بق

ى1 بَقِيَ aor. ـْ inf. n. بَقَآءٌ (JK, S, Msb, K) and بَاقِيَةٌ; (Msb; [but see this latter below;]) [and accord. to the CK, بَقًى and بَقْىٌ; but this is a mistake; وَبَقَى و بَقْيًا being there erroneously put for بَقَى بَقْيًا, explained by what here follows;] and بَقَى, [by some written بَقَا,] (JK, S, Msb, K,) aor. as above, (JK,) inf. n. بَقْىٌ, (K,) of the dial. of Belhárith Ibn-Kaab, (TA,) or of that of Teiyi, (JK, S, TA,) who in like manner say بَقَتْ instead of بَقَيَتْ, (S, TA,) and the like is done in other verbs of the same class, (S, Msb,) whether the kesreh and the ى be original, as in بَقِىَ and نَسِىَ and فَنِىَ, or accidental, as in the pass. verbs هُدِىَ and بُنِىَ; (Msb;) [He, or] it, namely, a thing, remained, continued, lasted, endured: and was, or became, permanent, or perpetual; or continued, lasted, or existed, incessantly, always, endlessly, or for ever: syn. دَامَ, and ثَبَتَ; (Msb;) contr. of فَنِىَ: (K:) بَقَآءٌ signifies a thing's remaining, continuing, lasting, or enduring, in its first state, to a period determined by the will of God, either with respect to its corporeal substance, as in the case of a heavenly orb, or with respect to its kind only, as in the case of the human and other animal races; and the continuing, lasting, or existing, for ever, either by self, as in the instance of God alone, or otherwise, and thus either with respect to the corporeal substance, as in the case of an inhabitant of Paradise, or with respect to kind only, as in the case of the fruits of the inhabitants of Paradise. (Er-Rághib, TA.) [Hence,] دَارُ البَقَآءِ [The abode of everlasting existence;] the world to come. (T in art. دور.) The verb is said of a thing; and in like manner of a man, as in بَقِىَ زَمَانًا طَوِيلًا, i. e. He lived [or continued in life] a long time. (S.) [You say also, بَقِىَ عَلَى

حَالِهِ He, or it, remained, or continued, in his, or its, state, or condition; i. e., as he, or it, was. And بَقِىَ عَلَى الشِّدَّةِ He endured, or bore up against, difficulty, distress, or adversity.] and بَقِى مِنَ الشَّىْءِ بَقِيَّةٌ [A remain, remainder, remnant, relic, or residue, of the thing remained.] (S.) And بَقِىَ مِنْهُ كَذَا Such a thing remained, over and above, and behind, thereof; as also ↓ تبقّى. (Msb.) A2: بَقَاهُ, with ى and with و for the last radical, (K,) first Pers\. بَقَيْتُهُ (Lh, S) and بَقَوْتُهُ, (Lh, TA,) aor. of the former بَقِىَ, (S,) inf. n. بَقْىٌ, [of the former verb,] (K,) He looked at him, or it: (Lh, S, K:) or [so in the K, but in the S “ and,”] he watched, or observed, him, or it: (S, K:) and بَقَيْتُهُ I looked, watched, or waited, for him, or it; (TA in art. بقو;) as also بَقَوْتُهُ; (K in that art.;) but the former is the more approved. (TA in that art.) [See also art. بقو.] You say also, فُلَانٌ يَبْقِى الشَّىْءَ بِبَصَرِهِ Such a one looks at the thing, and watches, or observes, it. (JK.) And it is said in a trad., بَقَيْنَا رَسُولَ اللّٰهِ We looked, watched, or waited, for the Apostle of God. (S.) 2 بَقَّىَ see 4, in two places.4 ابقاهُ (S, Msb, K) and ↓ بقّاهُ and ↓ تبقّاهُ (S, K) all signify the same, (S,) and ↓ استبقاهُ likewise, (K,) He made, or caused, [and he suffered,] him, or it, to remain, continue, last; to be, or become, permanent, or perpetual; to continue, last, or exist, incessantly, always, endlessly, or for ever; he continued it; he perpetuated it. (Msb, K *) You say, ابقاهُ اللّٰهُ [God preserved him, or prolonged his life; or may God preserve him, or prolong his life; or] God made him, or caused him, or may God make him, or cause him, to continue in life. (S.) And أَبْقَى أَصْلَ الشَّىْءِ وَجَعَلَ ثَمَرَهُ فِى سَبِيلِ اللّٰهِ He made the thing itself to remain unalienable, not to be inherited nor sold nor given away, and assigned the profit arising from it to be employed in the cause of God, or of religion. (TA in art. حبس.) and أَبْقَيْتُ مَا بَيْنَنَا I was sparing of marring, i. e., forbore from marring much, or exceedingly, that [state of union or amity] which subsisted between us. (K.) And نَعْلَيْكَ وَابْذُلْ قَدَمَيْكَ ↓ بَقِّ [Pre-serve thou, or spare thou, thy sandals, and use freely, or unsparingly, thy feet]: a prov. (Meyd. See Freytag's Arab. Prov. i. 149.) And ↓ تَبَقَّهْ وَتَوَقَّهْ Preserve thou the soul (النَّفْسَ ↓ اِسْتَبْقِ), expose it not to destruction, [meaning preserve thyself,] and guard against evils, or calamities: a trad.: the ه in each verb is that of pausation. (TA.) [And ابقى مِنَ الشَّىْءِ بَقِيَّةً He left, or reserved, of the thing, a remain, remainder, remnant, &c.:] and مِنَ الشَّىْءِ ↓ استبقى He left a portion of the thing; (S, K;) as also ↓ تبقّى; whence the prov., used to incite to liberality, ↓ لَا يَنْفَعُكَ مِنْ زَادٍ تَبَقٍّ Leaving a portion of travel-ling-provision will not profit thee. (JK.) [and ابقى الشَّىْءِ and ↓ استبقاهُ He reserved the thing for a future time or use &c.] And ↓ استبقاهُ as meaning [He spared him; he let him live;] he left him alive; (S, K;) [as also ابقاهُ; for] men say to their enemies when the latter have overcome, أَبْقُونَا وَ لَا تَسْتَأْصِلُونَا [Spare ye us, and destroy us not entirely]: (TA:) [or ابقاهُ, in a case of this kind,] and ابقى عَلَيْهِ and ↓ استبقاهُ signify He pardoned him, [and forbore to slay him,] when slaughter was his due: (TA:) and ↓ استبقاهُ signifies also He pardoned, or forgave, his fault, wrong action, or lapse into sin, and preserved his love, or affection. (JK, TA. *) and [hence,] أَبْقَيْتُ عَلَى فُلَانٍ signifies also I showed mercy to such a one [by sparing him, or letting him live, or by pardoning him, or otherwise]; had mercy on him; pitied, or compassionated, him; syn. أَرْعَيْتُ عَلَيْهِ and رَحِمْتُهُ. (S.) One says, لَا أَبْقَى اللّٰهُ عَلَيْكَ إِنْ أَبْقَيْتَ عَلَىَّ [May God not show mercy to thee if thou show mercy to me: a prov., said in derision to one who affects to show mercy when unable to take revenge]. (S, Meyd.) And لَا تُبْقِ إِلَّا عَلَى نَفْسِكَ [Show not mercy save to thyself: another prov., similar to the former]. (Meyd.) And it is said, in a trad., of the fire [of Hell], لَا تُبْقِى عَلَى مَنْ تَضَرَّعَ إِلَيْهَا, i. e. It will not pity [him who abases himself to it: or rather it will not spare &c.: and in like manner, لَا تُبْقِى وَلَا تَذَرُ, in the Kur lxxiv. 28, is generally understood as meaning It (namely, Hell,) will not spare, nor leave unburned]. (TA.) 5 تَبَقَّىَ see 1: A2: and see also 4, in four places.6 تَبَاقٍ The remaining together. (KL.) [You say, app., تَبَاقَوْا, and تَبَاقَيَا, They, and they two, remained together.]10 إِسْتَبْقَىَ see 4, in seven places. [See also a usage of this verb in art. حى, conj. 10, second sentence.]

لَقٍى بَقًى: see بَقَاقٌ.

بَقْيَةٌ: see بَقِيَّةٌ.

بَقْوَى: see بُقْيَا, in five places.

بُقوَى: see بُقْيَا, in two places.

بَقْيَا: see what next follows.

بُقْيَا (JK, S, Msb, K, &c.) and ↓ بَقْيَا (TA) and ↓ بَقْوَى (JK, S, Msb, K) and ↓ بُقْوَى (Th, K) and ↓ (JK, K,) the ↓ third and ↓ fourth with ى changed into و, like as و is changed into ى in دُنْيَا and عُلْيَا and قُصْيَا, (ISd, TA,) [substs. in the sense of إِبْقَآءٌ, inf. n. of 4, signifying The making, or causing, and suffering, to remain, continue, last, &c.; preservation of a person in life, and of a thing in being; and the sparing, letting live, or leaving alive;] substs. from أَبْقَاهُ: (Msb, K:) or [the showing mercy by sparing or letting live, or by pardoning, or otherwise; having mercy; pitying, or compassionating;] substs. from أَبْقَيْتُ عَلَى

فُلَانٍ. (S.) Thus one says of a pilgrim, that he put gum, or something glutinous, upon his head, and so caused his hair to become compacted, بُقْيَا عَلَيْهِ to preserve it in the state in which it was (expl. by إِبْقَآءً عليه), lest it should become shaggy, or dishevelled, &c. (L in art. لبد.) And one says, نَشَدْتُكَ اللّٰهَ وَالبُقْيَا and ↓ البَقْوَى [I conjure, or beg, or beseech, thee by God and by the preservation of thy life]. (JK.) And مَا لِى عَلَيْه رَعْوَى وَلَا

↓ بَقْوَى [I have no mercy nor pity to bestow upon him]. (JK. [There expl. by the words أَىْ أَرْعَيْتُ عَلَيْهِ وَأَبْقَيْتُ; but أَىْ is evidently a mistranscription for مِنْ, i. e. from.]) A poet (El-La'een ElMinkaree, TA) says, فَمَا بُقْيَا عَلَىَّ تَرَكْتُمَانِى

وَلٰكِنْ خِفْتُمَا صَرَدَ النِّبَالِ [And it was not to show mercy by sparing me that ye two left me; but ye feared the transpiercing of the arrows]. (S.) And another says, on his having refused to accept an offer of seven bloodwits, أُذَكَّرُ بِالبُقْيَا عَلَى مَنْ أَصَابَنِى

