اثم

1 أَثِمَ, (Lth, S, M, &c.,) aor. ـَ (Lth, M, Msb, K,) inf. n. إِثْمٌ, (S, K,) or أَثَمٌ, the former being a simple subst., (Msb,) and مَأْثَمٌ, (S, K,) He fell into what is termed إِثْمٌ [i. e. a sin, or crime, &c.]; (Lth, T, S, M, Msb, * K *;) [he sinned; committed a sin, or crime;] he did what was unlawful: (M, * K:) and ↓ تَأْثِيمٌ signifies the same as إِثْمٌ: (K:) it may be either an inf. n. of ↓ أَثَمَ, which [says ISd] I have not heard, or, as Sb holds it to be, a simple subst. like تَنْبِيتٌ: (M:) and is said to be used in the sense of إِثْم in the Kur lii. 23 [and lvi. 24]. (TA.) [It should be added also, that ↓ تأْثَامٌ, like تَكْذَابٌ, is syn. with تأْثِيمٌ and إِثْمٌ; and, like تأثيم, may be an inf. n. of ↓ أَثَّمَ, or a simple subst.: see an ex. voce بَرُوقٌ.] In the dial. of some of the Arabs, the first letter of the aor. is with kesr, as in تِعْلَمُ and نِعْلَمُ; and as the hemzeh in إِثْمٌ is with kesr, the radical hemzeh [in the aor. ] is changed into ى; so that they say إِيثَمُ and تِيثَمُ [for آثَمُ and تَأْثَمُ.] (TA.) In the saying, لَوْ قُلْتَ مَا فِى قَوْمَهَا لَمْ تِيثَمِ يَفْضُلَهَا فِى حَسَبٍ وَمِيسَمِ the meaning is, [Shouldst thou say, thou wouldst not sin, or do wrong, in so saying,] There is not, among her people, any one who excels her [in grounds of pretension to respect, and in impress, or character, of beauty]. (M.) A2: أَثَمَهُ اللّٰهُ فِى كَذَا, aor. ـُ (S, K) and اَثِمَ, (S,) or اَثَمَ, (K,) but there is no other authority than the K for this last, nor is there any reason for it, as the medial radical letter is not faucial, nor is the final, and in the Iktitáf el-Azáhir the aor. is said to be اَثِمَ and اَثُمَ, (MF, TA,) [God reckoned him to have sinned, or committed a crime or the like, in such a thing; or] God reckoned such a thing against him as an إِثْم: (S, K:) or أَثَمَهُ, aor. ـِ (Fr, T, M, Msb) and اَثُمَ, (Msb,) inf. n. أَثْمٌ (Fr, T, Msb) and أَثَامٌ (Fr, T, TA) and إِثَامٌ, (Fr, TA,) He (God) requited him, (Fr, T,) or punished him, (M,) for what is termed إِثْمٌ [i. e. sin, or crime, &c.]: (Fr, T, M:) [see also أَثَامٌ below:] or he (a man) pronounced him to be آثم [i. e. a sinner, or the like]: (Msb:) [or] ↓ آثَمَهُ, aor. ـْ has this last signification, said of God; and also signifies He found him to be so. (T.) b2: You say also, أَثَمَتِ النَّاقَةُ المَشْىَ, aor. ـِ inf. n. أَثْمٌ, The she-camel was slow. (M.) 2 أثّمهُ, (S, Msb, K,) inf. n. تَأْثِيمٌ, (Msb, K,) He said to him أَثِمْتَ [Thou hast fallen into a sin, or crime, &c.; hast sinned, &c.]