سعد

1 سَعِدَ, (S, A, Msb, K,) aor. ـَ (Msb, K;) and سُعِدَ; (S, A, Msb, K;) inf. n. of the former, (Msb,) or of the latter, (MA,) or of both, (TA,) سَعْدٌ, (MA, Msb, TA,) and of the former, (MA,) or of both, (TA,) سَعَادَةٌ, (MA, TA,) or this latter is a simple subst.; (Msb;) He (a man, S, A, Msb) was, or became, prosperous, fortunate, happy, or in a state of felicity; (S, MA, Msb, TA;) contr. of شَقِىَ; (S, * Msb, K *) with respect to religion and with respect to worldly things. (Msb.) You say, سَعِدْتُ بِهِ and سُعِدْتُ [I was, or became, prosperous, &c., by means of him, or it]. (A.) In the Kur xi. 110, Ks read سُعِدُوا [instead of the common reading سَعِدُوا]. (S.) [See also سَعَادَةٌ, below.] b2: And سَعَدَ يَوْمُنَا, aor. ـَ inf. n. سُعُودٌ (S, K) and سَعْدٌ, (K,) Our day was, or became, prosperous, fortunate, auspicious, or lucky; (S, K;) [contr. of نَحِسَ; and in like manner the verb is used in relation to a star or an asterism &c.; and] سُعِدَ, inf. n. سَعْدٌ, signifies [likewise] the contr. of نُحِسَ. (Mgh.) [See also سُعُودَةٌ, below.] b3: سَعَدَ المَآءُ فِىالأَرْضِ means The water came upon the land unsought; i. e., came flowing [naturally] upon the surface of the land, not requiring a machine to raise it for the purpose of irrigation. (TA, from a trad.) A2: See also 4, in three places.3 ساعدهُ, (A, L, Msb,) inf. n. مُسَاعَدَةٌ (S, L, Msb) and سِعَادٌ; (L;) and ↓ اسعدهُ, (K,) inf. n. إِسْعَادٌ; (S;) He aided, assisted, or helped, him; syn. of the former عَاوَنَهُ, (S, * L, Msb,) and of the latter أَعَانَهُ: (S, * K:) [like as is said of عَاوَنَهُ and أَعَانَهُ,] both signify the same: or مُسَاعَدَةٌ signifies the aiding, or assisting, or helping, in any manner or case; and is said to be from a man's putting his arm, or hand, upon the سَاعِد [or fore arm] of his companion when they walk together to accomplish some object of want, and aid each other to do a thing: [so that سَاعَدَهُ more properly signifies he aided him, being aided by him: but see سَاعِدٌ:] whereas ↓ إِسْعَادٌ signifies specially a woman's aiding, assisting, or helping, another to wail for a dead person: so says El-Khattábee: and this is what is meant in a trad. in which اسعاد is forbidden. (L.) One says, ساعدهُ عَلَيْهِ [He aided, assisted, or helped him against him, or it, or to do it]: and النَّائِحَةُ الثَّكْلَى ↓ أَسْعَدَتِ The wailing-woman assisted the woman bereft of her child to weep and wail. (A.) Accord. to Fr, [but this is questionable,] the primary signification of مُسَاعَدَةٌ and ↓ إِسْعَادٌ is A man's performing diligently the command and good pleasure of God. (L.) 4 اسعدهُ اللّٰهُ, [inf. n. إِسْعَادٌ,] God rendered him prosperous, fortunate, happy, or in a state of felicity; (S, Msb, K;) as also ↓ سَعَدَهُ, aor. ـَ (T, Msb, TA;) but the former is the more common. (Msb.) And اسعد اللّٰهُ جَدَّهُ, (A, L,) God made his good fortune to increase; as also ↓ سَعَدَ جَدَّهُ. (L.) And accord. to Az, اسعدهُ اللّٰهُ and ↓ سَعَدَهُ signify God aided, assisted, or helped, him; and accommodated, adapted, or disposed, him to the right course. (L, TA.) See also 3, in four places.5 تسعّد He sought after the plant called سَعْدَان. (K.) 10 استسعد بِهِ He deemed it, or reckoned it, fortunate, auspicious, or lucky. (K.) You say, استسعد بِرُؤْيَةِ فُلَانٍ He deemed, or reckoned, the sight of such a one fortunate, auspicious, or lucky. (S.) b2: He became fortunate by means of him, or it. (MA.) b3: He sought good fortune by means of him, or it. (MA.) b4: [And استسعدهُ He desired, or demanded, his aid or assistance: for] اِسْتِسْعَادٌ also signifies the desiring, or demanding, aid or assistance [of another]. (KL.) سَعْدٌ an inf. n. of سَعِدَ, (Msb,) or of سُعِدَ, (MA,) or of both: (TA:) and of سَعَدَ: (K, TA:) [and also used as a simple subst.:] see سَعَادَةٌ [with which it is syn.]: and see also سُعُودَةٌ [with which it is likewise syn.]; i. q. يُمْنٌ. (S, A.) b2: It is also an inf. n. used as an epithet, i. e. Prosperous, fortunate, auspicious, or lucky, applied to a day, and to a star or an asterism [&c.: so that it may be used alike as masc. and fem. and sing. and pl.: but it is also used as originally an epithet, forming its fem. with ة; and in this case it has for pl. of mult. سُعُودٌ and pl. of pauc.

أَسْعُدٌ]: you say يَوْمٌ سَعْدٌ, as well as يَوْمُ سَعْدٍ [in which it is used as a subst.]; and كَوْكَبٌ سَعْدٌ: and IJ mentions لَيْلَةٌ سَعْدَةٌ, in which سَعْدَةٌ is like جَعْدَةٌ as fem. of جَعْدٌ. (L.) b3: [Hence,] السَّعْدَانِ is an appellation of The two planets Venus and Mercury: like as [the contr.] النَّحْسَانِ is applied to Saturn and Mars. (Ibn-'Abbád, TA in art. نحس.) b4: And [hence, also,] سَعْدٌ is an appellation given to Each of ten asterisms, (S, L, K,) four of which are in the signs of Capricornus and Aquarius, (S, L,) and are Mansions of the Moon: pl. [of mult.] سُعُودٌ (S, L, K) and سُعُدٌ; but the former is the more known, and more agreeable with analogy; and pl. of pauc. أَسْعُدٌ: (L:) they are distinguished by the following names: — سَعْدُ الذَّابِحِ, (S, L, K,) [or سَعْدٌ الذَّابِحُ, see art. ذبح,] Two stars near together, one of which is called الذابح because with it is a small obscure star, almost close to it, and it seems as though the former were about to slaughter it; and الذابح is a little brighter that it; (Ibn-Kunáseh;) they are the two stars α and β] which are in one of the horns of Capricornus; so called because of the small adjacent star, which is said to be the sheep (شاة) of الذابح, which he is about to slaughter; the Twenty-second Mansion of the Moon: (Kzw:) [see also art. ذبح:] b5: سَعْدُ بُلَعَ (S, L, K) Two obscure stars, lying obliquely, of which Aboo-Yahyà says, the Arabs assert that they rose [at dawn] when God said, يَا أَرْضُ ابْلَعِى مَآءَكِ [Kur xi. 46]; and said to be thus called because one of them seems as though about to swallow the other, on account of its nearness to it: (Ibn-Kunáseh:) or three stars [app. ε and μ with the star of the same magnitude next to them on the north] on [or rather near] the left hand of Aquarius; [the Twenty-third Mansion of the Moon:] (Kzw, descr. of Aquarius:) [See also art. بلع:] b6: سَعْدُ السُّعُودِ (S, L, K) Two stars, the most approved of the سُعُود, and therefore thus named, resembling سعد الذابح [app. a mistake for سَعْدُ البَارِعِ, or some other سعد, not of the Mansions of the Moon,] in the time of their [auroral] rising; (Ibn-Kunáseh;) the star β] which is on the left shoulder-joint of Aquarius, together with the star δ] in the tail of Capricornus; [the Twentyfourth Mansion of the Moon:] (Kzw, descr. of Aquarius:) or a certain solitary bright star: (S:) b7: سَعْدُ الأَخْبِيَةِ (S, L, K) [also called الأَخْبِيَةُ and الخِبَآءُ (see خِبَآءٌ in art. خبى)] Three stars, not in the track of the other سُعُود, but declining from it [a little], in, or respecting, which there is a discordance; they are neither very obscure nor very bright; and are thus called because, when they rise [aurorally], the venomous or noxious reptiles of the earth, such as scorpions and serpents, come forth from their holes; (Ibn-Kuná- seh;) [and this observation is just; for this asterism, about the commencement of the era of the Flight, rose aurorally, in Central Arabia, on the 24th of February, O. S., after the end of the cold season: see مَنَازِلُ القَمَرِ, in art. نزل:] or it consists of three stars, like the three stones upon which the cooking-pot is placed, with a fourth below one of them; (S;) the star [g] that is on the right arm, together with the three stars ζ, η, and π,] on the right hand of Aquarius: so called because, when it rises [aurorally], the venomous or noxious reptiles that have hidden themselves beneath the ground by reason of the cold appear: (Kzw, descr. of Aquarius; [in some copies, incorrectly, for “ that have hidden themselves,” &c., “ hide themselves beneath the ground by reason of the cold: ”]) it is said that the سعد is one star, the brightest of four, the other three of which are obscure; and it is [correctly] said to be called thus because, when it rises [aurorally], the venomous or noxious reptiles that are hidden beneath the ground come forth: it is the Twenty-fifth Mansion of the Moon: (Kzw, descr. of the Mansions of the Moon:) b8: the following are the other سعود, which are not Mansions of the Moon: (S, L, K:) b9: سَعْدُ نَاشِرَةَ (S, L, K) [Two stars, situate, accord. to Ideler, as is said in Freytag's Lex., in the tail of Capricornus]: b10: سَعْدُ المَلِكِ (S, L, K) The two stars [a and o?] on the right shoulder of Aquarius: (Kzw:) b11: سَعْدُ البِهَامِ (S, L, K) The two stars ε and θ?] on the head of Pegasus: (Kzw: [but ii. the copies of his work the name is written سَعْدُ البَهَائِمِ:]) b12: سَعْدُ الهُمَامِ (S, L, K) The two stars ζ and 31 ?] on the neck of Pegasus: (Kzw:) سَعْدُ البَارِعِ (S, L, K) The two stars near together μ and and λ?] in the breast of Pegasus: (Kzw:) b13: سَعْدُ مَطَرٍ (S, L, K) The two stars η and ο ?] on the right [or left ?] knee of Pegasus: (Kzw: but there called سَعْدُ المَطَرِ:) b14: each سعد of these six consists of two stars: between every two stars, as viewed by the eye, is [said to be] a distance of a cubit, (ذِرَاع,) (S, L,) or about a cubit; (K;) [but this is not correct;] and they are disposed in regular order. (S, L.) b15: It is also the name of A certain object of idolatrous worship that belonged to the sons of Milkán (S, K) the son of Kináneh, (S,) in a place on the shore of the sea, adjacent to Juddeh. (TA.) A poet says, وَهَلْ سَعْدُ إِلَّا صَخْرَةٌ بِتَنُوفَةٍ

مِنَ الأَرْضِ لَا تَدْعُو لِغَىٍّ وَلَا رُشْدِ [And is Saad aught but a mass of rock in a desert tract of the earth, not inviting to error nor to a right course?]. (S, TA.) Hudheyl is said to have worshipped it in the Time of Ignorance. (TA.) b16: بِنْتُ سَعْدٍ is metonymically used as meaning (tropical:) The virginity, or hymen, of a girl or woman. (TA.) b17: ↓ أَسَعْدٌ أَمْ سُعَيْدٌ, meaning (tropical:) Is it a thing liked or a thing disliked? (S, A, K,) is a prov., (S, A,) which [is said to have] originated from the fact that Saad and So'eyd, [the latter name erroneously written in some copies of the S and K سَعِيد,] the two sons of Dabbeh the son of Udd, went forth (S, K, TA) to seek some camels belonging to them, (TA,) and Saad returned, but So'eyd was lost, and his name became regarded as unlucky: (S, K, TA:) Dabbeh used to say this when he saw a dark object in the night: and hence it is said in allusion to care for one's relation; and in inquiring whether a good or an evil event have happened. (TA.) [The saying may also be rendered, Is it a fortunate thing or a little fortunate thing?] b18: سَعْدَيْكَ, in the saying لَبَّيْكَ وَسَعْدَيْكَ, signifies Aiding Thee after aiding [i. e. time after time]; syn. إِسْعَادًا لَكَ بَعْدَ إِسْعَادٍ: (ISk, T, S, L, K:) or aiding Thee and then aiding: (Ahmad Ibn-Yahyà, L:) or aiding thy cause after aiding [i. e. time after time]: (T, L:) and hence it is in the dual number: (IAth, L:) El-Jarmee says that it has no sing.; and Fr says the same of it, and also of لَبَّيْكَ: it is in the accus. case as an inf. n. governed by a verb understood. (L.) It occurs in the form of words preceding the recitation of the Opening Chapter of the Kur-án in prayer, لَبَّيْكَ وَسَعْدَيْكَ وَالخَيْرُ بَيْنَ يَدَيْكَ وَالسَّرُّ لَيْسَ إِلَيْكَ [meaning I wait intent upon thy service, or upon obedience to Thee, time after time, and upon aiding thy cause time after time; and good is before Thee, and evil is not imputable to Thee]. (L, TA.) A2: Also The third part of the لَبِنَة [or gore] (K, TA) of a shirt: (TA:) [the dim.] ↓ سُعَيْدٌ signifies the fourth part thereof. (K, TA.) سُعْدٌ and ↓ سُعَادَى A certain kind of perfume, (S, K,) well known: (K:) or the former is pl. of ↓ سُعْدَةٌ, [or rather a coll. gen. n. of which سُعْدَةٌ is the n. un.,] and this last is [the name of] a certain kind of sweet-smelling root; it is a rhizoma (أَرُومَة), round, black, hard, like a knot; which forms an ingredient in perfumes and medicines: (AHn:) and ↓ سُعَادَى is the name of its plant; (Lth, AHn;) and its pl. is سُعَادَيَاتٌ: (AHn:) or the سُعْد is a certain plant having a root (أَصْل) beneath the ground, black, and of sweet odour: and the ↓ سُعَادَى is another plant: (Az:) [in the present day, the former of these two names (سُعْد) is applied to a species of cyperus: a species thereof is termed by Forskål (in his Flora Aegypt. Arab, pp. lx. and 14,) cyperus complanatus; and he writes its Arabic name “ sæad ” and “ sææd: ”] it has a wonderful efficacy applied to ulcers, or sores, that heal with difficulty. (K.) سُعُدٌ A certain sort of dates. (K, TA.) سُعْدَةٌ: see سُعْدٌ [of which it is the n. un.].