وَبُقْيَاىَ أَنِّى جَاهِدٌ غَيْرُ مُؤْتَلِى

i. e. Am I required [or exhorted or reminded] to show mercy to him who slew my relation, when the mercy that I show to him is that I am labouring to slay him, and not falling short, or being remiss: by بقياى is meant إِبْقَائِى عَلَيْهِ; though الإِبْقَآء is not الجَهْد: the meaning is, that this is done by me in lieu of that: البُقْيَا is a subst. from الإِبْقَآء, syn. therewith; and the و prefixed to it is a denotative of state. (Ham p. 119. [This verse is also cited in the TA, but with the substitution of ↓ بِالبَقْوَى and وَبَقْوَاى for the corresponding words above.] ↓ البَقِيَّةَ is said by men to their enemies when the latter have overcome; meaning [We ask, or beg, the being spared, or mercy, or quarter; a verb, whereby it is governed, being understood: or] أَبْقُونَا وَلَا تَسْتَأْصِلُونَا [spare ye us, and destroy us not entirely]. (TA.) بَقِيَّةٌ A remain, remainder, remaining portion, remnant, relic, residue, or the remains, or rest, of a thing; (KL, PS, &c.;) a subst. from بَقِىَ as signifying “ it remained over and above,” and “ it remained behind: ” pl. بَقَايَا and بَقِيَّاتٌ: (Msb:) ↓ بَاقِيَةٌ, also, [pl. بَوَاقٍ and بَاقِيَاتٌ,] has the same meaning as بَقِيَّةٌ; (TA;) [i. e., as explained above; and so has ↓ بَاقٍ, for شَىْءٍ بَاقٍ &c.] You say, بَقِىَ مِنَ الشَّىْءِ بَقِيَّةٌ [explained before: see 1]. (S.) [And هُمْ بَقِيَّةُ السَّيْفِ, and بَقَايَا السَّيْفِ, They are those who have been spared by the sword]. b2: [Hence,] فُلَانٌ مِنْ بَقِيَّةِ القَوْمِ Such a one is of the best of the people, or company of men: because a man reserves the most excellent of the things that he produces. (Bd in xi. 118.) And فُلَانٌ مِنْ بَقِيَّةِ أَهْلِهِ Such a one is of the most excellent of his people, or family. (Ham p. 78.) And فُلَانٌ بَقِيَّةُ القَوْمِ Such a one is the best of the people, or company of men: pl. بَقَايَا. (Kull p. 96.) b3: أُولُو بَقِيَّةٍ, in the Kur xi. 118, hence means Persons possessed of excellence: [see a phrase mentioned voce بَلَلٌ:] or possessing a relic of judgment and intelligence: (Bd:) or persons of religion and excellence: (Jel:) or persons of understanding (K, TA) and discrimination: (TA:) or persons of obedience: (TA:) or having the quality of preserving themselves (Az, Bd, K, *) from punishment, (Bd,) by their holding the approved religion: (Az, TA:) and this last explanation is confirmed by another reading, which is ↓ اولوا بَقْيَةٍ [possessing a quality of watching, or observing, and hence, of guarding, or preserving]; بَقْيَة being the inf. n. of un. of بَقَاهُ, aor. ـْ signifying “ he watched,” or “ observed,” &c., “ him,” or “ it. ” (Bd.) See also بُقَيَا, in two places. بَقِيَّةٌ is also a subst. from أَبْقَيْتُ مَا بَيْنَنَا [explained before: see 4: app. meaning Forbearance from marring much, or exceedingly, the state of unity, or of amity, subsisting between two persons, or parties: and such may be its meaning in the phrase above-mentioned (اولوا بقيّة)]. (K.) b4: بَقِيَّةُ اللّٰهِ, in the Kur xi. 87, [after the command, in the next preceding verse, to give full measure and weight,] means God's sustenance that remains for you after your giving full measure [and weight]: (Jel:) or that which God has preserved for you, of what is lawful, (Fr, Bd,) after [your] keeping aloof from that which he has forbidden you: (Bd:) or the good state, or condition, remaining for you: (Zj, K:) or the fear (مُرَاقَبَة) of God; accord. to some: (Fr, TA:) or the obedience of God, and (as Aboo-'Alee says, TA) the looking for his recompense: (K, TA:) or بَقِيَّةٌ and ↓ بَاقِيَةٌ signify any religious service whereby one seeks to obtain the recompense of God; and such is the meaning of the former in this instance. (Er-Rághib, TA.) b5: See also بَاقِيَةٌ.

بَاقٍ part. n. of بَقِىَ [in all its senses; Remaining, continuing, lasting, or enduring: and permanent, or perpetual; or continuing, lasting, or existing, incessantly, always, endlessly, or for ever: &c.: see 1]. (Er-Rághib, TA.) البَاقِى, a name of God, [as also, pleonastically, البَاقِى الأَبَدِىُّ, means The Everlasting, or] He whose existence will have no end. (TA.) See also بَقِيَّةٌ. b2: البَاقِى also signifies The حَاصِل [or net produce, or perhaps simply the produce,] of the [tax termed] خَرَاج, and the like. (Lth, JK, TA.) بَاقِيَةٌ: see بَقِيَّةٌ, first sentence. b2: البَاقِيَاتُ الصَّالِحَاتُ [in the Kur xviii. 44, and xix. 79,] means Any righteous, or good, work, (K, TA,) of which the recompense remains: (TA:) or acts of obedience, (Bd and Jel in xix. 79,) or good works, (Bd in xviii. 44,) of which the fruit remains for ever: (Bd in both those places, and Jel * in the former:) and, as included therein, [so Bd, but in the K “ or,”] the five prayers; (Bd, K;) and the performance of the pilgrimage; and the keeping the fast of Ramadán; (Bd in xviii. 44;) and [so Bd, but in the K “ or,”] the saying, سُبْحَانَ اللّٰهِ وَ الحَمْدُلِلّٰهِ وَ لَا إِلَّا اللّٰهُ وَ اللّٰهُ أَكْبَرُ; (Bd and Jel in xviii. 44, and K;) to which some add, وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللّٰهِ: (Jel ibid.:) or, accord. to Er-Rághib, the correct meaning is any religious service whereby one seeks to obtain the recompense of God: see also بَقِيَّةٌ, last explanation. (TA.) b3: بَاقِيَةٌ is sometimes put in the place of an inf. n.; (S, K;) or it is an inf. n.; (Msb;) syn. with بَقَآءٌ; (S, Msb, TA;) with which ↓ بَقِيَّةٌ, also, is syn. (TA in art. سرع.) So in the Kur [lxix. 8], فَهَلْ تَرَى لَهُمْ مِنْ بَاقِيَةٍ [And dost thou see them to have any continuance?]; (S, TA;) so says Fr: (TA:) or, as some say, the meaning is, بَقِيَّةٍ [i. e. a remnant]: (TA:) or جَمَاعَةٍ بَاقِيَةٍ [a company remaining]: (Er-Rághib, TA:) or نَفْسٍ بَاقِيَةٍ [a soul, or person, remaining]: (Bd, Jel:) or the ة is an intensive affix; (Jel;) [or a restrictive to unity;] i. e. one remaining; (Jel, TA;) and this is also allowable and good: one says, likewise, مَا بَقِيَتْ بَاقِيَةٌ وَ لَا وَ قَاهُمْ مِنَ اللّٰهِ وَاقِيَةٌ [One remaining remained not, nor did one preserver preserve them from God]. (TA.) أَبْقَى Longer continuing. (Bd and Jel in xx. 74, &c.) b2: هُوَ أَبْقَى الرَّجُلَيْنِ means أَكْثَرُ إِبْقَآءً عَلَى

قَوْمِهِ [He is the more merciful, or pitiful, or compassionate, of the two men, towards his people]. (TA.) نَاقَةٌ مُبْقِيَةٌ A she-camel [that retains some milk;] that does not exhaust her copious supply of milk. (JK.) b2: مُبْقِيَاتُ الخَيْلِ, (K,) or rather المُبْقِيَاتُ مِنَ الخَيْلِ, (TA,) The horses whose running continues after the running of other horses has ceased: (M, K:) or, that reserve somewhat of their running. (T, TA.) b3: And المُبْقِيَاتُ The places that retain some of the pools in which water has collected, and do not drink it up. (TA.)

حبو

1 حَبَا, (Msb, K,) [aor. ـْ inf. n. حُبُوٌّ, (K,) He, or it (a thing, Msb, TA), was, or became, or drew, near. (Msb, K.) And hence, (TA,) حَبَوْتُ لِلْخَمْسِينَ I was, or became, or drew, near to fifty [years]; (S, ISd, TA;) [as also حبوت الخَمْسِينَ; for] IAar says that حَبَاهَا and حَبَا لَهَا both have this signification. (TA.) b2: حَبَتِ الأَضْلَاعُ إِلَى الصُّلْبِ The ribs joined to the backbone; (K;) and in like manner, with the same meaning, one says of the entrails: and the ribs were near to the backbone. (TA.) and حَبَتِ الشَّرَاسِيفُ, (K,) inf. n. as above, (TA,) i. e. [The extremities of the ribs, projecting over the belly,] were long, so that they were near one another. (K.) And حَبَا المَسِيلُ The water-course, or channel of a torrent, became [contracted,] so that one part thereof was near to another. (K.) A2: حَبَا, (S, Mgh, Msb, K,) aor. ـْ (Mgh, Msb,) inf. n. حَبْوٌ, said of a child, (S, Mgh, Msb, K,) before he stands; (Lth, TA;) as also حَبَى, aor. ـْ inf. n. حَبْىٌ, which, however, is rare; (Msb;) He crept, or crawled, [or dragged himself along,] upon his posteriors; (Mgh;) or so حبا عَلَى اسْتِهِ: (S:) or he went along upon his posteriors, protruding his chest: (K:) or went along on four [or, as we say, on all fours]: in this last sense it is used by the lawyers. (Mgh.) And, said of a man, He went along upon his hands, or arms, and his belly: (K:) or upon his hands, or arms, and his knees: or upon his posteriors: or upon his elbows and knees: (TA:) [or he crept, or crawled: for] you say, مَا جَآءَ إِلَّا حَبْوًا, meaning He came not save creeping, or crawling: and مَانَجَافُلَانٌ إِلَّا حَبْوًا [Such a one escaped not save creeping, or crawling]. (TA.) Also, said of a camel having his fore shank bound up to his arm, He crept, or crawled, along: [or he dragged himself along on the ground:] and, said of a camel, he lay down, and crept, or crawled, [or dragged himself along,] by reason of fatigue: or, as some say, being constrained to ascend a difficult tract of sand, he protruded his chest, and then crept, or crawled. (TA.) b2: [Hence,] said of an arrow, It glided along the ground, and then hit the butt: (S:) or so حبا إِلَى الغَرَضِ. (Msb.) b3: And حبا المَالُ, (K,) inf. n. حَبْوٌ, (TA,) The cattle clave to the ground, motionless, by reason of emaciation. (K.) b4: And حَبَتِ السَّفِينَةُ, (K,) inf. n. حَبْوٌ, (TA,) The ship ran. (K.) A3: حَبَا لَهُ It (a thing) presented itself, or its breadth, or width, or its side, to him, or it; syn. اِعْتَرَضَ, (K,) or عَرَضَ; (Mgh;) as do, for instance, waves to a ship; (TA;) and as clouds, like a mountain, before they cover the sky. (S.) and حبا الرَّمْلُ, aor. ـْ inf. n. حَبْوٌ, The sands rose up, extending sideways (مُعْتَرِضًا): (TA:) or extended widely. (IAar, TA.) A4: حَبَاهُ, (S, Msb, K,) aor. as above, (TA,) inf. n. حَبْوٌ (TA) and حَبْوَةٌ, (S, TA,) or this is a simple subst, (K,) and the inf. n. is حِبَآءٌ, (Msb,) or this last also is a simple subst., (S, * K,) He gave him (S, Msb, K) a thing (Msb) without any compensation (Msb, K) and without [receiving] any favour, or benefit: or in a general sense. (K. [See also حِبَآءٌ below.]) You say, حَبَاهُ كَذَا and بِكَذَا He (God, or a man,) gave him such a thing without [receiving] any favour, or benefit, and without requital. (Ham pp. 327 and 654.) b2: And also, (K,) aor. as above, inf. n. حِبَآءٌ, (TA,) He denied him, refused him, or refused to give him; (K, TA;) on the authority of IAar only. (TA.) Thus the verb bears two contr. significations. (K.) b3: حبا مَا حَوْلَهُ He defended, protected, or guarded, what was around him; (As, S, K;) as also ↓ حبّاهُ, inf. n. تَحْبِيَةٌ. (S, K.) J cites as an ex. of the former verb, from a poem of Ibn-Ahmar, the phrase لَمْ يَحْبُهَا فَحْلٌ [as though meaning A stallion did not defend them]; referring to she-camels: but accord. to AHn, it means did not regard them; being occupied with himself. (TA.) b4: You say also, فُلَانٌ يَحْبُو قَصَاهُمْ and يَحُوطُ قَصَاهُمْ [Such a one fights in their defence; or defends them in a distant quarter: but generally meant ironically: see 1 in art. حوط]: both signify the same. (Abu-l-'Abbás, TA.) 2 حَبَّوَ see 1.3 حاباهُ, (Msb, K,) inf. n. مُحَابَاةٌ (Msb, K, KL) and حِبَآءٌ, (K,) He vied, or contended, with him in giving. (KL.) b2: He aided him, or assisted him: he treated him, or behaved towards him, with partiality; was partial towards him: and inclined towards him: (K:) he treated him in an easy and a gentle manner. (Msb.) b3: حاباهُ فِى البَيْعِ, (S, MA,) inf. n. مُحَابَاةٌ, (S, Mgh, KL,) He abated the price, or payment, to him in selling: (MA, KL, PS:) or he treated him in an easy and a gentle manner therein: (TK:) from حِبَآءٌ signifying “ a gift. ” (Mgh.) 4 رَمَى فَأَحْبَى He shot, and made his arrow to fall short of the butt (IAar, K) and then to leap so as to hit the butt. (IAar, TA.) 5 تَحَبَّوَ see what next follows.8 احتبى He drew together and confined his back and his shanks (S, Mgh, Msb, and Har p. 179) with his رِدَآء, (S,) or with a garment, or piece of cloth, or with some other thing, (Mgh, Msb, and Har ubi suprà,) when sitting, to be like him who is leaning [his back against a wall]: (Har ubi suprà:) he drew his legs against his belly with a garment, or piece of cloth, confining them therewith, together with his back, and binding it, or making it tight, upon them, so as to preserve him from falling, [when he sat,] like a wall: (IAth, TA:) and ↓ تحبّى signifies the same: (TA:) or احتبى بِالثَّوْبِ he inwrapped himself with the garment: or he drew together and confined his back and his shanks with a turban or the like: (K:) for the Arabs not having walls in their deserts to lean against in their assembling, the man used to set up his knees in his sitting, and put against them a sword, or surround them [and his back] with a piece of cloth, or knit his hands, or arms, together upon them, and rest against them; this standing him in stead of leaning. (Har ubi suprà.) The doing this in one garment is forbidden, in a trad., lest, by accident, what decency requires to be concealed should become exposed. (IAth, TA.) You say also, احتبى بِيَدَيْهِ [He confined his legs against his belly with his hands, or arms, in sitting, to support himself by so doing]. (S, Msb. *) [See also قُرْفُصَآءُ.] الاِحْتِبَآءُ with the sword is practised on the occasions of making a covenant for mutual protection, or war, or appointing a chief, and the like; because the sword may be wanted in these cases. (Ham p. 711.) حَبًا: see حَبِىٌّ.