. (S, Msb, K.) A2: See also 1, first and second sentences.4 آثمهُ He made him, or caused him, to fall into what is termed إِثْمٌ [i. e. a sin, or crime, &c.], (Zj, S, M, K,) or what is termed ذَنْبٌ. (Msb.) b2: See also 1, last sentence but one.5 تأثّم He abstained from what is termed إِثْمٌ [i. e. sin, or crime, &c.]; (T, S, M, Msb, K;) like تَحَرَّجَ meaning “ he preserved himself from what is termed حَرَجٌ: ” (Msb:) or he did a work, or deed, whereby he escaped from what is termed إِثْمٌ: (TA:) and he repented of what is so termed, (M, K,) and begged forgiveness of it; as though he removed the إِثْم itself by repentance and by begging forgiveness; or sought to do so by those two means. (M.) You say also, تأثّم مِنْ كَذَا He abstained from such a thing as a sin, or crime; syn. تَحَّنَثَ, q. v. (S, K, in art. حنث.) إِثْمٌ [accord. to some, an inf. n.; see أَثِمَ: accord. to others, only a simple subst., signifying] A sin, a crime, a fault, an offence, or an act of disobedience, syn. ذَنْبٌ, (S, M, Msb, K,) for which one deserves punishment; differing from ذَنْبٌ inasmuch as this signifies both what is intentional and what is unintentional: (Kull:) or [so accord. to the M, but in the K “ and,”] an unlawful deed: (M, K:) or a deed which retards from recompense: or, accord. to Fr, what is exclusive of the [punishment termed] حَدّ: accord. to Er-Rághib, it is a term of more general import than عُدَوانٌ: (TA:) ↓ مَأْثَمٌ [which is originally an inf. n. of أَثِمَ] is syn. with إِثْمٌ; (T, * Mgh;) and so, too, is ↓ أَثَامٌ, (Msb,) or ↓ إِثَامٌ, signifying a deed retarding recompense: (TA:) the pl. of إِثْمٌ is آثَامٌ: (M:) and the pl. of ↓ مَأْثَمٌ is مَآثِمُ. (T.) b2: [Sometimes it is prefixed to a noun or pronoun denoting its object: b3: and sometimes it means (assumed tropical:) The punishment of a sin &c.: see explanations of a passage in the Kur v. 32, voce بَآءَ.] b4: Wine: (Aboo-Bekr El-Iyádee, T, S, M, K:) sometimes used in this sense; (S;) but tropically; not properly: (IAmb:) I think, [says ISd,] because the drinking thereof is what is thus termed. (M.) b5: [And for a like reason,] (assumed tropical:) Contention for stakes, or wagers, in a game of hazard; syn. قِمَارٌ; (M, K;) which is a man's destruction of his property. (M.) It is said in the Kur [ii. 216, respecting wine and the game called المَيْسِر], قُلْ فِهِيمَا إِثْمٌ كَبِيرٌ وَ مَنَافِعُ لِلنَّاسِ [Say thou, In them both are great sin and means of profit to men]: and Th says, when they contended in a game of this kind, and won, they gave food and alms, and these were means of profit. (M.) أَثَامٌ: see إِثْمٌ. b2: Also The requital, or recompense, of إِثّم [i. e. sin, or crime, &c.]: (T, S, M, Msb:) so says Zj, (T, M,) and in like manner say Kh and Sb: (T:) or punishment (Yoo, Lth, T, M, K) thereof: (Lth, T, M:) and ↓ إِثَامٌ and ↓ مَأْثَمٌ signify the same; (M, K;) the latter like مَقْعَدٌ. (TA. [In the CK this is written مَأثِم.]) So in the Kur [xxv. 68], يَلْقَ أَثَامَا [He shall find a requital, or recompense, or a punishment, of sin]: (T, S, M:) in my opinion, [says ISd,] the correct meaning is, he shall find the punishment of آثَام [or sins]: but some say, the meaning is that which here follows. (M.) b3: A valley in Hell. (M, K.) إِثَامٌ: see إِثْمٌ: b2: and أَثَامٌ.