دُرُوعٌ سَعْدِيَّةٌ Coats of mail of the fabric of a town called السَّعْدُ. (TA.) سَعْدَانٌ, in which the ن is an augmentative letter, because there is not in the language any word of the measure فَعْلَالٌ except خَزْعَالٌ and قَهْقَارٌ unless it is of the reduplicative class, (S,) A certain plant, (S, K,) growing in the plain, or soft, tracts, (TA,) one of the best kinds of the pastures of camels, (S, K,) as long as it continues fresh; (TA;) having [a head of] prickles, (T, S, K,) called حَسَكَةُ السَّعْدَانِ, (T, S,) to which the nipple [or the areola] of a woman's breast is likened: (S, K: [see سَعْدَانَةٌ, below:]) the Arabs say that the camels that yield the sweetest milk are those that eat this plant: (TA:) and they fatten upon it: (Az, TA:) it is of the kind of plants called أَحْرَار [pl. of حُرٌّ, meaning slender, and succulent or soft or sweet], dust-coloured, and sweet, and eaten by everything that is not large, [as well as by camels,] and it is one of the most wholesome kinds of pasture: (AHn, TA:) it is a herb, or leguminous plant, having a round fruit with a prickly face, which, when it dries, falls upon the ground on its back, and when a person walking treads upon it, the prickles wound his foot: it is one of the best of their pastures in the days of the رِبيع, and sweetens the milk of the camels that feed upon it; for it is sweet as long as it continues fresh; and in this state men such it and eat it: (Az, L:) the n. un. is with ة. (TA.) Hence the prov., مَرْعًى وَلَا كَالسَّعْدَانِ [Pasture, but not like the سعدان]: (S, K:) said of a thing possessing excellence, but surpassed in excellence by another thing; or of a thing that excels other things of the like kind. (TA.) b2: Also The prickles of the palm-tree. (AHn, TA.) سُعْدَانَ, like سُبْحَانَ, is a name for الإِسْعَاد [inf. n. of 4, and, like سبحان, invariable, being put in the accus. case in the manner of an inf. n.]: one says, سُبْحَانَهُ وَسُعْدَانَهُ, meaning أُسَبِّحُهُ وَأُطِيعُهُ [i. e. I declare, or celebrate, or extol, his (i. e. God's) remoteness, or freedom, from every imperfection, or impurity, &c., (see art. سبح,) and I render Him obedience, or aid his cause]. (K, TA.) سَعْدَانَةٌ n. un. of سَعْدَانٌ. (TA.) b2: سَعْدَانَةُ الثَّنْدُوَةِ The nipple of a woman's breast; as being likened to the [head of] prickles of the plant called سَعْدَان, as mentioned above: (S, K:) or سَعْدَانَةُ الثَّدْىِ, i. e. the blackness [or areola] around the nipple: (A:) or the part surrounding the ثَدْى [here meaning nipple], like the whirl of a spindle. (TA.) b3: [Hence likewise,] سَعْدَانَةٌ signifies also The knot of the شِسْع [or appertenance that passes between two of the toes and through the sole] of the sandal, (S, A, K,) beneath, (A, K,) next the ground; (S;) also called رُغْبَانَةٌ. (K in art. رغب.) b4: And The knot beneath the scale of a balance: (K, * TA:) the knots beneath the scale of a balance (S, A) are called its سَعْدَانَات. (A.) b5: And the pl., سَعْدَانَاتٌ, Things in the lower parts of the [tendons, or sinews, called] عُجَايَة, resembling nails (أَظْفَار). (S, K.) b6: Also the sing., The callous protuberance upon the breast of the camel, (S, A, K,) upon which he rests when he lies down: (A, TA:) so called because of its roundness. (TA.) b7: and The anus: (K:) or the sphincter thereof. (TA.) b8: And The part of the vulva of a mare where the veretrum enters. (TA.) A2: Also A pigeon: or السَّعْدَانَةُ is the name of a certain pigeon. (K, *, TA.) سَعِيدٌ, applied to a man, (S, Msb,) Prosperous, fortunate, happy, or in a state of felicity; (T, S, A, Msb, K;) with respect to religion and with respect to worldly things; (Msb;) as also ↓ مَسْعُودٌ: (A, * K:) or the latter signifies, (T, S, Msb,) or signifies also, (K,) and so may the former signify, (T, TA,) rendered prosperous, fortunate, happy, or in a state of felicity, by God; (T, S, Msb, K;) irregularly derived from أَسْعَدَهُ, (S, * K * MF,) or regularly from سَعَدَهُ: (T, Msb:) one should not say مُسْعَدٌ: (S, K:) fem. of the former [and latter] with ة: (TA:) pl. of the former سُعَدَآءُ, (A, Msb, TA,) and, accord. to Lh, سَعِيدُونَ and أَسَاعِدُ; but ISd says, I know not whether he mean [of] the [proper] name or of the epithet; but أَسَاعِدُ as pl. of سَعِيدٌ is anomalous: (TA:) the pl. of ↓ مَسْعُودٌ is [مَسْعُودُونَ and] مَسَاعِيدُ. (A, TA.) A2: Also A نَهْر [i. e. river, or rivulet, or canal of running water,] (K, TA) that irrigates the land in the parts adjacent to it, when it is appropriated thereto: or a small نَهْر: the نَهْر for irrigation of a tract of seed-produce: pl. سُعُدٌ. (TA.) سُعَيْدٌ: see سَعْدٌ, [of which it is the dim.,] in the last quarter of the paragraph, in two places.

سَعَادَةٌ an inf. n. of سَعِدَ (MA, TA) and of سُعِدَ, (TA,) or a simple subst., (Msb,) Prosperity, good fortune, happiness, or felicity, of a man; (S, Msb, K;) contr. of شَقَاوَةٌ; (S, Msb, * K;) with respect to religion and with respect to worldly things: (Msb:) [and so ↓ سَعْدٌ used as a simple subst.:] it is of two kinds; أُخْرَاوِيَّةٌ [relation to the world to come] and دُنْيَاوِيَّةٌ [relating to the present world]: and the latter is of three kinds; نَفْسِيَّةٌ [relating to the soul] and بَدَنِيَّةٌ [relating to the body] and خَارِجِيَّةٌ [relating to external circumstances]. (Er-Rághib, TA in art. شقو.) [See also what next follows.]

سُعُودَةٌ Prosperousness, fortunateness, auspiciousness, or luckiness, (S, L,) of a day, and of a star or an asterism [&c.]; (L;) [as also ↓ سَعْدٌ used as a simple subst.;] contr. of نُحُوسَةٌ. (S, L.) السَّعِيدَةُ A temple to which the Arabs (K, TA) of the tribe of Rabeea (TA) used to perform pilgrimage, (K, TA,) at [Mount] Ohod, in the Time of Ignorance. (TA.) سُعَادَى: see سُعْدٌ, in three places.

سَعِيدِيَّةٌ A sort of garments of the kind called بُرُود, of the fabric of El-Yemen: (S, K:) app. so called in relation to the mountains of BenooSa'eed. (TA.) b2: And حُلَّةٌ سَعِيدِيَّةٌ [A certain kind of dress]: so called in relation to Sa'eed Ibn-El-'Ás, whom, when a boy, or young man, the Prophet clad with a حُلَّة, the kind of which was thence thus named. (Har. p. 596.) سَاعِدٌ The fore arm (ذِرَاع) of a man; (K;) the part of the arm from the wrist to the elbow; (T, L;) or from elbow to the hand: (Mgh, Msb:) so called because it aids the hand in seizing a thing (T, Msb) or taking it (T) and in work: (Msb:) or it signifies, (S,) or signifies also, (Msb,) the upper arm, or upper half of the arm, from the elbow to the shoulder-blade, syn. عَضُدٌ, [q. v.,] (S, Msb,) of a man: (S:) [and in like manner, of a beast, both the fore shank and the arm:] in some one or more of the dialects, the upper of the زَنْدَانِ [which may mean either the upper arm or the radius]; the ذِرَاع being the lower of them [which may mean either the “ fore arm ” or the “ ulna ”]: (L, TA:) of the masc. gender: (Msb:) pl. سَوَاعِدُ. (T, Mgh, Msb, TA.) One says, شَدَّ اللّٰهُ عَلَى سَاعِدِكَ and سَوَاعِدِكُمْ [May God strengthen thy fore arm and aid thee, and your fore arms and aid you]. (A, TA.) b2: and hence, [A kind of armlet;] a thing that is worn upon the fore arm, of iron or brass or gold. (Mgh.) b3: [Hence also,] سَاعِدَا الطَّائِرِ (assumed tropical:) The two wings of the bird. (S, K.) b4: And السَّوَاعِدُ (tropical:) The anterior, or primary, feathers of the wing: so in the phrase, طَائِرٌ شَدِيدُ السَّوَاعِدِ (tropical:) [A bird strong in the anterior, or primary, feathers of the wing]. (A, TA.) b5: Also the sing., (assumed tropical:) A chief, upon whom people rely. (TA.) b6: And the pl., سَوَاعِدُ, (tropical:) The channels in which water runs to a river or small river (نَهْر), (S, A, K,) or to a sea or large river (بَحْر); (AA, S, K;) the sing. said by AA to be سَاعِدٌ, without ة: or this latter signifies a channel in which water runs to a valley, and to a sea or large river (بَحْر): or the channel in which a large river (بَحْر) runs to small rivers (أَنْهَار). (L.) And (tropical:) The places from which issues the water of a well: the channels of the springs thereof. (L.) b7: Also (assumed tropical:) The medullary cavities; the ducts through which runs the marrow in a bone. (S, K.) b8: And (tropical:) The ducts (AA, A, TA) in the udder (A, TA) from which the milk comes (AA, A, TA) to the orifice of the teat; as being likened to the سواعد of the بَحْر: (AA, TA:) the قَصَب of the udder: (As, TA:) or سَاعِدٌ signifies the orifice of a she-camel's teat, from which the milk issues: and سَاعِدُ الدَّرِّ, a duct by which the milk descends to the she-camel's udder: and in like manner سَاعِدٌ signifies a duct that conveys the milk to a woman's breast or nipple. (TA.) b9: أَمْرٌ ذُو سَوَاعِدَ means (tropical:) An affair having several modes, or manners, [in which it may be per-formed,] and several ways of egress therefrom. (A, TA.) سَاعِدَةٌ The bone of the shank. (TA.) b2: and A piece of wood, (K, TA,) set up, (TA,) that holds the pulley. (K, TA.) A2: سَاعِدَةُ is a name of The lion: (S, K:) imperfectly decl., like أُسَامَةُ. (TA.) أَسْعَدُ [More, and most, prosperous or fortunate or happy; an epithet applied to a man:] masc. of سُعْدَى: (S, K:) but IJ says that سُعْدَى as an epithet has not been heard. (TA.) A2: Also A [cracking of the skin, such as is termed] شُقَاق, resembling mange, or scab, that happens to a camel, and in consequence of which he becomes decrepit, (K, TA,) and weak. (TA.) مَسْعُودٌ: see سَعِيدٌ, in two places.

سلس

1 سَلِسَ, [aor. ـَ inf. n. سَلَسٌ and سَلَاسَةٌ and سُلُوسَةٌ, [It was, or became, loose, not tight; as meaning slack; the only signification indicated by ISd; (see سَلِسٌ, below;) and also as meaning unsteady:] (M:) [in the K, سَلَسٌ and سَلَاسَةٌ are said to be simply substs.: see the former of these two words below.] b2: سَلِسَ, (Msb, TA,) aor. ـَ inf. n. سَلَسٌ (Msb) [and app. سَلَاسَةٌ also, (see سَلَسٌ below,)] said of a colt, (TA,) [and of a horse, and, tropically, of a man, (see سَلِسٌ,)] He was, or became, tractable, submissive, compliant, obsequious, (TA;) or easy, (Msb, TA,) and gentle. (Msb.) You say, سَلِسَ لِى بِحَقِّى (tropical:) (He was easy to me in giving me my due, or right]. (A, TA.) And سَلِسَ بَوْلُهُ, (TA,) inf. n. سَلَسٌ, (Msb,) (assumed tropical:) His urine flowed involuntarily; he was unable to retain his urine; (Msb, TA;) by reason of disease. (Msb.) [The explanations of سَلَسٌ and سَلِسٌ &c. below will serve to give further illustrations of this verb.] b3: سَلِسَتِ النَّخْلَةُ, aor. ـَ The palm-tree lost the stumps, or lower ends, of its branches; (Ibn-'Abbád, K;) as also ↓ أَسْلَسَت: and the epithet applied to the palm-tree in this case is ↓ مِسْلَاسٌ; (K;) or, accord. to the Tekmileh and O and L, ↓ مُسْلِسٌ; but it seems that ↓ نَخْلَةٌ مُسْلِسٌ means a palm-tree that lets fall and strews its unripe dates; and ↓ مِسْلَاسٌ, that usually does thus: (TA:) and ↓ سَلَسٌ meanswhat falls from the palm-tree. (Ibn-Abbád, TA.) b4: سَلِسَتِ الخَشَبَةُ, (inf. n. سَلَسٌ, TA,) The piece of wood became old and crumbling and wasted. (Ibn-'Abbád, K.) A2: سُلِسَ, (S, M, K,) inf. n. سَلْسٌ and سَلَسٌ, (IAar, M,) He became bereft of reason. (S, M, K.) 2 سلّس, (Ibn-'Abbád,) inf. n. تَسْلِيسٌ, (K,) He set, fixed, or put together, a composite ornament, of the ornaments worn by women, not consisting of خَزَر [or beads]. (Ibn-'Abbád, K, * TA.) 4 أَسْلَسَتْ She (a camel) produced her young one before the completion of the days: (T, K:) the epithet applied to her in this case is ↓ مُسْلِسٌ; and to the young one, ↓ مُسْلَسٌ, (TA,) and ↓ سَلَسٌ. (Ibn-'Abbád, TA.) b2: See also 1.

سَلْسٌ A string upon which beads, (M,) or white beads worn by female slaves, (S, K,) are strung: (S, M, K:) pl. سُلُوسٌ: (S, M:) or [a woman's ear-drop; i. e.] the woman's ornament called قُرط. (Ibn-'Abbád, K.) b2: And [the pl.]

سُلُوسٌ signifies also Women's mufflers, or headcoverings; syn. خُمرٌ [pl. of خِمَارٌ]: so says IAar; and he cites as an ex., قَدْ مَلَأَتْ مَرْكُوَّهَا رُؤُوسَا كَأَنَّ فِيهِ عُجُزًا جُلُوسًا شُمْطَ الرُّؤُوسِ أَلْقَتِ السُّلُوسَا [They (referring to camels) had filled their watering-trough with heads, as though there were in it old women sitting, with grizzled heads, having thrown off the mufflers]: they having eaten of [the kind of plants, or trees, called]

حَمْض, so that their faces and heads had become white, he likens them to old women that had thrown off the mufflers. (M.) سَلَسٌ and ↓ سَلاسَةٌ [said in the M to be inf. ns. of سَلِسَ, (q. v.,) and in the K to be simply substs., signify, as substs., Looseness; as meaning slackness; and as meaning unsteadiness: b2: and also] Easiness, gentleness, tractableness, submissiveness; compliance, or obsequiousness. (S, K.) [Hence,] one says, ↓ فِى كَلَامِهِ سَلَاسَةٌ (tropical:) [In his speech is easiness]. (A.) A2: For the former, see also 1: b2: and 4.

سَلِسٌ part. n. of سَلِسَ; as also ↓ سَالِسٌ: (M:) Loose, not tight; meaning [slack; (see 1, first sentence;) and also] unsteady; applied to a nail, (A, TA,) and to any other thing. (TA.) A rájiz says, ↓ مَمْكُورَةٌ غَرْثَى الوِشَاحِ السَّالِسِ تَضْحَكُ عَنْ ذِى أُشُر ٍ غُضَارِسِ [A female of slender make, whose loose وِشَاح (q. v.) required more than it had within it to fill it, laughing so as to discover cool and sweet serrated and sharp teeth]. (M, TA.) b2: Easy; applied to a thing: (S:) easy, (Msb, K,) gentle; (S, Msb, K;) tractable; submissive; compliant; obsequious; (S, K;) applied [to a horse and the like, and, tropically,] to a man. (S.) You say, فَرَسٌ سَلِسُ القِيَادِ [A horse easy to be led; tractable]. (A.) And فُلَانٌ سَلِسُ القِيَادِ and القِيَادِ ↓ مِسْلَاسُ (tropical:) [Such a one is easy to be led, or persuaded; tractable, submissive, or compliant]. (A.) b3: (tropical:) A man easy in private conference; expl. by سَهْلُ الخَلْوَةِ. (Msb.) b4: Beverage, or wine, that descends gently or easily [down the throat]. (TA.) b5: سَلِسُ البَوْلِ A man whose urine flows involuntarily; who is unable to retain his urine; (S, A, Msb, K;) by reason of disease. (Msb.) سَلِسَةٌ A certain herb, bearing a near resemblance to the نَصِىّ, (AHn, M, K, * TA,) except that it has a grain like that of the [species of barley called] سُلْت; (AHn, TA;) and when it dries up, it has an awn that flies about, when it is put in motion, like arrows, sticking into the eyes and the nostrils, and often blinding the pasturing beasts: (AHn, M, TA:) the places of its growth are the plain, or soft, tracts. (AHn, TA.) سُلَاسٌ Loss, or departure, of reason or intellect. (S, M, K.) سَلَاسَةٌ: see سَلَسٌ, in two places.

سَالِسٌ: see سَلِسٌ, in two places.

مُسْلَسٌ: see 4.

مُسْلِسٌ: see 1, in two places: b2: and see also 4.

مُسَلَّسٌ A sword having wavy marks resembling a chain: occurring in a verse of Ibn-Kilábeh ElHudhalee, as some relate it; but accord. to others, مُلَسْلَس, formed by transposition from مُسَلْسَل. (TA.) مِسْلَاسٌ: see سَلِسٌ: b2: and see also 1, latter part, in two places.

مَسْلُوسٌ Bereft of reason, or intellect; (S, M;) and [of bulk] of body, (M, TA,) as some say; but accord. to the T, one says رَجُلٌ مَسْلُوسٌ in respect of his reason, or intellect, but مَهْلُوسٌ in respect of his body: (TA:) possessed, or insane. (K.)

سبط

1 سَبِطَ, aor. ـَ (Sb, S, M, Msb, K;) and سَبُطَ, aor. ـُ (M, Msb, K;) inf. n. سَبَطٌ, of the former verb, (S, Msb,) or سَبْطٌ, (so in the K, as is remarked in the TA,) and سُبُوطَةٌ, (M, Msb, K,) which is of the latter verb, (M, Msb,) and سَبَاطَةٌ and سُبُوطٌ, (M, K,) which are also of the latter verb; (M;) It (hair, S, Msb) was, or became, lank, not crisp: (S, M, * Msb, K: *) or the former verb is used in this sense, said of hair; and the latter is said of a man, signifying he was, or became, lank, not crisp, in his hair. (TA.) b2: سَبَاطَةٌ, relating to a man, also signifies The being tall: (M:) or the being long in the [bones called]

أَلْوَاح [pl. of لَوْحٌ], and even therein. (TA.) b3: Also سَبُطَ, inf. n. سَبَاطَةٌ; (M, TA;) and سَبِطَ, inf. n. سَبَطٌ; (M;) (tropical:) He (a man) was, or became, easy, or facile, بِالْمَعْرُوفِ in beneficence. (M, TA.) And سُبُوطَةٌ is likewise expl. as signifying (tropical:) The being liberal, bountiful, or munificent. (M, TA.) b4: And سَبَاطَةٌ, relating to rain, (tropical:) The being abundant and extensive. (Sh, K, TA.) [b5: See also the part. n. سَبِطٌ.]