حُبَةٌ A grape: (K:) or grapes when they first grow, from the berry, not from planting: (TA:) pl. حُبًى. (K.) حَبْوَةٌ: see حِبَآءٌ.

حُبْوَةٌ a subst. from اِحْتَبَى, (Yaakoob, S, K,) as also ↓ حِبْوَةٌ (S, Msb, K) and حِبْيَةٌ (K) and ↓ حِبَآءُ and ↓ حُبَآءٌ: (Ks, K:) meaning [The act denoted by اِحْتَبَى; i. e. اِحْتِبَآءٌ: and also] a turban, or piece of cloth, or some other thing with which a man performs what is termed الاِحْتِبَآءُ: (Har p. 179:) pl. حُبًى (Yaakoob, TA) and حِبًى. (Yaakoob, S, TA.) [See an ex. from a trad. voce نَمِرَةٌ: and see also a verse of El-Farezdak cited voce حَلَّ.] Hence, حَلَّ حُبْوَتَهُ and عَقَدَ حُبْوَتَهُ mean (assumed tropical:) He rose, or stood up, and (assumed tropical:) He sat. (Har p. 179. The former phrase is also mentioned in the S.) And the saying, الحُبَى حِيطَانُ العَرَبِ [The things used for the purpose of اِحْتِبَآء are the walls of the Arabs: see 8]. (TA.) And the saying, in a trad. of ElAhnaf (when he was asked in a time of war, “ When is forbearance? ”), ↓ عِنْدِ الحُبَآءِ [On the occasion of اِحْتِبَآء]; meaning that forbearance is to be approved in peace, not in war. (TA.) الحبوة on Friday, when the Imám is reciting the khutbeh, is forbidden; because الاِحْتِبَآء induces sleep, and exposes the purity of the worshipper to be annulled. (TA.) A2: See also حِبَآءٌ.

حِبْوَةٌ: see حُبْوَةٌ: A2: and see also حِبَآءٌ.

حُبَآءٌ; see حُبْوَةٌ, in two places.

حِبَآءٌ (S, Mgh, K) a subst. from حَبَاهُ “ he gave him without any compensation ” &c., (K,) as also ↓ حُبْوَةٌ (Msb, K) and ↓ حَبْوَةٌ and ↓ حِبْوَةٌ; (K;) all held by Lh to be inf. ns.: (TA:) or meaning A gift. (S, Mgh.) And the first, The dowry of a woman or wife. (TA.) A2: See also حُبْوَةٌ, in two places.

حَبِىٌّ: see حَابٍ. b2: Also A collection of clouds; syn. سَحَابٌ; because it creeps along; or from حَبَا meaning عَرَضَ, wherefore it is also called عَارِضٌ: (Mgh:) or applied to a collection of clouds as meaning that presents itself, or its breadth, or width, or its side, or extends sideways, (S, Ham p. 785, and EM p. 51,) heaped up, (EM,) in the tracts of the horizon, (Ham,) like a mountain, before it covers the sky; (S, EM;) as also ↓ حَبًا; (S;) so called because near to the earth, (S, Ham,) as though creeping, or crawling, like a child; or from حَبَا; like as سَحَابٌ is from سَحَبَ, (Ham,) or from سَحَبَ أَهْدَابَهُ: (TA:) or, as also ↓ حُبِىٌّ, a collection of clouds overpeering (يُشْرِفُ, in [some of] the copies of the K, erroneously, يشرق, TA) from the horizon upon the earth: or heaped up, one part above another. (K, TA.) حُبِىٌّ: see the next preceding paragraph.

حَابٍ Near; applied to thing of any kind. (S.) [Hence,] حَابِى الحُيُودِ Having the heads of the ribs connected [by means of the cartilages], one with another. (Az, TA.) And إِنَّهُ لَحَابِى

الشَّرَاسِيفِ Verily he is protuberant in the two sides. (S.) b2: Having the shoulder-joints elevated to, or towards, the neck; (K;) applied to a man, and likewise to a camel. (TA.) A2: An arrow that creeps along (KT, K) upon the ground (KT) to the butt, (KT, K,) having fallen short of it: (KT:) or an arrow that glides along the ground, and then hits the butt: pl. حَوَابٍ. (Msb.) Hence the saying, in a trad., إِنَّ حَابِيًا خَيْرٌ مِنْ زَاهِقٍ, i. e. An arrow such as is termed حَابٍ, though weak, having hit the butt, is better than one that goes beyond the butt by its vehemence of passage, and its force, not having hit it: meaning, by the two arrows, one who attains the truth, or right, or a part thereof, though weak; and another who goes beyond it, and far from it, though strong. (TA.) A3: A thing presenting itself, or its breadth, or width, or its side; as also ↓ حَبِىٌّ; (K;) as in the saying of El-'Ajjáj, describing a [vessel such as is called] قُرْقُور, فَهْوَ إِذَا حَبَا لَهُ حَبِىُّ i. e. [So it,] when waves present themselves, or their breadth, &c., to it. (TA.) [Hence,] رَمَلٌ حَابٍ Overpeering sands presenting themselves, or their breadth, &c. (TA.) And جَبَلٌ حَابٍ A heavy, overpeering mountain. (TA.) b2: Also A certain plant: (K:) so called because of its height. (TA.) And حَابِيَةٌ A tract of sand (رَمْلَةٌ), (K, TA,) elevated and overpeering, (TA,) producing that plant. (K, TA.)

صبو

1 صَبَا, (S, M, K,) aor. ـْ inf. n. صَبْوَةٌ, (S,) or صَبْوٌ, (M, K,) and صُبُوٌّ (S, M, K) and صِبًا [also written صِبًى, in the CK (erroneously) صَبًى,] and صَبَآءٌ, (M, K,) [app., in its primary acceptation, He was a youth, or boy, or child; agreeably with an explanation of a phrase in what follows, and with explanations of صِبًا and صَبَآءٌ which will be found below: b2: and hence,] He was, or became, youthfully ignorant, or foolish, or silly: (M, K:) [and, as seems to be indicated in the TA, he indulged in amorous dalliance; a sense in which the verb, more especially with صِبًا (q. v. infrà) for its inf. n., is very frequently used:] or he inclined to ignorant, or foolish, or silly, and youthful, conduct; and in like manner ↓ تصابى; from الصِّبَا, which is from الشَّوْق [i. e. “ desire ”]: (S: [see an ex. of the inf. n. of the latter verb in a verse cited voce شَابَ, in art. شيب:]) or صِبًا and صَبَآءٌ, as inf. ns., signify the inclining the heart to any one; and have other significations expl. in what follows: and ↓ تَصَابٍ signifies the manifesting passionate love, and desire: (KL:) [but صِبًا and صَبَآءٌ are often used in different senses: thus Et-Tebreezee says that] in the following hemistich of a poem by Dureyd Ibn-Es-Simmeh, صَبَا مَا صَبَا حَتَّى عَلَا الشَّيْبُ رَأْسَهُ the first صبا may be from الصِّبَى [or الصِّبَا], and the second صبا from الصَّبَآءُ signifying الفَتَآءُ; so that the meaning may be, He engaged in play, or sport, and الصِّبَى [or amorous dalliance, &c.], as long as he was a youth, [until hoariness came upon his head;] or the meaning may be, he engaged in الصِّبِى as long as he engaged therein, &c. (Ham p. 380.) And صَبِىَ, (S, M, K,) [aor. ـْ inf. n. صَبَآءٌ, (S,) or صِبًا, (M,) [or both, as will appear from what follows,] signifies He played, or sported, with the صِبْيَان [i. e. youths, or boys, or children]: (S:) or he acted in the manner of the صِبْيَان: (M, K: *) or both صِبًا and صَبَآءٌ, as inf. ns., signify the acting as a youth, or boy, or child; and the playing, or sporting, with youths, or boys, or children: (KL:) and ↓ تصبّى and ↓ تصابى, said of an old man, signify he acted in a youthful, boyish, or childish, manner. (TA.) b3: صَبَا, inf. n. صُبُوٌّ and صَبْوَةٌ, also signifies He inclined. (Msb.) You say, صَبَا إِلَيْهَا He inclined to her, namely, a woman; as also صَبِىَ: and in like manner, صَبَتْ إِلَيْهِ and صَبِيَتْ [She inclined to him]. (M. [See also صُبٌّ, in art. صب.]) And صَبَا إِلَيْهِ, (M,) or إِلَيْهَا, (K,) inf. n. صَبْوَةٌ (M, K) and صُبْوَةٌ (K) and صُبُوٌّ; (M, K;) and صَبِىَ; (K;) He yearned towards, longed for, or desired, (M, K,) him, (M,) or her: (K.) b4: [Hence, app.,] صَبَتِ النَّخْلَةُ, (M, K,) aor. ـْ (M,) The [female] palm-tree inclined, or leaned, towards the male palm-tree that was distant from it. (M.) b5: And صَبَتِ الرَّاعِيَةُ, (M, K,) aor. ـْ (M,) inf. n. صُبُوٌّ, The pasturing beast inclined its head and put it upon the pasturage. (M, K.) [See also 2.]