أَثُومَّ: see آثِمٌ; and أَثِيمٌ.

أَثِيمٌ: see آثِمٌ. b2: Also A great, or habitual, liar; or one who lies much; and so ↓ أَثُومٌ. (K.) So in the Kur ii. 277: or it there signifies Burdened with إثْم [or sin, &c.]. (TA.) In the Kur xliv. 44, it means, accord. to Fr, The unrighteous, or sinning; like ↓ آثِمٌ: (T:) or the unbeliever: (TA:) or, accord. to Zj, in this instance, (M,) by the اثيم is meant Aboo-Jahl. (M, K.) A2: Also The commission of إِثْم [sin, or crime, &c.,] much, or frequently; and so ↓ أَثِيمَةٌ. (M, K.) أَثِيمَةٌ: see أَثِيمٌ.

أَثَامٌ: see آثِمٌ.

آثِمٌ Falling into what is termed إِثمٌ [i. e. a sin, or crime, &c.]; (S, Msb, * K; *) [sinning; committing a sin, or crime;] doing what is unlawful: (K:) and in like manner, (S, Msb, K,) but having an intensive signification, (Msb,) ↓ أَثِيمٌ, and ↓ أَثُومٌ, (S, M, Msb, K,) and ↓ أَثَّامٌ: (M, Msb, K: [in the CK, erroneously, without teshdeed:]) the pl. of the first of these three is أُثَمَآءُ; that of the second, أُثُمٌ; and that of the third, أَثَّامُونَ. (M.) See also أَثِيمٌ. b2: آثِمَةٌ, (S,) and آثِمَاتٌ, (S, M, K, [in the CK, erroneously, اَثِماتٌ.]) A she-camel, (S,) and she-camels, slow, or tardy; (S, M, K;) weary, fatigued, or jaded. (K. [In the CK, we find مُعِيْباتٌ erroneously put for مُعْيِيَاتٌ.]) Some pronounce it with ت. (Sgh.) [In like manner,] ↓ مُؤَاثِمٌ signifies That is slack, or slow, in pace, or going; اَلَّذِى يَكْذِبُ فِى السَّيْرِ. (Sgh, K. [In Golius's Lex., as from the K, اَلَّذِى يُكَذِّبُ السَّيْرَ. Both are correct, signifying the same.]) تَأْثَامٌ: see 1.

تَأْثِيمٌ: see 1.

مَأْثَمٌ: see إِثْمٌ, in two places: b2: and see أَثَامٌ.

مَأْثُومٌ [Reckoned to have sinned, or the like;] having a thing reckoned against him as an إِثْم: (S:) or requited for what is termed إِثْمٌ. (Fr, T.) مُوَاثِمٌ: see آثِمٌ.

ثم

1 ثَمَّهُ, (S, M, * K,) aor. ـُ (S, M,) inf. n. ثَمٌّ, (T, S, M,) He repaired it; or put it into a good, sound, or right, state; (T, S, M, K;) [by filling up its interstices, &c.,] with ثُمَام [q. v.]. (S.) Hence the saying, ثَمَمْتُ أُمُورِى (assumed tropical:) I put my affairs into a good, sound, right, or proper, state; restored them to such a state; or set them right, or in order. (S.) And hence also the saying, كُنَّا أَهْلَ ثَمِّهِ وَرَمِّهِ (assumed tropical:) [We were the fit persons to put it into a good, sound, right, or proper, state; &c.]; (S;) occurring in a trad.; accord. to the relaters thereof, وَرُمِّهِ ↓ ثُمِّهِ; but A 'Obeyd holds the former reading to be the right. (T.) b2: He spread ثُمَام for it, namely, a skin of milk, and put it [ثمام] above it, in order that the sun might not strike it, and its milk become consequently decomposed, or curdled. (T.) b3: [He stuffed it, either with ثُمَام or absolutely: for] ثُمَّ signifies it was stuffed. (T.) b4: He collected it together; (S, M, K;) namely, a thing; (S, M;) mostly used in relation to dry herbage. (M, K.) You say, ثُمَّ لَهَا, i. e. Collect thou [ for them; namely, the cattle &c.; like ثِمْ لَهَا from وَثَمَ]. (TA.) And هُوَ يَثُمُّهُ وَيَقُمُّهُ He sweeps it, and collects the good and the bad. (S.) b5: ثَمَّ الطَّعَامَ, (M, K,) [aor. and] inf. n. as above, (M,) He ate the good of the food and the bad thereof; (M, K;) as also قَمَّهُ. (TA.) b6: ثَمَّتْةُ, (T, * S, M, K,) aor. and inf. n. as above, (M,) She (a ewe or a goat, M, K, or, as some say, only the latter, M) pulled it, or plucked it, up, or out, with her mouth; (T, S, M, K;) namely, a thing, (T, M,) or a plant, (S, K,) and anything by which she passed. (TA.) b7: ثَمَّ يَدَهُ بِالحَشِيشِ, (M, K,) or بِالأَرْضِ, (S, M,) [aor. and] inf. n. as above, (TA,) He wiped his hand (S, M, K) with the dry herbage, (M, K,) or upon the ground. (S, M.) ثَمَّ There; syn. هُنَاكَ; (Zj, S, M, K;) a noun of indication, (Zj, T, M, Msb, Mughnee, K,) denoting a place that is remote (Zj, T, S, M, Mughnee, K) from the speaker, (Zj, T, M,) like as هُنَا denotes that which is near; (Zj, T, S;) or denoting a place other than that of the speaker: (Msb:) it is an adverbial noun, not to be used otherwise than as such; (Mughnee, K;) indecl. because of its vagueness, and with fet-h for its termination to avoid the concurrence of two quiescent letters. (Zj, T, M.) Thus in the saying [in the Kur xxvi. 64], وَأَزْلَفْنَا ثَمَّ الآخَرِينَ [And we brought near, there, the others]. (Mughnee.) He who makes it decl. as an objective complement (Mughnee, K) in this ex., (Mughnee,) and in the saying in the Kur [lxxvi. 20], وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا, is in error: (Mughnee, K: *) Zj says that the meaning is, And when thou castest thine eyes, or thy sight, there, thou shalt behold [scenes of] enjoyment: that Fr asserted the meaning to be, إِذَا رَأَيْتَ مَا ثَمَّ [when thou seest what is there]; but that this is an error; for ما, accord. to this interpretation, is a conjunct noun, and it is not allowable to suppress a conjunct noun and leave its complement. (T.) b2: [مِنْ ثَمَّ is used by postclassical writers as meaning Therefore; for that reason; on that account.]

