taking them up and carrying them, (K, TA,) and binding them upon the camel, or camels, that was, or were, to bear them: Az says, I have heard the Arabs say thus to their servants on the day of departure. (TA.) b2: And اعتكم الشَّىْءُ The thing was, or became, heaped up, one part upon another: (K:) or mixed. (TA.) عَكْمٌ A [thing such as is called] نَمَط [q. v.]. (TA. [See also the next paragraph, near the end.]) b2: And hence, as being likened thereto, (TA,) The interior of the side: (K, TA:) occurring in a trad. (TA.) عِكْمٌ A burden that is borne on one side of a camel or other beast, made equiponderant to another burden; syn. عِدْلٌ; (S, Mgh, K;) i. e. one of two such burdens: (S:) so called as long as containing goods: two such burdens are bound upon the two sides of the [women's camel-vehicle called] هَوْدَج: or, accord. to A'Obeyd, a burden, and a burden such as is described above, containing receptables of various sorts of food, and goods: (TA:) pl. أَعْكَامٌ; (Az, M, K;) accord. to the M, the only pl.; but accord. to Az, عُكُومٌ also. (TA.) كَعِكْمَىِ العَيْرِ [Like the two equiponderant burdens of the ass] is a prov. applied to two men who are equals in eminence or nobility. (TA.) And one says, وَقَعَ المُصْطَرِعَانِ عِكْمَىْ عَيْرٍ, and كَعِكْمَىْ عَيْرٍ, meaning The two [men wrestling] fell together, neither of them having thrown down the other. (TA. [See also عِدْلٌ, last sentence.]) b2: Also A bundle (كَارَة, K, TA) of clothes [&c., put in one piece of cloth and tied up]: (TA:) pl. عُكُومٌ. (K.) See also 1, first sentence. b3: and A نَمَط [q. v.] in which a woman puts what she lays up for a time of need (ذَخِيرَتَهَا). (S, K. [See also عَكْمٌ.]) b4: See also عِكَامٌ. b5: Also The بَكْرَة [i. e. pulley, or sheave of the pulley,] of a well. (K.) عَكْمَةٌ A corner of the belly: (K:) pl. عَكُومٌ. (TA.) Some restrict it to negative phrases: they say, مَا بَقِىَ فِى بَطْنِ الدَّابَّةِ هَزْمَةٌ وَلَا عَكْمَةٌ إِلَّا امْتَلَأَتْ [There remained not in the belly of the beast a depression nor a corner but it became full]. (TA.) عِكَامٌ (S, K, TA) and ↓ عِكْمٌ (K, TA) The thing, (K, TA,) i. e. rope, (TA,) or string, (S, TA,) with which one binds goods: (S, K, TA:) and the former, if not a mere repetition in the K, may signify also the thing [or muzzle, more commonly called كِعَام,] with which the mouth of a camel is bound: (TA:) the pl. of the former is عُكُمٌ, (so in copies of the K,) or عُكْمٌ. (So in the TA.) عَكُومٌ: see مَعْكِمٌ.

A2: Also A woman who usually brings forth a male after a female. (K.) عَكَّامٌ One who binds the burdens upon the camels that are to bear them: (TA:) [thus applied in the present day: and also to one who has the charge of the baggage and tents: coll. gen. n. with ة.]

مَعْكِمٌ A place of turning away or back; (S, TA;) and (TA) so ↓ عَكُومٌ, (K, TA,) as in the saying مَا عِنْدَهُ عَكُومٌ [He has not a place of turning away or back]. (TA.) مِعْكَمٌ Compact, or hard, in flesh; (S, K;) applied to a man. (S.) [See also what next follows.]

مُعَكَّمٌ (assumed tropical:) A man hard in the flesh, and كَثِيرُ المَفَاصِلِ [app. a mistranscription for كَبِيرُ المَفَاصِلِ large in the joints]; likened to the عِكْم: and, accord. to IAar, a boy, or young man, plump and pampered. (TA.) مُعَاكِمٌ [app. A man asking another to assist him in the binding of the burdens upon his camel]. (Ham p. 233 l. 21.)

علم

1 عَلِمَهُ, aor. ـَ inf. n. عِلْمٌ, He knew it; or he was, or became, acquainted with it; syn. عَرَفَهُ: (S, K:) or he knew it (عَرَفَهُ) truly, or certainly: (B, TA:) by what is said above, and by what is afterwards said in the K, العِلْمُ and المَعْرِفَةُ and الشُّعُورُ are made to have one meaning; and this is nearly what is said by most of the lexicologists: but most of the critics discriminate every one of these from the others; and العِلْمُ, accord. to them, denotes the highest quality, because it is that which they allow to be an attribute of God; whereas they did not say [that He is] عَارِفٌ, in the most correct language, nor شَاعِرٌ: (TA:) [respecting other differences between العِلْم and المَعْرِفَة, the former of which is more general in signification than the latter, see the first paragraph of art. عرف: much might be added to what is there stated on that subject, and in explanation of العِلْم, from the TA, but not without controversy:] or عَلِمَ signifies تَيَقَّنَ [i. e. he knew a thing, intuitively, and inferentially, as expl. in the Msb in art. يقن]; العِلْمُ being syn. with اليَقِينُ; but it occurs with the meaning of الَمَعْرِفَةُ, like as المَعْرِفَةُ occurs with the meaning of العلْمُ, each being made to import the meaning of the other because each is preceded by ignorance [when not attributed to God]: Zuheyr says, [in his Mo'allakah,] وَأَعْلَمُ عِلْمَ اليَوْمِ وَالْأَمْسِ قَبْلَهُ وَلٰكِنِّنِى عَنْ عِلْمِ مَا فِى غَدٍ عَمِ meaning وَأَعْرِفُ [i. e. And I know the knowledge of the present day, and of yesterday before it; but to the knowledge of what will be to-morrow I am blind]: and it is said in the Kur [viii. 62], لَا تَعْلَمُونَهُمْ اَللّٰهُ يَعْلَمُهُمْ, meaning لَا تَعْرِفُونَهُمْ اَللّٰهُ يَعْرِفُهُمْ [i. e. Ye know them not, but God knoweth them]; المَعْرِفَة being attributed to God because it is one of the two kinds of عِلْم, [the intuitive and the inferential,] and the discrimination between them is conventional, on account of their different dependencies, though He is declared to be free from the imputation of antecedent ignorance and from acquisition [of knowledge], for He knows what has been and what will be and how that which will not be would be if it were, his عِلْم being an eternal and essential attribute: when عَلِمَ denotes اليَقِين, it [sometimes] has two objective complements; but as syn. with عَرَفَ, it has a single objective complement: (Msb:) it has two objective complements in the saying, in the Kur [lx. 10], فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ [and if ye know them to be believers]; and [in like manner] they allowed one's saying عَلِمْتُنِى [meaning I knew myself to be], like as they said رَأَيْتُنِى and حَسِبْتُنِى &c.: (TA:) and sometimes it imports the meaning of شَعَرَ, and is therefore followed by بِ: (Msb:) [thus] عَلِمَ بِهِ signifies شَعَرَ or شَعُرَ (accord. to different copies of the K) [i. e. He knew it; as meaning he knew, or had knowledge, of it; was cognizant of it; or understood it: or he knew the minute particulars of it: or he perceived it by means of any of the senses: and sometimes this means he became informed, or apprised, of it: and sometimes, he was, or became, knowing in it]: or in this case, [as meaning شَعَرْتُ بِهِ,] you say, عَلِمْتُهُ and عَلِمْتُ بِهِ [I knew it; &c.]: (Msb:) and one says, مَا عَلِمْتُ بِخَبَرِ قُدُومِهِ, meaning مَا شَعَرْتُ [I knew not, &c., the tidings of his coming, or arrival]. (TA.) ↓ اعتلمهُ, also, signifies عَلِمَهُ [He knew it; &c.]. (K.) And one says ↓ تَعَلَّمْ in the place of اِعْلَمْ [Know thou; &c.]: ISk says, تَعَلَّمْتُ أَنَّ فُلَانًا خَارِجٌ is a phrase used in the place of عَلِمْتُ [as meaning I knew, or, emphatically, I know, that such a one was, or is, going forth]; adding, [however,] when it is said to thee, اِعْلَمْ أَنَّ زَيْدًا خَارِجٌ [Know thou that Zeyd is going forth], thou sayest قَدْ عَلِمْتُ [lit. I have known, meaning I do know]; but when it is said, تَعَلَّمْ أَنَّ زَيْدًا خَارِجٌ, thou dost not say, قَدْ تَعَلَّمْتُ; (S:) accord. to IB, these two verbs are not used as syn. except in the imperative forms: (TA:) [or] عَلِمَ الأَمْرَ and ↓ تَعَلَّمَهُ are syn. as signifying أَتْقَنَهُ [app. meaning he knew, or learned, the case, or affair, soundly, thoroughly, or well: see art. تقن: but I think it not improbable, though I do not find it in any copy of the K, that the right reading may be أَيْقَنَهُ, which is syn. with تَيَقَّنَهُ; an explanation of عَلِمَ in the Msb, as mentioned above, being تَيَقَّنَ]. (K, TA.) And الجَمِيعُ ↓ تعالمهُ meansعَلِمُوهُ [i. e. All knew him; &c.]. (S, K.) b2: عَلِمْتُ عِلْمَهُ [lit. I knew his knowledge, or what he knew, app. meaning I tried, proved, or tested, him, and so knew what he knew; and hence I knew his case or state or condition, or his qualities;] is a phrase mentioned by Fr in explanation of رَبَأْتُ فِيهِ. (TA voce رَبَأَ, q. v. See also the explanation of لَأَ خْبُرَنَّ خَبَرَكَ, in the first paragraph of art. خبر: and see غَبَنُوا خَبَرَهَا, in art. غبن.) b3: عَلِمْتُ is also used in the manner of a verb signifying swearing, or asseveration, so as to have a similar complement; as in the saying, وَلَقَدْ عَلِمْتُ لَتَأْتِيَنَّ عَشِيَّةً

[And I certainly knew that thou wouldst, or that she would, assuredly come in the evening]. (TA in art. شهد.) And يَعْلَمُ اللّٰهُ [God knoweth] is a form of asseveration. (IAth, TA voce قَيْرَوَانٌ: see an ex. in art. قير.) A2: عَلُمَ, agreeably with what is said in the M, which is عَلُمَ هُوَ نَفْسُهُ, accord. to the K عَلِمَ هُوَ فِى نَفْسِهِ, but the verb in this case is correctly like كَرُمَ, (TA,) He was, or became, such as is termed عَالِم and عَلِيم; (M, * K, * TA;) meaning he possessed knowledge (العِلْم) as a faculty firmly rooted in his mind: (IJ, * TA:) accord. to IB, i. q. ↓ تعلّم [q. v., as intrans.]: and he was, or became, equal to the عُلَمَآء

[pl. of عَالِمٌ and of عَلِيمٌ]. (TA.) A3: عَالَمَهُ فَعَلَمَهُ, aor. ـُ see 3.

A4: عَلَمَهُ, aor. ـُ and عَلِمَ, (K,) inf. n. عَلْمٌ, (TA.) signifies He marked it; syn. وَسَمَهُ. (K.) And one says, عَلَمْتُ عِمَّتِى, meaning I wound my turban upon my head with a mark whereby its mode should be known. (TA.) [See also 4.]