A2: سَبَطَ عَلَيْهِ العَطَآءَ (tropical:) He gave to him successive and large gifts. (Sgh, TA.) A3: سُبِطَ He was affected with fever. (Sgh, K.) [See سَبَاطِ.]2 سَبَّطَتْ, (M, K, &c.,) inf. n. تَسْبِيطٌ, (S, K,) She (a camel, Az, As, M, K, and a ewe, K) cast her young one, or fœtus, in an incomplete state: (M, K:) or before its form was apparent; (Az, K;) like أَجْهَضَتْ and رَجَعَتْ: (Az:) or when its fur had grown, before completion; as also سَبَّغَتٌ: (As, TA:) or سبّطت بِوَلَدِهَا she (a camel) cast her young one when its hair had grown: and سبّطت she (a ewe) cast her young one, or fœtus, abortively. (S.) The epithet applied to her in this case is ↓ مُسَبِّطٌ [without ة]. (M, K.) 4 اسبط He (a man, S, M) extended himself, or became extended or stretched, (S, M, K, TA,) upon the ground, (S, TA), in consequence of being beaten, (M, K, TA,) &c.: (TA:) he fell (M, K, TA) upon the ground, (TA,) and was unable to move, (M, K, TA,) by reason of weakness, (M, TA,) or from drinking medicine, or some other cause; on the authority of Az: (M:) he fell upon the ground, and became extended or stretched, in consequence of being beaten, or from disease, and in like manner from drinking medicine. (TA.) And اسبط بِالأَرْضِ He clave to the ground. (Ibn-Jebeleh, M, K.) b2: He was silent, by reason of fear, or fright: (M, L, K:) he was silent and still; or he lowered his eyes, looking towards the ground, and was still. (O.) b3: اسبط فِى نَوْمِهِ He shut, or closed, his eyes, or eyelids, in his sleep. (Sgh, K.) b4: اسبط عَنِ الأَمْرِ He feigned himself negligent of the thing or affair, inattentive to it, or heedless of it. (Sgh, K.) سَبْطٌ: see سَبِطٌ, throughout.

سِبْطٌ A grandchild; (S, Msb, K;) a son's child, and a daughter's child: (M, TA:) pl. أَسْبَاطٌ; (S, Msb, TA;) which is commonly used by the vulgar as signifying daughters' children; distinguished by them from أَحْفَادٌ [which they apply to son's children, pl. of حَفِيدٌ]; but the leading lexicologists expressly declare that it includes sons' children and daughters' children, as it is said to do by ISd: IAar explained سِبْطٌ and سِبْطَانِ and أَسْبَاطٌ as signifying the particularly distinguished, and choicest, of children. (TA.) It is said in a trad., (TA,) الحَسَنُ وَالحُسَيْنُ سِبْطَا رَسُولِ اللّٰهِ El-Hasan, and El-Hoseyn are the two grandsons of the Apostle of God. (M, TA. *) b2: A tribe of the Jews: pl. أَسْبَاطٌ: (M, Msb, K:) سِبْطٌ (M) and أَسْبَاطٌ (S, Msb) in relation to the Jews, (M, Msb,) or [rather] the Children of Israel, (S,) being like قَبِيلَةٌ (M) and قَبَائِلُ (S, Msb) in relation to the Arabs: (S, M, Msb:) and the former are thus called to distinguish them from the children of Ishmael. (M, TA.) In the phrase, وَقَطَّعْنَاهُمُ اثْنَتَىْ عَشْرَةَ أَسْبَاطًا [And we divided them into twelve divisions, tribes], (S, M, K,) in the Kur [vii. 160], (S, M,) اسباطا is a substitute (S, M, K) for اثنتى عشرة, (S, M,) not a specificative, (S, M, K,) because the specificative may only be a sing.; (S, M;) the meaning being وقطّعناهم اثنتى عشرة فِرْقَةً

اسباطًا, (Akh, Zj, S,) and therefore the numeral is fem.; (Akh, S;) or this is a mistake; for it should be فِرَقًا اثنتى عشرة; and therefore the numeral is fem. (Abu-l-'Abbás, TA.) Accord. to Ktr, you say, هٰذَا سِبْطٌ and هٰذِهِ سِبْطٌ, and هٰؤُلَآءِ سِبْطٌ and using سبط as a pl., meaning فِرْقَةٌ. (TA.) The saying كَأَنَّهُ سِبْطٌ مِنَ الأَسْبَاطِ is [asserted to be] a mistake, inasmuch as its author imagined that سِبْطٌ meant a man: (M:) IDrd ascribes it to El-'Ajjáj or Ru-beh: it occurs in an أُرْجُوزَة by the latter. (Sgh, TA.) [But it is applied to a single man: for] it is said in a trad., (TA,) حُسَيْنٌ سِبْطٌ مِنَ الأَسْبَاطِ, i. e. Hoseyn is [as though he were] a nation of the nations (أُمَّةٌ مِنَ الأُمَمِ K) in goodness; so expl. by Aboo-Bekr: (TA:) or one of the fathers of tribes; because of the multitude of his descendants: or one of the sons of daughters. (So in a marginal note in a copy of the “ Jámi' es-Sagheer ” of Es-Suyootee.) b3: Also A generation (قَرْن) that comes after another. (Zj, TA.) A2: And سِبْطٌ رِبْعِيَّةٌ, (TA in the present art. and in art. ربع,) or رِبْعِيَّةٌ ↓ سَبَطٌ, (so accord. to a copy of the M, in the present art.,) A palmtree of which the fruit ripens in the end of the summer, or hot-season. (M, TA.) سَبَطٌ: see the next paragraph, first sentence.

A2: Also Such as is fresh of the [plant called] حَلِىّ; one of the plants of the sands; (M;) [i. e.] the [plant called] نَصِىّ, while fresh; (A'Obeyd, S, O, K;) when it has dried up, called حَلِىّ; (A'Obeyd, S, O;) a plant like the ثِيل [q. v.], except that it becomes tall; growing in the sands: (Lth, TA:) n. un. with ة: (Lth, S:) it is one of those that, when they dry up, become white, [as is said of the حَلِىّ,] resembling hoariness, like the ثُمَام [or panic grass]: (AHn, O: in the TA, the نَمَّام:) it is asserted that the Arabs say, “The صِلِّيَان is the bread of the camels, and the سَبَط is their خَبِيص: ” (AHn, O:) its manner of growth is like [that of] دُخْن [q. v.]; and it is a good pasture: (K:) AHn says, a desert-Arab, of 'Anazeh, told me that its manner of growth is like that of large دُخْن, falling short of [so I render دُونَ, but this also signifies exceeding,] ذُرَة [q. v.], and it has grain like the grain termed بَزْر [q. v.], which will not come forth from its envelopes but by bruising, or pounding, and men extract it and eat it, made into bread, and cooked: (M, O:) the n. un. is with ة: and the pl. is أَسْبَاطٌ. (M.) Also The tree that has many branches and one أَصْل [meaning stem]: (K:) so says Az.; adding that hence is derived أَسْبَاطٌ [pl. of سِبْطٌ]; as though the father represented the tree and the children represented the branches: (TA: [but this is questionable:]) accord. to Abo-Ziyád, a certain tree, (AHn, M, O,) growing in the sands, (AHn, O,) tall, having slender branches, eaten by the camels and the sheep or goats, (AHn, M, O,) and collected by men, who sell it upon the roads (عَلَى الطُّرُقِ), (AHn, O,) or with the tamarisk (مَعَ الطَّرْفَآءِ); (so in the TA;) without blossom and without thorns, having thin leaves of the size of [those of] the كُرَّاث [or leek] (AHn, M, O) when this first comes forth. (AHn, O.) b2: See also the last sentence of the next preceding paragraph.

سَبِطٌ and ↓ سَبْطٌ and ↓ سَبَطٌ, (the first and third of these in one copy of the S, and the second alone in another copy of the S, and all in the M and Msb and K,) the first of the dial. of El-Hijáz, (TA,) from سَبِطَ, and the second from سَبُطَ, the last being an inf. n. used as an epithet, (Msb,) Lank, not crisp; (S, M, * Msb, K; *) applied to hair: (S, Msb:) pl. سِبَاطٌ, which is said by Sb to be of the measure most common for a pl. of an epithet of the measure فَعَلٌ, (M,) or فَعْلٌ. (TA.) b2: سَبِطُ الشَّعَرِ, (S, M,) and ↓ سَبْطُهُ, (M,) A man having lank hair: (S, M:) and in like manner سِبَاطٌ, alone, applied to a number of persons. (TA.) ↓ سَبْطٌ is also metonymically applied to (tropical:) A foreigner, like as [its contr.] جَعْدٌ is to an Arab. (TA.) b3: سَبِطٌ also signifies Tall; (M, K;) applied to a man: (M:) or, as also ↓ سَبْطٌ, (TA,) or سَبِطُ الجِسْمِ, (M,) so applied, long in the [bones called] أَلْوَاح [pl. of لَوْح], (M, TA,] and even therein: (TA:) or سَبِطُ الجِسْمِ or ↓ سَبْطُهُ, (accord. to different copies of the K,) or both, (S, TA,) goodly in stature, or person, or proportion, (S, K,) and evenness. (S.) Also Having extended limbs, and perfect in make. (TA.) And سَبِطُ القَصَبِ, and ↓ سَبْطُهَا, A man [long and even, or] extended, and without protuberances, in the bones of the fore arms and the shanks. (TA.) And سَبِطُ البَنَانِ and ↓ سَبْطُهَا, (tropical:) Long in the fingers. (TA.) And سَبِطُ الخَلْقِ A man lank in make: (L in art. رد:) and سَبِطَةُ الخَلْقِ, and ↓ سَبْطَتُهُ, (tropical:) a woman lank, or soft, or tender, in make. (M, Z, TA.) And سَبِطُ السَّاقَيْنِ A man soft, or flaccid, or uncompact, in the shanks. (Ham p. 238.) b4: اليَدَيْنِ ↓ سَبْطُ, (M, K, TA,) and سَبِطُهُمَا, (TA, and so in the CK,) and سَبِطُ الكَفَّيْنِ, (TA,) (tropical:) A man who is liberal, bountiful, or munificent. (M, K, TA.) And سَبِطٌ بِالْمَعْرُوفِ (tropical:) A man easy, or facile, in beneficence. (M, TA.) b5: مَطَرٌ سَبِطٌ, (Sh, TA,) and ↓ سَبْطٌ, (Sh, K,) (tropical:) Rain pouring abundantly and extensively, (Sh, K,) and consecutively. (Sh, TA.) سِبِطٌّ: see سِبِتٌّ.

سَبَاطِ Fever: (M, O, K:) so called because the man attacked by it extends himself, and becomes relaxed: (Skr, O:) or fever attended with shivering, or trembling. (O.) سُبَاطٌ (AA, S, M, K) and سُبَاطُ, being perfectly and imperfectly decl., (AA, K,) and also written with ش, (TA, and K in art. شبط, ) The name of a month in Greek; (S;) a certain month, [next] before آذَارُ; (K;) the month that is between the winter and the spring; (M;) [the fifth month of the Syrian year, corresponding with February O. S.;] it is in the winter-quarters, and in it is the completion of the day whereof the fractions circulate in the years: when the said day is complete in that month, the people of Syria call that year عَامُ الكَبِيسِ; and when a child is born, or a person arrives from a country, in that year, they consider it fortunate. (Az, TA.) [See كَبِيسٌ.]

سُبَاطَةٌ Sweepings, syn. كُنَاسَةٌ, (S, M, Mgh, Msb, K,) which are thrown every day in the courts of houses. (K.) b2: Also A place in which sweepings (Mgh, TA) and dirt (TA) are thrown: occuring in a trad., (Mgh, TA,) and so expl. by El-Khattábee: (Mgh:) but some assign to it there the former meaning. (TA.) [It should be observed that كُنَاسَةٌ also is said to have both these meanings.] b3: Also What falls from, or of, hair when it is combed. (M, TA.) A2: A raceme of a palm-tree, with its fruit-stalks (عَرَاجِين) and its fresh ripe dates: of the dial. of Egypt. (TA.) سَابَاطٌ A roof (S, M, Mgh, Msb, K) between two walls, (S,) or between two houses, (M, K,) having beneath it a road, or way, or passage, (S, Mgh, Msb, K,) which is a thoroughfare: (Mgh:) pl. سَوَابِيطُ (S, Msb, K) and سَابَاطَاتٌ. (S, K.) مَا لِى أَرَاكَ مُسْبِطًا Wherefore do I see thee hanging down thy head like one in grief, or anxiety, lax in body? (S.) And تَرَكْتُهُ مُسْبِطًا I left him (meaning a sick person) not moving nor speaking. (TA.) A2: أَرْضٌ مُسْبِطَةٌ, (M, and so in some copies of the S,) or ↓ مَسْبَطَةٌ, (thus in other copies of the S, and in the O,) Land abounding with سَبَط [q. v.]. (S, M, * O.) مَسْبَطَةٌ: see what next precedes.

مُسَبِّطٌ: see 2.

جز

ى1 جَزَى, aor. ـِ (Msb, K,) inf. n. جَزَآءٌ, (Msb,) It (a thing) paid; gave, or rendered, as a satisfaction; or made, gave, or rendered, satisfaction: (Msb:) or satisfied; sufficed; or contented. (K.) And جَزَيْتُ الدَّيْنَ I paid the debt. (Msb.) and جَزَيْتُ فُلَانًا حَقَّهُ I paid such a one his right, or due. (TA.) And مَا يَجْزِينِى هٰذَا الثَّوْبُ This garment does not suffice me. (TA.)b2: And hence, (TA,) جَزَى عَنْهُ, (S, Mgh, Msb, K,) [aor. and] inf. n. as above, (Mgh,) It (a thing) paid for him; gave, or rendered, [a thing] as a satisfaction for him; made, gave, or rendered, satisfaction for him; (S, Mgh, Msb,* K;) and some of the lawyers use ↓اجزى in this sense, like اجزأ: (Az, Mgh, Msb:) جَزَى is of the dial. of El-Hijáz, and اجزأ of the dial. of Temeem. (Akh, Msb.) Hence, in the Kur [ii. 45], لَا تَجْزِى نَفْسٌ عَنْ نَفْسٍ

شَيْئًا [A soul shall not give anything as a satisfaction for a soul, i. e. for another soul: or a soul shall not make satisfaction for a soul at all; accord. to the latter rendering, شيئا being put in the accus. case after the manner of an inf. n.]. (S, Msb.) You say also, جَزَتْ عَنْكَ شَاةٌ A sheep, or goat, made satisfaction for thee [as a sacrifice]; (S, TA;) as also ↓أَجْزَتْ: (TA:) Benoo-Temeem say أَجْزَأَتْ, with ء: (S, TA:) this last, thus explained, is a dial, var. mentioned by IKtt (Msb.) And كَذَا عَنْ كَذَا ↓اجزى Such a thing stood, or served, in lieu, in the place, or in stead, of such a thing, without sufficing. (Zj, K.) and قَلِيلٌ مِنْ كَثِيرٍ↓يُجْزِى; and هٰذَامِنْ هٰذَا; A little stands, or serves, in lieu of much; and this, of this. (IAar, TA.) And عَنْهُ مُجْزَى ↓ اجزى

فُلَانٍ and مُجْزَاةَ فُلَانٍ and (as though the augmentative letter [ا in اجزى] were imagined to be rejected, TA) مَجْزَى فلان and مَجْزَاةَ فلان He satisfied, sufficed, or contented, him as such a one; he stood, or served, him in stead of such a one; a dial. var. of اجزأ. (K.) And ↓ اجزى

مُجْزَى غَيْرِهِ It (a thing) satisfied, sufficed, or contented, as another thing; it stood, or served, in stead of another thing. (Msb.) And ↓اجزاكَ, with the [second] objective complement suppressed, It was sufficient for thee. (Mgh.) b3: جَزَاهَ كَذَا (Msb,* TA,) and جَزَاهُ بِهِ (K,) or بِمَا صَنَعَ, (S,) and عَلَيْهِ, (K,) [aor. and] inf. n. as above, (S, K,) He repaid, requited, compensated, or recompensed, him (Msb, K TA) [ for such a thing, for it, or for what he had done]; as also ↓جازاهُ, (S, K,) inf. n. مُجَازَاةٌ and جِزَآءٌ: (K:) or, accord. to Fr, [contr. to many instances in the Kur,] the former verb relates only to good; and the latter, to good and to evil: but accord. to others, the former may relate to good and to evil; and the latter, to evil. (TA.) [See also جَزَآءٌ, below.] One says, in praying for another, جَزَاهُ اللّٰهُ خَيْرًا May God repay him good: and requite, or recompense, him for good [that he has done]. (Msb.) And بِذَنْبِهِ ↓ جَازَيْتُهُ I punished him for his crime, or sin, or act of disobedience. (Msb.) And جَزَى عَنْهُ فُلَانًا He requited, compensated, or recompensed, for him, such a one. (TA.)b4: جَازَيْتُهُ فَجَزَيْتُهُ: see 3.3 جَاْزَىَ see 1, latter part, in two places. b2: [جازاهُ خَيْرًا He prayed for a reward for him from God: or said to him, May God reward thee. (Golius, on the authority of Z.) b3: جازى بِحَرْفٍ and بِظَرْفٍ, He employed a particle, and an adverbial noun, as conditional; to denote that, with what follows, it expresses a condition with its complement. For instance, in the S, voce حَيْثُ, it is said,حَيْثُ مِنَ الظُّرُوفِ الَّتِى لَا يُجَازَى بِهَا إِلَّا مَعَ مَا, i. e. حيث is one of the adverbial nouns that are not employed conditionally, or to denote that, with what follows, they express a condition with its complement, unless with ما affixed thereto. See جَزَآءٌ, below.] b4: ↓ جَازَيْتُهُ فَجَزَيْتُهُ [I vied, or contended, with him in repaying, requiting, compensating, or recompensing, and] I overcame him [therein]. (S.) 4 اجزى: see 1, in seven places.