ثُمَّ, (T, S, M, &c.,) for which one also says فُمَّ, (M, Mughnee,) substituting ف for the ث, (M,) and ثُمَّتَ (T, S, M) and ثُمَّتْ, (M, TA,) but ثُمَّتَ is the more common, (Mughnee and K on the letter ت,) and فُمَّتَ and فُمَّتْ, (M, TA,) [meaning Then, i. e., afterward, or afterwards,] a particle, (M, K,) or conjunction, (Zj, T, S, Msb, Mughnee,) denoting order (Zj, T, S, M, Msb, Mughnee) and a delay, (S, Msb,) or having three properties, namely, that of virtually associating in the same case [the latter of the two members which it conjoins with the former of them], and denoting order, and denoting a delay; but respecting all of these there is a difference of opinions. (Mughnee, K. *) As to the associating in the same case, Akh and the Koofees assert that it sometimes fails to have this property, by its occurring redundantly, so as not to be a conjunction at all; and they hold to accord with this assertion the saying in the Kur [ix. 119], حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ وَظَنُّوا أَنْ لَا مَلْجَأَ مِنَ اللّٰهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ [Until, when the earth became strait to them, notwithstanding its amplitude, and their minds became straitened to them, and they knew that there was no repairing for refuge from God save unto Him, then He returned to forgiveness towards them]: (Mughnee, K: *) but this has been resolved by the subaudition of the complement [of what precedes ثُمَّ, as though the meaning were, then (they betook themselves unto Him, begging forgiveness, and) He returned &c.]. (Mughnee.) And as to its denoting order, some hold that there are exs. of its not necessarily implying this; (Mughnee, K; *) one of which is the saying in the Kur [xxxix. 8], خَلَقَكُمْ مِنْ نَفْسٍ

وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا: (Mughnee: [in which are added other similar exs., one of which is given in the K:]) but to this there are five replies: 1st, that this passage is elliptical; the meaning being, He created you from one person (which He originated); then He made therefrom its mate: 2nd, that the meaning is, He created you from a person that was alone; then &c.: 3rd, that the progeny of Adam were made to come forth from his back like little ants; then Eve was created from his [rib called the] قُصَيْرَى: 4th, that the creation of Eve from Adam being unusual, ثمّ is used to notify its order and posteriority in respect of wonderfulness and of the manifestation of power; not to denote order and posteriority of time: 5th, that ثمّ is here used to denote the order of enunciation; not the virtual order: the replies preceding this last are better than it, inasmuch as they verify the order and the delay; whereas the last verifies the order only, as there is no delay between the two enunciations; but the last reply is of more common application, applying to the ex. given above and to others: (Mughnee:) Fr says that the meaning of the ex. given above is, He created you from a person (which He created) single; then &c.; and in like manner says Zj. (T.) And as to its denoting a delay, Fr asserts that sometimes this is not the case, as is shown by the saying, أَعْجَبَنِى مَا صَنَعْتَ اليَوْمَ ثُمَّ مَا صَنَعْتَ أَمْسِ أَعْجَبُ [What thou didst to-day excited my wonder, or admiration, or pleasure; then (I tell thee) what thou didst yesterday was more wonderful, or admirable, or pleasing]; for ثمّ is here used to denote the order of the enunciation; not a delay between the two enunciations. (Mughnee, K. *) b2: [It is said that] it denotes order and a delay when it conjoins single words: but Akh says that it has the meaning of وَ [And], because it is used in cases in which there is no order; as in وَاللّٰهِ ثُمَّ وَاللّٰهِ لَأَفْعَلَنَّ [By God, and (I say again,) By God, I will assuredly do such a thing]: and when it conjoins propositions, it does not necessarily denote order, but has the meaning of وَ: (Msb:) it has the meaning of وَ, (S, Msb,) the conjunction, (S,) in the saying in the Kur [x. 47], ثُمَّ اللّٰهُ شَهِيدٌ عَلَى مَا يَفْعَلُونَ [And God is witness of what they do]. (S, Msb.) b3: The Koofees allow its being used in the manner of فَ and وَ so as that the aor. immediately following it after a conditional verb may be man-soob: and Ibn-Málik allows its being thus used so as that the aor. immediately following it after the expression of a desire that the thing shall not be done may be marfooa and mejzoom and man-soob. (Mughnee.) ثُمٌّ: see ثُمَامٌ.