A5: عَلَمَ شَفَتَهُ, aor. ـِ (S, K,) inf. n. عَلْمٌ, (S,) He slit his [upper] lip. (S, K.) A6: عَلِمَ, aor. ـَ (S, Msb, K,) inf. n. عَلَمٌ, (S, Msb,) He (a man, S) had a fissure in his upper lip: (S, Msb, K:) or in one of its two sides. (K.) 2 علّمهُ [He, or it, made him to be such as is termed عَالِم and عَلِيم; i. e., made him to possess knowledge (العِلْم) as a faculty firmly rooted in his mind: and hence, he taught him. And it generally has a second objective complement]. You say, عَلَّمْتُهُ الشَّىْءَ [I made him to know, or taught him, the thing], in which case the teshdeed is [said to be] not for the purpose of denoting muchness [of the action; but see what follows]; (S;) and عَلَّمْتُهُ الفَاتِحَةَ [I taught him the Opening Chapter of the Kur-án], and الصَّنْعَةَ [the art, or craft], &c.; inf. n. تَعْلِيمٌ; (Msb;) and علّمهُ العِلْمَ, inf. n. تَعْلِيمٌ and عِلَّامٌ, the latter like كِذَّابٌ; and إِيَّاهُ ↓ اعلمهُ; (K;) both, accord. to the K, signifying the same [i. e. he taught him knowledge, or science]; but Sb makes a distinction between them, saying that عَلَّمْتُ is like أَذَّنْتُ, and that ↓ أَعْلَمْتُ is like آذَنْتُ; and Er-Rághib says that ↓ الإِعْلَامُ is particularly applied to quick information; and التَّعْلِيمُ is particularly applied to that which is repeated and much, so that an impression is produced thereby upon the mind of the مُتَعَلِّم: and some say that the latter is the exciting the attention of the mind to the conception of meanings; and sometimes it is used in the sense of الإِعْلَام when there is in it muchness: (TA:) you say, الخَبَرَ ↓ أَعْلَمْتُهُ and بِالخْبَرِ [meaning I made known, or notified, or announced, to him, or I told him, or I made him to know, or have knowledge of, the news, or piece of information; I acquainted him with it; told, informed, apprised, advertised, or certified, him of it; gave him information, intelligence, notice, or advice, of it]: (Msb:) see also 10: [hence the inf. n. ↓ إِعْلَامٌ is often used, as a simple subst., to signify a notification, a notice, an announcement, or an advertisement:] and sometimes ↓ اعلم has three objective complements, like أَرَى; as in the saying, أَعْلَمْتُ زَيْدًا عَمْرًا مُنْطَلِقًا [I made known, &c., to Zeyd that 'Amr was going away]. (I'Ak p. 117.) b2: See also 4, in three places.3 عَاْلَمَ ↓ عَالَمَهُ فَعَلَمَهُ, aor. of the latter عَلُمَ, means [I contended with him, or strove to surpass him, in عِلْم,] and I surpassed him in عِلْم [i. e. knowledge, &c.]: (S, K:) [the measure يَفْعَلُ,] and in like manner the measure يَفْعِلُ, in every case of this kind, is changed into يَفْعُلُ: so says Az: [but see 3 in art. خصم:] and Lh mentions the phrase, مَا كُنْتُ أَرَانِى أَنْ أَعْلُمَهُ [I did not think, or know, that I should surpass him in knowledge]. (TA.) 4 أَعْلَمَ see 2, in six places. b2: One says also, اعلم الثَّوْبَ (S, Mgh, TA) He (i. e. a beater and washer and whitener of clothes, S, Mgh) made the garment, or piece of cloth, to have a mark; (Mgh;) or he made upon it, or in it, a mark. (TA.) [And, said of a weaver, or an embroiderer,] He made to the garment, or piece of cloth, a border, or borders, of figured, or variegated, or embroidered, work, or the like. (Msb.) b3: and اعلم عَلَيْهِ He made, or put, or set, a mark upon it; namely, a writing, or book, &c.: (Msb:) [or] اعلم عَلَى مَوْضِعِ كَذَا مِنَ الكِتَابِ عَلَامَةً [He made, &c., a mark upon such a place of the writing, or book]. (TA.) b4: اعلم الفَرَسَ He suspended upon the horse some coloured wool, (K, TA,) red, or white, (TA,) in war, or battle. (K, TA.) And اعلم نَفْسَهُ He marked himself with the mark, sign, token, or badge, of war; as also ↓ عَلَّمَهَا. (K.) [Or] اعلم الفَارِسُ The horseman made, or appointed, for himself, [or distinguished himself by,] the mark, sign, token, or badge, of the men of courage. (S.) And لَهُ عَلَامَةً ↓ عَلَّمْتُ I appointed to him (وَضَعْتُ لَهُ) a mark, sign, or token, which he would, or should, know. (Msb.) b5: And القَبْرَ ↓ علّم (K in art. رجم) He put a tombstone [as a mark] to the grave. (TK in that art.) A2: اعلم said of a well-sinker, He found the well that he was digging to be one having much water. (TA.) 5 تعلّم is quasi-pass. of 2 [i. e. it signifies He was, or became, made to know, or taught; or he learned: and is trans. and intrans.]. (S, Msb, K, * TA.) You say, تعلّم العِلْمَ (MA, K) He learned [knowledge, or science]. (MA.) See also 1, latter half, in three places. [In the last of those places, تعلّم app. signifies, as it often does, He possessed knowledge as a faculty firmly rooted in his mind.] Accord. to some, التَّعَلُّمُ signifies The mind's having its attention excited to the conception of meanings, or ideas. (TA.) 6 تعالمهُ الجَمِيعُ: see 1, latter half.8 اعتلمهُ: see 1, latter half.

A2: اعتلم said of water, It flowed (K, TA) upon the ground. (TA.) b2: And said of lightning it means لَمَعَ فى العلم [app. فِى العَلَمِ, and, if so, meaning It shone, shone brightly, or gleamed, in, or upon, the long mountain]: a poet says, بَلْ بُرَيْقًا بِتُّ أَرْقُبُهُ لَا يُرَى إِلَّا إِذَا اعْتَلَمَا [But a little lightning, in watching which I passed the night, not to be seen save when it shone, &c.]. (TA.) 10 استعلمهُ He asked, or desired, him to tell him [a thing; or to make it known to him]. (MA, KL. *) You say, ↓ اِسْتَعْلَمَنِى الخَبَرَ فَأَعْلَمْتُهُ

إِيَّاهُ [He asked, or desired, me to tell him, or make known to him, the news, or piece of information, and I told him it, or made it known to him]. (S.) عَلْمٌ: see مَعْلَمٌ, in two places.

عِلْمٌ is an inf. n., (S, K, &c.,) and [as such] has no pl. [in the classical language]. (Sb, TA voce فِكْرٌ.) [As a post-classical term, used as a simple subst., its pl. is عُلُومٌ, signifying The sciences, or several species of knowledge.] b2: Sometimes it is applied to Predominant opinion; [i. e. preponderant belief;] because it stands in stead of that which is عِلْم properly so termed. (Ham p. 632.) b3: And sometimes it is used in the sense of عَمَلٌ [A doing, &c.], as mentioned by Az, on the authority of Ibn-'Oyeyneh, agreeably with an explanation of عَالِمٌ as signifying one “ who does according to his knowledge; ” and it has been expl. as having this meaning in the Kur xii. 68 [where the primary meaning seems to be much more apposite]. (TA.) b4: لَقِيتُهُ أَدْنَى عِلْمٍ means [I met him the first thing, like لقيته أَدْنَى

دَنِّىِ and أَدْنَى دَنًا; or] before everything [else]. (TA.) عَلَمٌ: see عَلَامَةٌ. b2: Also An impression, or impress; or a footstep, or track, or trace. (TA.) b3: And The عَلَم of a garment, or piece of cloth; (S;) [i. e. the ornamental, or figured, or variegated, border or borders thereof;] the figured, or variegated, or embroidered, work or decoration, (Msb, K, TA,) in the borders, (TA,) thereof: (Msb, K, TA:) pl. أَعْلَامٌ. (Msb.) b4: And [A way-mark; i. e.] a thing set up, or erected, in the way, (K, TA,) or, as in the M, in the deserts, or waterless deserts, (TA,) for guidance, (K, TA,) in the M, for the guidance of those going astray; (TA;) as also ↓ عَلَامَةٌ: (K:) the former is also applied to a building raised in the beaten track of the road, of such as are places of alighting for travellers, whereby one is guided to the land [that is the object of a journey]: pl. أَعْلَامٌ: and عَلَمٌ also signifies a مَنَارَة [app. a mistranscription for مَنَار, without ة: see these two words]. (TA. [See also مَعْلَمٌ.]) [Hence, أَعْلَامُ الكَوَاكِبِ The stars, or asterisms, that are signs of the way to travellers: see مِصْبَاحٌ.] b5: And A separation between two lands; [like مَنَارٌ;] as also ↓ عَلَامَةٌ. (K.) [Hence,] أَعْلَامُ الحَرَمِ The limits that are set to the Sacred Territory. (TA.) b6: And A mountain; (S, K;) as a general term: or a long mountain: (K:) [app. as forming a separation: or as being a known sign of the way:] pl. أَعْلَامٌ and عِلَامٌ: (K:) the former pl. occurring in the Kur [xlii. 31 and] lv. 24. (TA.) b7: And A banner, or standard, syn. رَايَةٌ, (S, K, TA,) to which the soldiers congregate: (TA:) and, (K,) some say, (TA,) the thing [i. e. flag, or strip of cloth,] that is tied upon the spear: (K, TA:) it occurs in a verse of Aboo-Sakhr El-Hudhalee with the second fet-hah lengthened by an alif after it [so that it becomes ↓ عَلَام]. (IJ, TA.) b8: And (tropical:) The chief of a people or party: (K, TA:) from the same word as signifying “ a mountain ” or “ a banner: ” (TA:) pl. أَعْلَامٌ. (K.) b9: [In grammar, it signifies A proper name of a person or place &c. b10: And the pl. أَعْلَامٌ is applied to Things pertaining to rites and ceremonies of the pilgrimage or the like, as being signs thereof; such as the places where such rites and ceremonies are performed, the beasts destined for sacrifice, and the various practices performed during the pilgrimage &c.; as also مَعَالِمُ, pl. of ↓ مَعْلَمٌ: the former word is applied to such places in the Ksh and Bd and the Jel in ii. 153; and the latter, in the Ksh and Bd in ii. 194: the former is also applied to the beasts destined for sacrifice in the Ksh and Bd and the Jel in xxii. 37; and the latter, in the Ksh and Bd in xxii. 33: and both are applied to the practices above mentioned, the former in the TA and the latter in the K, in art. شعر: see شِعَارٌ.]

A2: See also what next follows.

عُلْمَةٌ and ↓ عَلَمَةٌ and ↓ عَلَمٌ [the last of which is originally an inf. n., see 1, last sentence,] A fissure in the upper lip, or in one of its two sides. (K.) عَلَمَةٌ: see what next precedes.

عَلْمَآءُ fem. of أَعْلَمُ [q. v.].

عَلْمَآءِ in the saying عَلْمَآءِ بَنُو فُلَانٍ [meaning At the water are the sons of such a one] is a contraction of عَلَى المَآءِ. (S.) عِلْمِىٌّ Of, or relating to, knowledge or science; scientific; theoretical; opposed to عَمَلِىٌّ.]

عَلَمِيَّةٌ, in grammar, The quality of a proper name.]

عَلَامٌ: see عَلَامَةٌ: b2: and see also عَلَمٌ.

A2: [عَلَامَ is for عَلَى مَ.]

عُلَامٌ: see عُلَّامٌ.