A2: صَبَتْ, (S, M, K,) aor. ـْ (S, M,) inf. n. صُبُوٌّ (S, M, K) and صَبًا, (M, K,) in [some of] the copies of the K صَبَاء, (TA,) said of the wind called الصَّبَا, (S, M, K,) It blew. (K.) b2: And صُبِىَ القَوْمُ, (M, K,) like عُنِىَ, (K,) The people, or party, were blown upon by the wind called الصَّبَا. (M, K.) 2 صبّى رَأْسَهُ, inf. n. تَصْبِيَةٌ, He inclined his head towards the ground. (TA.) [See also 1, near the end.]3 صابى رُمْحَهُ, (T, S, *, M, K, TA,) inf. n. مُصَابَاةٌ, (TA,) He inclined his spear, (M, K,) or he lowered the head of his spear towards the ground, (T, TA,) [or, as the context in the S seems to indicate, he inverted his spear,] to pierce, or thrust, (T, M, K,) with it. (M, TA.) b2: صابى السَّيْفَ He put the sword into its غِمْد [which generally means its scabbard] (S, M, K,) or into its قِرَاب [which generally means its case for enclosing it together with its scabbard,] (TA,) reversed, or inverted: (S, M, K, TA:) or, accord. to the A, صابى سَيْفَهُ, and سِكِّينَهُ, means he put his sword, and his knife, into its قِرَاب not in the right manner: and one says to one who hands a knife, صَابِ سِكِّينَكَ i. e. Reverse thy knife, putting the handle towards me. (TA.) b3: صابى بِنَآءَهُ He made his building to incline, or lean. (K.) b4: صابى مَشَافِرَهُ He (a camel) inverted his lips on the occasion of drinking. (K.) b5: صابى الشَّيْخَ He, or it, overturned the old man; and made him to incline. (TA.) b6: صابى البَيْتَ, (M, K,) i. e. البَيْتَ مِنَ الشِّعْرِ, (TA,) He recited the verse not rightly, or not regularly. (M, K, TA. [In the CK, صاباهُ البَيْتَ.]) and صابى الكَلَامَ He made the speech, or language, to deviate from its proper course, or tenour. (M, K.) b7: صَابَيْنَا عَنِ الحَمْضِ is a phrase mentioned by Az as meaning We turned away from the [plants called] حمض. (TA.) b8: And one says, الجَوَارِى يُصَابِينَ فِى السِّتْرِ, meaning يطلعن [i. e.

يَطَّلِعْنَ, but I think that فِى is a mistranscription for مِن, and that the meaning is, The girls, or young women, look from within the curtain]. (TA.) 4 أَصْبَتْ She (a woman) had a child such as is termed صَبِىّ [i. e. a boy, or a young male child]; (S, M;) and a child, male or female. (S.) A2: أَصْبَتْهُ She (a woman, M, K, or a girl, or young woman, S) excited his desire, and invited him, (M, K,) or made him to incline, (S,) to ignorant, or foolish, or silly, and youthful, conduct, (S, M, K,) so that he yearned towards her; as also ↓ تَصَبَّتْهُ. (M, K.) And ↓ تَصَبَّاهَا He invited her to the like thereof. (M.) And ↓ تصبّاها also signifies He deceived, or beguiled, her, and captivated her heart; (M, K; [see also another rendering in an explanation of a verse cited voce إِصَارٌ;]) as also ↓ تصاباها. (K.) And اصبى عِرْسَ فُلَانٍ He endeavoured to cause the wife of such a one to incline [to him]. (TA.) A3: أَصْبَوْا They entered upon [a time in which blew] the wind called الصَّبَا. (M, K.) 5 تَصَبَّوَ see 1, latter half: A2: and see also 4, in three places.6 تَصَاْبَوَ see 1, in three places: A2: and see also 4.10 استصبى, as stated by Freytag, is expl. by Reiske as signifying Pueriliter se et proterve gessit: A2: and by Jac. Schultens as signifying Pro puero habuit. But the usage of this verb in any sense is app. post-classical.]

صَبًا [is of the fem. gender, and] is a subst. and an epithet, [so that one says رِيحٌ صَبًا, as well as صَبًا alone and رِيحُ الصَّبَا,] (M, TA,) [and signifies The east wind: or an easterly wind:] the wind that blows from the place of sunrise: (Msb:) or the wind of which the mean place whence it blows is the place where the sun rises when the night and day are equal; the opposite wind of which is the دَبُور: (S:) or the wind that faces the House [of God, i. e. the Kaabeh; app. meaning that blows from the point opposite to the corner, of the Kaabeh, that is between the Black Stone and the door]; as though yearning towards the House: (M, TA:) or, accord. to IAar, (M,) the wind of which the place whence it blows extends from the place of rising of الــثُّرَيَّا [or the Pleiades] to [the place of] بَنَات نَعْش [meaning the tail of Ursa Major]: (M, K:) [it is often commended by poets as a gentle and pleasant gale, like the Zephyr with us:] the dual is صَبَوَانِ and صَبَيَانِ: (Lh, M, K:) and pl. صَبَوَاتٌ and أَصْبَآءٌ. (M, K.) صِبًا [also written صِبًى] and ↓ صَبَآءٌ, the former with kesr and the short alif, and the latter with fet-h and the long alif, (S, Msb,) [both mentioned before as inf. ns.,] Youth, or boyhood; the state of the صَبِىّ [q. v.]: (S:) or childhood. (Msb.) One says, كَانَ ذٰلِكَ فِى صِبَاهُ and صَبَائِهِ [That was in his youth or boyhood: or in his childhood]. (Msb.) [See also an ex. in a verse cited in the first paragraph of art. شفع.] b2: And the former [or each, as is shown in the first sentence of this art.,] has also a signification derived from الشَّوْقُ [or “ desire; ” i. e., each signifies also An inclining to ignorant, or foolish, or silly, and youthful, conduct; and amorous dalliance]: (S:) and ↓ صَبْوَةٌ signifies [the same, as is also shown in the first sentence of this art., or, like صِبًا and صَبَآءٌ,] the ignorance, or foolishness, or silliness, of youth; (Lth, M, K;) and amorous dalliance. (Lth, TA.) [See an ex. of the first in a verse cited in the first paragraph of art. ادى; and another in a verse cited voce عَارَضَ.]

صَبْوَةٌ: see the next preceding paragraph.

صَبَآءٌ: see صَبًا.

صَبِىٌّ A youth, boy, or male child; syn. غُلَامٌ: (S:) or a young male child; (Mgh, Msb;) before he is called غُلَام: (Mgh:) or one that has not yet been weaned, (M, K,) so called from the time of his birth: (M:) and ↓ صَابٍ signifies the same as صَبِىٌّ; these two words being like قَادِرٌ and قَدِيرٌ: (TA:) the pl. of the former is صِبْيَةٌ [a pl. of pauc., in which the و is changed into ى because of the kesreh before it, like as is said in the M respecting another of the pls.,] (S, M, Msb, K, but not in the CK,) and صِبْوَةٌ (M, K, TA, in the CK صَبْوَةٌ,) and صُبْيَةٌ (M, K) and صَبْيَةٌ, (K, TA, but not in the CK,) [or rather the last two are quasi-pl. ns.,] and أَصْبٍ [another pl. of pauc.] (K) and أَصْبِيَةٌ [also a pl. of pauc.], (M, K,) but this last is said by J to have been unused, because the usage of صِبْيَةٌ rendered it needless, (TA,) and صِبْيَانٌ, (S, M, Msb, K, but not in the CK,) in which the و is changed into ى because of the kesreh before it, (M,) and صُبْيَانٌ, (M, K,) as some say, preserving the ى notwithstanding the dammeh, (M,) and صِبْوَانٌ (M, K, but not in the CK,) and صُبْوَانٌ: (M, K:) and [ISd says,] accord. to Sb, the dim. of صِبْيَةٌ is ↓ أُصَيْبِيَةٌ, and that of أَصْبِيَةٌ is ↓ صُبَيَّةٌ, each irreg.; but in my opinion, صُبَيَّةٌ is the dim. of صِبْيَةٌ, and أُصَيْبِيَةٌ is that of أَصْبِيَةٌ: (M:) [J says,] أُصَيْبِيَةٌ occurs in poetry as being the dim. of أَصْبِيَةٌ. (S.) ↓ صَبِيَّةٌ signifies A young woman, girl, or female child; (S, TA;) and so too, [sometimes,] صَبِىٌّ: (TA:) and the pl. is صَبَايَا. (S TA.) b2: أُمُّ الصِّبْيَانِ is a term applied to The flatus, or flatulence, (الرِّيحُ,) that is incident to children. (TA in art. ام.) [Golius, in that art., explains it as meaning Larva, terriculamentum puerorum; on the authority of Meyd.: and also as meaning Epilepsy; on the authority of Ibn-Beytár.] b3: صَبِىٌّ also signifies (assumed tropical:) The pupil of the eye: (M, K:) but Kr ascribes this meaning to the vulgar. (M.) b4: And (tropical:) The extremity of each of the jaw-bones: (K, TA:) i. e. (TA) الصَّبِيَّانِ signifies the two extremities of the two jaw-bones (S, M, TA) of the camel and of other animals: or, as some say, the two edges curving outwards from the middle of the two jaw-bones: (M, TA:) or, accord. to the A, the thin portions of the two extremities thereof: and it is [said to be] tropical. (TA.) And (assumed tropical:) A bone below the lobe, or lobule, of each of the two ears: (K:) or, as some say, the head of the bone that is below the lobe, or lobule, of each of the two ears by the space of about three fingers put together. (M.) b5: And (tropical:) The edge (حَدّ) of the sword: (M, K, TA:) or the ridge thereof, (M, TA, in the copies of the K أَوْ غَيْرِهِ is erroneously put for أَوْ عَيْرُهُ, TA,) which rises in [i. e. along] its middle; (M, K, TA;) and likewise of a spear-head: (M, TA:) or, accord. to the A, that part of a sword below, or exclusive of, (دُونَ,) its ظُبَة [q. v.]. (TA.) b6: And (assumed tropical:) The head of the human foot; (M, A, TA; in the copies of the K رَأْسُ القَوْمِ is erroneously put for رَأْسُ القَدَمِ; TA;) i. e. the part [thereof] between its حِمَارَة [q. v.] and the toes. (A, TA.) And الصَّبِيَّانِ signifies also (assumed tropical:) The two sides of the [camel's saddle called] رَحْل. (M.) b7: It is also said that صِبْيَانُ الجَلِيدِ signifies (tropical:) The grains of hoar-frost that resemble pearls: and صِبْيَانُ المَطَرِ (tropical:) the small drops of rain: but accord. to the author of the “ Khasáïl,” it is صِئْبَان [pl. of صُؤَابَةٌ, q. v.], with ء and then ب. (TA.) صَبِيَّةٌ fem. of صَبِىٌّ, q. v.