A2: In the saying مَا لَهُ ثُمٌّ وَلَا رُمُّ [He has not ثُمّ nor رُمّ], the former of these two nouns signifies water-skins, or milk-skins, and vessels; (M;) or what is bad, or the worst, of those things, (S, K,) accord. to ISk; (S;) or men's household-goods, or furniture and utensils, and their water-skins, or milk-skins, and vessels; (T, TA;) which last is the right meaning: (TA:) and the latter noun signifies مَرَمَّةُ البَيْتِ [app. meaning, accord. to analogy, (for I find no suitable explanation of it in any of the lexicons,) the means by which a house, or tent, is put into a good state; and therefore, good furniture and utensils]. (ISk, S, M, K.) You say also, مَا يَمْلِكُ ثُمًّا وَلَا رُمًّا, meaning the same: (S, TA:) or he possesses not little nor much: it is not used save with a negation. (M, TA.) An Arab of the desert said, جَعْجَعَ بِىَ الدَّهْرُ عَنْ ثُمِّهِ وَرُمِّهِ, [thus in some copies of the S, and in the TA, in which latter the last two nouns are expressly said to be with damm, but in two copies of the S, in this instance, erroneously written, ثَمِّهِ وَرَمِّهِ,] i. e. [Fortune has debarred me] from its little and its much. (S, TA.) And hence the saying of the vulgar, جَآءَ بِالثُّمِّ وَالرُّمِّ, except that they pronounce both these nouns with kesr, meaning He brought little and much. (TA.) b2: See also 1.

ثَمَّةٌ: see ثُمَامٌ.

ثُمَّةٌ A handful of dry herbage. (S, M, K.) b2: Also n. un. of ثُمٌّ, which is syn. with ثُمَامٌ: see the next paragraph in six places.

ثُمَامٌ [Panicum, or panic grass; applied to several species thereof; but restricted by Forskål (Flor. Aeg. Ar., descr. plant., p. 20, where its Arabic name is written “ tummâm,” ) to panicum dichotomum; called by Delile (Flor. Aeg., no. 58, where its Arabic name is written “ temâm,” ) pennisetum dichotomum; and described by him in the “ explication des planches ” accompanying his Flora, plate 8: the Arabs use it for making thatch for their huts:] a kind of plant, (T, S, Msb, K, [in the M termed شَجَرٌ,]) well known in the desert, not desired, or not much eaten, by the camels, or cattle, except in a case of scarcity, or drought; (T;) weak, or frail; having what are termed خُوص [q. v.], or what resemble خوص, sometimes used for stuffing, (S, TA,) and for stopping up the interstices of houses; (S, Msb, TA;) and sometimes used for removing whiteness from the eye: (K:) accord. to Az, it is of several species, one of which is the ضَعَة, and another is the جَلِيلَة, and another is the غَرَف, which resembles rushes (أُسَل), and brooms are made of it, and water-bags are covered with it to protect them from the sun, causing the water to become cool: (TA:) [see also أُمْصُوخَةٌ:] it is also called ↓ ثَيْمُومٌ, (K,) and ↓, [but see what follows,] (T, M,) which is sometimes contracted into ثُمَةٌ; (T;) or it is also called ↓ ثُمٌّ, of which ↓ ثُمَّةٌ is the n. un.: (AHn, TA:) the n. un. of ثُمَامٌ is [likewise] with ة. (S, M, Msb, K.) You say of a thing that may be reached, or taken with the hand, without difficulty, (T, Z, K,) هُوَ عَلَى طَرَفِ الثُّمَامِ, (IAar, T, M, Z, K, *,) i. e. (assumed tropical:) It is easy to thee, or within thy reach, no obstacle intervening between thee and it: (IAar, M:) because the ثمام is not tall, (T, K,) so that the reaching it should be difficult. (T.) and ↓ هُوَ لَكَ عَلَى رَأْسِ الــثُّمَّةِ [meaning the same]. (M.) And ↓ هُوَ عَلَى رَأْسِ الــثُّمَّةِ, (TA,) or لَكَ ذٰلِكَ