A2: Also i. q. غُلَامٌ [q. v.]: an instance of the substitution of ع for غ. (MF and TA on the letter ع.) عَلِيمٌ: see عَالِمٌ. b2: العَلِيمُ and ↓ العَالِمُ and ↓ العَلَّامُ, as epithets applied to God, signify [The Omniscient;] He who knows what has been and what will be; who ever has known, and ever will know, what has been and what will be; from whom nothing is concealed in the earth nor in the heaven; whose knowledge comprehends all things, the covert thereof and the overt, the small thereof and the great, in the most complete manner. (TA.) عَلَامَةٌ i. q. سِمَةٌ [A mark, sign, or token, by which a person or thing is known; a cognizance, or badge; a characteristic; an indication; a symptom]; (K; [see also مَعْلَمٌ;]) and ↓ عَلَمٌ is syn. therewith [as meaning thus]; (S, Msb, TA;) and so ↓ أُعْلُومَةٌ, (Abu-l-'Omeythil ElAarábee, TA,) as in the saying ↓ بَيْنَ القَوْمِ أُعْلُومَةٌ [Among the people, or party, is a mark, sign, or token]; and the pl. of this last is أَعَالِيمُ: (TA:) the pl. of عَلَامَةٌ is عَلَامَاتٌ (Msb) and [the coll. gen. n.] ↓ عَلَامٌ, (K, TA,) differing from عَلَامَةٌ only by the apocopating of the ة. (TA.) b2: See also عَلَمٌ, in two places.

عُلَامِىٌّ Light, or active; and sharp, or acute, in mind; (K, TA;) applied to a man: it is without teshdeed, and with the relative ى; from عُلَامٌ [signifying “ a hawk ”]. (TA.) عَلَّامٌ and ↓ عُلَّامٌ, (K, TA,) both mentioned by ISd, the latter [which is less used] from Lh, (TA,) and ↓ عَلَّامَةٌ (S, K) and ↓ تِعْلِمَةٌ and ↓ تِعْلَامَةٌ, (K,) Very knowing or scientific or learned: (S, K:) the ة in ↓ عَلَّامَةٌ is added to denote intensiveness; (S;) or [rather] to denote that the person to whom it is applied has attained the utmost degree of the quality signified thereby; [so that it means knowing &c. in the utmost degree; or it may be rendered very very, or singularly, knowing or scientific or learned;] and this epithet is applied also to a woman: (IJ, TA:) [↓ تِعْلَامَةٌ, likewise, is doubly intensive; and so, app., is ↓ تِعْلِمَةٌ:] the pl. of عَلَّامٌ is عَلَّامُونَ; and that of ↓ عُلَّامٌ is عُلَّامُونَ. (TA.) See also, for the first, عَلِيمٌ. b2: Also the same epithets, (K,) or عَلَّامٌ and ↓ عَلَّامَةٌ, (TA,) i. q. نَسَّابَةٌ; (K, TA;) [or rather عَلَّامٌ signifies نَسَّابٌ, i. e. very skilful in genealogies, or a great genealogist; and ↓ عَلَّامَةٌ signifies نَسَّابَةٌ, i. e. possessing the utmost knowledge in genealogies, or a most skilful genealogist;] from العِلْمُ. (TA.) عُلَّامٌ: see the next preceding paragraph, in two places. b2: Also, and ↓ عُلَامٌ, The صَقْر [or hawk]; (K;) the latter on the authority of IAar: (TA:) and [particularly] the بَاشَق [i. e. the musket, or sparrow-hawk]; (K;) as some say: (TA:) or so the former word, (T, * S, TA,) or the latter word accord. to Kr and IB. (TA.) b3: And the former word, The [plant called] حِنَّآء

[i. e. Lawsonia inermis]: (IAar, S, K, TA:) thus correctly, but mentioned by Kr as without tesh-deed. (TA.) b4: And the same, i. e. with tesh-deed, The kernel of the stone of the نَبِق [or fruit, i. e. drupe, of the lote-tree called سِدْر]. (TA.) عَلَّامَةٌ: see عَلَّامٌ, in four places.

عُلَّامَةٌ: see مَعْلَمٌ.

العَالَمُ, (S, Msb, K, &c.,) said by some to be also pronounced ↓ العَالِمُ, (MF, TA,) and pronounced by El-Hajjáj with hemz [i. e. العَأْلَمُ], is primarily a name for That by means of which one knows [a thing]; like as الخَاتَمُ is a name for “ that by means of which one seals ” [a thing]: accord. to some of the expositors of the Kur-án, its predominant application is to that by means of which the Creator is known: then to the intelligent beings of mankind and of the jinn or genii: or to mankind and the jinn and the angels: and mankind [alone]: Es-Seyyid Esh-Shereef [El-Jurjánee] adopts the opinion that it is applied to every kind [of these, so that one says عَالَمُ الإِنْسِ (which may be rendered the world of mankind) and عَالَمُ الجِنِّ (the world of the jinn or genii) and عَالَمُ المَلَائِكَةِ (the world of the angels), all of which phrases are of frequent occurrence], and to the kinds [thereof] collectively: (TA:) or it signifies الخَلْقُ [i. e. the creation, as meaning the beings, or things, that are created], (S, Msb, K,) altogether [i. e. all the created beings or things, or all creatures]: (K:) or, as some say, peculiarly, the intelligent creatures: (Msb:) or what the cavity (lit. belly) of the celestial sphere comprises, (K, TA,) of substances and accidents: (TA:) [it may often be rendered the world, as meaning the universe; and as meaning the earth with all its inhabitants and other appertenances; and in more restricted senses, as instanced above: and one says عَالَمُ الحَيَوَانِ meaning the animal kingdom, and عَالَمُ النَّبَات the vegetable kingdom, and عَالَمُ المَعَادِنِ the mineral kingdom:] Jaafar Es-Sádik says that the عَالَم is twofold: namely, العَالَمُ الكَبِيرُ, which is the celestial sphere with what is within it; and العَالَمُ الصَّغِيرُ, which is man, as being [a microcosm, i. e.] an epitome of all that is in the كَبِير: and Zj says that العَالَمُ has no literal sing., because it is [significant of] a plurality [of classes] of diverse things; and if made a sing. of one of them, it is [significant of] a plurality of congruous things: (TA:) the pl. is العَالَمُونَ (S, M, Msb, K, &c.) and العَوَالِمُ: (S, TA:) and the sing. is [said to be] the only instance of a word of the measure فَاعَلٌ having a pl. formed with و and ن, (ISd, K, TA,) except يَاسَمٌ: (K, TA:) [but see this latter word:] العَالَمُونَ signifies the [several] sorts of created beings or things: (S:) [or all the sorts thereof: or the beings of the universe, or of the whole world:] it has this form because it includes mankind: or because it denotes particularly the sorts of created beings consisting of the angels and the jinn and mankind, exclusively of others: I'Ab is related to have explained رَبُّ العَالَمِينَ as meaning the Lord of the jinn, or genii, and of mankind: Katádeh says, the Lord of all the created beings: but accord. to Az, the correctness of the explanation of I'Ab is shown by the saying in the beginning of ch. xxv. of the Kur-án that the Prophet was to be a نَذِير [or warner] لِلْعَالَمِينَ; and he was not a نذير to the beasts, nor to the angels, though all of them are the creatures of God; but only to the jinn, or genii, and mankind. (TA.) b2: عَالَمٌ is also syn. with قَرْنٌ [as meaning A generation of mankind; or the people of one time]. (O, voce طَبَقٌ, q. v.) عَالِمٌ and ↓ عَلِيمٌ signify the same, (IJ, Msb, K, *) as epithets applied to a man; (K;) i. e. Possessing the attribute of عِلْم (IJ, Msb, TA) as a faculty firmly rooted in the mind; [or learned; or versed in science and literature;] the former being used in [what is more properly] the sense of the latter; (IJ, TA;) which is an intensive epithet: (TA:) the pl. is عُلَمَآءُ and عُلَّامٌ, (K,) the latter of which is pl. of عَالِمٌ; (IB, TA;) the former being [properly] pl. of عَلِيمٌ; and عَالِمُونَ is [a] pl. of عَالِمٌ; (Msb;) [but] عُلَمَآءُ is used as a pl. of both, (IJ, TA,) and by him who says only عَالِمٌ [as the sing.], (Sb, TA;) because عَالِمٌ is used in the sense of عَلِيمٌ: to him who is entering upon the study of العِلْم, the epithet ↓ مُتَعَلِّمٌ [which may generally be rendered learning, or a learner,] is applied; not عَالِمٌ. (IJ, TA.) عَالِمٌ is also expl. as signifying One who does according to his knowledge. (TA.) b2: See also عَلِيمٌ: and أَعْلَمُ.

A2: And see العَالَمُ.

عَيْلَمٌ A well having much water: (S, K:) or of which the water is salt: (K:) and a wide well: and sometimes a man was reviled by the saying, يَا ابْنَ العَيْلَمِ, referring to the width of his mother [in respect of the فَرْج]: (TA:) pl. عَيَالِمُ or عَيَالِيمُ. (S, accord. to different copies: in the TA, in this instance, the latter.) b2: And The sea: (S, K:) pl. عَيَالِمُ. (TA.) b3: And The water upon which is the earth: (S, K:) or water concealed, or covered, in the earth; or beneath layers, or strata, of earth; mentioned by Kr: (TA:) [عَيْلَمُ المَآءِ occurs in the JK and TA in art. خسف, and is there plainly shown to mean the water that is beneath a mountain, or stratum of rock: (see also غَيِّثٌ: and see غَيْلَمٌ:) and it is said that] المَأءُ العَيْلَمُ means copious water. (Ham p. 750.) b4: And A large cooking-pot. (T, TA voce هِلْجَابٌ.) A2: Also Plump, and soft, tender, or delicate. (S, K.) A3: And The frog. (AAF, K. [This meaning is also assigned to غَيْلَمٌ.]) b2: And i. q. ↓ عَيْلَامٌ; (K;) which signifies A male hyena; (S, K;) occurring in a trad. (خَبَر) respecting Abraham, relating that he will take up his father to pass with him the [bridge called] صِرَاط, and will look at him, and lo, he will be عَيْلَامٌ أَمْدَرُ [a male hyena inflated in the sides, big in the belly, or having his sides defiled with earth or dust]. (TA.) عَيْلَامٌ: see the next preceding sentence.

أَعْلَمُ [More, and most, knowing or learned]. Applied to God, [it may often be rendered Supreme in knowledge: or omniscient: but often, in this case,] it means [simply] ↓ عَالِمٌ [in the sense of knowing, or cognizant]. (Jel in iii. 31, and I'Ak p. 240.) [Therefore اَللّٰهُ أَعْلَمُ virtually means, sometimes, God knows best; or knows all things: and sometimes, simply, God knows.]

A2: Also [Harelipped; i. e.] having a fissure in his upper lip: (S, Mgh, Msb, K:) or in one of its two sides: (K:) the camel is said to be اعلم because of the fissure in his upper lip: when the fissure is in the lower lip, the epithet أَفْلَحُ is used: and أَشْرَمُ is used in both of these, and also in other, similar, senses: (TA:) the fem. of أَعْلَمُ is عَلْمَآءُ: (S, Msb, TA:) which is likewise applied to a lip (شَفَةٌ). (TA.) b2: العَلْمَآءُ signifies also The coat of mail: (K:) mentioned by Sh, in the book entitled كِتَابُ السِّلَاحِ; but as not heard by him except in a verse of Zuheyr Ibn-Khabbáb [?]. (TA.) أُعْلُومَةٌ: see عَلَامَةٌ, in two places.