A2: Also He furnished a knife with a handle; a dial. var. of اجزأ: (Msb, K:) but ISd doubts its being so. (TA.) 6 تجازى دَيْنَهُ, and بِدَيْنِهِ, He demanded payment of his debt. (K.) You say, تَجَازَيْتُ دَيْنِى

عَلَى فُلَانٍ I demanded payment of my debt [owed by such a one]. (S.) b2: تَجَازَيا [They two repaid, requited, compensated, or recompensed, each other]. (TA in art. قرض.) 8 اجتزاهُ He sought, or demanded, of him repayment, requital, compensation, or recompense. (K.) جِزْىٌ [a coll. gen. n., of which the n. un. is with ة]: see what next follows.

جِزْيَةٌ The tax that is taken from the free nonMuslim subjects of a Muslim government; (S, IAth, Mgh,* Msb, K;) whereby they ratify the compact that ensures them protection: (IAth:) [from جَزَى;] as though it were a compensation for their not being slain: (IAth, Mgh:) [or from the Persian گِزْيَهْ:] and also, (metaphorically, Mgh,) (tropical:) a land-tax; (Mgh, K;) a tax that is paid by the owner of land: (TA:) pl. جِزًى (S,) or ↓جِزْىٌ, (Msb,) or both, (K,) [but the latter is, properly speaking, a coll. gen. n.,] and جِزَآءٌ, (K, [in the CK, erroneously, جَزاءٌ,]) like كِتَابٌ. (TA.) جَزَآءٌ Repayment, requital, compensation, or recompense, for a thing; as also ↓; جَازِيَةٌ(K;) a satisfaction, good for good, and evil for evil; (Er-Rághib, TA;) sometimes a reward, and sometimes a punishment: (AHeyth, TA:) [the former word is an inf. n.; see 1;] the latter, a quasi-inf. n.: جَوَازٍ is pl. of the latter, or of the former, or of ↓جَازٍ, accord. to different writers explaining the saying of El-Hoteí-ah, مَنْ يَفْعَلِ الخَيْرَ لَا يَعْدَمْ جَوَازِيَهُ [Whoso doth good, he will not want his rewards, or his rewarders]. (TA.) b2: [Hence,] جَزَآءَ العُطَاسِ In the time between the complimentary prayer addressed to a sneezer (called التَّشْمِيت) and the sneeze; [or as soon as one can compliment a sneezer by repeating the usual prayer of يَرْحَمُكَ اللّٰهُ (God have mercy on thee).] (TA voce مُعَاقِبٌ) b3: [And جَزَآءُ شَرْطٍ An apodosis; the complement, or correlative, of a condition; also called جَوَابُ شَرْطٍ, q.v. in art. جوب b4: And حَرْفُ جَزَآءٍ A particle denoting compensation, or the complement of a condition. And A conditional particle; as إِنْ; also termed حَرْفٌ لِلْجَزَآءِ, and جَزَآءٌ alone, and حَرْفُ شَرْطٍ.]b5: هُوَ ذُو جَزَآءٍ He is possessed of sufficiency, or competence, or wealth. (TA.) جَازٍ [act. part. n. of 1, q. v.]: see جَزَآءٌ b2: هٰذَا رَجُلٌ جَازِيكَ مِنْ رَجُلٍ This is a man sufficient for thee as a man. (S.) جَازِيَةٌ: see جَزَآءٌ.

A2: Also Wild bulls, or cows. (TA.) [See جَازِئٌ.]

مَجْزًى and مُجْزًى are used as inf. ns. of 4.

[See 1.] (K.) مُجْزٍ [act. part. n. of 4. It is said in the TA that مجزى, applied to a camel, signifies Sufficing for a load or burden; and its pl. is مجازى.

And that مجزى لِأَمْرِهِ, applied to a man, signifies Sufficing for his affair. But مجزى in these instances is evidently a mistranscription, for مُجْزٍ; and مجازى, for مَجَازٍ, Mistranscriptions of this Kind are of frequent occurrence in Lexicons.]

مَجْزَاةٌ and مُجْزَاةٌ are used as inf. ns. of 4. [See 1.] (K.)

بن

ى1 بَنَاهُ, (T, S, M, &c.,) aor. ـِ (M, Msb,) and بَنُىَ, but the former is the more common, (M,) [or rather the only form commonly known,] inf. n. بِنَآءٌ (T, S, M, Mgh, K) and بِنًا (T, and TA as from the M [but it is not in the transcript of the M in the TT]) and بَنْىٌ and بُنْيَانٌ and بِنْيَةٌ and بنَايَةٌ, (M, K,) He built it; framed it; constructed it; contr. of هَدَمَهُ; (M, K;) namely, a house, (S, Mgh, Msb,) or tent, (S, * Msb,) &c.; (Msb;) as also ↓ ابتناه, (S, M, Msb, K,) and ↓ بنّاهُ; (M, K;) or the last has teshdeed given to it to denote muchness, or frequency, or repetition, of the action, or its application to many objects; and hence you say, بنّى قُصُورًا [He built palaces, or pavilions: or he raised them high: see the pass. part. n. below]. (S, TA.) AHn speaks of a kind of plank as being used فِى بِنَآءِ السُّفُنِ [in the construction of ships]: but بِنَآءٌ is originally used only in relation to that which does not grow; as stone, and clay, and the like. (M.) You say also, بَنَى أَرْضًا, for بَنَى فِى أَرْضٍ [He built in, or upon, land]. (Mgh.) b2: [Hence,] بَنَى عَلَى أَهْلِهِ, (T, S, M, Msb, K,) or عَلَى امْرَأَتِهِ, (Mgh,) and بَنَى بِهَا also, (M, Mgh, Msb, K,) accord. to IDrd (Mgh, Msb) and IJ, (M,) and occurring in traditions and elsewhere, though said in the S to be vulgar, (IAth, MF,) and said to be so by ISk, (T, Msb,) and by some said to be not allowable, (M,) but the former is the more chaste, (Msb,) inf. n. بِنَآءٌ; (S, TA;) as also ↓ ابتنى, (K,) i. e. ابتنى عليها, (ISk, Msb,) or ابتنى بِهَا, (IJ, M,) He had his wife conducted to him on the occasion of the marriage: (ISk, T, S, Msb, K:) or he went in to his wife [for the first time]: (Mgh, Msb:) originating from the fact that the bridegroom used, on that occasion, to pitch a tent for her, (ISk, T, S, Mgh, Msb,) a new tent, (Mgh, Msb,) and furnish it with what was requisite, (Msb,) or a new tent was set up for him, (Mgh, Msb,) in honour of him. (Msb.) [See also بَيْتٌ.] b3: بِنَايَةٌ is sometimes used in relation to nobility: (M, K:) and the verb thus used is بَنَى, as above, (T, M,) having [also] بِنًى for its inf. n., (IAar, T,) and بِنَآءٌ; held by many to be tropical, but by some to be proper. (MF.) Lebeed says, فَسَمَا إِلَيْهِ كَهْلُهَا وَ غُلَامُهَا فَبَنَى لَنَا رَفِيعًا سَمْكُهُ (M) And He (namely, God,) hath built for us a house of nobility of lofty pitch, and its (the tribe's) middle-aged and its youth have risen to it: i. e., all of them have attained to high degrees. (EM, p. 180.) b4: بَنَى بَدَنَهُ It (food) fattened his body, (K,) and made it large: (TA:) and بَنَى لَحْمَهُ, (T, M, K,) aor. ـِ (TA,) inf. n. بِنَآءٌ, (M,) or بَنْىٌ, (TA,) It (food) made his flesh to grow, (T, M, K,) and to become large. (T, TA.) b5: بَنَى الرَّجُلَ He reared, brought up, or educated, the man; (M, K;) as also ↓ ابتناهُ. (M.) b6: [بَنَى كَلِمَةً, inf. n. بِنَآءٌ, He formed a word. b7: and He made a word indeclinable, so as to end invariably with a quiescent letter or with a particular vowel.] بِنَآءُ كَلِمَةٍ [when the former word is considered as the inf. n. of the pass. form بُنِىَ, generally] signifies A word's keeping always the same mode of termination, ending with a quiescent letter or with a particular vowel, not by reason of any governing word: (M, K:) as though the word resembled a fixed, immoveable building. (M.) [You say, بُنِيَتْ عَلَى السُّكُونِ It was made indeclinable, with a quiescent letter for its termination; and عَلَى الفَتْحِ with fet-h for its termination; &c. b8: And in like manner you say, بَنَى القَصِيدَةَ عَلَى البَآءِ, &c., He made the قصيدة to have ب, &c., for its rhyme-letter, or its chief rhyme-letter.]

A2: بَنَتِ القَوْسُ عَلَى وَتَرِهَا The bow clave to its string (T, S, K) so that it (the latter) almost broke. (T, S.) [See the part. n. below.]2 بَنَّىَ see 1, first sentence.4 ابناهُ He made him to build, frame, or construct, a house, or tent: (S:) or he gave him a building: or he gave him that wherewith to build a house: (M, K:) and ابناهُ بَيْتًا he gave him a house, or tent, to build or frame or construct. (T.) It is said in a prov., المِعْزَي تُبْهِى وَلَا تُبْنِى

[Goats rend, or make holes, and render vacant, and do not afford materials for fabricating tents]; i. e., they do not yield hair of which a tent is fabricated; (T, S; *) for the tents of the Arabs [of the desert] are of the kind called طِرَاف, made of skin, and أَخْبِيَة, made of wool or of camels' fur, and not of شَعَر [by which is especially meant goats' hair], (S,) or, as is found in the handwriting of Aboo-Sahl, of wool or of skin: (TA:) or the meaning is, goats rend tents, or pierce them with holes, by their leaping upon them, (T and S in art. بهو,) so that they cannot be inhabited, (S in that art.,) and do not aid in the fabrication of tents; for the goats of the Arabs of the desert have short hair, not long enough to be spun; whereas the goats of the cold countries, and of the people of the fertile regions, have abundant hair, and of this the Akrád [or Kurdees] fabricate their tents. (T.) b2: [Hence,] He introduced him to his wife [on the occasion of his marriage]: whence the saying of 'Alee, مَتَى تُبْنيِنِى, accord. to IAth properly meaning مَتَى تَجْعَلُنِى أَبْنِى بِزَوْجَتِى

[When wilt thou make me to have my wife conducted to me? or, to go in to my wife?]. (TA.) 5 تَبَنَّتْ, said of a woman sitting, (T, TA,) She became like a tent (T, IAth, K, * TA) of the kind called مِبْنَاةٌ, (T, TA,) i. e., a قُبَّة of skin; by reason of her fatness, (T, IAth, TA,) and largeness, (T, TA,) or fleshiness: (IAth, TA:) or she parted her legs; as though from مِبْنَاة, i. e. a قُبَّة of skin, which, when pitched, is spread out by the ropes: so this woman, sitting cross-legged, spread apart her legs. (T, TA.) And تبنّى, said of a camel's hump, It became fat. (M.) A2: تبنّاهُ He adopted him as a son: (S, K:) or he asserted him to be, or claimed him as, a son: (M:) and تبنّى بِهِ signifies the same. (Zj, TA.) 8 ابتنى: see 1, in three places.

A2: Also It became built, framed, or constructed. (Msb.) بِنْتٌ; pl. بَنَاتٌ: fem. of اِبْنٌ, which see, in three places.

بُنًى: see بِنَآءٌ.

بِنًى: see بِنَآءٌ.

بَنَاةُ اللَّحْمِ, (IB, TA,) the former of which words is incorrectly written in the K بنات, (TA,) A girl whose flesh has been made to grow and become large: (IB, K, TA: [in the CK, مَبْنِيَّةٌ is erroneously put for مَبْنِيَّتُهُ:]) or, accord. to a learned scholiast, this is a mistake of IB, and the meaning is sweet in odour; i. e. sweet in the odour of the flesh. (TA.) بَنَاتٌ: pl. of بِنْتٌ; and sometimes of اِبْنٌ: see اِبْنٌ.

بَنُونَ: pl. of اِبْنٌ, which see below.

بُنْيَةٌ: see بِنَآءٌ.

بِنْيَةٌ A form, mode, or manner, of building or framing or construction; a word like مِشْيَةٌ and رِكْبَةٌ. (T, TA.) [The form, or mode of formation, of a word.] Natural constitution: as in the phrase, فُلَانٌ صَحِيحُ البِنْيَةِ [Such a one is sound in natural constitution]. (S.) b2: See also بِنَآءٌ.

بِنْتِىٌّ: see what next follows.

بَنَوِىٌّ Of, or relating to, a son; rel. n. of اِبْنٌ; as also ↓ اِبْنِىٌّ [with ا when connected with a preceding word]: (S, Msb:) the latter is allowable, (Msb,) and used by some. (S.) And Of, or relating to, a daughter; rel. n. of بِنْتٌ; as also ↓ بِنْتِىٌّ: (S, M, Msb, K:) the latter accord. to Yoo; (S, M;) but rejected by Sb. (TA.) b2: Also Of, or relating to, what are termed بُنَيَّاتُ الطَّرِيقِ, i. e., the small roads that branch off from the main road. (S.) بُنْيَانٌ and بُنْيَانَةٌ: see what next follows.

بِنَآءٌ [originally an inf. n.: (see 1, first sentence:) then applied to A building; a structure; an edifice;] a thing that is built, or constructed; pl. أَبْنِيَةٌ, and pl. pl. أَبْنِيَاتٌ: (M, K:) and ↓ بُنْيَانٌ [also] has this meaning; (Msb;) [and is likewise originally an inf. n.;] or this signifies a wall; syn. حَائِطٌ; (S;) or it may be a pl., [or rather a coll. gen. n., meaning buildings, structures, edifices, or walls,] of which the sing. [or n. un.] is ↓ بُنْيَانَةٌ, and as such may be masc. and fem: (Er-Rághib, TA:) ↓ بِنْيَةٌ and ↓ بُنْيَةٌ also signify [the same as بِنَآءٌ as explained above; or] a thing that one has built, framed, or constructed; (M, K;) or, accord. to some, the former of these two relates to objects of the senses, and the latter to objects of the mind, to glory or honour or the like; (MF, TA;) and their pls. are ↓ بِنًى and ↓ بُنًى; (K;) or, accord. to the S and M, these two appear to be sings.; (TA;) [or they may be pls. or sings.; for J says that] البُنَى is like البِنَى; one says, بُنْيَةٌ and بُنًى, and بِنْيَةٌ and بِنًى; (S;) [and ISd says that] بِنْيَةٌ and بُنْيَةٌ signify as above, and so بِنًى and بُنًى; or, accord. to Aboo-Is-hák, بِنًى is pl. of بِنْيَةٌ; or it may be used by poetic licence for بِنَآءٌ: (M:) accord. to IAar, بِنًى signifies buildings, or structures, of clay: and also [tents] of wool; (T;) and بِنَآءٌ likewise signifies a tent (M, TA) in which the Arabs of the desert dwell, in the desert, (TA,) such as is called خِبَآء; (M, TA; *) and طِرَافٌ and قُبَّةٌ and مِضْرَبٌ are names applied to dwellings of the same kind; (TA;) pl. أَبْنِيَةٌ: (M:) the moveable dwelling, such as the خَيْمَة and مِظَلَّة and فُسْطَاط and سُرَادِق and the like, is called بِنَآءٌ as being likened to the building of burnt bricks and of clay and of gypsum. (M.) [See also بَنِيَّةٌ.]

b2: Also The roof, or ceiling, of a house or chamber or the like; as in the Kur [ii. 20], الَّذِى جَعَلَ لَكُمُ الأَرْضَ فِراشًا وَ السَّمَآءَ بِنَآءً [Who hath made for you the earth as a bed, and the heaven as a roof, or ceiling]: (S, [but wanting in some copies,] and Jel:) so says Az: (S:) or the meaning here is, as a tent (قُبَّة) pitched over you. (Bd.) b3: And The body, with the limbs or members. (TA.) b4: And i. q. نِطْعٌ [A thing that is spread on the ground to serve as a table for food &c., made of leather; like مِبْنَاةٌ]: occurring in a trad., where it is mentioned as spread on the ground, on a day of rain, for Mohammad to pray upon: so says Sh. (T.) بُنَىٌّ, [said to be] originally بُنَيْوٌ, A little son; [used as a term of endearment;] (Msb;) dim. of اِبْنٌ. (S, Mgh, Msb.) You say, يَا بُنَىِّ and يَا بُنَىَّ [O my little son, or O my child], with kesr to the ى and with fet-h also; like as you say, يَا أَبَتِ and يَا أَبَتَ [which see in art. ابو, voce أَبٌ]. (Fr, S, K.) [The fem. is بُنَيَّةٌ A little daughter; dim. of بِنْتٌ. And hence,] b2: بُنَيَّاتُ الطَّرِيقَ The small roads that branch off from the main road; (S;) what are termed التُّرَّهَاتُ. (S, K.) b3: The Arabs say, الرِّفْقُ بُنَىُّ الحِلْمِ, meaning الرفق is like الحلم. (IAar, ISd.) بُنُوَّةٌ Sonship: (Lth, Zj, S, M, Msb, K:) [it may be originally بُنُويَةٌ, for Az says, app. on the authority of Zj,] it is not a decisive proof that the last radical is و, since they say فُتُوَّةٌ, though the dual [of the word from which this is derived] is فَتَيَانِ; (T;) [and ISd says that] بُنُوَّةٌ is thus because of the dammeh. (M.) البَنِيَّةُ [properly The building, like البِنَآءُ &c.: but particularly applied to] the Kaabeh; (S, M, K;) because of its nobleness. (M, K.) One says, لَا وَرَبِّ هٰذِهِ البَنِيَّةِ مَا كَانَ كَذَا وَكَذَا [No, by the Lord of this building (the Kaabeh), such and such thing were not]: (S, TA:) and this was a common form of oath. (TA.) The Kaabeh is also called بَنِيَّةُ إِبْرَاهِيمَ [The building of Abraham]; because he built it. (TA.) بَنَّآءٌ A builder; [meaning one whose business is that of building;] an architect. (M.) [See also what next follows.]