↓ عَلَى رَأْسِ الــثُّمَّةِ, (assumed tropical:) [That is easy of attainment to thee], (M,) is a prov. used in relation to the attainment of a thing that one wants. (M, TA.) The Arabs also say, ↓ هُوَ أَبُوهُ عَلَى طَرَفِ الــثُّمَّةِ, meaning (assumed tropical:) He is like his father: and some of them say ↓ الــثَّمَّة, with fet-h. (TA.) And it is said in a trad. of 'Omar, اُغْزُوا وَالغَزْوُ حُلْوٌ خَضِرٌ قَبْلَ أَنْ يَصِيرَ ثُمَامًا ثُمَّ رُمَامًا ثُمَّ حُطَامًا (assumed tropical:) [Engage ye in predatory warfare while it is sweet and fresh], meaning, while ye see, and make abundant, your spoils, before it become feeble like the ثمام; [then, decayed; then, broken up.] (TA.) b2: It also signifies What has become dry, or dried up, of the branches that are placed beneath the نَضَد [q. v.]. (M.) ثَمُومٌ A sheep (T, S, M, K) or goat (S, M, K) that pulls, or plucks, up, or out, with her mouth, (T, S, M, K,) a thing, (T, M,) or a plant: (S, K:) and that eats ثُمَام. (M, TA.) ثَيْمُومٌ: see ثُمَامٌ.

مِثَمٌّ (like مِسَنٌّ, K [in the CK, erroneously, مُثِمّ, like مُسِنّ,]) One who pastures for him who has no pastor, (T, K,) or no pasturage, (TA,) and lends a beast or camel for riding or carrying, to him who has no beast or camel for riding or carrying (يُفْقِرُ مَنْ لَا ظَهْرَ لَهُ, [in the CK, erroneously, يَفْقِرُ,]) and sets right (يَثُمُّ [in the CK, erroneously, يَثِمُّ]) what the tribe are unable to manage, of their affair: (T, K:) so explained by ISh. (T.) And A man who is strong; who comes after, and aids, those who have recourse to him in need; and bears, or carries, what is redundant, or in excess; and repels the riders. (T.) And رَجُلٌ مِعَمٌّ مِثَمٌّ مِلَمٌّ A man who sets right an affair, and manages it, or acts vigorously in it. (IAar, T.) b2: رَجُلٌ مِثَمٌّ وَمِقَمٌّ and ↓ مِــثَمَّةٌ وَمِقَمَّةٌ, (S, K,) in which latter phrase the ة is added to give intensiveness to the signification, (S,) A man who sweeps and collects the good and the bad of a thing: (S:) or who eats the good of the food and the bad thereof. (K.) [See also مِخَمَّةٌ, in art. خم.]

مِــثَمَّةٌ: see what next precedes.

مَثْمُومٌ, applied to a house or chamber, (M, K,) and to a skin containing milk [&c.], (M,) Covered with ثُمَام. (M, K.)