تِعْلِمَةٌ and تِعْلَامَةٌ: see عَلَّامٌ; each in two places.

مَعْلَمٌ i. q. مَظِنَّةٌ; مَعْلَمُ الشَّىْءِ signifying مَظِنَّتُهُ; (K, TA;) as meaning The place in which is known the existence of the thing: (Msb in art. ظن:) pl. مَعَالِمُ; (TA;) which is the contr. of مَجَاهِلُ, pl. of مَجْهَلٌ [q. v.] as applied to a land; meaning in which are signs of the way. (TA in art. جهل.) And hence, [A person in whom is known the existence of a quality &c.:] one says, هُوَ مَعْلَمٌ لِلْخَيْرِ [He is one in whom good, or goodness, is known to be]. (TA.) b2: Also A thing, (K,) or a mark, trace, or track, (S, TA,) by which one guides himself, or is guided, (S, K, TA,) to the road, or way; (S, TA;) as also ↓ عُلَّامَةٌ and ↓ عَلْمٌ: (K: [in several copies of which, in all as far as I know, وَالعَلْمُ is here put in the place of والعَلْمِ; whereby العَلْمُ is made to be syn. with العَالَمُ: but accord. to SM, it is syn. with المَعْلَمُ, as is shown by what here follows:]) and hence a reading in the Kur [xliii. 61], ↓ وَإِنَّهُ لَعَلْمٌ لِلسَّاعَةِ, meaning And verily he, i. e. Jesus, by his appearing, and descending to the earth, shall be a sign of the approach of the hour [of resurrection]: it is also said, in a trad., that on the day of resurrection there shall not be a مَعْلَم for any one: and the pl. is مَعَالِمُ. (TA.) And مَعْلَمُ الطِّرِيقِ signifies The indication, or indicator, of the road, or way. (TA.) b3: [And hence it signifies likewise An indication, or a symptom, of anything; like عَلَامَةٌ.] b4: See also عَلَمٌ, last quarter.

مُعْلَمٌ pass. part. n. of أَعْلَمَ [q. v.] in the phrase اعلم الثَّوْبَ, and thus applied as an epithet to a garment, or piece of cloth: (S:) [and also in other senses: thus in a verse of 'Antarah cited voce مَشُوفٌ:] and applied to a قِدْح [or gamingarrow] as meaning Having a mark [made] upon it. (TA.) b2: [See also a verse of 'Antarah cited voce مِشَكٌّ.]

مُعْلِمٌ act. part. n. of أَعْلَمَ [q. v.] in the phrase اعلم الثَّوْبَ: [and in other senses:] b2: thus also of the same verb in the phrase اعلم الفَارِسُ. (S.) مُعَلَّمٌ [pass. part. n. of 2, in all its senses: b2: and hence particularly signifying] Directed by inspiration to that which is right and good. (TA.) مُعَلِّمٌ [act. part. n. of 2, in all its senses: and generally meaning] A teacher. (KL.) b2: [It is now also a common title of address to a Christian and to a Jew.]

مَعْلُومٌ [Known; &c.]. الوَقْتُ المَعْلُومُ [mentioned in the Kur xv. 38 and xxxviii. 82] means[The time of] the resurrection. (TA.) And الأَيَّامُ المَعْلُومَاتُ [mentioned in the Kur xxii. 29] means[The first] ten days of Dhu-l-Hijjeh, (S, Mgh, Msb, K,) the last of which is the day of the sacrifice. (TA.) b2: [In grammar, The active voice.]

مُتَعَلِّمٌ: see عَالِمٌ.

عوم

1 عَامَ فِى المَآءِ, (Mgh, Msb,) aor. ـُ (Msb,) inf. n. عَوْمٌ, (S, Msb, K,) He swam in the water; syn. سَبَحَ: (Mgh:) العَوْمُ signifying السِّبَاحَةُ: (S, K:) or, accord. to the author of the “ Iktitáf,” the former signifies the coursing along in water with immersion of oneself; and the latter, “the coursing along upon water without immersion of oneself: ” [but see what follows:] or, as some say, the former is an act of rational beings, and the latter is of irrational; but Bd, on the words كُلٌّ فِى فَلَكٍ يَسْبَحُونَ [in the Kur xxi. 34], says that السِّبَاحَةُ is the act of rational beings. (MF, TA.) It is said in a trad., عَلِّمُوا صِبْيانَكُمُ العَوْمَ [Teach ye your young boys swimming]. (TA.) And one says, العَوْمُ لَا يُنْسَى [Swimming once learned will not be forgotten]. (S, TA.) b2: and عامت السَّفِينَةُ, (TA,) inf. n. as above, (S, K,) The ship coursed along. (S, K, TA.) b3: And عامت النُّجُومُ, inf. n. as above, (tropical:) The stars coursed along. (TA.) b4: And عامت الِإبِلُ, (TA,) inf. n. as above, (S, K,) (tropical:) The camels marched along, or journeyed, (S, K, TA,) in the desert. (TA.) And يَعُمْنَ فِى لُجِّ السَّرَابِ (tropical:) [They course along in the apparently-boundless expanse of the mirage]. (A, TA.) 2 عوّم السَّفِينَةَ, inf. n. تَعْوِيمٌ, He made the ship to swim [or float] in [or upon] the sea. (TA.) A2: [J cites immediately after explaining عَامَةٌ in relation to a turban,] وَعَامَةٍ عَوَّمَهَا فِى الهَامَةِ [Many a turn or twist, of a turban, which he turned, or twisted, upon the head]. (S.) b2: and تَعْوِيمٌ also signifies The putting, or placing, reaped corn in handfuls. (S, K.) A3: See also the next paragraph, in two places.3 عاومهُ, (Lh, K, TA,) inf. n. مُعَاوَمَةٌ and عِوَامٌ, He hired him, or tock him as a hired man or hireling, for the year: (Lh. TA:) or he made an engagement, or a contract, with him for work or the like, by the year (K:) or you say, عَامَلَهُ مُعَاوَمَةً; like as you say, مُشَاهَرَةً; (S, Msb:) the former from العَامُ, and the latter from الشَّهْرُ; &c. (Msb.) The مُعَاوَمَة that is forbidden is The setting the seed-produce of one's year, (S, K, TA,) or the dates of one's palm-trees, or ones trees, for two years, or three, (so in one of my copies of the S,) or for what will come forth in the next following year: or, as in the Nh, the selling the fruit of one's palm-trees or of one's grape-nines or of one's [other] trees for two years, or three, and more than that; (TA:) or one's extending to a man the term of a debt that has become due by him and his increasing the amount of the debt: (Lh, TA:) or one's adding somewhat to a debt and deferring it (K.) b2: And عاومت السَّخْلَةُ The palm-tree bore one year and did not bear another year: (S, K:) like سَانَهَت: (As, in K and TA, art. سنه.) as also ↓ عُوُّمَت: (K:) and الكَرْمُ ↓ عَوَّمَ, inf. n. تَعْوِيمٌ, The grape-vine bore much one year and little another, (TA, [See also مُعْوِمٌ; perhaps a mistranscription for مُعَوِّمُ.]) b3: Also (i. e. عاومت النخلة The palm-tree completed a year [of growth]. (Z. TA.) 4 الدَّارُ اعامت The house, or dwelling, became altered, or changed, and years passed over it; like احالت. (TA in art. حول.) عَامٌ A year syn. سَنَةٌ: (S, K;) or حَوْلٌ; [not سَنَةٌ; for] El. Jawáleekee says, the common people do not distinguish between the عام and the سنه, making them both to have the same meaning; but the right state of the case is what I have been told on the authority of Ahmad Ibn-Yahyà

[i. e. Th], that the سنه is from any day from which one commences a reckoning to the like thereof, and the عام is only [a period of] a winter and a summer; and it is also said in the T and in the Bári that the عام is a حَوْل that makes an end of a winter and a summer, so that every عام is a سنة, but every سنة is not an عام; for when you reckon from a day to the like thereof, that is a سنة, and there may be in it half of the summer. and half of the winter, whereas the عام is only a winter and a summer, without interruption: (Msb, MF: *) Er-Rághib mentions a difference in the uses of the words عَامٌ and سَنَةٌ [as has been stated in art. سنو and سنى: see سَنَةٌ in that art.] and Suh says, in the R, that the سنة is longer than the عام; that the former is “ a single revolution of the sun; ” and that the latter is applied to the [twelve] Arabian months [collectively]: it is said to be called عام because of the sun's عَوْم [or coursing] through all of its zodiacal signs [during the period which it denotes]: (TA:) its pl. is أَعْوامٌ, (S, Msb, K,) because the sing. is originally of the measure فَعَلٌ [i. e. عَوَمٌ]: (Msb:) it has no other pl. than this. (TA.) b2: One says, لقِيتُهُ عَامًا أَوَّلَ [I met him in a former year; generally meaning, the year immediately preceding, or, as we say, last year]; making the last word imperfectly decl. as being an epithet [and of the measure of a verb]: and لَقِتُهُ عَامًا أَوَّلًا [I met him in a year before: generally meaning the same as the phrase preceding]; making the last word perfectly decl. as not being an epithet [but an ad(??) and K in art. وأل) or the meaning is, (??) year] before this year; even if it be by a number of years: ('Alee El-Kári, on the authority of Seer, in a marginal note in my MS. copy of the K, art. اول:) and one says also, accord. to Az and IAar, لَقَيتُهُ عَامَ الأَوَّلِ; (TA in art. وأل;) or the is rarely said; (K and TA in that art.;) or should not be said; (ISk, S and TA in that art.;) (??) should one say, لَقَيتُهُ عَامَ أَوَّلَ (ISk TA in the present art.) And [in like manner] one says, ما رَأَيْتُهُ مُذْ عَامٌ أَوَّلُ, putting the last word in the nom case as being an epithet, (S and K in art. وأل,) as though he said أَوَّلُ مِنْ عَامِنَا [i. e. I have not seen him since a year preceding this one year]; (S in that art.;) and مُذْ عَامٌ أَوَّلَ, putting the last word in the accus. case as an adv n., (S and K * in that art.,) as though he said مُذْ عامٌ قَبْلَ عَامِنَا [since a year before this our year]; (S in that art.;) and مُذْعَامًا أَوَّلَ and مُذْ عَامُ الأَوَّلِ are also mentioned by different authors (??)in art, منذ) And [using the dim. form] one says, لَقِتُهُ ذَاتَ

↓ العُوَيْمِ i. e. [I met him] in the course of some years; like as one says, لَقِيتُهُ ذَاتَ الزُّمَيْنِ, and ذَاتَ مَرَّةٍ: (S:) or the meaning is, (some few years ago; or] three years ago or more, to ten: (Az, Az, TA:) and it is like the saying, لَقِيتُهُ مُنْذُ سُنَيَّاتٍ: the fem. form is used because they mean by it مَرَّة وَاحِدَة. (Az, TA.) b3: One says also نَاقَةٌ بَازِلُ عَامٍ and بَازِلُ عَامِهَا [A she-camel that has passed a year, and her year, after cutting her tush], (TA,) and بازِل عَامَيْنِ that has passed two years after cutting the tush. (MF and TA in art. بزل.) A2: See also عَامَةٌ, in two places.