بَانٍ [Building, framing, or constructing]: accord. to A'Obeyd, its pl. is أَبْنَآءٌ; and in like manner, أَجْنَآءٌ is pl. of جَانٍ: and hence the prov., أَبْنَاؤُهَا أَجْنَاؤُهَا, (M,) or أَجْنَاؤُهَا أَبْنَاؤُهَا, i. e. The injurers thereof, meaning this house (هٰذِهِ الدَّار), by demolishing it, are the builders thereof. (S in art. جنى.) ISd says, I am of opinion that these two pls. are not used except in this prov.: and J says, in art. جنى, I think that the prov. is originally جُنَاتُهَا بُنَاتُهَا; but IB affirms that it is not so: and he says that the prov. is applied to him who does, or makes, a thing without consideration, and commits a fault therein, which he repairs by undoing what he has done or made: it originated from the fact that the daughter of a certain king of El-Yemen, during his absence on a military expedition, built, by the advice of others, a house, which he, disliking it, commanded them to demolish. (TA in art. جنى. [See also Freytag's Arab. Prov. i. 294.]) b2: A bridegroom: from بَنَى عَلَى

أَهْلِهِ [q. v.]. (TA.) And hence, Any one going in to his wife. (S, TA.) b3: قَوْسٌ بَانِيةٌ A bow cleaving to its string (T, S, M, K) so that it (the latter) almost breaks; (T, S, M;) the doing of which is a fault; (M;) contr. of بَائِنَةٌ [q. v.]: (S and M in art. بين:) and so ↓ بَانَاةٌ (T, M, K) in the dial. of Teiyi: (T, M:) or the latter signifies widely separate from its string [like بَائِنَةٌ]. (TA.) بَانَاةٌ: see بَانٍ. b2: Also, (in [some of] the copies of the K erroneously written بانات, TA,) A man bending himself over his bow-string when shooting. (M, K.) b3: And Small نَبْل [or arrows]. (M and TA in art. بين.) بَانِيَةٌ fem. of بَانٍ [q. v.]. b2: Also sing. of بَوَانٍ, (TA,) which signifies The ribs of [the breast, or of the part thereof called] the زَوْر: (M, K:) or the bones of the breast: or the shoulder-blades and the four legs: (TA:) and the legs of a she-camel. (M, K.) One says, [likening a man to a camel lying down,] أَلْقَى بَوَانِيهُ, meaning He took up his abode, and settled, (T, M, K,) in a place; like أَلْقَى عَصَاهُ. (T, M.) أَلْقَى الشَّأْمُ بَوَانِيَهُ [meaning Syria became in a settled state] occurs in a trad. as related by A'Obeyd: and if he said بَوَائِنَهُ, it would be allowable; بَوَائِنُ being pl. of بوان, [i. e. بُوَانٌ or بِوَانٌ,] which is a name for any tent-pole except in the middle of the بَيْت, which has three poles. (T.) And it is said in another trad., أَلْقَتِ السَّمَآءُ بِرَكَ بَوَانِيهَا, meaning The sky cast down the rain that it contained. (TA.) اِبْنٌ, meaning A son; (M, Mgh, K;) because he is the father's building, made to be so by God; (Er-Rághib, TA;) and (tropical:) a son's son; and (tropical:) a descendant more remote; (Msb;) is with a conjunctive ا [when not immediately preceded by a quiescence, written ابْنٌ]; (Zj, T, M;) [and when immediately preceded by the proper name of a man and immediately followed by the proper name of his parent, written without the ا, as in زَيْدُ بْنُ عَمْرٍو Zeyd the son of 'Amr (in which case it should also be observed that the former proper name is without tenween); unless the words compose a proposition, as in زَيْدٌ ابْنُ عَمْرٍو Zeyd is the son of 'Amr; or in the case of an interrogation, as in هَلْ زَيْدٌ ابْنُ عَمْرٍو Is Zeyd the son of 'Amr?]: the pl. is ↓ بَنُونَ (T, S, Mgh, Msb) in the nom. case, and بَنِينَ in the accus. and gen.; (Mgh;) and أَبْنَآءٌ, (T, S, M, Mgh, Msb, K,) which is a pl. of pauc.: (Msb:) [and hence it is argued that] the sing. is of the measure فَعَلٌ with the final radical letter elided and the conjunctive ا prefixed; (M;) originally بَنَىٌ, (M, K,) with ى, as we judge, because [the aor. ـَ is more common than يَبْنُو: (M:) or originally بَنَوٌ, (S, Msb, K,) with two fet-hahs, because it has بَنُونَ for a pl., and the perfect pl. does not admit of change [in its vowels beyond that which is here made in بَنُونَ for بَنَوُونَ]; (Msb;) and because it has for a pl. أَبْنَآءٌ, like as جَمَلٌ has أَجْمَالٌ; (S;) and the elided letter is و, (Akh, T, S,) as in أَبٌ and أَخٌ, (S,) because و is more commonly elided than ى; (Akh, T;) or because the fem. is بِنْتٌ and [that of أَخٌ is] أُخْتٌ; for we do not see this ه [or ت] affixed in the fem. except when و is elided in the masc., as is shown by أَخَوَاتٌ and هَنَوَاتٌ; (S;) though بُنُوَّةٌ is not a decisive proof that the last radical is و, for a reason stated above in the explanation of it: (T:) or, as some say, it is originally بِنْوٌ, with kesr to the. ب, like حِمْلٌ, because they say بِنْتٌ, and a change [of a vowel] in a case of this kind is rare: (Msb:) [but J says,] it may not be of the measure فِعْلٌ nor فُعْلٌ, because it has بَنُونَ with fet-h to the ب, for a pl.; nor of the measure فَعْلٌ, because this has [generally] for its [broken] pl. أَفْعُلٌ or فُعُولٌ: (S:) Zj says that it is originally بِنْىٌ or بِنْوٌ, or it may be originally بَنًا; that it is app. the last accord. to those who say بَنُون; and that أَبْنَآءٌ may be pl. of the measure فَعَلٌ and of فِعْلٌ; that بِنْتٌ favours its being of the latter; but that it may be of the measure فَعَلٌ changed to فِعْلٌ, as فَعَلٌ is changed to فُعْلٌ in the case of أُخْتٌ. (T.) Beside the pls. mentioned above, اِبْنٌ has a quasi-pl. n., namely ↓ أَبْنَى, of the same measure as أَعْمَى; (Mgh, TA; *) a sing. denoting the pl.: or, as some say, اِبْنٌ has for pls. أَبْنَآءٌ and أَبْنَى. (TA.) Lh mentions the phrase, هٰؤُلَآءِ أَبْنَا أَبْنَائِهِمْ [or أَبْنَى ابنائهم These are the sons of their sons.]. (M.) Sometimes م is affixed to اِبْنٌ [so that it becomes ↓ اِبْنُمٌ or اِبْنَمٌ at the beginning of a sentence, and ↓ ابْنُمٌ or ابُنَمٌ in other cases]: the word is then doubly declinable [like اِمْرُؤٌ or امْرُأٌ]: you say, هٰذَا ابْنُمٌ [This is a son], and رَأَيْتُ ابْنَمًا [I saw a son], and مَرَرْتُ بِابْنِمٍ

[I passed by a son]; making the ن similarly declinable to the م; and the ا is with kesr in every case [when the word commences a sentence, whether you make the word doubly declinable or not]: (AHeyth, * S:) [for] some make it singly declinable, leaving the ن with fet-h in every case [as the ر in اِمْرَأٌ or امْرَأٌ]; saying, هٰذَا ابْنَمُكَ [This is thy son], and رَأَيْتُ ابْنَمَكَ [I saw thy son], and مَرَرْتُ بِابْنَمِكَ [I passed by thy son]. (AHeyth, TA.) Hassán says, وَلَدْنَا بَنِى العَنْقَآءِ وَابْنَىْ مُحَرِّقٍ

↓ فَأَكْرِمْ بِنَا خَالًا وَأَكْرِمْ بِنَا ابْنَمَا [We begot the sons of El-'Ankà, and the two sons of Moharrik; and how generous are we as a maternal uncle! and how generous are we as a son!], (S, K, *) i. e., ابْنَا: the م is augmentative, and the hemzeh [or rather ا] is that of conjunction. (K.) And Ru-beh says, ↓ فَهْىَ تُنَادِى بِأَبِى وَابْنِيمَا بُكَآءَ شَكْلَى فَقَدَتْ حَمِيمَا [As the weeping of a bereft woman, who has lost a relation, therefore she calls out, With my father would I ransom thee, and a son]; meaning ابْنِمَا. (TA.) The fem. of اِبْنٌ is ↓ اِبْنَةٌ or ابْنَةٌ [with the conjunctive ا when not commencing a sentence] and ↓ بِنْتٌ [meaning A daughter; and (assumed tropical:) any female descendant]: (T, S, M, Mgh, Msb, K:) accord. to Sb, (M,) اِبْنَةٌ is formed from اِبْنٌ by affixing ه [or ة]; but not so بِنْتٌ; for this is formed by affixing ى as a letter of quasi-coordination, and then substituting for it ت: (M, K:) [but if the ت be substituted for ى, it seems more probable that the ى is the final radical:] or, as some say, the ت is substituted for و: (M:) [Mtr says,] the ت is substituted for the final radical: (Mgh:) accord. to Ks, it is originally with ه [or ة], because it has a fem. meaning: (IAar, Msb:) [my own opinion is most agreeable with this of Ks; and with that of Zj, which will be mentioned below; or, perhaps, is identical with that of Zj: I think it most probable that, as اِبْنٌ is generally held to be originally بَنَىٌ or بَنَوٌ, so اِبْنَةٌ and بِنْتٌ are both originally بَنَيَةٌ or بَنَوَةٌ, and that بِنْتٌ is formed from اِبْنَةٌ by suppressing the alif, transferring its kesreh to the ب, making the ن quiescent, and changing the ة into ت, which is therefore said to be not the sign of the fem. gender, either because it is not ة, but is a substitute for ة, or because it is preceded by a quiescent letter:] AHn says that the ت is substituted for the final radical letter, which is و; and that it is not the sign of the fem. gender, because the letter [next] before it is quiescent: this [he says] is the opinion of Sb, and is the right opinion; for he says that if you were to use it as the proper name of a man, you would make it perfectly decl.; and if the ت were to denote the fem. gender, the name would not be perfectly decl.: (TA:) and the same is said respecting the ت in أُخْتٌ: (TA in art. اخو:) this ت remains in a case of pause (Ks, IAar, S, Msb) as in the case of the connexion of the word with a word following: (S:) but one should not say اِبِنْتٌ, (Th, T, S.) because the ا is required only on account of the quiescence of the ب, and is therefore dropped when this is made movent: (S:) Zj says that, in forming the pl. of بِنْتٌ [and of اِبْنَةٌ], the sing. is reduced to its original form, which is فَعْلَةٌ [as I find it written in the transcript from the T in the TT, but it may be a mistake for فَعَلَپٌ,] with the last radical letter suppressed: (T in TT:) the pl. is بَنَاتٌ (T, S, Msb) alone: (S:) [and this is generally treated as a fem. pl. of the perfect, or sound, kind, although the ت in بِنْتٌ is said to be not a sign of the fem. gender; so that you say, رَأَيْتُ بَنَاتِكَ I saw thy daughters; but sometimes] one says, رَأَيْتُ بَنَاتَكَ, with fet-h [as the case-ending], treating the ت as a radical letter. (S.) It is said in the Bári' that when men and women are mixed together, the masc. pl. is made predominant; so that one says, بَنُو فُلَانٍ [meaning The sons and daughters, or the children, of such a one]; and even, اِمْرَأَةٌ مِنْ بَنى

تَمِيمٍ [A woman of the children of Temeem]; and accordingly, if بَنُو فُلَانٍ is applied to denote the persons to whom a legacy is left, the males and the females are included therein. (Msb.) b2: When اِبْن is applied to that which is not a human being, (IAmb, Msb,) to an irrational being, (Msb,) it has for its pl. بَنَات: (IAmb, Msb:) thus the pl. of اِبْنُ مَخَاضٍ [A young male camel in his second year] is بَنَاتُ مَخَاضٍ: (Mgh, Msb:) that of اِبْنُ لَبُونٍ [A male camel that has entered upon his third year] is بَنَاتُ لَبُونٍ: (Msb:) and that of اِبْنُ نَعْشٍ [Any one of the stars of the tail of Ursa Major or of that of Ursa Minor] is بَنَاتُ نَعْشٍ; but sometimes, by poetic licence, بَنُو نَعْشٍ: and hence, or to make a distinction between the males and the females, the lawyers say, بَنُو اللَّبُونِ. (IAmb, Msb.) b3: ↓ بَنَاتٌ also signifies (tropical:) Dolls with which young girls play: (S, Mgh, K:) sing. بِنْتٌ. (Mgh.) It occurs in this sense in a trad., in which 'Áïsheh speaks of her playing therewith (S, Mgh) when, being nine years of age, she was conducted as a bride to Mohammad. (Mgh.) b4: اِبْن is often prefixed to some other noun (T, M, Msb) that particularizes its signification, because of a close connexion between the two meanings: (Msb:) and so is ↓ بِنْت. (T, M.) [Most of the compounds thus formed will be found explained in the arts. to which belong the nouns that occupy the second place. The following are among the more common, and are therefore here mentioned, as exs. of different kinds.] b5: اِبْنُ الطِّينِ [The son of earth, or clay, meaning] Adam. (T.) اِبْنُ اللَّيْلِ and اِبْنُ الطَّرِيقِ The thief, or robber. (T.) Also the former, The wayfarer, or traveller; (Er-Rághib, TA;) and so اِبْنُ السَّبِيلِ. (Msb, Er-Rághib.) اِبْنُ حَرْبٍ A warrior: (Er-Rághib, TA:) and اِبْنُ الحَرْبِ [the warrior; or] he who suffices for war, and who defends. (Msb.) اِبْنُ الدُّنْيَا The rich man. (Msb.) b2: اِبْنُ آوَى [The jackal;] a certain beast of prey. (TA.) اِبْنُ عِرْسٍ

The سُرْعُوب [or weasel]. (TA.) b3: اِبْنُ أَدِيمٍ A skin for water or milk made of one hide; and اِبْنُ أَدِيمَيْنِ one made of two hides; and اِبْنُ ثَلَاثَهِ

آدِمَةٍ one made of three hides. (T.) b4: اِبْنَةُ الجَبَلِ The echo. (T.) b5: بَنَاتُ بِئْسٍ and بَنَاتُ طَبَقٍ and بَنَاتُ بَرْحٍ and بَنَاتُ أَوْدَكَ Calamities, or misfortunes. (T.) b6: Ru-beh said of a man who was mentioned to him, كَانَ إِحْدَى بَنَاتِ مَسَاجِدِ اللّٰهِ; as though he asserted that He was one of the pebbles of the mosque [or rather of the mosques of God]. (S.) اِبْنَةٌ or ابْنَةٌ: fem. of اِبْنٌ, which see.

اِبْنُمٌ and اِبْنَمٌ, or ابْنُمٌ and ابْنَمٌ: see اِبْنٌ, in three places.

أَبْنَى: quasi-pl. n. of اِبْنٌ which see.

اِبْنَىٌّ: see بَنَوِىٌّ.