خَثم

(خَثَّمَه تَخْثِيمًا: عَرَّضه) أَي: جعله عَرِيضاً.
(والخَثَم مُحَرَّكَة: عِرَضُ الأنَفِ) . وَفِي بَعْضِ نُسَخ الصّحاح: عِرَض فِي الأَنف أَو عِرَضُ أَرنَبَتِه (أَو غِلَظُه) كُلّه، وَقيل: غِلَظ أَرْنَبَتِه كَمَا فِي الأَساسِ. (و) الخَثَم أَيْضا: (عِرَضُ رَأْسِ الأُذُنِ ونَحْوِه) ، كَذَا فِي النّسخ، والصَّواب: " ونَحْوها " كَمَا فِي المُحْكَم، وَزَاد: من غير أَن تَطَرَّف. (خَثِم كَفِرح فَهُوَ أَخْثَم) ، وأُذن خَثْماء، وَأَنْف أَخْثَم: عَرِيض الأَرْنَبة.
(والأَخْثمُ: الأَسدُ) لِغِلَظٍ فِي أَنْفِه.
(و) الأَخْثَمُ: (السَّيفُ العَرِيض) ، وَهُوَ مجَاز، قَالَ العَجَّاج:
(بالمَوْت من حَدّ الصَّفِيح الأخْثِم ... )

(و) من الْمجَاز: الأَخْثَمُ: (الرَّكَب المُرْتَفِع الغَلِيظ) المُنْبَسِط، قَالَ النابِغَةُ:
(وَإِذا لَمَسْتَ لَمَسْتَ أَخْثَمَ جاثِمًا ... مُتَحَيّزًا بمكانه مِلْءَ اليَدِ)

وَقَالَ ثَعْلب: فَرجٌ أَخْثَمُ: مُنْتَفِخ حُزُقَّةٌ قَصِير السَّمكْ خَنَّاق ضَيِّق (كالخَثِيم، كأَمِير) .
(ونَعْل مُخَــثَّمَة) كَمُعَظَّمة: (مُعَرَّضَةُ بِلَا رَأْس) ، وَقيل: عَرِيضة، كَمَا فِي الصّحاح، وَقد خَثَّم النَّعَّال صَدْرها تَخْثِيمًا. وَيُقَال: " اِحْذِ، لِي نَعْلاً فَلَسِّنْ أعْلاها، وخَثِّمْ صَدْرَها، وخَصِّر وسَطَها "، وَهُوَ مجَاز كَمَا فِي الأساس.
(والخُــثْمَةُــ، بالضَّمْ: قِصرٌ فِي أَنْفِ الثَّوْر) .
(والخَثْماءُ: النَّاقةُ المُسْتَدِيرةُ الخُفّ القَصِيرةُ المَناسِم) . وخَثَمُها: استِدَارةُ خُفِّها وانْبِسَاطُه وقِصَر مَناسِمهُ، وَبِه يُشَبَّه الرَّكَب لاكْتِنازِه، وَمثله: الأَخَثُّ.
(و) الخَثْماءُ: (ع بِالْيَمَامَةِ) .
(وخَيْــثَمةُ بنُ الحَارِث) بن مَالك الأَوْسيُّ: (صَحابِيّ) استُشْهِد بأُحُد، ذكره أَبُو عَمْرو، وَوَلدهُ سَعْدٌ أَبُو خَيْــثَمةــ، وَيُقَال: أَبو عَبْدِ الله نَقِيبُ بَنِي عَمْرو بنِ عَوْف صحابِيٌّ أَيْضا، شهِد بَدْرًا، واستُشْهِد بهَا، وابْنُه عَبدُ الله بنُ سَعْدٍ شَهِد أُحُدًا.
(وسَمَّوْا خَيْثَمًا، كَحَيْدرٍ، وَأُسَامَة وَأَحْمَد، وعُثْمانَ، وجُهَيْنَةَ) . فَمِنَ الأَّوَّل: خَيْثَم بنُ سَعْدِ بنِ حَرِيم، لَهُ ذكر فِي الجاهِلِيَّة، وهم المُعِيْدِيّ الَّذِي يُضرَب بِهِ المَثَلُ، قَالَه ابنُ الكَلْبيّ فِي الْجَامِع.
(وخَثِم المِعْوَلُ، كَفَرِح: صَار مُفَلْطَحًا) . وَفِي الصّحاح: صَار حَدُّه مُفْرْطَحًا، وَفِي بَعْضِ النُّسَخ بحَذْفِ حَدّه، وأنشَدَ للجَعْديّ:
(رُدَّت مَعاوِلُه خُثْمًا مُفَلَّلة ... وصادَفَت أَخضَر الجالَيْنِ صَلاَّلا)