A3: It is also said in the K that العَامُ signifies النَّهَارُ: but this is a mistake and a mistranscription it is العَيَامُ; and its place is art. عيم; as it as mentioned by Az, on the authority of El-Muärrij, (TA.) عَامَةٌ A [kind of float, such as is called] طَوْف [q. v.], upon which one embarks on the water; (S, K:) accord. to AA, a small مِعْبَر [q. v.] that is upon rivers: (Az, TA:) in the M, said to be a thing that is made of the branches of trees, and the like, upon which one crosses a river, and which tosses about upon the water the pl. is عَامَاتٌ and عوم [app. عُومٌ, like نُوقٌ pl. of نَاقَةٌ,] and [coll. gen. n.] ↓ عَامٌ. (TA.) [See also عَامَّةٌ, voce عِمَامَةٌ.]

A2: Also The head of a ruler, or of a rider upon a camel, (هَامَةُ رَاكِبٍ,) when it appears to thee in the [desert, or plain, called] صَحْرَآء, (K. TA,) as he is journeying: (TA:) or it is not thus called unless having upon it a turban. (K, TA.) b2: And A turn, or twist, of a turban. (S, K.) [See 2, second sentence.] b3: And A quantity of reaped corn put, or placed, in handfuls: pl. [or rather coll. gen. n.] ↓ عَامٌ. (S, K.) عُومَةٌ A certain insect (دُوَيْبَّة, S, K) that swims in the water, resembling a black فَصّ [or stone of a ring], smooth and round: (S:) pl. عُوَمٌ. (S, K.) b2: And A species of serpents, in 'Omán. (TA.) عَامِيٌّ a rel. n., from عَامٌ; (Msb, TA;) A year old. (TA in arts. حول and دول, &c.) and applied to a plant as meaning A year old, and therefore dry. (Msb, TA. *) It is also applied to a [vestige, or relic, of a dwelling, such as is termed] رَسْم, or طَلَل, as meaning Over which a year has passed. (TA.) And it is applied, in a trad., as an epithet to the حَنْظَل [or colocynth, meaning That is of service in the year of drought, or barrenness]; because it is procured, or prepared [as an article of food], in the year of drought, or barrenness. (TA.) عُوَيْمٌ: see عَامٌ [of which it is the dim.], last quarter.

عَوَّامٌ an intensive epithet from عَامَ فِي المَآءِ; (Msb;) A man skilful in swimming. (TA.) b2: And (assumed tropical:) A horse that stretches forth his fore legs well in running [like as one does the arms in swimming]; (S, Z, K, TA;) fleet, or excellent, in his running. (TA.) عَائِمٌ [Swimming;] part. n. of عَامَ in the phrase عَامَ فِي المَآءِ. (Msb.) b2: [Hence,] سَفِينٌ عُوَّمٌ means عَائِمَةٌ [of which عُوَّمٌ is pl.; i. e. Ships coursing along]. (TA.) A2: One says سِنُونَ عُوَّمٌ, in which the latter word is a corroborative to the former; (S, K; *) [app. meaning Tedious, because severe, years;] like as one says شُغْلٌ شَاغِلٌ: as though pl. of عَائِمٌ; but it is not used alone, because it is not a subst., being only a corroborative: (S:) or, as is said in the M, it should by rule be عُومٌ; for [it is pl. of ↓ أَعْوَمُ, and] the pl. of أَفْعَلُ is فُعْلٌ; but they pronounce it as above, as though the sing. were عَامٌ عَائِمٌ: ISd says, عَامٌ

↓ أَعْوَمُ is an intensive expression, and I think that the meaning is, [A year] that seems long to people because of its drought, or barrenness; and similar to it is ↓ عَامٌ مُعِيمٌ, mentioned by Lh. (TA.) A3: عَائِمٌ is also [the name of] A certain idol (S, K) of the Arabs. (S.) عَامٌ أَعْوَمُ: see the next preceding paragraph, in two places.

عِنَبٌ مُعْوِمٌ [perhaps a mistranscription for ↓ مُعَوِّمٌ, see 3, near the end,] means, as mentioned by Az, on the authority of En-Nadr, [A grapevine] that bears one year and does not bear another year. (TA.) عَامٌ مُعِيمٌ: see عَائِمٌ, last sentence but one. [And see also art. عيم.]

شَحْمٌ مُعَوِّمٌ Fat of a year after another year. (TA.) b2: See also مُعْوِمٌ.

مُسْتَعَامٌ A ship upon the sea. (K.)

عدن

1 عَدَنَ بِهِ, (Mgh, Msb, Msb, K,) aor. ـِ and عَدُنَ, inf. n. عَدْنٌ and عُدُونٌ, (Msb, K,) He remained, stayed, dwelt, or abode, in it, (Mgh, Msb, K,) namely, a place, (Mgh, Msb,) or a country, or town. (K.) Whence, (Msb, K,) or from عَدَنَت said of camels as expl. in what follows, (S,) جَنَّاتُ عَدْنٍ, (S, Msb, K,) [applied to Paradise,] meaning Gardens of abode, (S, Msb,) or gardens of perpetual abode. (TA.) And عَدَنْتُ البَلَدَ means I took for myself the country, or town, as a home, or settled place of abode. (S.) b2: and عَدَنَتِ الإِبِلُ (S, Msb TA) بِمَكَانِ كَذَا, (S, TA,) aors. as above, (Msb, TA,) and so the inf. ns., (TA,) The camels kept to such a place, not quitting it: (S:) or remained, or stayed, (Msb, TA,) in such a place, in the pasturage, (TA,) or pasturing upon the [plants, or trees, called]

حَمْض: (Msb, TA:) or عَدَنْتِ الإِبِلُ فِى الحَمْضِ the camels found the حمض to be wholesome (اِسْتَمْرَتْهُ [for اِسْتَمْرَأَتْهُ]), and increased, or fattened, thereon, and kept thereto: (K, TA:) accord. to Az, the verb is used of camels only in relation to the حمض: or, as some say, it is in relation to anything: (TA:) and the epithet ↓ عَادِنٌ, (S, K,) without ة, (TA,) is applied to a she-camel of which this verb is used; (S, K;) and its pl. is عَوَادِنُ. (TA.) A2: عَدَنَ الأَرْضَ, aor. ـِ (K,) inf. n. عَدْنٌ, (TA,) He dunged, or manured, the land; as also ↓ عَدَّنَهَا. (K.) b2: And عَدَنَ الشَّجَرَةَ, (K,) inf. n. عَدْنٌ, (TA,) He marred the tree with an axe or the like. (K.) b3: عَدَنَ الحَجَرَ, (K,) inf. n. عَدْنٌ, (TA,) He pulled out the stone (K, TA) with the فَأْس [meaning hoe]. (TA.) A3: See also Q. Q. 1.2 عدّن الأَرْضَ: see 1, near the end.

A2: Also, inf. n. تَعْدِينٌ, He smote the ground بِالْمِعْدَنِ, i. e. with the صَاقُور [or pickaxe], (K, TA,) to put it in a good state [app. for cultivation, by breaking it up]. (TA.) A3: عدّن الغَرْبَ He added a piece, called عَدِينَة, in one side of the hide of which the غرب [or large leathern bucket] was made, to render it of full dimensions, it being [too] small. (ISh, TA.) [And probably, He added to the غَرْب an عَدِينَة (q. v.) of any kind.]

A4: And عدّن said of a drinker, He became full. (K.) Q. Q. 1 عَيْدَنَتِ النَّخْلَةُ, (K accord. to the TA, and so in the TA in art. عود, as on the authority of Az,) or ↓ عَدَنَت, (so in the CK and in my MS. copy of the K,) The palm-tree became such as is termed عَيْدَانَة (K, TA) i. e. tall [&c., n. un. of عَيْدَانٌ, mentioned in art. عود]. (TA.) عَدَنِىٌّ of, or belonging to, [the place called]

عَدَن [in El-Yemen]: b2: hence, عَدَنِيَّاتٌ meaning Highly-prized garments: and an epithet applied to رِيَاط [pl. of رَيْطَةٌ] worn by young women, or girls: b3: and hence likewise عَدَنِىٌّ is an epithet applied to a man as meaning Generous in natural dispositions: (TA:) [or this may be from what next follows:] b4: عَدَنِىٌّ signifies also One who weaves [the garments called] الثِّيَاب العَدَنِيَّة in Neysáboor [app. from سِكَّةُ عَدْنَى, which, as is said in the TA, is in Neysáboor]. (TA.) عَدَانٌ A place of عُدُون [i. e. of remaining, staying, dwelling, or abiding, of men in a place, or of camels in the pasturage &c.: see 1]. (TA.) b2: Also The shore of the sea: (S, K:) but in the phrase بِعَدَانِ السِّيفِ in a verse of Lebeed, it is said that he meant عَدَن [of El-Yemen], adding the ا by poetic license; or some other place: (S:) Sh says that is there means a place on the shore of the sea: and AHeyth related it with kesr to the ع. (TA.) And (K, TA) accord. to IAar (TA) it signifies The side of a river. (K, TA.) A2: And A period of seven years: one says, مَكَثُوا عَدَانًا [They tarried during a period of seven years], (K, TA,) and عَدَانَيْنِ i. e. fourteen years. (TA.) عَدَانَةٌ A company (AA, K, TA) of men: (AA, TA:) pl. عَدَانَاتٌ: (AA, K, TA:) or this latter signifies parties, or distinct bodies, of men: (S, TA:) and accord. to IAar رِجَالٌ عَدَانَاتٌ meansmen remaining, staying, dwelling, or abiding. (TA.) A2: See also what next follows.

عَدِينَةٌ A piece, or patch, in the bottom, or lower part, of a leathern bucket; (S, K;) as also ↓ عَدَانَةٌ: (K:) or at the extremities of the loops of the [leathern water-bag called] مَزَادَة: (AA, TA:) or any piece that is added in the [large leathern bucket called] غَرْب, like the بَنِيقَة in the shirt: (ISh, TA:) pl. عَدَائِنُ. (S, K.) عِدَّانٌ, signifying A time, [as also عَدَّانٌ,] is said by some to be of the measure فِعْلَالٌ [a mistranscription for فِعَّالٌ] from عَدَنَ; but Fr held it to be more probably of the measure فِعْلَانٌ from العَدّ and العِدَاد, in the place of which [i. e. in art. عد] it has been mentioned. (TA.) عَدَوْدَنِىٌّ Swift; (K, TA;) applied to a camel: (TA:) or strong, robust, or hardy; (K, TA;) so applied: (TA:) or whose origin is referred to a certain stallion, (K, TA,) named عَدَوْدَن; (TA;) or to a certain land, (K, TA,) so named. (TA.) عَادِنٌ [act. part. n. of 1:] as an epithet applied to a she-camel; pl. عَوَادِنُ: see 1, latter half.

عَيْدَانٌ (S, K) meaning Tall palm-trees (S) [or the tallest of palm-trees &c. (see art. عود)] has been mentioned in the portion appropriated to words of which the last radical letter is د, (S, K,) as being of the measure فَعْلَانٌ: (TA:) or they are so called because of their long remaining; the word being of the measure فَيْعَالٌ from عَدَنَ بِالمَكَانِ: (Ham p. 712:) [it is a coll. gen. n. :] n. un. with ة, (S, O, K, all in art. عود.) مَعْدِنٌ, (S, Mgh, Msb, K, &c.,) and accord. to some مَعْدَنٌ also, but this is not of established authority, (TA,) A mine; i. e. a place of the origination of the جَوَاهِر [meaning native ores] of gold and the like: (K:) the place of the origination of anything, (Lth, Msb, K, TA,) as of gold, and of silver, and of other things: (Lth, TA:) or the gold, and silver, [and any other metal or mineral, such as is of value,] created by God in the earth: (Mgh:) so called because the people thereof remain there (S, Mgh, Msb, K) always, (K,) summer and winter; (S, Mgh, Msb;) or because the native ore created therein by God has remained fixed in it; (Msb; [and the like is said in the Mgh and K;]) or, as some say, from عَدَنْتُ الحَجَرَ meaning “ I pulled out the stone: ” (Ham p. 81:) the pl. is مَعَادِنُ. (TA.) It signifies also A place of fixedness of anything. (S, TA.) And مَعَادِنُ signifies also Origins, or sources. (TA.) [Hence the saying,] هَجَرٌ مَعْدِنُ التَّمْرِ (assumed tropical:) [Hejer is famous as the place of production of dates]. (S in art. بضع.) And [hence] one says, هُوَ مَعْدِنٌ لِلْخَيْرِ وَالكَرَمِ (tropical:) [He is a natural source of goodness and generosity], meaning that he was created with a disposition thereto. (TA.) [And هُمْ كِرَامُ المَعَادِنِ (assumed tropical:) They are generous in respect of their origins: see a verse cited voce إِنْ, p. 107.]