ابْنِيمَا, for ابْنِمَا: see a verse cited voce اِبْنٌ.

أُبَيْنٌ [an unused, or unusual, dim. of اِبْنٌ]: see what next follows.

أُبَيْنٍ, of the same measure as أُعَيْمٍ, is the dim. of أَبْنَى, which is like أَعْمَى, (Sb, IB, Mgh,) and is quasi-pl. of اِبْنٌ. (Mgh.) Mohammad is related, in a trad., to have said, أُبَيْنِى لَا تَرْمُوا جَمْرَةَ العَبَقَبِةِ حَتَّى تَطْلُعَ الشَّمْسُ [O little (meaning dear) sons, cast not ye the pebble of the 'Akabeh (see جَمْرَةٌ) until the sun rise], (TA,) or أُبَيْنِىَّ الخ [O my little sons &c.]: (Mgh, TA:) IAth says that the hemzeh is augmentative; and that there are differences of opinion respecting the form of the word and its meaning: some say that it is the dim. of أَبْنَى, like أَعْمَى, a sing. word denoting a pl. meaning, or, accord. to some, a pl. of اِبْنٌ, as well as أَبْنَآءٌ: some say that it is the dim. of اِبْنٌ; [and if so, we must read أُبَيْنِى my little son;] but this requires consideration [more especially as it is followed by a pl. verb]: AO says that it is the dim. of بَنِىَّ, pl. of اِبْنٌ with the affixed pronoun of the first Pers\. [sing.]; and this requires us to read أُبَيْنِىَّ. (TA.) J says, in the S, that the dim. of أَبْنَآءٌ [pl. of اِبْنٌ] is ↓ أُبَيْنَآءٌ, and, if you will, ↓ أُبَيْنُونَ; and he cites a verse in which occurs the expression أُبَيْنِيكَ, [in the gen. case, meaning thy little sons,] and adds, it is as though its sing. were إِبْنٌ, with the disjunctive ا, whence the dim. ↓ أُبَيْنٌ, in the pl. أُبَيْنُونَ: but he should have said, as though its sing. were أَبْنَى, like أَعْمَى, originally أَبْنَوُ. (IB, TA.) أُبَيْنَآء: see what next precedes.

أُبَيْنُونَ: see what next precedes.

مِبْنَاةٌ (T, S, M, K) and مَبْنَاةٌ (M, K) A نِطْع [like بِنَآءٌ, which see for an explanation]: (S, M, K:) and a سِتْر [i. e. curtain or the like]: (K:) or a thing in the form of a سِتْر: (M:) or a [tent of the kind called] قُبَّة, made of skins, or hides: (IAar, T:) or a thing of skins, or hides, of like form to the قُبَّة, which a woman places in, or at, the side of her tent (فِى كِسْرِ بَيْتِهَا), and in which she dwells; and may-be she has sheep, or goats, and is content with the possession of these, exclusively of the other sheep, or goats, for herself and her garments [and app. for making of their skins her مبناه]; and she has a covering (إِزَار) [extended] in the middle of the بَيْت [or tent], within, to protect her from the heat, and from the violent rain, so that she and her clothes are not wetted: (Aboo-'Adnán, T:) or, accord. to As, a mat (حَصِيرٌ), or a نِطْع, which the trafficker spreads upon the things that he sells: and they used to put the mats (الحُصُر) upon the أَنْطَاع [pl. of نِطْع], and go round about with them [in the market]: the مبناة is thus called because it is made of skins joined together: (T:) also a receptacle of the kind called عَيْبَة: (M, K:) such is said to be its meaning: (S:) pl. مَبَانٍ. (T.) مَبْنِىٌّ [Built, &c.: see 1]. أَرْضٌ مَبْنِيَّةٌ meansأَرْضٌ مَبْنِىٌّ فِيهَا [Land built in or upon]; and is deemed a chaste phrase. (Mgh.) مُبَنًّى Raised high; applied to a palace, or pavilion. (M, TA.) مُبْتَنًى [pass. part. n. of اِبْتَنَاهُ] is used in the place of the inf. n. [of that verb, agreeably with many other instances, or accord. to a common licence], meaning The act of building, framing, or constructing. (TA.)

بيد

1 بَادَ, aor. ـِ inf. n. بَيْدٌ (T, S, M, &c.) and بُيُودٌ (S, M, L, Msb, K) and بَيَادٌ (M, L, Msb, K) and بَيْدُودَةٌ (Lh, M, L, K) and بَوَادٌ (L, K) and بَوْدٌ, (CK,) the last but one disapproved by MF, (TA,) [and the last equally doubtful,] He, or it, perished; (T, S, A, Mgh, L, Msb;) went away; passed away; became cut off, or extinct; came to an end. (M, L, K.) b2: بَادَتِ الشَّمْسُ, inf. n. بُيُودٌ, The sun set. (Sb, M, K.) 4 أَبَادَهُمْ He (God) destroyed them; (T, S, A, Mgh, * Msb;) caused them to go away, pass away, become cut off or extinct, or come to an end. (M. *) بَيْدَ, (T, S, M, L, Mughnee, K,) as also ↓ بَايَدَ, (L, K,) or بَائِدَ, (so in the Mughnee and in a MS. copy of the K and in the CK, and in a MS. copy of the K omitted,) a noun inseparably prefixed to أَنَّ with its complement, (Mughnee,) used as syn. with غَيْر, (Ks, T, S, M, &c.,) but never otherwise than in the accus. case, nor as an epithet, nor otherwise than as an exceptive in a case in which the thing excepted is disunited in kind from that from which the exception is made. (Mughnee.) You say, هُوَ كَثِيرُ المَالِ بَيْدَ أَنَّهُ بَخِيلٌ He is possessed of abundant, or much, wealth, but he is niggardly. (ISk, S, M, A, Msb, Mughnee.) b2: Also as syn. with عَلَى, (M, K,) as some say; (A'Obeyd, M;) but to render it in the former manner is preferable. (M.) Accord. to some, (L,) it is syn. with عَلَى in the following trad.: نَحْنُ الآخِرُونَ السَّابِقُونَ يَوْمَ القيَامَةِ بَيْدَ أَنَّهُمْ أُوتُو الكِتَابَ مِنْ قَبْلِنَا وَ أُوتِينَاهُ مِنْ بَعْدِهِمْ [We, the latter people, shall be those who will precede on the day of resurrection, although they were given the Scripture before us, and we were given it after them]: (T, L:) El-Umawee holds it to be so: (T:) but Ks says that it here signifies غَيْر [as in the former ex.]: (T, L: [and so says IHsh in the Mughnee:]) accord. to one recital, it is بايَد; (L;) or بَائِدَ; so in the Musnad of the Imám Esh-Sháfi'ee: (Mughnee:) IAth says, I have not found this in the classical language in the sense of عَلَى: some say that it is بِأَيْدٍ, i. e. by means of strength, or power; and that the meaning is, we shall be those who will precede to Paradise on the day of resurrection by means of strength, or power, given us by God. (L.) b3: Also, [accord. to some,] as meaning مِنْ أَجْلِ: (L, Mughnee, K:) as in the saying of Mohammad, أَنَا أَفْصَحُ العَرَبِ بَيْدَ أَنِّى مِنْ قُرَيْشٍ وَنَشَأْتُ فِى بَنِى سَعْدٍ [I am the most chaste in speech of the Arabs because I am of the tribe of Kureysh and I grew up among the children of Saad]: (T, L: [in the Mughnee given somewhat differently:]) but Ibn-Málik and others say that it here, also, means غير, after the manner in which the latter is used in the saying [of a poet], وَلَا عَيْبَ فِيهِمْ غَيْرَ أَنَّ سُيُوفَهُمْ بِهِنَّ فُلُولٌ مِنْ قِرَاعِ الكَتَائِبِ [And there is no blemish in them, save that their swords have in them notches from the conflicting of the troops]. (Mughnee.) This manner of praising is termed by Abu-l-'Abbás Mohammad Ibn-Yezeed اِسْتِثْبَاتٌ. (Ham p. 474.) b4: مَيْدَ is also a dial. var. of the same. (A'Obeyd, T, Mughnee.) بَيْدَآءُ A desert; or a waterless desert: (S, M, A, Mgh, Msb, K:) or one that is plain, or level, in which horses are made to run: (M:) or one wherein is nothing: (TA:) so called, accord. to IJ, because it [often] destroys him who alights, or sojourns, in it: (M, Msb: *) or a plain tract, slightly elevated, with few trees, and without herbage, extending to the distance of a day's journey, or half a day's journey, or less, rugged and hard, and only in a country of mould, or clay: (ISh:) pl. بِيْدٌ: (S, M, Msb, K:) it has a pl. of a form proper to epithets because it is originally an epithet: (M:) by rule it should be بَيْدَاوَاتٌ. (M, K.) بَيْدَانَةٌ A she-ass; a subst. applied to that animal: (S:) or a wild she-ass: (M, K:) or one that inhabits a desert (بَيْدَآء); (T, K;) [an epithet;] not a subst. applied to the animal; J being in error in asserting it to be such: (K:) the [wild] she-ass is thus called, accord. to most of the lexicologists, because it inhabits the بيداء; and if so, the ن is an augmentative letter: or, accord. to some, because it is large in the body (البَدَن); and if so, the ن is a radical letter: (L:) the pl. is بَيْدَانَاتٌ. (L, K.) بَايَدَ, or بَائِدَ: see بَيْدَ. Quasi بير بِيْرٌ; pl. of pauc. أَبْيَارٌ: see بِئْرٌ, in art. بأر.

ول

ى1 وَلِيَهُ , (S, Msb, K,) and وَلِى عَلَيْهِ, (Msb, K,) inf. n. وِلَايَةٌ (S, Msb, K,) and وَلَايَةٌ, (K,) or the former is a simple subst., (TA,) and signifies the office, and authority, (K,) He held command or authority over it; had charge of it; presided over it, or superintended it, (namely a thing, S, Msb, K, and a country, province, town, or the like, S, Msb,) as a prefect, commander, governor, lord, prince, king, administrator, or manager; (K, TA;) i. q. ↓ تَوَلَّاهُ. (Msb.) b2: وَلِىَ كَذَا He performed the act or office of doing such a thing; he did such a thing himself.2 وَلَّى He caused to turn away, or back. (Kur-án, ch. ii. v. 136.) b2: He caused to turn towards, with acc. (Idem, ch. ii. v. 139.) b3: He turned away, or departed. (TA.) b4: وَلَّى عَنْهُ He turned away from, avoided, shunned, and left, him or it. (Msb.) b5: وَلَّتِ الحَرْبُ [The war declined]. (A, K, in art. سفر.) b6: وَلَّى هَارِبًا He went back, or retreated, fleeing. (S.) b7: وَلَّيْتُهُ ظَهْرِى

I placed him behind me, and betook myself to defending him. (TA in art. شزن.) b8: More commonly I turned my back upon him, or it: see Har, p. 564. b9: وَلَّى اللَّيْلُ لِيَذْهَبَ The night [declined, i. e.] retreated to depart; syn. أَدْبَرَ. (T in art. دبر.) b10: وَلَّى أَمْرُ القَوْمِ لِفَسَادِ The case of the people, or party, declined, or became reduced to a bad state; syn. أَدْبَرَ. (M in art. دبر.) b11: [وَلَّى كِبَرًا, and وَلَّى alone, both of frequent occurrence in the lexicons, &c., He became in a declining state by reason of age.]

وَلَّى said of a man is syn. with دَبَرَ; as also شَيَّخَ. (S in art. دبر.) See also two exs., p. 75, col. 3. b12: التَّوْلِيَةُ, like الإِدْبَارُ, properly signifies Retrogression; and hence, like this English word, tropically, declension. b13: وَلَّاهُ أَمْرًا He set him over the thing; appointed him superintendent of it; or set him to do it; as also إِيَّاهُ ↓ أَوْلَاهُ. b14: وَلَّى دُبُرَهُ and وَلَّاهُ دُبُرَهُ; see دُبُرٌ, and see three phrases voce ذَنَبٌ.3 وَالَاهُ It was next, or adjacent, to it. Said of one place or tract with respect to another. b2: وَالَى He made a consecution, or succession, of one to the other; (S, K;) بَيْنَهُمَا between them two; (S;) or بَيْنَ الأَمْرَيْنِ between the two things or affairs; he made a successive connexion, or no interruption. (K.) And والاه He made it consecutive, successive, or uninterrupted, in its progressions, or gradations, or the like; syn. تَابَعَهُ [which see]. (Msb.) b3: وَالَاهُ, (MA,) inf. n. مُوَالَاةٌ, (S, KL, TA,) He befriended him, or was friendly to him. (S, MA, KL, TA.) See شَايَعَهُ.4 أَوْلَى He gave: and he made near. (KL.) b2: أَوْلَاهُ مَعْرُوفًا He did to him, or conferred upon him, a benefit, or favour; syn. أَسْدَاه إِلَيْهِ; as though he made it cleave to him, being next to him: or he put him in possession of it. (TA.) You say also, أَوْلَاهُ ذُلَّا [He brought upon him abasement, or ignominy], (S, K, in art. خسف,) and الذُّلَّ وَالهَوَانَ. (Msb in that art., voce خَسْفٌ, q. v.) 5 تَوَلَّى He turned himself, الى towards. (Jel, ii. 139.) He turned away (Idem, xix. 50; and S, Msb) عَنْهُ from him, or it. (S.) b2: تَوَلَّى He turned the back to another: see a verse in art. فيل, conj. 1. b3: تولّى أَمْرًا He took upon himself an affair. b4: تَوَلَّى كِبْرَهُ He took upon himself, or undertook, the main part thereof; syn. تَحَمَّلَ مُعْظَمَهُ. (Jel, xxiv. ii.) b5: تَولَّاهُ: see وَلِيَهُ.10 اِسْتَوْلَى عَلَيْهِ He mastered, or gained the mastery over, him or it; (Msb;) he got it in his hand, possession, or power. (TA.) b2: إِسْتَوْلَتْ عَلَيْهِ الحُجَّةُ [The argument, allegation, or pled, overcame him]. (L in art. بهت.) وَلِىٌّ The manager of a thing, or of the affairs of another: (Msb:) the guardian, or manager of the affairs, and maintainer, of an orphan: the guardian of a women, who affiances her, and independently of whom marriage cannot be contracted by her. (TA.) The executor of a deceased person: (Bd, xvii. 35:) the heir of a deceased person. (Bd, Jel, ibid.) The hair [or next-of-kin] of a slain person, (Bd, Jel, xvii. 35,) who has the management of the affairs after the death of that person. (Bd, ibid.) and the slayer's next-of-kin, who is answerable for him. b2: وَلِىُّ عَهْدٍ and وِلَايَةُ عَهْدٍ: see art. عهد. b3: وَلِىّ اللّٰهِ may be rendered The friend of God: or وَلِىٌّ has the meaning of an act. part. n., i. e. the constant obeyer [of God]: or that of a pass. part. n., i. e. [the favourite of God;] the object of the constant beneficence and favours of God. (TA.) See عَدُوٌّ. b4: أَللّٰهُ وَلِىُّ الحَمْدِ signifies both مُسْتَحِقُّهُ and صَاحِبُهُ. (IbrD.) b5: وَلِىٌّ pl. أَوْلِيَاءُ A saint, &c. b6: وَلِىٌّ The rain after the وَسْمِىّ. (TA in art. عنو.) وَلَآءٌ Relationship: so in the phrase بَيْنَهُمَا وَلَآءٌ [Between them two is relationship]. (JM.) b2: Also used for أَصْحَابُ وَلَآءٍ: see a verse cited voce عَيْرٌ. b3: وَلَآءٌ The right to the inheritance of the property left by an emancipated slave.

وِلَايَةٌ

: see وَلِىٌّ.

وَالٍ

A prefect, governor, ruler, king, regent, judge, magistrate, &c. See مَعُونَةُ.

فُلَانٌ أَوْلَى بِكَذَا Such a one is more, or most, entitled to such a thing; has a better, or the best, right, or title, or claim, to it; is more, or most, deserving, or worthy, of it; is more, or most, competent to it; is more, or most, fit for it; syn. أَحَقُّ بِهِ. (Msb.) But see أَحَقٌّ. See also an ex. voce أُولُو, from the Kur, viii., last verse, and xxxiii. 6. b2: أَوْلَى بِشَىْءٍ

More worthy, or deserving, of a thing. More fit, apt, or proper, for a thing. b3: بِالطَّرِيقِ لِأَوْلَى

A fortiori: see طَرِيقٌ.