صُبَيَّةٌ: see صَبِىٌّ, former half.

صَابٍ: see صَبِىٌّ, first sentence. b2: Also i. q. صَاحِبُ صَبْوَةٍ [i. e. One who indulges in youthful folly, and amorous dalliance]. (TA.) b3: Kureysh, (M,) or the Jews, (TA,) used to call the Companions of the Prophet صُبَاةٌ. (M, TA. [See صَابِئٌ, in art. صبأ.]) And Náfi' read [in the Kur ii. 59 and xxii. 17] الصَّابِينَ instead of الصَّابِئِينَ; (TA;) and [in v. 73] الصَّابِيُونَ instead of الصَّابِئُونَ. (TA voce صَابِئٌ.) b4: صُبَّى, a pl. of صَابٍ, is expl. as meaning Those who incline to conflicts and factions, seditions, or the like, and love to be foremost therein. (TA. [See صُبٌّ, in art. صب.]) الصَّابِيَةُ The oblique wind (النُّكَيْبَآءُ, dim. of النَّكْبَآءُ,) that blows in a direction between that of the east or easterly wind (الصَّبَا) and that of the north or northerly wind (الشَّمَال): (S, K:) it is very cold, (S and TA voce نَكْبَآءُ,) and very boisterous, and unattended by rain or by any good. (TA ibid.) أُصَيْبِيَةٌ: see صَبِىٌّ.

مُصْبٍ, (Ks, Az, M,) or مُصْبِيَةٌ, (S, A,) or both, (K,) applied to a woman, (Ks, Az, S, M, A, K,) and the former also applied to a man, (Er-Rághib, TA,) Having صِبْيَة [i. e. children, or young children, or young unweaned children], (S, Er-Rághib, A, *) or having a child such as is termed صَبِىّ. (M, K.) b2: Hence the latter is metaphorically applied by El-Hareeree to (tropical:) Wine of which the sealed cover has been broken. (Har p. 450.) b3: [See also the verb, 4.]

مَصْبُوٌّ: see صَابِئٌ, in art. صبأ.

مُصَابِيَةٌ A calamity, or misfortune. (K.)

عد

1 عَدَّهُ, (S, A, O, Msb, &c.,) aor. ـُ (O, Msb,) inf. n. عَدٌّ (S, O, Msb, K) and عِدَّةٌ and تَعْدَادٌ [which last has an intensive signification, and may also be regarded as an inf. n. of the verb next following]; and ↓ عدّدهُ; (TA;) or this latter has an intensive signification; (Msb;) He numbered, counted, reckoned, or computed, it: (S, A, O, Msb, K:) [and ↓ اِعْتَدَّهُ sometimes signifies the same, as is shown by what here follows:] فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا, in the Kur xxxiii. 48, means [Then there shall not be for you, as incumbent on them, any عِدَّة (q. v.)] of which ye shall count the number [of the days]: (Bd, Jel:) or the meaning is, of which ye shall exact the accomplishment of the number [of the days]: (Ksh, Bd:) and Lh has mentioned, as heard from the Arabs, عَدَدْتُ الدَّرَاهِمَ أَفْرَادًا and وِحَادًا [I counted the dirhems by single pieces], and ↓ أَعْدَدْتُ, also, followed by the same words; then adding, “I know not whether it [i. e. the latter] be from العَدَدُ or from العُدَّةُ ” [i. e. whether the meaning be I counted or I prepared or provided, the latter of which is a well-known meaning]: his doubt indicates that أَعْدَدْتُ is a dial. var. of عَدَدْتُ; but [SM says] “ I know it not.” (TA.) عَدَّ is doubly trans.: you say عَدَدْتُكَ المَالَ as well as عَدَدْتُ لَكَ المَالَ [both meaning I numbered, counted, reckoned, or computed, to thee the articles of property]. (TA.) And you say, عُدَّ فِى قَوْمٍ He was numbered, or reckoned, among a people, or party. (S, K.) [And عَدَّ مَحَاسِنَهُ, and ↓ عَدَّدَهَا, inf. n. of the former عَدٌّ, and of either تَعْدَادٌ, He enumerated, or recounted, his good qualities or actions: a phrase of frequent occurrence.] b2: [Also He counted, or reckoned, as meaning he accounted, or esteemed, him, or it, good or bad &c.:] one says عَدَّهُ حَسَنًا He counted, accounted, reckoned, or esteemed, him, or it, good, or goodly; syn. اِسْتَحْسَنَهُ: (S in art. حسن, &c.:) and ↓ اعتدّ signifies the same as عَدَّ [in this sense]; whence the saying, وَيَعْتَدُّهُ قَوْمٌ كَثِيرٌ تِجَارَةً [And many people count it, or reckon it, as merchandise]. (Har p. 127.) 2 عَدَّّ see above, in two places. b2: عدّدهُ also signifies He made it a provision against the casualties of fortune: (S, O, K: see also 4:) so, accord. to Akh, in the Kur civ. 2: or, as some say, he made it numerous: (S, O:) or it may mean he reckoned it (Bd and Jel in civ. 2) time after time. (Bd.) 3 عَاْدَّ [عادّ بَعْضُهُمْ بَعْضًا, inf. n. مُعَادَّةٌ and عِدَادٌ, app. signifies They enumerated, or recounted, their good qualities or actions, one to another: for] يَوْمُ العِدَادِ is expl. by Sh as meaning يَوْمُ الفِخَارِ وَمُعَادَّةِ بَعْضِهِمْ بَعْضًا [i. e. The day of vying, or contending for superiority, in glory, or excellence, &c., and app. of persons enumerating, or recounting, their good qualities or actions, one to another]. (TA.) [See also عِدَادٌ.] b2: عَادَّهُمُ الشَّىْءَ He shared with them equally in the thing: and عادّ بَعْضُهُمْ بَعْضًا فِى الشَّىْءِ They shared one with another in the thing; i. e., in anything. (TA.) [Hence,] one says, عادّهُ فِى المِيرَاثِ [He shared with him in the inheritance]. (S.) b3: [The inf. n.] عِدَادٌ also signifies The contributing equally, or clubbing, for the purchase of corn, or food, to eat: and a people's having money, or property, divided into lots, or portions, and distributed in shares among them: syn. بِدَادٌ; (T and L in art. بد from IAar, and O in the present art.;) and مُنَاهَدَةٌ. (T and L in art. بد from IAar, and O and K in the present art.) [You say, عادّ القَوْمُ: see بَادَّ] b4: عادّهُ, inf. n. مُعَادَّةٌ and عِدَادٌ, said of a malady, and of the pain of a venomous sting or bite, and of insanity, It intermitted, and returned to him. (TA.) It is said in a trad., (S, O,) مَا زَالَتْ أُكْلَةُ خَيْبَرَ تُعَادُّنِى (S, O, K) The pain of the poison of the food of Kheyber which I ate has not ceased to return to me at certain periods. (TA.) and one says, عَادَّتْهُ اللَّسْعَةُ The pain of the venomous sting, or bite, returned to him with vehemence at the expiration of a year. (S, O, K.) 4 أَعْدَدْتُهُ, (Msb,) inf. n. إِعْدَادٌ, (Msb, TA,) with which ↓ اِعْتِدَادٌ and ↓ اِسْتِعْدَادٌ and ↓ تَعْدَادٌ [as inf. n. of 2] are syn., (TA,) I made it ready, prepared it, or provided it. (Msb, TA. *) One says, اعدّهُ لِأَمْرِ كَذَا He made it ready, prepared it, or provided it, for such an affair. (S, O, K. *) And أَعْدَدْتُ لِلْأَمْرِ عُدَّتَهُ [I made ready, prepared, or provided, for the affair, its proper apparatus]. (TA.) Some say that أَعَدَّ is originally أَعْتَدَ; but others deny this. (L in art. عتد.) See also 1, former half.

A2: أَعَدَّ is also intrans.: [but when it is used as such, نَفْسَهُ may be considered as understood after it:] see 10.5 تَعَدَّّ [تعدّد It was, or became, numerous: often used in this sense. b2: Hence, one says,] هُمْ يَتَعَدَّدُونَ عَلَى عَشَرَةِ آلَافٍ They exceed in number ten thousand; and ↓ يَتَعَادُّونَ signifies the same; (S, O, K; *) or the latter means they participate, one with another, in such generous qualities as may be shared. (TA.) b3: See also 10.6 تعادّوا They shared, one with another, in a thing. (TA.) See also 5. [And see 3.]7 انعدّ: see what next follows.8 اعتدّ It was, or became, numbered, counted, reckoned, or computed. (S, O.) Many of the learned say that ↓ انعدّ should not be [thus] used as a quasi-pass. of عَدَّهُ: it is said to be vulgar, or bad. (MF.) A2: اعتدّهُ: see 1, first and last sentences. b2: One says also اعتدّ بِهِ (S, O, Msb) meaning He included it in a numbering, or reckoning. (Msb.) [And hence, He made account of it; accounted it a matter of importance. And لَا يُعْتَدُّ بِهِ No account is made of it, or him; it, or he, is not reckoned, or esteemed, as of any account, or importance: a phrase of frequent occurrence.]

A3: [He made it ready, prepared it, or provided it:] see 4. b2: See also 10.

A4: اِعْتَدَّتْ, said of a woman, She observed, or kept, the period of her عِدَّة [q. v.]. (S, O.) 10 استعدّ, (S, O, Msb, K,) as also ↓ اعدّ and ↓ اعتدّ and ↓ تعدّد, the last, as well as the first, mentioned by Th, (TA,) He made himself ready, prepared himself, or became in a state of preparation, (S, O, K, TA,) لِلْأَمْرِ for the affair; (S, O, K, * TA; *) he prepared, or provided, himself with proper, or necessary, apparatus, or implements, or the like. (A'Obeyd, Msb, &c.) A2: All except the last are also trans.: see 4.