مِعْدَنٌ A صَاقُور [or pickaxe], (K, TA,) resembling a فَأْس. (TA.) غَرْبٌ مُعَدَّنٌ [A large leathern bucket] having a piece, or patch, called عَدِينَة, sewed upon its bottom, or lower part, (S, K,) in consequence of its having been rent in that part. (S. [See also 2.]) And خُفٌّ مُعَدَّنٌ A boot having a piece added at the end of the shank, so as to widen it. (TA.) مُعَدِّنٌ One who extracts the masses of stone from a mine, seeking to find in them gold and the like, (K, TA,) after having then broken them in pieces. (TA.) مَعْدِنِىٌّ, also pronounced مَعْدَنِىٌّ, Of, or belonging to, a mine; mineral; and metallic. b2: And A mineral; and a metal: pl. مَعْدَنِيَّاتٌ.]

عهن

1 عَهَنَ, (S, K,) aor. ـُ (K,) inf. n. عَهْنٌ, (TK,) He remained, stayed, dwelt, or abode, (S, K,) بِالمَكَانِ [in the place]. (S.) b2: And He, or it, went forth: thus the verb has two contr. significations. (K, TA.) One says, عَهَنَ مِنْهُ خَيْرٌ, aor. ـُ inf. n. عُهُونٌ, Good went forth [or proceeded] from him, or it. (TA.) b3: Also It (a thing) continued, lasted, or endured. (TA.) b4: And It was, or became, present, or ready; syn. حَضَرَ. (TA.) b5: And He strove, laboured, exerted himself, or was diligent, فِى العَمَلِ [in the deed, or work]. (K.) b6: And i. q. عَهِدَ [probably in its most usual sense, meaning, with إِلَيْهِ following it, He enjoined, charged, or bade, him; or the like]. (K.) A2: عَهَنَ لَهُ مُرَادَهُ He hastened to him what he wished, or desired. (K.) A3: عَهَنَتِ السَّعَفَةُ, (AHn, K, TA,) or عَهَنَتْ عَوَاهِنُ النَّخْلِ, (S,) aor. ـُ with damm, (AHn, S, TA,) and عَهَنَ, inf. n. عُهُونٌ, (AHn, TA,) The palm-branch, (AHn, K,) or the palm-branches called عَوَاهِن, (S,) became dried up. (AHn, S, K, TA.) A4: عَهَنَ, aor. ـِ (K,) inf. n. عَهْنٌ, (TK,) [and quasi-inf. n. عُهْنَةٌ, q. v.,] said of a branch, rod, or twig, It bent: or it broke without becoming separated. (K.) عِهْنٌ Wool, (AO, S, K, TA,) in a general sense: (TA:) or wool dyed of various colours; (K, TA;) and it has been expl. as having this meaning in the Kur ci. 4: Er-Rághib says, it is peculiarly applied to coloured wool; referring to the Kur lv.

37: (TA:) and ↓ عِهْنَةٌ signifies a portion [or flock or tuft] thereof: the pl. of عِهْنٌ is عُهُونٌ [meaning sorts of عِهْن]. (S, K.) A2: هُوَ عِهْنُ مَالٍ means He is a good manager, or tender, of property, or camels, or cattle. (S, K.) عُهْنَةٌ [as a quasi-inf. n.] The bending of a branch, rod, or twig: or its breaking without becoming separated; so that when one looks at it, he finds it to be whole; and when he shakes it, it bends. (TA. [See 1, last sentence.]) عِهْنَةٌ: see عِهْنٌ.

A2: Also A certain tree (K, TA) in the desert, (TA,) having a red [flower such as is termed] وَرْدَة; (K, TA;) mentioned by Az as having been seen by him: said by AHn to be a بَقْلَة [i. e. herb, or leguminous plant]: and by IB to be of the بَقْل termed ذُكُور. (TA.) A3: and a dial. var. of إِحْنَةٌ; (K, TA;) meaning Rancour, malevolence, malice, or spite: and anger. (TA.) عِهَانٌ The base, or lower part, of a raceme of a palm-tree: (IAar, K:) like إِهَانٌ &c. (TA.) عَاهِنٌ Remaining, staying, dwelling, or abiding. (S, K, TA.) b2: And Going forth; thus having two contr. significations, (TA.) b3: And Continuing, lasting, or enduring. (S, K, TA.) b4: And Present, or ready: (S, K, TA:) applied in this sense to food, and to beverage; and to property, or camels, or cattle; as also آهِنٌ: one says, خُذْ مِنْ عَاهِنِ مَالِهِ and آهِنِهِ [Take thou of what is present, or ready, of his property, &c.]. (TA.) b5: Also, applied to property, or camels, or cattle, Long-possessed, or long-possessed and homeborn, or inherited from parents. (S, K.) So in the saying, أَعْطَاهُ مِنْ عَاهِنِ مَالِهِ [He gave him of what had been long-possessed, &c., of his property, &c.]. (S.) A2: Applied to a branch, rod, or twig, of a tree, Broken without becoming separated, so that it remains suspended and lax: this is said by Abu-l-'Abbás to be the primary signification [app. in relation to what here follows]. (TA.) b2: And [hence,] (assumed tropical:) Lax, and sluggish, or lazy. (IAar, K, TA.) b3: And (assumed tropical:) Poor; syn. فَقِيرٌ: (K, TA:) because of his broken state. (TA.) b4: Also sing. of عَوَاهِنُ, which signifies The palm-branches that are next to the قِلَبَة [which latter are the branches that grow forth from the heart of the tree]; (S, K, TA;) thus in the dial. of El-Hijáz; called by the people of Nejd الخَوَافِى: (S, TA:) or, accord. to Lh, the branches below, or exclusive of, the قِلَبَة; of the dial. of El-Medeeneh: one thereof is called عَاهِنٌ and ↓ عَاهِنَةٌ: or, accord. to IAth, it is pl. of ↓ عَاهِنَةٌ, and signifies the branches that are next to the heart of the palmtree: and the heart is injured by the cutting of those that are near to it; therefore 'Omar, as is related in a trad., ordering a person to bring him a palm-branch stripped of the leaves, told him to avoid [cutting] the عواهن. (TA.) b5: And hence, (S, TA,) as being likened to these palm-branches, (TA,) العَوَاهِنُ signifies also (tropical:) The members, or limbs, of a human being, with which he works, or earns. (S, K, TA.) b6: And (assumed tropical:) Certain veins of the she-camel, in her رَحِم [which may here mean either womb or vulva]: (S, K:) or, accord. to IAar, her عَوَاهِن are in the place of her رَحِم, internally, like the عَوَاهِن of palm-trees. (TA.) b7: رَمَى بِالكَلَامِ, (S,) or رَمَى الكَلَامَ, (K,) عَلَى

عَوَاهِنِهِ (S, K) means He adduced [or blurted out] the speech, or saying, without thought, or consideration; like their saying أَوْرَدَ كَلَامَهُ غَيْرَ مُفَسَّرٍ: (TA:) or he cared not whether he said right or wrong: (S, K, TA:) or he held it [i. e. his speech] in light estimation: or he said what was good and what was bad: accord. to IAth, العَوَاهِنُ denotes one's taking what is not the right way in journeying or in speech; and is pl. of ↓ عَاهِنَةٌ. (TA.) And one says also, حَدَسَ الكَلَامَ عَلَى عَوَاهِنِهِ, meaning He spoke without anything to guide him, and without caution. (TA in art. حدس.) عَاهِنَةٌ: see the next preceding paragraph, latter half, in three places.

عَيْهُونٌ A certain good, pleasant, or sweet, plant. (K.)

عون

1 عَانَتْ, (S, K,) aor. ـُ inf. n. عَوْنٌ, (S, TA, [but see what follows,]) said of a woman, She was, or became, such as is termed عَوَان [q. v.]; as also ↓ عَوَّنَتْ, inf. n. تَعْوِينٌ: (S, K:) and in like manner, عانت, aor. as above, inf. n. عُؤُونٌ, [or عَوْنٌ, (Ham p. 630,)] is said of a cow, accord. to Az. (TA.) 2 عَوَّنَ see 1: A2: and see also 10.

A3: تَعْوِينٌ signifies also The he-ass's leaping his she-ass much, or often. (IAar, K.) A4: And The invading another in respect of his share, or portion. (K.) 3 عَاوَنَهُ, inf. n. مُعَاوَنَةٌ and عِوَانٌ (K,) [He aided, helped, or assisted, him, being aided, &c., by him:] see 6: b2: and i. q. أَعَانَهُ: see the latter, and see also 10.4 اعانهُ [inf. n. إِعَانَةٌ] and ↓ عَاوَنَهُ signify the same, (S, * MA, K,) i. e. He aided, helped, or assisted, him. (MA.) رَبِّ أَعِنِّى وَلَا تُعِنْ عَلَىَّ [O my Lord, aid me, and aid not against me,] is said in a form of prayer. (S.) [And you say, اعانهُ عَلَي الأَمْرِ lit. He aided him against, meaning, to accomplish, or perform, the affair]. See also 6 and 10, the latter in two places.5 تَعَيَّنَ, originally تَعَوَّنَ: see 10, last sentence.6 تَعَاوَنُوا signifies بَعْضُهُمْ بَعْضًا ↓ أَعَانَ, (S, Msb, K,) They aided, helped, or assisted, one another; (MA;) as also ↓ عَاوَنُوا; (Msb;) and ↓ اِعْتَوَنُوا, (S, K,) in which the و is preserved because it is preserved in تعاونوا with which it is syn.; (Sb, S;) and also ↓ اِعْتَانُوا, accord. to IB, who cites as an ex. a verse in which نَعْتَانُ occurs; but this correctly means نَأْخُذُ العِينَةَ [belonging to art. عين]. (TA.) One says, تَعاونوا عَلَي الأَمْرِ They aided, helped, or assisted, one another [lit. against, meaning, to accomplish, the affair]. (MA.) 8 اِعْتَوَنُوا and اِعْتَانُوا: see 6, in two places.10 استعانهُ and استعان بِهِ He sought, desired, demanded, or begged, of him, aid, help, or assistance. (MA.) You say, اِسْتَعَنْتُهُ, (Mgh,) or اِسْتَعَنْتُ بِهِ, (S, Msb,) or both, (K,) ↓ فَأَعَانَنِى (S, Mgh, Msb, * K) and ↓ عَاوَنَنِى, (S, TA,) for which last, ↓ عَوَّنَنِى is erroneously put in the copies of the K; (TA;) [i. e. I sought, &c., of him, aid, &c., and he aided me.] The alteration of the infirm letter [و into ا] is made in استعان and ↓ اعان in imitation of a general rule [which requires it when that alteration is made in the unaugmented triliteral verb], though عَانَ, aor. ـُ [as their source of derivation,] is not used. (TA.) ب [i. e. بِ] is called حَرْفُ اسْتِعَانَةٍ [A particle denotative of seeking aid, &c.,] because when you say ضَرَبْتُ بِالسَّيْفِ and كَتَبْتُ بِالقَلَمِ and بَرَيْتُ بِالمُدْيَةِ, it is as though you said اِسْتَعَنْتُ بِهٰذِهِ الأَدَوَاتِ عَلَي هٰذِهِ الأَفْعَالِ [meaning I sought aid of these instruments, or made use of them as means, against, i. e. to perform, these actions of smiting &c.]. (TA.) [And you say, استعان بِنَفْسِهِ, meaning He sought self-help, or exerted himself, فِي أَمْرٍ in an affair, and عَلَيْهِ against it, or him.]