مَوْلًى

A lord, or chief; syn. سَيِّدٌ. (TA in the addenda.) b2: The son of a paternal uncle: (S, Msb:) or a relation, (K,) such as a son of a paternal uncle (IAar, K) and the like, (K,) [i. e.] and such as a son of a sister. (IAar, TA.) b3: And A freedman; (S, Msb, K;) so called because he is in the condition of the son of a paternal uncle; being one [under the patronage of his emancipator, i. e.,] whom the emancipator is bound to aid, and whose property he inherits if he dies having no [natural or other legal] heir. (TA.) And (K) a slave: (M, K:) fem. with ة. (M.) مَوَالِيَا

, vulg. مَوَّال (not مَوَالِيَّا) A kind of short poem, generally of five lines, of which all but the penultimate end with the same rhyme: see note 5 to ch. xxvi. of my “ 1001 Nights. ”

عدو

1 عَدَاهُ, (Mgh, K,) first Pers\. عَدَوْتُهُ, (Msb,) aor. ـْ (Mgh, Msb,) [inf. n. عَدْوٌ,] He passed from it, (Mgh, Msb, K,) namely, a thing, or an affair, (K,) to another, (Mgh, Msb,) and left it; (K;) and عَدَا عَنْهُ signifies the same; (K;) as also ↓ تعدّاه; (S, * K;) and in like manner one says, ↓ عَدَّيْتُهُ, inf. n. تَعْدِيَةٌ; (Msb;) [but I do not find this elsewhere, and think that correctly one should say, عَنْهُ ↓ عَدَّيْتُ; agreeably with what here follows:] the saying عَنْ هٰذَا ↓ عَدِّ means Leave thou this, and turn from it to another; and is app. from the phrase هَمَّكَ ↓ عَدِّ

إِلَى غَيْرِهِ [Turn thy anxiety to other than him, or it]; the objective complement being altogether left out, so that the verb becomes as though it were intrans.; and there are many instances similar to this in the language: (Har p. 478:) one says, عَنِّى الهَمَّ ↓ عَدَّيْتُ I turned away from me anxiety: and [hence] you say to him who has pursued you, عَنِّى إِلَى غَيْرِى ↓ عَدِّ, meaning Turn thou the beast upon which thou art riding towards other than me: (TA:) and عَمَّا تَرَى ↓ عَدِّ, meaning Turn thou thine eye from what thou seest. (S.) [See an ex. of the first of these verbs in the Ham p. 125.] One says also, عَدَاهُ الأَمْرُ and ↓ تعدّاهُ The thing, or affair, passed from him. (TA. [See an ex. in the first paragraph of art. عدم.]) And the Arabs say, إِنَّ الجَرَبَ لَيَعْدُو, meaning Verily the mange, or scab, passes from him that has it to him that is near to him so that the latter becomes mangy, or scabby. (Msb.) And مَا عَدَا فُلَانٌ أَنْ صَنَعَ [app. meaning Such a one did not leave, or, accord. to an explanation of the verb in a similar phrase in Har p. 333, did not delay, his doing such a thing]. (S.) Accord. to Er-Rághib, العَدْوُ primarily signifies Transition; [whence what here precedes;] or the going, or passing, beyond, or the exceeding, a limit, or the usual limit: and incompatibility to coalesce. (TA.) b2: And [hence,] عَدَاهُ, aor. as above, [inf. n. عَدْوٌ,] He went, or passed, beyond it; exceeded it; or transgressed it. (S, TA. *) So in the saying عَدَا طَوْرَهُ [He went, or passed, beyond his proper limit; exceeded it; or transgressed it]: and in like manner, الحَقَّ ↓ تعدّى and ↓ اعتداهُ signify He went, or passed, beyond, &c., what was true, or right; and so عَنِ الحَقِّ, and فَوْقَ الحَقِّ. (TA.) أَمَا عَدَا مَنْ بَدَا, a saying in which the vulgar erroneously omit the interrogative أ, means Does not he transgress that which is right who begins by acting injuriously? (TA.) And it is said عَدَا القَارِصُ فَحَرَزَ (tropical:) What was biting to the tongue attained to an excessive degree, so that it became acid: meaning that the affair, or case, became distressing. (S in art. قرص.) b3: And عَدَا عَلَيْهِ, inf. n. عَدْوٌ and عَدَآءٌ (S, Mgh, Msb, K) and عُدُوٌّ (S, Msb, K) and عُدْوَانٌ (ISd, Msb, K) and عِدْوَانٌ (ISd, K) and عُدْوَى; (K;) and ↓ تعدّى, and ↓ اعتدى; (S, Msb, K;) He acted wrongfully, unjustly, injuriously, or tyrannically, against him; (S, Msb, K;) and transgressed against him, or exceeded the proper limit against him: (S, Msb:) [and he acted aggressively against him; agreeably with an explanation of the inf. n. of the last of these verbs in what follows: (see an ex. in a verse cited voce رِيحٌ:)] or he acted with excessive wrongfulness, &c., against him: (Mgh:) and ↓ اعدى signifies the same as the other verbs here mentioned; (K, TA;) whence (TA) one says, فِى مَنْطِقِكَ ↓ أَعْدَيْتَ Thou hast deviated from that which is right in thy speech: (S, TA:) ↓ الاِعْتِدَآءُ is the exceeding what is right; and it is sometimes in the way of aggression; and sometimes in the way of requital; and instances of the usage of its verb in both of these manners occur in the Kur ii. 190: (Er-Rághib, TA:) the first and third of the inf. ns. of عَدَا, mentioned above, occur in the Kur vi.108 accord. to different readings: (S, TA:) and [it is said that] العُدْوَانُ signifies sheer, or unmixed, wrongful or unjust or injurious or tyrannical conduct: (S:) or, as some say, the worst of [such conduct, i. e., of] الاِعْتِدَآء, in strength, or deed, or state or condition. (TA.) b4: And عَدَا عَلَيْهِ He acted corruptly towards him. (TA.) b5: And عُدِىَ عَلَيْهِ He had his property stolen, and was wronged. (TA.) And عَدَا عَلَى القُمَاشِ, inf. n. عَدَآءٌ [said in the TA to be like سَحَابٌ, but in the CK عَدًا,] and عُدْوَانٌ and عَدَوَانٌ, (K, TA,) but in the M written with damm and fet-h [i. e. عُدْوَان and عَدْوَان], (TA,) said of a thief, He stole the قماش [meaning goods, or utensils and furniture]. (K, TA.) And عَدَا فِى ظَهْرِهِ He stole what was behind him: (A in art. ظهر:) [or he acted wrongfully in respect of what was behind him: for] لِصٌّ عَادِى ظَهْرٍ is expl. by the words عَدَا فِى ظَهْرٍ فَسَرَقَهُ [so that it app. meansA thief who has acted wrongfully in respect of what was behind one, and stolen it]. (O and K in that art.) b6: And عَدَا عَلَيْهِ, (K, TA,) inf. n. عَدْوٌ, (TA,) signifies also He leaped upon him, or it. (K, TA.) b7: And عَدَا, (K,) or عَدَا فِى

مَشْيِهِ, (Msb,) aor. ـْ (Msb, K,) inf. n. عَدْوٌ (S, Mgh, Msb, K) and عَدًا and عُدُوٌّ and عَدَوَانٌ and تَعْدَآءٌ, (K,) signifies أَحْضَرَ [i. e. He ran; or rose in his running]; (S, * K, TA;) said of a man and of a horse: (TA:) or he went a pace nearly the same as that termed هَرْوَلَةٌ, (Msb, TA,) not so quick, (TA,) or which is not so quick, (Msb,) as that termed جَرْىٌ: (Msb, TA:) or he went a pace less quick than شَدٌّ and more so than مَشْىٌ: (TA in art. سعى:) or [he went quickly, or swiftly; for] العَدْوُ signifies السُّرْعَةُ: (Mgh:) [or rather he ran, whether gently or moderately or vehemently: that it often signifies he ran vehemently is shown by the prov. مِنْ سُلَيْكٍ ↓ أَعْدَى

More vehement in running than Suleyk, who is said to have outstripped fleet horses; and by numerous exs.:] and ↓ عّى signifies the same as عَدَا, denoting a quick pace. (TA in art. هبص.) b8: And [hence, perhaps,] عَدَا المَآءُ, aor. ـْ (assumed tropical:) The water ran. (TA.) A2: عَدَاهُ عَنِ الأَمْرِ, (S, K,) inf. n. عَدْوٌ and عُدْوَانٌ; as also ↓ عدّاهُ; (K;) signifies He, or it, diverted him; or turned him away, or back; (S, K;) and occupied him so as to divert him; (K;) from the thing, or affair. (S, K.) You say, عَدَتْ عَوَادٍ. (S, TA. See عَادِيَةٌ, voce عُدَوَآءُ: and see also the last sentence of the first paragraph of art. عود.) b2: عَدَانِى مِنْهُ شَرٌّ means بَلَغَنِى [i. e., app., Evil, or mischief, reached me from him, or it]. (TA. [See a signi-fication of 4.]) A3: عَدِيتُ لَهُ signifies I hated him, or it. (ISd, K.) A4: عَدَا is also a verb by which one makes an exception, with مَا [preceding it] and without مَا: (S, K:) you say, جَآءَنِى القَوْمُ مَا عَدَا زَيْدًا [The people, or party, came to me, except Zeyd]; and جَاؤُونِى عَدَا زَيْدًا [which means the like]; putting what follows it in the accus. case; the agent being implied in it: (S: [see this expl. in what has been said of خَلَا as used in the same manner:]) accord. to MF, it is a verb when what follows it is put in the accus. case; and when what follows it is put in the gen. case, it is a particle, by common consent: (TA: [and the like is said in the Mughnee; i. e., that it is similar to خَلَا in respect of the explanations there given of the different usages of this latter; but that Sb did not know it to have been used otherwise than as having the quality of a verb:]) one says, رَأَيْتُهُمْ عَدَا أَخَاكَ and مَا عَدَاهُ, meaning مَا خَلَا [i. e. I saw them, except thy brother]: and sometimes it governs the gen. case without ما: thus in the M: Az says, [as though regarding it as only a particle,] when you suppress [ما], you make it to govern the accus. case as meaning إِلَّا and you make it to govern the gen. case as meaning سِوَى. (TA.2 عداهٌ, (S, K,) inf. n. تَعْدِيَةٌ, (K,) He made him, or it, to pass [from a thing, or an affair, to another: see 1, first sentence]: (S, K:) and he made it to pass through, and go beyond; syn. أَنْفَذَهُ. (K.) b2: Hence تَعْدِيَةُ الفِعْلِ, a phrase of the grammarians, [generally meaning (assumed tropical:) The making the verb transitive,] as in خَرَجَ زَيْدٌ فَأَخْرَجْتُهُ [Zeyd went forth and I made him to go forth]. (TA.) b3: See also 1, first quarter, in seven places: b4: and again, in the latter half, in two places.3 عاداهُ, (K, TA,) inf. n. مُعَادَاةٌ, (S, K, TA,) [He treated him, or regarded him, with enmity, or hostility:] the verb in this phrase is that of which the epithet is عَدُوٌّ, and the subst. is عَدَاوَةٌ. (K, TA.) [It is perhaps from one of the three phrases next following]. b2: عادى الشَّىْءَ signifies He was, or became, distant, or aloof, from the thing; or he made the thing to be, or become, distant, or aloof; syn. بَاعَدَهُ. (TA.) And you say, فُلَانٌ لَا يُعَادِينِى وَلَا يُوَادِينِى, meaning لَا يُجَافِينِى وَلَا يُوَاتِينِى [app. Such a one will not make me to be, or become, remote, or aloof, from him, nor will he comply with me: but لَا يُوَادِينِى properly signifies he will not take from me the دِيَة, or bloodwit]. (TA.) And عَادِ رِجْلَكَ عَنِ الأَرْضِ Draw away thy leg, or foot, from the ground. (TA.) And عَادَى الأَدَاةَ عَنِ البَعِيرِ He raised [partially] the furniture (consisting of the saddle and saddle-cloth) from contact with the camel [so as to render it bearable by him]. (ISh, TA in art. غلق.) b3: عادى شَعَرَهُ He took [somewhat] from his hair: or he raised it, (K, TA,) in washing it: or he neglected it, and did not oil it, or anoint it: or he subjected it time after time to the purification termed وُضُوع, and to washing. (TA.) b4: عادى الوِسَادَةَ He folded the pillow. (TA.) b5: عادى القِدْرَ He lowered one of the three stones upon which the cooking-pot rested, in order that it (the pot) might incline upon the fire. (TA.) b6: عادى بَيْنَ الصَّيْدَينِ, (S, * K,) inf. n. عِدَآءٌ (S, K) and مُعَادَاةٌ, (K,) He made a succession, of one to the other, between the two animals of the chase, (S, K,) by throwing down one of them immediately after the other, (S,) in one طَلَق [or heat]. (S, K.) Imra-el-Keys says, [describing a horse,] فَعَادَى عِدَآءً بَيْنَ ثَوْرٍ وَنَعْجَةٍ

دِرَاكًا وَلَمْ يَنْضَحْ بِمَآءٍ فَيُغْسَلِ [And he made a succession, of one to the other, between a wild bull and a wild cow, by running down one after the other in a single heat, overtaking uninterruptedly, and not breaking out with water (i. e. sweat) so as to become suffused therewith]. (S. [See EM p. 49.]) In like manner also المُعَادَاةُ بَيْنَ رَجُلَيْنِ means The piercing, or thrusting, two men, one after the other, uninterruptedly. (TA.) b7: And عَادَيْتُهُ [sometimes] signifies I vied, or contended, with him in running; i. q. حَاضَرْتُهُ, from الحُضْرُ. (A in art. حضر.) 4 اعدى الأَمْرَ He passed from, or beyond, another, to the thing, or affair: so in the K. (TA.) But in the M it is said, اعداهُ الدَّآءُ signifies The disease passed from another to him. (TA.) And one says أَعْدَى فُلَانٌ فُلَانًا مِنْ خُلُقِهِ, or مِنْ عِلَّةٍ بِهِ, or جَرَبٍ, (S, TA,) i. e. Such a one made somewhat of his natural disposition, or of a disease, or malady, that was in him, or of mange, or scab, to pass [from him] to such a one; [or infected him therewith; (see two exs., in a verse and a hemistich, cited in the first paragraph of art. جنى;)] and اعداهُ بِهِ signifies the same: and اعدى صَاحِبَهُ He made his companion to acquire the like of what was in him. (TA.) And يُعْدِى is said of the mange, or scab, &c., meaning It passes from him that has it to another; (S, K;) and in like manner one says of a disease, ↓ يتعدّى: (Nh, TA:) but it is said in an explanation of a trad., لَا يُعْدِى شَىْءٌ شَيْئًا [i. e. A thing (meaning disease) does not pass by its own agency to a thing]. (S, TA.) [Therefore] one says, of the mange, or scab, [or the like,] اعداهُ اللّٰهُ God made it to pass from him that had it to one that was near to him, so that he became affected therewith. (Msb.) b2: One says also, of a man, قَدْ أَعْدَى النَّاسَ بِشَرٍّ He has made evil, or mischief, to cleave to men. (TA.) A2: See also 1, near the middle, in two places.

A3: اعداهُ عَلَيْهِ He aided, or assisted, him, (S, Mgh, Msb, K,) and strengthened him, (K,) against him; (S, Mgh, Msb, K;) and avenged him of him; (S, Msb;) namely, one who had wronged him. (S, Mgh, Msb.) and اعداهُ He (a judge) heard his accusation against another, and commanded to bring his adversary. (Mgh.) A4: اعداهُ, (S, Msb, K, TA,) namely, a horse, (S, TA,) and also a man, (TA,) [He made him to run, whether gently or moderately or vehemently: or, as sometimes used,] he made him, (K, TA,) or desired him, (S,) to go the pace termed حُضْر: (S, K, TA:) or he made him to go a pace nearly the same as that termed هَرْوَلَة, (Msb, TA,) not so quick, (TA,) or which is not so quick, (Msb,) as that termed جَرْى: (Msb, TA: [see 1, latter half:]) and ↓ استعداهُ signifies the same. (S.) 5 تَعَدَّوَ see 1, first quarter, in two places: and see 4. b2: [Hence تعدّى said of a verb, It was, or became, transitive.] b3: تعدّى الحَقَّ: and تعدّى

عَلَيْهِ: see 1, second quarter, in two places.