R. Q. 1 عَدْعَدَ, (IAar, O, TA,) inf. n. عَدْعَدَةٌ, (IAar, O, K, TA,) He was quick, (IAar, TA,) or he hastened, and was quick, (O, K,) in walking, or going along, (IAar, O, K, TA,) &c. (IAar, TA.) A2: [And app. said of the sandgrouse (القَطَا) meaning It uttered its cry: see عَدْعَدَةٌ below.] Q. Q. 2 تَمَعْدَدَ, in which, accord. to Sb, the م is a radical letter, because of the rarity of the measure تَمَلْعَلَ, but others contradict him, (S, K, *) He assumed the dress, garb, habit, or external appearance, of the sons of Ma'add who was the son of 'Adnán, and who is called the Father of the Arabs [because through him all the descendants of Ismá'eel, or Ishmael, trace their ancestry], (S, O, K,) imitating them in their coarseness therein: (K:) or he asserted himself to be related to them: (S, O, K:) or he spoke their language: (TA:) or he affected, or constrained himself, to endure with patience their mode of life: (S, O, K:) or he imitated their mode of life, which was coarse and rude; abstaining from ease and luxury, and from the garb of the foreigners: (S, O:) and he (a boy) attained to the prime of manhood, and became thick, or coarse. (S, O, K.) 'Omar said, (S, O,) or not 'Omar, but the Prophet, (K,) اِخْشَوْشِنُوا وَتَمَعْدَدُوا, (S, O, * K, *) i. e. [Lead ye a rough, or coarse, life, and] imitate the mode of life of the sons of Ma'add, &c. (TA.) [See also art. معد.] b2: It is also used by the poet Maan Ibn-Ows for تَبَاعَدَ [He went, or withdrew himself, far away]: (S, O:) it means thus, and he went away into the country, or in the land. (TA.) عَدْ عَدْ A cry by which the mule is chidden; (Az, O, K;) like عَدَسْ. (Az, O.) عُدٌّ and ↓ عُدَّةٌ Pustules in the face: (IJ, TA:) or pustules that come forth in the faces of beautiful, or goodly, persons: (O, K:) pl. of the former [and app. of the latter also, which is probably a n. un.,] أَعْدَادٌ. (Marg. note in a copy of the S.) عِدٌّ Multitude, muchness, or abundance, (S, O, K,) in a thing. (K.) One says, إِنَّهُمْ لَذَوُو عِدٍّ وَقِبصٍ (in one of my copies of the S and in the O لَذُو, and in the other of my copies of the S and in the O قِبْضٍ,) [Verily they are many, or numerous]. b2: [It is also an epithet, signifying] Water having a continual increase; (S, O, K;) that does not cease; as the water of a spring; (S, O, Msb, K;) and of a well: (S, O, Msb:) or copious water of the earth: or spring-water; rain-water being called كَرَعٌ: (TA:) or old water, that does not become exhausted: (IDrd, TA:) or an old well; (M, O, K;) said in the M [and O] to be from حَسَبٌ عِدٌّ: (TA: [but see this in what follows:]) or in the dial. of Temeem, much water; but in the dial. of Bekr Ibn-Wáïl, little water: (AO, TA:) or well-water, whether little or much; so accord. to a woman of Kiláb; opposed to that of the rain: accord. to Lth, a place which men make, or prepare, wherein much water collects; but Az says that this is a mistake: (TA:) pl. أَعْدَادٌ. (S, A, O.) b3: And حَسَبٌ عِدٌّ (tropical:) Old nobility or the like: (M, A, O:) accord. to IDrd, from عِدٌّ applied to old water that does not become exhausted. (TA. [This derivation is probably correct: but see above.]) A2: See also عَدِيدٌ.

A3: And see the paragraph here following.

عُدَّةٌ Apparatus, equipments or equipage, accoutrements, furniture, gear, tackle or tackling, (S, O, L, Msb,) that one has prepared for the casualties of fortune, (S, O, L,) consisting of property and weapons, (S, O,) or of property, or weapons, or other things, (Msb,) or of implements, instruments, tools, or the like, and of beasts: (L:) accord. to some, formed from عُتْدَةٌ [q. v.]; but others deny this: (L in art. عتد:) pl. عُدَدٌ. (Msb.) One says, أَخَذَ لِلْأَمْرِ عُدَّتَهُ and عَتَادَهُ [He took, for the affair, his apparatus, &c.; or he prepared, or provided, himself for the affair]: both signify the same. (S, O.) b2: Also, (S, O,) and ↓ عِدٌّ, this latter of the dial. of Temeem, (A'Obeyd, Msb,) A state of preparation. (A'Obeyd, S, O, Msb.) One says, كُونُوا عَلَى عُدَّةٍ Be ye in a state of preparation. (S, O.) A2: See also عُدٌّ.

عِدَّةٌ an inf. n. of 1[q. v.]. (TA.) b2: And A number collected together; a number collectively. (TA.) You say, رَأَيْتُ عِدَّةَ رِجَالٍ I saw a number of men collected together. (TA.) And أَنْفَذْتُ عِدَّةَ كُتُبٍ I transmitted a number of letters together. (S, K, * TA.) b3: عِدَّةُ المَرْأَةِ The days of the menstruation of the woman, (S, O, Msb, K, TA,) which she numbers, when she has been divorced, or when her husband has died; [until the expiration of which she may not marry again; the period being, in the case of a divorced woman, not pregnant, that of three menstruations]; or [in the case of a pregnant woman] the days of her pregnancy; or [in the case of a widow not pregnant] four months and ten nights: (TA:) or the woman's waiting the prescribed time after divorce, or after the death of her husband, until she may marry again: (Msb:) and the days of the woman's mourning for a husband, and of abstaining from the wearing of ornaments &c.; (K, TA;) whether it be a period of months or of menstruations, or the period completed by her giving birth to offspring in her womb, which she has conceived by her husband: (TA:) pl. عِدَدٌ. (Msb.) One says, اِنْقَضَتْ عِدَّتُهَا Her عِدَّة ended, (S, TA,) from the period of the death of her husband, or of his divorcing her. (TA.) b4: اِنْقَضَتْ عِدَّةُ الرَّجُلِ means The man's term of life ended: pl. عِدَدٌ. (TA.) b5: And one says, فُلَانٌ إِنَّمَا يَأْتِى أَهْلَهُ العِدَّةَ Such a one comes to his wife, or family, only once in the month, or in the two months. (O, L.) See also عِدَادٌ, in two places.

عَدَدٌ a subst. from عَدَّهُ “ he numbered it; ” as also ↓ عَدِيدٌ: (S, O, K:) [originally] What is numbered, counted, reckoned, or computed: (O, Msb, K: [in the CK, a و is inadvertently omitted after the explanation of this meaning:]) [and hence,] a number; (Msb;) and ↓ عَدِيدٌ is syn. therewith [in this sense, as will be seen in what follows]; (A;) a quantity composed of units; and therefore not [properly] applicable to one; but accord. to the grammarians, one belongs to the predicament ofالعَدَدُ because it is the root thereof, and because it implies quantity, for when it is said “ How many hast thou? ” it is as proper to answer “ One ” as it is to answer “ Three ” &c.: (Msb:) pl. أَعْدَادٌ. (TA.) ↓ مَا أَكْثَرَ عَدِيدَهُمْ means عَدَدَهُمْ [i. e. How great is their number!]. (A.) Zj says that عَدَدٌ is sometimes used in the sense of an inf. n.; as in the phrase in the Kur [xviii. 10], سِنِينَ عَدَدًا: but many say that it is in this instance used in its proper sense, meaning مَعْدُودَةً [i. e. numbered], and is made masc. because سِنِين is syn. with أَعْوَام. (Msb.) In the phrase وَأَحْصَى

كُلَّ شَىْءٍ عَدَدًا, in the Kur [lxxii. last verse], it is used in its proper sense of مَعْدُودًا, and is put in the accus. case as a denotative of state; or it is used in this case as an inf. n. (IAth, O.) b2: It signifies also The years of a man's life, which one numbers, or counts. (IAar, O, K. [In the CK, after the words وَالعَدَدُ المعدُودُ, a و should be inserted.]) Hence the phrase رَقَّ عَدَدُهُ The years of his life, which he numbered, became few, the greater part having passed. (IAar, O.) عِدَدٌ: see the next paragraph.

عِدَادٌ an inf. n. of 3 [q. v.]. (TA.) b2: يَوْمُ العِدَادِ [as expl. by Sh: see 3, first sentence. b3: Also] The day of giving: (S, O:) العِدَاد signifies العَطَآء (S, O, K) in this phrase. (S, O.) b4: And i. q. يَوْمُ العَرْضِ [which generally means The day of the last judgment]. (TA.) b5: And one says, أَتَيْتُ فُلَانًا فِى يَوْمِ عِدَادٍ meaning I came to such a one on a Friday (يوم حُمُعَةٍ), or on a Minor Festival (يوم فِطْرٍ), or on a Great Festival (يوم أَضْحَى). (O, K, * TA.) b6: And لَقِيتُ فُلَانًا عِدَادَ الــثُّرَيَّا, (S, O, K,) or عِدَادَ الــثُّرَيَّا القَمَرَ, and فِى

نُزُولِ القَمَرِ الــثُّرَيَّا, (TA,) meaning I met such a one once in the month: (S, O, K:) because the moon makes its abode in الــثريّا [the Pleiades, its third Mansion,] once in every month: (S, O:) IB [understood the meaning to be, once in the year; for he] asserts that, correctly, J should have said, because the moon is in conjunction with الــثريّا once in every year, and that is on the fifth day of [the Syrian month] Ádhár [corresponding to March O. S.], agreeably with what is said in a verse of Ibn-Holáhil which will be found cited in what follows: but [this verse evidently relates to what was the case in its author's time; for it is well known that] the moon traverses the firmament once in every month, and is every night in a [different], Mansion, and it is therefore in [the Mansion of] الــثريّا once in every month. (L, TA.) [Accord. to some,] one says, لَا آتِيكَ

إِلَّا عِدَادَ القَمَرِ الــثُّرَيَّا, meaning I will not come to thee save once in the year: because the moon makes its abode in الــثريّا but once in the year: (A:) and مَا يَأْتِينَا فُلَانٌ إِلَّا عِدَادَ الــثُّرَيَّا القَمَرَ, and إِلَّا قِرَانَ القَمَرِ الــثُّرَيَّا, meaning Such a one comes not to us save once in the year: and مَا أَلْقَاهُ إِلَّا الــثُّرَيَّا القَمَرَ ↓ عِدَّةَ, and الّا عِدَادَ الــثُّرَيَّا القَمَرَ, and الّا عِدَادَ الــثُّرَيَّا مِنَ القَمَرِ, meaning I do not meet him save once in the year: (TA:) [but these explanations are probably founded upon a want of due consideration of a statement which here follows:] after citing this verse of Aseed, or Useyd, or Useiyid, [written in the TA اسيد,] Ibn-Holáhil, or Ibn-El-Holáhil, [thus differently written in different places,] إِذَا مَا قَارَنَ القَمَرُ الــثُّرَيَّا لِثَالِثَةِ فَقَدْ ذَهَبَ الشِّتَآءُ [When the moon is in conjunction with the Pleiades in a third night, then winter has departed], AHeyth said, [as though what was the case at a particular period of a cycle were the case generally,] the moon is in conjunction with الــثريّا only in a third night from the new moon, [meaning only once in the year in the third night,] and that is in the beginning of spring and the end of winter. (TA.) b7: And عِدَادٌ and ↓ عِدَدٌ, (S, O, K,) the latter a contraction of the former, used by poetic license, (S, O,) signify A paroxysm of pain which a person stung or bitten by a venomous reptile suffers on the completion of a year from the day on which he was stung or bitten: (S, O, K: *) a paroxysm of pain occurring at a certain period: (A:) a paroxysm such as that of a tertian, or quartan, fever; and the pain of poison which kills at a certain period: and the regular period of the return of a fever is called its عِدَاد. (TA.) One says, أَتَتْهُ اللَّسْعَةُ لِعِدَادٍ The pain of the venomous sting, or bite, returned to him with vehemence at the expiration of a year. (S, O, * K.) And بِهِ مَرَضٌ عِدَادٌ He has a malady that intermits and returns. (A.) And عِدَادُ السَّلِيمِ is said to signify A period of seven days from that on which the person has received a venomous sting or bite: when it has expired, his recovery is hoped for: as long as it has not expired, one says, هُوَ فِى

عِدَادِهِ. (A, TA.) [See also 3.] b8: عِدَادٌ signifies also The time of death. (O, K.) b9: And A day, or night, when the family of a person deceased assemble together to wail for him. (ISk, TA.) b10: And A touch of insanity or diabolical possession: (S, O, K:) or an affection resembling insanity or diabolical possession, that takes a man at certain times. (Az, TA.) One says, بِالرَّجُلِ عِدَادٌ In the man is a touch of insanity [&c.]. (S, O.) b11: And The twanging of a bow; (S, O, K; *) and so ↓ عَدِيدٌ. (O, K.) b12: See also the next paragraph, in five places: b13: and see عَدِيدَةٌ.