A2: استعان signifies also He shaved his عَانَة, or pubes; (S, Msb, K;) and so ↓ تَعَيَّنَ, originally تَعَوَّنَ, on the authority of ISd. (TA.) عَوْنٌ (S, Mgh, K) and ↓ مَعُونَةٌ (S, Mgh, Msb, K) and ↓ مَعْوُنَةٌ, (K, TA,) with damm to the و, agreeably, with analogy, (TA, [in the CK written مَعْوَنَةٌ,]) and ↓ مَعَانَةٌ (S, Msb, K) and ↓ مَعُونٌ, (S, K,) [respecting the second and last of which see what follows,] are simply substs., (Mgh, Msb, K,) and signify Aid, help, or assistance: (S, Mgh, * Msb, * K: *) عَوْنٌ is one of those quasi-inf. ns. that govern like the inf. n., i. e. like the verb; as in the saying, إِذَا صَحَّ عَوْنُ الخَالِقِ الْمَرْءَ لَمْ يَجِدْ عَسِيراً مِنَ الآمَالِ إِلَّا مُيَسَّرَا [When the Creator's aiding the man is true, he will not find such as is difficult, of hopes, otherwise than facilitated]: (I 'Ak, § إِعْمَالُ المَصْدَرِ:) or, accord. to AHei, it is an inf. n. [having no verb]: (TA:) ↓ مَعُونَةٌ is of the measure مَقْعُلَةٌ, (Az, Msb, TA,) from العَوْنُ; (Az, TA;) or, as some say, of the measure فَعُولَةٌ, from المَاعُونُ: (Az, Msb, TA:) one says, مَا عِنْدَكَ مَعُونَةٌ and ↓ مَعَانَةٌ and عَوْنٌ [i. e. There is not with thee any aid]: (S:) and ↓ مَا أَخْلَانِى فُلَانٌ مِنْ مَعَاوِنِهِ [Such a one did not make me to be destitute of his aids]; مَعَاوِنُ being pl. of مَعُونَةٌ: (S, TA:) ↓ مَعُونٌ is said by Ks to be syn. with مَعُونَةٌ; (S;) and he says that it is the only masc. of the measure مَفْعُلٌ except مَكْرُمٌ: (TA:) an ex. of it occurs in a verse of Jemeel cited voce أَىُّ: Fr says that it is pl. [virtually, though not in the language of the grammarians,] of مَعُونَةٌ; (S, TA;) and that there is no sing. of the measure مَفْعُلٌ. (S. [On this point, see مَأْلُكٌ, voce أَلُوكٌ.]) b2: Also An aid, as meaning an aider, a helper, or an assistant, (S, Msb, K,) to perform, or accomplish, an affair; (S, Msb;) applied to a single person, (K, TA,) and also to two, (TA,) and to a pl. number, (K, TA,) and to a male, (TA,) and to a female: (K, TA:) and [particularly] a servant: (Har p. 95:) [and an armed attendant, a guard, or an officer, of a king, and of a prefect of the police, and the like:] and ↓ عَوَانِيُّ is an appellation applied to an عَوْن [or armed attendant, or a guard,] who accompanies a Sultán, without pay, or allowance: (TA in art. تأر:) أَعْوَانٌ is pl. of عَوْنٌ; (Lth, S, Msb, K;) and ↓ عَوِينٌ is a quasi-pl. n., (K,) said by AA to be syn. with أَعْوَانٌ, and Fr says the like. (TA.) The Arabs say, السَّنَةُ جَآءَتْ مَعَهَا

أَعْوَانُهَا, meaning When drought comes, [its aiders] the locusts and the flies and diseases come with it. (TA.) And عَوْنٌ signifies Anything that aids, helps, or assists, one: for instance, [one says,] الصَّوْمُ عَوْنُ العِبَادَةِ [Fasting is the aider of religious service]. (Lth, TA.) b3: See also what next follows.

أَبُو عُونٍ, with damm, Dates: and salt: (K:) or ↓ أَبُو عَوْنٍ [thus, with fet-h,] has the latter meaning; salt being metonymically thus called because its aid is sought for the eating of food. (Har p. 227.) عَانَةٌ A herd of wild asses: (S, K:) and a she-ass: (K:) pl. عُونٌ, (S, K,) and some say عَانَاتٌ. (TA.) b2: And [hence, app.,] العَانَةُ is the appel-lation of (assumed tropical:) Certain white stars, beneath the سُعُود [pl. of سَعْد, q. v.]. (K.) A2: Also The pubes; i. e. the hair of the رَكَب; (S, Msb, K;) the hair that grows above the anterior pudendum; (Mgh;) or, [as some say,] above that of a woman: (TA:) or, accord. to Az (Mgh, Msb, TA) and AHeyth, (TA,) the place of growth of the hair above the anterior pudendum of a man (Msb, TA) and of a woman; (TA;) the hair itself being called the شِعْرَة (Mgh, Msb, TA) and the إِسْب; (Msb, TA;) though it is also called عانة (Mgh, Msb) by an extension of the proper meaning (Mgh) or by an ellipsis: (Msb:) the word is originally عَوَنَةٌ: (Msb:) and the dim. is ↓ عُوَيْنَةٌ. (Mgh.) A3: فُلَانٌ عَلَي عَلَي عَانَةِ بَكْرِ بْنِ وَائِلٍ is a saying mentioned by Lh as meaning جَمَاعَتِهِمْ وَحُرْمَتِهِمْ [i. e., app., Such a one is over the collective body, or community, and those who are under the protection, of the tribe of Bekr Ibn-Wáïl]: and it is said to mean, he is manager, orderer, or regulator, of their affairs. (TA.) A4: And عَانَةٌ is said to signify in the dial. of 'AbdEl-Keys A share of water for land. (TA.) عَوَانٌ A beast of the bovine kind, or a cow, (Az, TA,) or anything, (S, TA,) [i. e.] an animal [of any kind]. (IAar, TA,) or a woman, and a beast, (Msb,) Of middle age, (Az, IAar, Msb, TA,) between such as is advanced in age and the youthful, (Az, TA,) neither young nor old; (IAar, TA:) so in the Kur ii. 63: (S, * TA:) or a cow, and a mare, that has brought, forth after her firstborn: (K, TA: [in the CK, البَكْرُ is erroneously put for البِكْرِ:]) and a woman who has had a hasland; (K, TA;) in the M, i. q. ثَيِّبٌ: (TA:) pl. عُونٌ, (S, Msb, K,) originally عُوُنٌ. (Msb, TA.) لَا تُعَلَّمُ العَوَانُ الخِمْرَةَ is a prov. [expl. in art. خمر.]. (S, TA.) And حَرْبٌ عَوَانٌ means (assumed tropical:) A war in which fighting has occurred once [and is occurring again]; (S, K;) as though they made the first [fighting] to be a بِكْر [or first-horn], (S.) And ضَرْبَةٌ عَوَانٌ (assumed tropical:) A blow inflicted by seizing an opportunity when the object is unaware, and requiring to be repeated: pl. ضَرَبَاتٌ عُونٌ, occurring in a trad., in which the blows of 'Alee are said to have been not of this kind, but such as are termed مُبْتَكِرَاتٌ. (L. [See بِكْرٌ, last sentence.]) b2: and Land watered by rain (K, TA) between two portions of land not so watered. (TA.) b3: And [the fem. i. e.] with ة, A tall palm-tree: (S, K:) of the dial. of 'Omán, (AHn, S, TA,) or of the dial. of Azd: (TA:) or one standing alone, apart from others. (IAar, TA.) عَوِينٌ quasi pl. n. of عَوْنٌ, q. v. (K.) عَوَانَةٌ [fem. of عَوَانَةٌ, q. v.

A2: And] A certain creeping thing (دَابَّة), less than the قُنْفُذ, [or hedgehog]: (K:) accord. to As, it is like the قُنْفُذ, found in the midst of an isolated portion of sand, appearing sometimes, and turning round as though it were grinding, then diving [into the sand], and also called the طَحَن [q. v.]: (TA:) and, (K, TA,) some say, (TA,) a certain worm in the sand, (K, TA,) that turns round many times. (TA.) عُوَيْنَةٌ dim of عَانَةٌ, q. v. (Mgh.) عَوَانِيٌّ: see عَوْنٌ, عَانِيَّةٌ Wine (خَمْر [in the CK erroneously حُمُر]) of 'Anch (عَانَة), a town on the Euphrates. (S, K.) Zuheyr speaks of the wine of 'Aneh (S, TA) in a verse in which be likens to it the saliva of a woman. (TA.) And [عَانِيَّة is used as a subst.:] one says, فُلَانٌ لَا يُحِبُّ إِلَّا العَانِيَّةَ وَلَا يَصْحَبُ إِلَّا الحَانِيَّةَ i. e. [Such a one does not love aught save] the wine of 'Auch, and [does not associate save with] the vintners. (A, TA.) مَعُونٌ: see عَوْنٌ, former half; each in two places.

مَعَانَةٌ: see عَوْنٌ, former half; each in two places.

مَعُنَةٌ and مَعْوُنَةٌ, and the pl. مَعَاوِنُ: see عَوْنٌ, former half, in four places. صَاحِبُ المَعُونَةِ [as used in post-classical times] means The officer appointed for the rectifying of the affairs of the commonalty: as though he were the aider of the wronged against the wronger; i. q. الوَالِي; or, as Esh-Shereeshee says, وَالِي الجِنَايَاتِ. (Har p. 261.) And دَارُ المَعُونَةِ was the appellation of The mansion of the شِحْنَة [q. v.], in Cairo. (Abulf. Ann. vol. iii. (tropical:) . 632.) مِعْوَانٌ A man who aids, helps, or assists, people much, or often; (S, K; *) or well: (K:) pl. مَعَاوِينُ. (TA.) One says, الكَرِيمُ مِعْوَانٌ [The generous is one who aids. &c.] and هُمْ مَعَاوِينُ فِي الخُطُوبِ [They are persons who aid, &c., in affairs, or great affairs, or afflictions]. (TA.) مُتَعَاوِنَةٌ A woman advanced in age, (S, K,) but not unless with fleshiness: (S:) or, accord. to Az, symmetrical, or proportionate, in her make, so that there is no appearance of protrusion, or protuberance, of her form: and accord, to the A, a woman fat, with symmetry, or proportionateness. (TA.) b2: And بِرْذَوْنٌ مُتَعَاوِنٌ [A hackney] whose strength and age have reached their full states [so I render the explanation لَحِقَتْ قُوَّنُهُ وَسِنُّهُ, in which I suppose لحقت to mean أَدْرَكَتْ]; as also مُتَلَاحِكْ [the fem. of which, applied to a she-camel, is expl. as meaning “ strong in make ”]. (TA.)