(و) خَثِمَت (أَخْلافُ النَّاقَة: انسَدَّت) .
(وَخَثَم أنفَه) ، خَثْمًا: (دَقَّه) وكَسره فَصَارَ مُفَرْطَحًا.
(وابنُ خُثَيْم، كَزُبَيْر: هُوَ عَبْدُ الله ابنْ عُثْمان) بنِ خُثَيْم بنِ القارَة المَكّيّ خَلِيفَة الزُّهْرِيِّين، عَن صَفِية بنت شَيْبَة وَأَبِي الطُّفَيل، وَعنهُ بِشْرُ بنُ المُفَضَّل ويَحْيىَ بنُ سُلَيْم. قَالَ أَبُو حَاتِم: صَالِحُ الحَدِيث، تُوفِّي سنةَ مِائة واثْنَتَيْن وَثَلَاثِينَ.
قُلتُ: وجَدُّه خُثَيم تابِعِيٌّ ثِقَة، رَوَى عَن عُمَر، وَعنهُ أَبو عِياض بنُ أبي حَبِيبة.
[] وَمِمّا يُسْتَدْرَكُ عَلَيْهِ:
ثَوْر أَخثَمُ، وبقرة خَثْماء، قَالَه اللَّيْث، وأنشَدَ للأَعْشَى:
(كأنّي ورَحْلِي والفِتانَ ونُمْرُقِي ... على ظهر طَاوٍ أَسفَعِ الخَدّ أَخْثَمَا)

والخُــثْمةــ، بِالضَّمِّ: غِلَظ وقِصَر وتَفَرْطُح.
والخَيْــثَمَةُــ، كحَيْدَرة: أُنْثَى النَّمِر، عَن ابنِ الأعرابيّ، وَبِه سُمِّيَ الرَّجُل.
ونِصالٌ خُثْم: عِراضٌ.
وأَبو خَيْــثَمَة: عَبدُ الله بنُ خَيْــثمةَــ، وَقيل: مالِكُ بنُ قَيْس السّالميّ الأنصاريّ، وَهُوَ الَّذِي قَالَ لَهُ النَّبِي [
] يَوْم تَبُوك حِين تَخَلَّف ولَحِقه: " كُنْ أَبَا خَيْــثَمَةَ " عُمِّر إِلَى خِلافة يَزِيدَ.
وَأَبُو خَيْــثَمَة زُهَيْر بنُ حَرْبٍ النَّسائيّ الحافظُ نِزِيلُ بَغْداد، رَوَى عَنهُ البُخارِيّ ومُسْلِمٌ وَأَبُو دَاوُد والنَّسائيُّ، وَمَات سنة مِائَتَيْن وأربعٍ وثَلاثين.
وَأَبُو خَيْــثَمةَ زُهَيرُ بنُ مُعاويةَ بنِ خِدِيج القَطَّان الحافظُ شيخُ الجزيرة، ثِقَة حُجَّة، تُوفِّي سنة مِائةٍ وثلاثٍ وسَبْعين.
وكَزُبَيْر: خُثَيْمُ بنُ عَمْروٍ، واُبنُ مَرْوانَ، وابنْ قَيْسٍ: تابِعِيُّون.
وخُثَيْم بنُ عِراك بنِ مَالِك من أَتْباعهم.
وكَحَيْدرة: خَيْــثَمَةُ بنُ عَبدِ الرَّحْمن ابنِ مَالِك. وَابْن أبي خَيْــثَمَةَ البصريّ: تابِعِيُّون. وخُثَمُ بنُ السّدم، كَصُرد: جَدّ حُمَيْد بنِ مالِكٍ الخَثْمِّي التّابِعِيّ، عَن أبي هُرَيْرة.
وَفِي هُذَيل: خُثَيْم بنُ عَمْرو بنِ الحَارِث بنِ تَمِيم بنِ سَعْد بن هُذَيل، مِنْهُم عُمارةُ بنُ راشِدٍ الخُثَمِيُّ شَاعِر فَصِيح، قَالَه الهَجَرِيّ.
وَفِي خَثْعَم: خَيْثَمُ بنُ كود بن عِفْرِس، مِنْهم جَزْء بنُ عَبْد الله بنِ عَمْرو بن خَيْثَم الشَّاعِر، ذَكَرَه اْبنُ الْكَلْبِيّ، وخَيْثم بنُ عَدِيّ بنِ عطيف الكَلْبِي: شَاعِر.