عَدِيدٌ: see عَدَدٌ, in three places. b2: Also A man who introduces himself into a tribe, to be numbered, or reckoned, as belonging to it, but has no kindred in it: (Msb:) or عَدِيدٌ قَوْمٍ signifies one who is numbered, or reckoned, among a people, (K, TA,) but is not with them (معهم [app. a mistranscription for مِنْهُمْ of them]); as also ↓ عِدَادٌ. (TA.) One says, فُلَانٌ عَدِيدُ بَنِى فُلَانٍ, (S, Mgh, O, Msb,) and ↓ مِنْ عِدَادِهِمْ, (Msb,) Such a one is numbered, or reckoned, among the sons of such a one. (S, Mgh, O, Msb.) And فِى بَنِى ↓ عِدَادُهُ فُلَانٍ He is numbered among the sons of such a one in the دِيوَان [or register of soldiers or pensioners]. (S, O, K.) And أَهْلِ ↓ فُلَانٌ فِى عِدَادِ الخَيْرِ Such a one is numbered, or reckoned, among the people of goodness, or of wealth. (S, O.) b3: And A like, or an equal; [originally, in number;] (A, O, K;) as also ↓ عِدٌّ and ↓ عِدَادٌ: (IAar, O, K:) pl. of the first عَدَائِدُ; and of the second and third أَعْدَادٌ. (TA.) One says, هٰذِهِ الدَّرَاهِمُ عَدِيدُ هٰذِهِ These dirhems are equal to these. (A, * TA.) And هُمْ عَدِيدُ الحَصَى وَالثَّرَى They are equal in multitude, or quantity, to the pebbles and the moist earth; (S, * O, * TA;) i. e. they are innumerable. (TA.) The saying of Aboo-Duwád, describing a mare, وَطِمِرَّةٍ كَهِرَاوَةِ الأَعْزَابِ لَيْسَ لَهَا عَدَائِدْ Th explains by saying that he likens her to the staff of the wayfarer, because of her being smooth, as though عدائد here meant knots: [so that, accord. to him, we should render the verse thus: and compact in make, or swift and excellent, like the staff of those who go far away with their camels to pasture, having no knots:] but Az says that the meaning is, [like Hiráwet-el-Aazáb (a celebrated mare)], having no equals. (TA.) A2: See also عِدَادٌ, last sentence but one.

عَدِيدَةٌ A lot, portion, or share: (IAar, O, K:) like غَدِيدَةٌ: (IAar, O:) pl. عَدَائِدُ; (IAar, O, TA;) with which ↓ عِدَادٌ is syn.: and عَدَائِدُ signifies also property divided into shares; and an inheritance [so divided]. (TA.) Lebeed says, تَطِيرُ عَدَائِدُ الأَشْرَاكِ شَفْعًا وَوِتْرًا وَالزَّعَامَةُ لِلْغُلَامِ The portions of property and inheritance of the sharers fly away in the course of time, two together and singly; but the lordship, or mastery, is still remaining for the boy: (IAar, TA:) or the poet means those who share with him [i. e. with the boy] (مَنْ يُعَادُّهُ) in the inheritance: or it (عدائد) is from عُدَّةُ المَالِ [i. e. what one prepares for a future time, of property]: (S, O:) for عدائد, in this verse, some read غَدَائِدُ. (L in art. غد [q. v.]) [See also زَعَامَةٌ.]

عِدَّانٌ and عَدَّانٌ The time, or period, of a thing; (IAar, K, TA;) as in the phrase أَنَا عَلَى عَدَّانِ ذٰلِكَ I was at the time, or period, of that; (IAar, TA;) and in the saying جِئْتُ عَلَى عَدَّانِ تَفْعَلُ ذٰلِكَ I came at the time of thy doing that; (TA;) and thus in the saying كَانَ ذٰلِكَ عَلَى عَدَّانِ فُلَانٍ

That was in the time of such a one: (S, O:) or the first, and best, or most excellent, part, (K, TA,) and the most, (TA,) of a thing; (K, TA;) accord. to Az, from أَعَدَّهُ “ he prepared it; ” and so in the saying كَانَ ذٰلِكَ فِى عَدَّانِ شَبَابِهِ and مُلْكِهِ [That was in the first and best and chief part of his young manhood and of his dominion]. (TA.) [See also art. عدن.]

A2: عِدَّانٌ as a contraction of عِتْدَانٌ: see عَتُودٌ, of which it is a pl. عَدْعَدَةٌ inf. n. of عَدْعَدَ [q. v.]. (IAar, O.) A2: And The cry, or crying, of the sand-grouse (القَطَا): (A 'Obeyd, O, K:) app. onomatopoetic. (A 'Obeyd, O.) جَيْشٌ أَعَدُّ An army in the most complete state of preparation, or equipment. (TA, from a trad.) مَعَدٌّ The side (ISd, TA) of a man and of a horse &c.: (L in art. معد [in which it is fully explained]:) المَعَدَّانِ signifies the places of the two boards of the saddle (S, * O, * A, K, * TA) upon the two sides of the horse. (A, TA.) One says, عَرِقَ مَعَدَّاهُ [The parts of his sides beneath the two boards of the saddle sweated]. (A, TA.) اللِّبْسَةُ المَعَدِّيَّةُ The mode of dress of the sons of Ma'add, which was coarse and rude. (S, from a trad. [See Q. Q. 2.]) مَعْدُودٌ [meaning Numbered, counted, reckoned, or computed,] is applied to any number, little or large; but مَعْدُودَاتٌ more particularly denotes few; and so does every pl. formed by the addition of ا and ت, as دُرَيْهِمَاتٌ and حَمَامَاتٌ; though it is allowable to use such a pl. to denote muchness. (Zj, TA.) الأَيَّامُ المَعْدُودَاتُ signifies The days called أَيَّامُ التَّشْرِيقِ; (S, Mgh, O, Msb, K;) the three days next after the day of the sacrifice [which is the tenth of Dhu-l-Hijjeh]; thus called because they are few. (TA.) and one also says دَرَاهِمُ مَعْدُودَةٌ [lit. Numbered, or counted, dirhems] as meaning a few dirhems. (TA.) المُعَيْدِىُّ is the dim. of المَعَدِّىُّ, (S, O, K,) meaning He whose origin is referred to Ma'add, (S, O, TA,) and is originally المُعَيْدِدِىُّ, then المُعَيْدِّىُّ, and then المُعَيْدِىُّ, (IDrst, TA,) thus pronounced without the teshdeed of the د because the double teshdeed, (IDrst, S, O, K, TA,) that of the د with that of the ى after it, (IDrst, TA,) is found difficult of pronunciation, (IDrst, S, O, K, TA,) combined with the ى that denotes the dim.: (S, O, K:) it is thus pronounced in the prov., أَنْ تَسْمَعَ بِالْمُعَيْدِىِّ خَيْرٌ مِنْ أَنْ تَرَاهُ [Thy hearing of the Mo'eydee is better than thy seeing him]: (Ks, S, O:) or تَسْمَعُ بالمعيدىّ خير من ان تراه, (K, TA,) which means the same, the ع in تسمع being pronounced with damm because أَنْ is suppressed before it; but some pronounce it with nasb, regarding أَنْ as understood, though this is anomalous: (TA:) or تَسْمَعُ بِالْمُعَيْدِىِّ لَا

أَنْ تَرَاهُ; as though meaning hear thou of the Mo'eydee, but do not see him: (ISk, S, O, K:) of which three variants, the second is that which is best known: so says A 'Obeyd: (TA:) the prov. is applied to him who is of good repute, but whose outward appearance is contemned. (S, O, K, TA. [See also Freytag's Arab. Prov. i. 223.]) مُعْتَدٌّ بِهِ A thing included in a numbering, or reckoning. (Msb.) [And hence, A thing of which account is made; that is accounted a matter of importance. See the verb.]

مُسْتَعِدَّاتٌ is used in a verse of Ibn-Mukbil as meaning The legs of a she-camel. (AA, TA voce أَطَامِيمُ, q. v.)

كف

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

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

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

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

β of Cassiopeia.

كَفَّةٌ

: see كِفَّةٌ.

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

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

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

دف

1 دَفَّ, (M, Msb, K, &c.,) aor. ـِ (T, M, TA,) or ـُ (Msb, [but this is a deviation from a general rule, and is probably a mistake,]) inf. n. دَفِيفٌ (Lth, T, S, M, Msb) and دَفٌّ; (M, TA;) and ↓ ادفّ; (Ibn-' Abbád, M, Msb, K;) said of a bird, (Lth, T, S, &c.,) It beat its sides (دَفَّيْهِ, i. e., Msb, جَنْبَيْهِ, M, Msb) with its wings: (M, Msb:) this is what is meant by the following explanation: (Msb:) it moved [or flapped] its wings (Msb, K) for its flight, (Msb,) as the pigeon (K) and the like: (TA:) and it went [or flew] along a little above the ground: (S, K:) or it moved [or flapped] its wings, with its feet upon the ground, (Lth, T, M, K,) flying, and then rose; (Lth, T;) and in like manner ↓ دَفْدَفَ and ↓ استدفّ: (K:) [or] دفّ and ↓ ادفّ signify also it (a bird) went along quickly, with its feet upon the ground, and then raised itself flying. (Msb.) It is said in a trad., يُؤْكَلُ مَا دَفَّ وَلَا ُؤْكَلُ مَا صَفَّ, (K, * TA,) i. e. What moves [or flaps] its wings [in flying], as the pigeon (K, TA) and the like, (TA,) may be eaten; but [what skims along without flapping,] such as vultures (K, TA) and hawks and the like, (TA,) may not be eaten. (K, * TA.) [But] دَفَّ, aor. ـِ said of an eagle, signifies It approached, or was near to, the ground in its flying. (T.) b2: And, دَفَّ, aor. ـِ (M, Msb,) inf. n. دَفِيفٌ (S, M, Msb, K) and دَفٌّ, (K,) He, or it, (said of a camel, K, TA, and of a bird, TA, or of a party of men, Msb,) went a gentle pace; (S, M, Msb, K;) as also ↓ دَفْدَفَ. (IAar, TA.) Dhu-r-Rummeh uses it metaphorically in relation to الدَّبَرَانِ [the asterism of the Hyades, or α of Taurus], describing الــثُّرَيَّا [the Pleiades]; saying, يَدِفُّ عَلَىآثَارِهَا دَبَرَانُهَا فَلَا هُوَ مَسْبُوقٌ وَلَا هُوَ يَلْحَقُ

[Their Debarán goes along gently near after them, so that it is not outstripped, nor does it overtake]. (M.) [And ↓ تَدَافَّ, accord. to ISd, seems to signify nearly the same: for it is immediately added in the M,] in the saying, إِلَيْكَ أَشْكُو مَشْيَهَا تَدَافِيَا مَشْىَ العَجُوزِ تَنْقُلُ الأَثَافِيَا [app. complaining, to God, of the slowness of his she-camel, as though meaning To Thee I complain of her pressing on slowly and laboriously, like the gait of the old woman removing the three stones for the support of the cooking-pot], the poet means تَدَافُفًا. (M. [But I rather think that the meaning here intended is, going along with an inclining from side to side; perhaps from دَفٌّ signifying the “ side. ” See also 6 in art. دفو.]) One says also, الجَيْشُ يَدِفُّونَ نَحْوَ العَدُوِّ The troops go gently, or leisurely, towards the enemy. (S.) And دَفَّتْ عَلَيْنَا مِنْ بَنِى فُلَانٍ

↓ دَافَّةٌ [A company coming gently, or leisurely, of the sons of such a one, so came to us]. (S.) And مِنَ الأَعْرَابِ ↓ دَفَّتْ عَلَيْهِمْ دَافَّةٌ A company of Arabs of the desert journeying leisurely in search of herbage and sustenance [so] came to them. (Z, TA.) And هُمْ قَوْمٌ يَدِفُّونَ, inf. n. دَفِيفٌ, They are a party journeying together not a hard pace. (AA, T.) And دَفَّ عَلَى وَجْهِ الأَرْضِ (IAar, T, TA,) inf. n. دَفٌّ, (K, TA,) He went lightly upon the ground; (K, * TA;) and ذَفَّ signifies the same. (IAar, T.) And دَفِيفٌ also signifies The act of running. (T.) b3: Also دَفُّوا, aor. ـِ [app. They journeyed to a region of green herbage and waters in consequence of drought: (see دَافَّةٌ:) and hence,] they had rain after experiencing drought. (M.) b4: See also 10, in two places.