طلح

1 طَلِحَتِ الإِبِلُ, (S, A,) [aor. ـَ inf. n. طَلَحٌ, (TA,) The camels had a complaint (S, A) of their bellies (S) from eating of the trees called طَلْح. (S, A. [But see إِبِلٌ.]) b2: and طَلِحَ, aor. ـَ (K,) inf. n. as above, (TK,) He (a man, TK,) was, or became, empty, or void of food, in his belly; as also طُلِحَ, like عُنِىَ. (K.) A2: طَلَحَ, (S, M, A, K,) aor. ـَ inf. n. طَلْحٌ and طَلَاحَةٌ, (M, K,) said of a camel, (S, M, A, K,) He was, or became, lean, or emaciated, by reason of fatigue, or of disease: (A:) or fatigued, or wearied: (ISk, S, K:) or injured, or hurt, by fatigue: (Az, T, TA:) or he was, or became, fatigued, and fell down by reason of travel: (M, TA:) or طَلِحَ, aor. ـَ inf. n. طَلَحٌ; and طَلَحَ, aor. ـَ inf. n. طَلْحٌ; he was, or became, fatigued: or lean, by reason of fatigue, or of disease. (MA.) b2: And طَلَحَ, inf. n. طَلَاحٌ, (tropical:) He (a man) was, or became, bad, corrupt, or vicious. (A, L. [See طَلَاحٌ below.]) A3: طَلَحَهُ, aor. ـَ [inf. n. طَلْحٌ,] He, or it, (a man, MA, Msb, or journeying, A,) rendered him lean, or emaciated him; (A, MA, Msb;) namely, a camel: (A, Msb:) [or] he fatigued him; (MA, K;) i. e., a camel; (S, K;) and (K) so ↓ اطلحهُ; and ↓ طلّحهُ, (S, K,) inf. n. of the latter تَطْلِيحٌ. (TA.) 2 طَلَّحَ see the last sentence above. b2: [Hence, app.,] طلّح عَلَيْهِ, (A, K,) inf. n. تَطْلِيحٌ, (K,) (tropical:) He importuned him, (A, K,) i. e., his debtor, so that he wearied him. (A.) 4 أَطْلَحَ see 1, last sentence.

طَلْحٌ, [a coll. gen. n.,] (S, A, Msb, K, &c.,) and طِلَاحٌ; (S, A, K;) the latter said to be pl. of طَلْحَةٌ, (TA,) which is the n. un. of طَلْحٌ, (S,) or, accord. to Sb, the pl. of طَلْحَةٌ is طُلُوحٌ, like as صُخُورٌ is pl. of صَخْرَةٌ; and طِلَاحٌ also; and the pl. of طَلْحٌ is أَطْلَاحٌ; (M;) [The acacia, or mimosa, gummifera; an appellation applicable also to the سَنْط, which produces the gum-arabic: (see صَمْغٌ:) the former tree is termed by Forskål (Flora Ægypt. Arab. p. cxxiv.) “ mimosa gummifera; ” but it is more commonly termed an “ acacia: ” its pods are termed عُلَّفٌ, q. v.:] a species of large trees, (S, K,) of the kind called عِضَاهٌ; (S, Msb;) growing in El-Hijáz [and Egypt and Nubia and other countries]; the fruit of which is like that of the سَمُرَة; having curved thorns: the places in which it grows are the interiors of valleys; and it is that species of the عضاه which is the largest in its thorns, and the hardest in respect of its wood, and the best in respect of its gum: Lth describes it as above, and says that it is the same as the أُمُّ غَيْلَانَ [and the like is said in the A]: ISh says that it is a tall tree, affording a shade in which men and camels repose, with few leaves, long and large branches, with many thorns, [more] than the prickles of the palm-tree, and a great trunk, which a man's arm cannot embrace; the same as the امّ غيلان; and grows in the mountains: AHn says that it is, of the trees called عضاه, the largest, and that which has most leaves, and the greenest, and has thick and long thorns, but these are of the least hurtful of thorns, producing no heat in the foot; it has a fruit (بَرَمَةٌ) of pleasant odour; and there is not among the trees called عضاه any that produces more gum than it, nor any more bulky; and it grows only in rugged, hard, fertile ground. (TA.) By طَلْح in the Kur lvi. 28 may be meant the trees called امّ غيلان, because they have a blossom of a very pleasant odour. (Zj.) [But see below.] b2: طَلْحٌ signifies also Banana-trees; syn. شَجَرُ المَوْزِ; and is said [by some] to have this meaning in the Kur lvi. 28: (Zj, T, TA:) or i. q. مَوْزٌ [which some expl. as meaning the trees above-mentioned; but others as meaning the fruit of those trees]: (Msb, K:) this, however, is said to be unknown in the [classical] language. (TA.) b3: And i. q. طَلْعٌ [generally meaning The spadix of the palmtree; but sometimes the spathe thereof]: (K:) a dial. var. of the latter word: (S:) mentioned by ISk among words formed by the substitution of one letter for another: and this meaning, also, it is said [by some] to have in the Kur lvi. 28. (TA.) A2: And Remains of turbid water in a watering-trough or tank. (K.) A3: And Having the belly void of food. (K.) b2: See also طَلِيحٌ.

طِلْحٌ The tick; syn. قُرَادٌ; (S, A, K;) sometimes applied thereto; (S;) as also ↓ طَلِيحٌ: (S, K:) or a large tick. (TA. [See حَمْنَانٌ.]) b2: [Hence,] طِلْحُ مَالٍ (tropical:) One who keeps to camels, or cattle, and to the care of them, like as cleaves the طِلْح, i. e. tick: (A:) a manager, tender, or superintendent, of camels, or cattle; or a good pastor thereof. (K.) b3: And طِلْحُ نِسَآءِ (tropical:) One who follows, or goes after, women (K, TA) much, or often. (TA.) b4: And طِلْحٌ is also expl. as signifying A pastor fatigued, or wearied: (K, TA:) and [its pl.] طُلُحٌ, as signifying [simply] pastors. (L.) El-Hotei-ah says, after mentioning certain camels and their pastors, إِذَا نَامَ طِلْحٌ أَشْعَثُ الرَّأْسِ خَلْفَهَا هَدَاهُ لَهَا أَنْفَاسُهَا وَزَفِيرُهَا When a pastor, dusty and shaggy or matted in the hair of the head, sleeps behind them, [and they become lost to him,] their breathing and their vehement respiration occasioned by the fulness of their bellies guides him to them, so that he finds them, even if they be distant. (S, * L.) b5: See also طَلِيحٌ, in four places.

طَلَحٌ (thus correctly written, not طَلْحٌ as in [some of the copies of] the S, TA) Enjoyment of a life of ease and plenty. (S, K.) طَلِحٌ an epithet applied to a camel. (A.) You say إِبِلٌ طَلِحَةٌ and طَلَاحَى [the latter being the pl.] Camels having a complaint (S, A, K) of their bellies (S, K) from eating of the trees called طَلْح: (S, A, K:) but [the meaning seems to be, from eating thereof immoderately, for] Aboo-Sa'eed disapproves of the phrase ابل طلاحى as meaning camels that have eaten of the طلح [and become disordered thereby, though it appears from what is said in art. عضه that camels are sometimes disordered by eating of any of the trees called عِضَاه], asserting it to signify camels that are fatigued, or wearied; for [he says that] the طلح do not disorder camels, but are wholesome food for them. (TA.) See also طَلِيحٌ, in two places. b2: And أَرْضٌ طَلِحَةٌ Land abounding with the trees called طَلْح. (K.) طَلْحَةٌ n. un. of طَلْحٌ [q. v.]. (S.) A2: أُمُّ طَلْحَةُ The louse. (TA.) طَلْحِيَّةٌ meaning A piece of paper is a postclassical word. (K.) طَلَاحٌ, as an attribute of a man, (tropical:) Badness, corruptness, or viciousness: (A:) contr. of صَلَاحٌ. (S, L, K.) طَلِيحٌ, (A, Mgh, Msb,) of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ, (Mgh, Msb,) Rendered lean, or emaciated, (A, Mgh, Msb,) applied to a camel; (A, Msb;) as also ↓ طَلِحٌ, (A,) or ↓ طِلْحٌ, (K,) and ↓ طَالِحٌ, so applied, by reason of fatigue, or of disease. (A.) Also, (S, Mgh, K,) applied to a camel, and ↓ طِلْحٌ, (S, K,) the latter, (S, MF,) and the former likewise, (MF,) applied to the male and to the female of camels and of other animals, (S, MF,) and ↓ طَلْحٌ, (K,) and ↓ طَلِحٌ, (L, TA,) Fatigued: (S, Mgh, K, TA:) and in like manner, applied to a she-camel, طَلِيحَةٌ and ↓ طِلْحَةٌ, (K, in the CK طَلْحةٌ,) but the forms commonly known of these two epithets thus applied are without ة, because each has the signification of a pass. part. n., (MF,) and ↓ طَالِحٌ: (IAar, K:) the pls. are طُلَّحٌ and طَلَائِحٌ, (S, K,) [both pls. of طَلِيحٌ,] meaning fatigued, or jaded, and rendered lean, by travel, (S,) and طَلْحَى, which last is [said by SM to be] anomalous, because [he holds that] it has the meaning of an act. part. n., [app. on the ground that some expl. طَلِيحٌ as syn. with مُعْىٍ and تَعِبٌ,] (TA,) and طُلُحٌ is another pl., [app. of the second and third and fourth of the sings. mentioned above,] signifying fatigued: (L, TA;) and أَطْلَاحٌ is pl. [of pauc.] of طِلْحٌ. (S.) One says نَاقَةٌ طَلِيحُ أَسْفَارٍ meaning A she-camel jaded, and rendered lean, by journeys: (T, S:) and طَلِيحُ سَفَرٍ, and سَفَرٍ ↓ طَلْحُ. (IAar, TA.) رَاكِبُ النَّاقَةِ طَلِيحَانِ means The rider of the she-camel and the she-camel are both fatigued, or jaded: (L, K:) for رَاكِبُ النَّاقَةِ وَالنَّاقَةُ طَلِيحَانِ: or for رَاكِبُ النَاقَةِ أَحَدُ الطَّليحَيْنِ. (L.) A2: See also طِلْحٌ.

إِبِلٌ طِلَاحِيَّةٌ and طُلَاحِيَّةٌ, (S, K,) the latter anomalous, (S,) or the latter is a dial. var. of the former, which is not a rel. n. from the pl. طِلَاحٌ, because, when a rel. n. is formed from a pl., the pl. is reduced to its sing. form, unless it is used as a name of a particular thing, (from a marginal note in copies of the S, [see also Ham pp.

791-2,]) Camels feeding upon the trees called طِلَاح [or طَلْح]. (S, K.) طَالِحٌ: see طَلِيحٌ, in two places. b2: Also, as an epithet applied to a man, (tropical:) Bad, corrupt, or vicious; (A, L;) in whom is no good: (L:) contr. of صَالِحٌ. (S, L.) مُطَلِّحٌ (assumed tropical:) One who acts wrongfully, unjustly, or injuriously, فِى المَالِ [with respect to property, or camels, or cattle]. (Az, L.) b2: And, accord. to Az, One who breathes hard, or emits the voice with a moaning sound, فِى الكَلَامِ [in speaking]; syn. نَهَّاتٌ [but the first letter in this word is written in the L without any diacritical point; so that the word may perhaps be بَهَّاتٌ, meaning a great, or frequent, calumniator, slanderer, or false-accuser: see art. بهت]. (L, TA.)