A2: See also 3.

A3: دَفَّ الشَّىْءَ, aor. ـُ (TK,) inf. n. دَفٌّ, (Sgh, K,) He uprooted the thing; extirpated it. (Sgh, K.) 2 دفّف, inf. n. تَدْفِيفٌ, He hastened, sped, or went quickly; (K;) as also ↓ دَفْدَفَ. (IAar, K.) A2: See also 3, in two places.3 دافّهُ, (T, S, M, Msb, K,) and دافّ عَلَيْهِ, (TA,) inf. n. مُدَافَّةٌ and دِفَافٌ; (T, S, M, Msb;) as also دَافَاهُ, which is of the dial. of Juheyneh, (T, M,) altered from the former, (M,) and ذافّهُ; (Msb, TA;) and ↓ دفّفهُ, (K,) or عَلَيْهِ ↓ دفّف, (M, Msb, TA,) inf. n. تَدْفِيفٌ; (Msb;) as also ذفّف عليه; (T, M;) and عَلَيْهِ ↓ دَفّ, aor. ـُ [or, accord. to rule, دَفِّ]; (Msb;) [as also ذَفَّ عليه;] namely, a man, (S,) a captive, (T, S,) or a wounded man, (M,) He despatched him; i. e. hastened and completed his slaughter; (T, S, M, Msb, K;) or wounded him so as to hasten his death. (Msb.) 4 ادفّ: see 1, first sentence, in two places. b2: أَدَفّتْ عَيْهِ الأُمُورُ The events came upon him consecutively, or uninterruptedly. (Sgh, K.) 6 تدافّ القَوْمُ The party, or company of men, bore, or pressed, or crowded, one upon another. (As, A 'Obeyd, T, S, M, K. *) b2: See also 1.10 استدفّ: see 1, first sentence. b2: Also It (a thing, M) was, or became, prepared, (Az, T, M,) within one's power or reach, (S, M, K,) and easy; (S, K;) like استطفّ, the د being substituted for ط; (S;) [as also استذفّ;] and so ↓ دَفَّ, (T, M,) aor. ـِ (M;) [as also ذَفَّ.] Yousay, خُذْ َا اسْتَدَفَّ لَكَ, (Az, T, S, K,) and ما لك ↓ دَفَّ, (Az, T,) Take thou what is prepared for thee; (Az, T;) what is within thy power or reach, and easy to thee. (S, K.) b3: And It (an affair, or a thing,) was, or became, rightly disposed or arranged; in a right state; (S, K;) or complete, (S, Msb,) and in a right state: (S:) and استذفّ signifies the same. (IKtt, IB, TA.) b4: استدفّ بِالمُوسَى (tropical:) He shaved his pubes with the razor, (K, * TA,) and did so utterly; occurring in this sense in a trad. (TA.) R. Q. 1 دَفْدَفَ: see 1, in two places: b2: and see also 2. b3: [The inf. n.] دَفْدَفَةٌ signifies [also] The beating a دُفّ [or tambourine] hastily [or quickly]. (M, TA.) دَفٌّ The side, syn. جَنْبٌ, (Lth, T, S, M, Mgh, Msb, K,) of anything, (Lth, T, M, Msb, K,) for instance, of a bird, (Msb,) and of a camel; (S;) as also ↓ دَفَّةٌ: (Lth, T, Mgh, Msb:) or the surface (صَفْحَة) of the side; (M, K;) as also ↓ دَفَّةٌ: (K:) pl. دُفُوفٌ. (T, M, Msb.) Hence, أَصْبَرُ مِنْ عَوْدٍ بِدَفَّيْهِ جُلَبْ [More enduring than an old camel in whose sides are scabs formed over wounds: a prov.]. (TA. [See Freytag's Arab. Prov. i. 737.]) and ↓ بَاتَ يَقَّلَبُ عَلَى دَفَّتَيْهِ [and دَفّيْهِ, i. e. He passed the night turning over and over upon his sides]. (TA.) The saying of' Antarah, describing his she-camel, وَكَأَنَّمَا تَنْأَى بِجَانِبِ دَفِّهَا الْ ??

?? وَحْشِىِّ مِنْ هَزِجِ العَشِىِّ مُؤَوَّمِ means And as though she were shrinking from the quarter of her off side, بِ being here used in the sense of عَنْ, from a creature that cries for food at supper-time; meaning a cat, of ugly form and big head, fearing to be scratched by it: as J says, [in art. وحش,] she shrinks with her off side because the rider's whip is in his right hand: (EM p. 233:) [or the meaning is, as though she were shrinking with the outside of her off side; lit, with the side of her off side; for, accord. to ISd,] this is an instance of the prefixing of a noun to another identical therewith [in signification]. (M.) [Hence also,] رَمَاهُ اللّٰهُ بِذَاتِ الدَّفِّ i. e. ذات الجَنْبِ [May God smite him with the pleurisy] (TA.) b2: b3: Also A bank; an acclivity; or a part that faces one, above the foot or base; of sand; and of land or ground: (K:) accord. to En-Nadr, [the pl.] دُفُوفٌ signifies banks; acclivities; or parts that face one, above the foot or base; of land or ground; (T, TA;) as also دَفَادِفُ, of which the sing. is ↓ دَفْدَفَةٌ: (T, K:) accord. to Z, the دُفُوف of valleys are the elevated parts of the sides. (TA.) b4: See also the next paragraph. b5: And دَفَّةٌ.

دُفٌّ and ↓ دَفٌّ, (T, S, M, Mgh, Msb, K,) the former the more approved, (K,) the latter mentioned by A 'Obeyd, (S,) [and now the more common, A tambourine;] a certain thing with which one beats, (M, K,) or with which women beat, (S,) or with which one plays; (Mgh, Msb;) of two kinds; round; [such as is figured, under the name of “ tár ” (طار), in chap. xviii. of my work on the Modern Egyptians, with several pairs of tinkling plates of brass in apertures in the hoop, and sometimes, as in the kind used by hired wailing-women, without those tinkling plates;] and four-sided: [the latter seems to be only for amusement; for] it is said that the foursided is unlawful; but there is no harm in selling the round: (Mgh:) pl. دُفُوفٌ. (M, Msb, K.) دَفَّةٌ: see دَفٌّ, in three places. b2: [Hence,] دَفَّتَا السَّرْجِ (assumed tropical:) [The two side-boards of the horse's saddle;] the two boards that lie against the two sides of the beast; (Mgh;) or the two sides [or boards] of the horse's saddle, that embrace it between them: [see قَرَبُوسٌ:] and so دَفَّتَا الرَّحْلِ (assumed tropical:) the two sides &c. of the camel's saddle. (M.) And in like manner, (M,) دَفإَتَا المُصْحَفِ (tropical:) The two sides [or boards] of the book; (M, TA;) the two things that embrace the book between them; (T, M, Mgh, K, * TA;) the two faces, that are on the two sides, of the book. (Msb.) One says, حَفِظَ مَا بَيْنَ الدَّفَّتَيْنِ (tropical:) [He retained in his memory, or got by heart, what is between the two boards, meaning the whole contents, of the book]. (TA.) [دَفَّةٌ signifies also (assumed tropical:) A board in a general sense; and so ↓ دَفٌّ. And hence, (assumed tropical:) A rudder.] And دَفَّةُ الطَّبْلِ (assumed tropical:) The thing [or piece of skin] that is upon the head of the drum: (so in a copy of the M:) or دَفَّتَا الطَّبْلِ (tropical:) the two things, (T, K,) i. e. the two pieces of skin, (TA,) that are upon the head [or rather upon the two extremities] of the [common cylindrical] drum. (T, K, TA.) One says, ضَرَبَ دَفَّتِى الطَّبْلِ (tropical:) [He beat the two skins of the drum]. (TA.) دَفُوفٌ An eagle approaching the ground (S, K) in its flight (S) when making a stoop: (S, K:) or flying swiftly. (Skr, TA.) دُفُوفِىٌّ [rel. n. from دُفُوفٌ pl. of دُفٌّ and دَفٌّ; app. meaning A seller, or, like مُدَفِّفٌ, a maker, of tambourines]. (K: there mentioned as an appellation of a certain man.) دَفَّافٌ An owner of tambourines (دُفُوف). (M, TA.) [And] A beater of the tambourine (دُفّ); (MA;) [and] so ↓ مُدَفْدِفٌ. (M.) A2: دَفَّافَةٌ: see دَافٌّ.

دَفْدَفَةٌ: see دَفٌّ, near the end of the paragraph.

A2: [It is also the inf. n. of R. Q. 1, q. v.]

دَافٌّ [originally دَافِفٌ, act. part. n. of دَفَّ, q. v.,] is opposed to صَافٌّ, which signifies “ spreading its wings and not moving [or flapping] them ” [in its flight]. (M, TA.) A rájiz, (M,) Ru-beh, (T,) [for the sake of rhyme], uses دَافِى for دَافِفُ. (T, M.) b2: جَمَاعَةٌ دَافَّةٌ A company of men going a gentle pace: (Msb:) and دَافَّةٌ [alone] a party journeying together not a hard pace: (AA, T:) an army going gently, or leisurely, towards the enemy: (S, K: *) a company of men coming from one country or town to another: (IDrd, M:) a party going to a great town or city: (TA:) a company of men journeying leisurely (يَدِفُّونَ) in search of herbage and sustenance: (Z, TA:) a party of the people of the desert journeying to a region of green herbage and waters in consequence of drought: and [hence] a party having rain after experiencing drought; as also ↓ دَفَّافَةٌ. (M.) See 1, in two places.

مُدَفِّفٌ A maker of دُفُوف [or tambourines]. (M. [See also دُفُوفِىٌّ.]) A2: سَنَامٌ مُدَفِّفٌ A camel's hump that falls [or hangs] down upon his sides. (S, Sgh, K.) مُدَفْدِفٌ: see دَفَّافٌ.