A2: تَعَدَّوْا They found milk, (K, TA,) which they drank, (TA,) and it rendered them in no need of wine: (K, TA:) so in the copies of the K; but correctly, of flesh-meat, as in the M. (TA.) b2: And They found pasturage for their cattle, and it rendered them in no need of purchasing fodder. (K, * TA.) A3: And تعدّى مَهْرَ فُلَانَةَ He took, or received, the dowry, or bridal gift, of such a woman. (K.) 6 تعادى القَوْمُ The people, or party, became affected, [or infected,] or smitten, (S, TA,) one with the disease of another, or one with the like of the disease of another: (S:) or died, one after another, (S, TA,) in one month, and in one year. (TA.) And تعادت الإِبِلُ The camels died in great numbers. (TA.) b2: And تعادى القَوْمُ عَلَىَّ بِنَصْرِهِمْ The people, or party, came upon me consecutively with their aid, or assistance. (TA.) b3: One says also, تعادى القَوْمُ (S, K) from العَدَاوَةُ (S) meaning The people, or party, treated, or regarded, one another with enmity, or hostility. (K.) b4: And تعادى مَا بَيْنَهُمْ (S, K) The case, or affair, that was between them became in a bad, or corrupt, state, (S,) or complicated, intricate, or confused, so as to be a subject of disagreement, or difference, between them. (K.) b5: And تعادى المَكَانُ The place was, or became, dissimilar in its several parts; and uneven. (TA.) and [hence] one says, بِعُنُقِى وَجَعٌ مِنْ تَعَادِى الوِسَادِ مِنَ المَكَانِ المُتَعَادِى i. e. [In my neck is a pain from the unevenness of the pillow from] the uneven place. (TA.) b6: And تعادى He, or it, was, or became, distant, remote, far off, or aloof, (S, * K, * TA,) عَنْهُ from him, or it. (S, TA.) A2: تعادوا They vied, competed, or contended for superiority, in going the pace termed العَدْو [meaning in running]. (K, TA.) 8 إِعْتَدَوَ see 1, second quarter, in three places. b2: الاِعْتِدَآءُ in supplication [to God] is The exceeding the limits of the [Prophet's] rule, or usage, that has been transmitted from generation to generation. (TA.) 10 الاِسْتِعْدَآءُ signifies The asking, or demanding, of aid, or assistance, (Mgh, Msb,) and of vengeance, or avengement, (Mgh,) and of strengthening: (Msb:) and also the act of aiding, or assisting. (Mgh.) You say, استعداهُ He asked, or demanded, of him (i. e. the prince, or governor, or commander, S, Mgh, Msb) aid, or assistance, (S, Mgh, Msb, K,) عَلَيْهِ against him, (S, Mgh, Msb,) namely, one who wronged him: (Mgh, Msb:) [or,] accord. to El-Khuwárezmee (who derives it from العَدِىُّ signifying الرَّجَّالَةُ الَّذِينَ يَعْدُونَ), استعدى [or استعدى القَاضِىَ] means he asked, or demanded, of the judge, that he should make his foot-messengers to run in quest of his antagonist and to bring him, for the purpose of exacting from him his right, or due. (De Sacy's Chrest. Arabe, sec. ed., iii. 100. [and an explanation similar to this, but not a similar derivation, is indicated in the Mgh by an explanation of أَعْدَاهُ, q. v.]) b2: See also 4, last sentence.

عَدَا, as a verb, or a preposition, or both, denoting an exception: see 1, last sentence.

عَدْوٌ an inf. n. of 1 [q. v.] b2: فَعَلَ كَذَا عَدْوًا بَدْوًا means He did thus openly, or publicly. (TA.) عِدْوٌ: see عِدًى: b2: and see also عَدَآءٌ.

عَدًى [or عَدًا]: see عُدْوَةٌ, in two places: and عَادٍ, last sentence.

عُدًى: see the next paragraph.

A2: [It is also a pl. of عَدُوٌّ, q. v.]

عِدًى The stones of a grave; as also ↓ عُدًى: (KL:) [i. e.] the broad stones with which the [oblong excavation called] لَحْد is covered over: (AA, TA:) or a thin stone with which a thing is concealed, or covered over; as also ↓ عِدَآءٌ; (K, TA;) the latter written in [a copy of] the M ↓ عَدَاءٌ, like سَحَابٌ; but [the former explanation seems to be the more correct, for] it is added in the K that one thereof is termed ↓ عِدْوٌ; and accord. to this, the word expl. above [or each of the two words expl. above] is a pl. (TA. [See also عِدْوَةٌ.]) b2: And Any piece of wood that is put between two [other] pieces of wood. (K, * TA.) A2: See also عُدْوَةٌ, in two places: and عَادٍ, last sentence: b2: and عُدَوَآءُ: b3: and عَدَآءٌ.

A3: [It is also a pl. of عَدُوٌّ, which see in two places.

A4: ] And عِدَى is used as a prefixed n. for عِدَة as syn. with وَعْد. (Fr; S and L in art. وعد, q. v.) عَدْوَةٌ [inf. n. un. of عَدَا: pl. عَدَوَاتٌ. b2: Hence the saying, السُّلْطَانُ ذُو عَدَوَاتٍ وَذُو بَدَوَاتٍ, expl. voce بَدَآءٌ, in art. بدو. See another reading of this saying voce عَدَوَانٌ.] b3: [Hence also,] one says, لَهُ عَدْوَةٌ شَدِيدَةٌ He has a vehement run of the kind termed عَدْو, inf. n. of عَدَا. (Msb) b4: عَدْوَةُ الأَمَدِ means The extent of the eyesight. (TA.) And one says, هُوَ مِنِّى عَدْوَةَ القَوْسِ [app. meaning He, or it, is at the distance of a bowshot from me]. (TA.) A2: See also عُدْوَةٌ. b2: عَدَايَا is used in poetry as a pl. of عدوة [app. عَدْوَةٌ, but in what sense is not shown]. (TA.) عُدْوَةٌ and ↓ عِدْوَةٌ, (S, Msb, K,) the former of the dial. of Kureysh and the latter of the dial. of Keys, (Msb,) and ↓ عَدْوَةٌ, (K,) all mentioned by ISd, (TA,) The side of a valley; (S, Msb, K;) as also ↓ عِدًى; (K;) which last likewise signifies [absolutely] a side, or lateral part or portion; and so ↓ عَدًى; (K, TA; [see both voce عَادٍ, last sentence;]) thus in the M; (TA;) and the pl. is أَعْدَآءٌ; (K, TA;) or this last signifies [particularly] the sides of a valley, and so do ↓ عِدًى and ↓ عَدًى: (TA:) the pl. of عُدْوَةٌ and ↓ عِدْوَةٌ is عِدَآءٌ and [of عُدْوَةٌ] عُدَيَاتٌ also. (S.) b2: And عُدْوَةٌ signifies also An elevated place; and so ↓ عِدْوَةٌ: (AA, S, K:) pl. [as above, i. e. of both] عِدَآءٌ and [of the former] عُدَيَاتٌ [also]. (K. [In some copies of the K, the latter pl. is written عَدَيَاتٌ; in the CK عُدْياتٌ; but it is correctly عُدَيَاتٌ, as above, thus in my copies of the S; and perhaps عِدَيَاتٌ may also be a pl., i. e. of عِدْوَةٌ, being thus written accord. to the TA in copies of the S.]) b3: And A place far extending: (K, TA:) mentioned by ISd. (TA.) b4: See also عَدَآءٌ. b5: [Reiske, as stated by Freytag, has expl. عُدْوَةٌ as signifying “ Atrium, impluvium domus: ” but this the former has app. done from his having found عدوة erroneously written for عَذِرَة.]

A2: عُدْوَةٌ signifies also The kind of plants, or herbage, termed خُلَّة; i. e., in which is sweetness. (TA.) عِدْوَةٌ: see عُدْوَةٌ, in three places: b2: and see also عَدَآءٌ. b3: [Freytag states, as from the Deewán of the Hudhalees, that, accord. to some, it signifies A stone with which a grave, or a well, is covered: and that the pl. is ↓ عَدَآءٌ: this latter, if correct, is a quasi-pl. n.: but perhaps it is correctly عِدَآءٌ: see عِدًى, first sentence.]

A2: أُمُور عِدْوَة [app. أُمُورٌ عِدْوَةٌ, or perhaps أُمُورُ عِدْوَةٍ,] signifies Remote affairs. (TA.) عَدْوَى Mange, or scab, or other disease, that passes, or is transitive, from one to another; (S, K, TA;) a transitive disease; and such is said to be the جَرَب, and the بَرَص, and the رَمَد, and the حَصْبَة, and the جُذَام, and the وَبَآء, and the جُدَرِىّ. (Kull p. 259.) You say, لَا تُقَرِّبْهُ مِنْهُ فَإِنَّ بِهِ عَدْوَى Do not thou bring him near to him, for in him is a disease such as the mange, or scab, that is transitive from one to another. (TK.) b2: And The transition of the mange, or scab, or other disease, from him that has it to another: (S, K, TA, TK:) the subst. from يَعْدُو said of the mange, or scab, expl. above, as meaning “ it passes ” &c. (Msb. [See 1, first quarter.]) It is said in a trad., لَا عَدْوَى, i. e. لَا يُعْدِى شَىْءٌ شَيْئًا [A thing (meaning disease) does not pass by its own agency to a thing]; (S;) or [lit.] there is no transition of the mange, or scab, or other disease, from him that has it to another. (TK.) b3: And i. q. فَسَادٌ [i. e. Badness, corruptness, unsoundness, &c.]. (K, TA. [In the CK erroneously written in this sense عُدْوٰى; which, however, being an inf. n. of عَدَا in the phrase عَدَا عَلَيْهِ, q. v., may be correctly used as having the same, or nearly the same, meaning.]) So in the saying, ?? [In him, or it, is badness, &c.]. (TK.) A2: A(??) A demand that one makes upon a prefect, or governor, [or judge,] to aid, or assist, him against him who has wronged him, i. e. to inflict penal retribution on him, (IF, S, Msb,) for his wrongdoing to him. (IF, Msb.) b2: and Aid, or assistance, against a wrongdoer, (S, Mgh, TA,) required of a judge, for the bringing into his presence the antagonist: and also applied to a signet, or a [sealed] piece of clay, given by the judge as a token to denote the summoning of him whose presence is required. (Mgh.) عُدَوَآءُ (S, K) and ↓ عَادِيَةٌ and ↓ عَدَآءٌ (K) Distance, or remoteness, (S, K, TA,) as also ↓ عِدًى, (Ham p. 377,) [or particularly] of a house, or an abode, or a dwelling. (S, TA.) [Hence,] one says, طَالَتْ عُدَوَاؤُهُمْ Their distance, or remoteness, one from another, and their separation, was, or became, long. (TA.) b2: Also (i. e. the first and ↓ second and ↓ third words) Occupation, or business, that turns one away, or back, from a thing: (K, TA:) or عُدَوَآءُ signifies a custom, or habit, of occupation or business: (TA:) and عُدَوَآءُ الشُّغْلِ, the hindrances, or impediments, of occupation or business: (S, TA:) and one says, جِئْتَنِى وَأَنَا فِى عُدَوَآءَ عَنْكَ i. e. [Thou camest to me when I was engaged] in an occupation that diverted [me from thee]: (so in one of my copies of the S:) the pl. of ↓ عَادِيَةٌ is عَوَادٍ: (TA:) عَوَادِى الدَّهْرِ means the accidents, or casualties, of time or fortune, that divert [or intervene as obstacles] by occupying or busying: (S:) and you say, عَوَادِ ↓ عَدَتْ, [lit.] meaning Things, or events, turning away, or back, turned, or have turned, away, or back; [but this phrase, when followed by دُونَ or بَيْنَ, I would rather render, simply, obstacles occurred, or have occurred;] (S, TA;) thus in the latter of two verses cited voce حَبَّ. (S.) b3: عُدَوَآءُ الدَّهْرِ means The shifting, and varying, of time or fortune. (TA.) b4: and عُدَوَآءُ الشَّوْقِ What has severely affected, distressed, or afflicted, its sufferer, of the yearning, or longing, of the soul, or of longing desire. (TA.) b5: And عُدَوَآءُ signifies also A مَرْكَب [i. e. beast, or saddle, or thing on which one rides,] that is not easy: (K:) or, accord. to As, a place where he who sits thereon is not in a state of ease: and one says, جِئْتُ عَلَى مَرْكَبٍ ذِى عُدَوَآءَ i. e. [I came upon a beast, or saddle, &c.,] that was not easy: (S:) and جِئْتُكَ عَلَى فَرَسٍ ذِى عُدَوَآءَ, the last word imperfectly decl., i. e. [I came to thee upon a horse] that was not easy: (TA:) and جَلَسَ عَلَى عُدَوَآءَ He sat upon an uneven thing or place; (M, TA;) the last word imperfectly decl., as is said by ISd. (TA.) b6: Also Dry, hard, land; (K, TA;) sometimes occurring in a well when it is dug; and sometimes it is stone, from which the digger turns aside: and one says, أَرْضٌ ذَاتُ عُدَوَآءَ, meaning land that is not even, or plain; not easy to walk or ride or lie upon: or, as some say, it means a rough, rugged, place: or an elevated place upon which the camel lies down and then reclines thereon upon his side, having by his side a depressed place, which causes him to tend downwards, in consequence whereof he becomes in the state termed تَوَهُّنٌ, [weak, or languid, and unable to rise,] i. e. in the condition of extending his body towards the low place while his legs are upon the عُدَوَآء, which is the elevated, so that he is unable to rise, and dies. (TA.) A2: And [it is said that] العُدَوَآءُ also signifies اناخة قليلة [app. إِنَاخَةٌ قَلِيلَةٌ, meaning A little, or brief, making of a camel to lie down upon the breast, as is done on the occasions of mounting and dismounting &c.]. (TA.) عُدْوِىٌّ and عُدَوِىٌّ [are rel. ns. of which only the fem. forms are mentioned, in what here follows]. عُدْوِيَّةٌ and عُدَوِيَّةٌ are rel. ns. of عُدْوَةٌ as meaning “ the kind of plants, or herbage, termed خُلَّة,” the former reg. and the latter irreg.; and عَوَادٍ [pl. of ↓ عَادٍ or of عَادِيَةٌ] is a possessive epithet [from the same], without the relative ى: [all are app. applied to camels, as meaning Having for their pasture the plants, or herbage, called عُدْوَة, above mentioned: but it is immediately added,] and عُدْوِيَّةٌ and عُدَوِيَّةٌ applied to camels signify that pasture upon the [plants called] حَمْض: (TA:) and ↓ عَادِيَةٌ and [the pl.] عَوَادٍ, so applied, have this latter meaning accord. to the M and K: but accord. to the S, they are applied to camels as meaning abiding among the [trees called] عِضَاه, not quitting them, and not pasturing upon the حَمْض; and so is [the pl.] عَادِيَاتٌ. (TA in another portion of this art.) [See also عَاذِيَةٌ, in art. عذو.]

عِدَوِىٌّ, being a rel. n. of عِدَةٌ, see in art. وعد.

عَدَوِيَّةٌ The herbage of the صَيْف [q. v., here app. meaning spring], after the departure of the رَبِيع [q. v., here app. meaning winter]: (S, K:) it is applied to the young trees which then become green and are depastured by the camels: (S:) or, as some say, the [plants, or herbage, called] رَبْل [q. v.]. (TA.) b2: And The young ones of sheep or goats. (K.) b3: And Female infants [of the age] of forty days; (K, TA; [in the CK, نَبات is erroneously put for بَنَات;]) but when their [hair termed] عَقِيقَة has been cut off, this appel-lation is no longer applied to them: so says Lth; but Az pronounces him to have erred: (TA:) or it is with غ (K, TA) and ذ, both dotted, or only the former of them dotted, and one of them is called غَدِىٌّ [or غَدَوِىٌّ, or غَذِىٌّ or غَذَوِىٌّ]: thus in the M, and thus accord. to Az. (TA.) عُدْوَانٌ [expl. in the S as signifying Sheer or unmixed, wrongful or unjust or injurious or tyrannical conduct,] is an inf. n. of عَدَا in the phrase عَدَا عَلَيْهِ [q. v.]; (ISd, Msb, K;) as also عِدْوَانٌ. (ISd, K.) عَدَوَانٌ, applied to a wolf, (S, K,) means يَعْدُو عَلَى النَّاسِ [i. e. That acts aggressively against men]; (S, TA;) i. q. ↓ عَادٍ [app. in this sense], (K, TA,) which occurs in a trad. applied to a beast of prey, (TA,) an epithet applied to a beast of prey by the Prophet: (Mgh:) one says سَبُعٌ عَادٍ and سِبَاعٌ عَادِيَةٌ. (Msb.) [In the S, immediately after the words يَعْدُو عَلَى النَّاسِ, it is added, and hence their saying, السُّلْطَانُ ذُو عَدَوَانٍ وَذُو بَدَوَانٍ; and thus I find the saying cited as from the S in arts. عدو and بدو of the PS: but I think that عَدَوَانٍ and بَدَوَانٍ, here, are mistranscriptions for عَدَوَاتٍ and بَدَوَاتٍ, as I find them written in my copies of the S and TA in the arts. above mentioned: see عَدْوَةٌ, above; and see بَدَآءٌ in art. بدو, where it seems to be clearly shown that بَدَوَاتٍ is correct, as pl. of بَدَاةٌ.] b2: Also, (S, K, and Ham p. 81,) and ↓ عَدَّآءٌ, (Mgh, Msb, K, and Ham ubi suprà,) That runs vehemently, or much; (S, Mgh, Msb, K; *) i. q. شَدِيدُ العَدْوِ, (S, TA,) or كَثِيرُ العَدْوِ; (Ham;) applied to a horse: (Mgh, and Ham:) [and to a man:] الشَّدِيدَةُ, in the K, is a mistake for الشَّدِيدُهُ, meaning الشَّدِيدُ العَدْوِ. (TA.) عَدَآءٌ an inf. n. of عَدَا in the phrase عَدَا عَلَيْهِ [q. v.]. (S, Mgh, Msb, K.) b2: And, as also ↓ عِدَآءٌ, A single طَلَق [or heat; i. e., a single run, at once, to a goal, or limit]; (K, TA;) of a horse. (TA.) A2: And عَدَآءُ كُلِّ شَىْءٍ, (S, K,) as also ↓ عِدَاهُ, (K, TA,) [the latter written in the CK عِداؤُهُ, but] the former is with the lengthened ا and the latter with the shortened ا, (TA,) and ↓ عِدْوُهُ and ↓ عِدْوَتُهُ and ↓ عُدْوَتُهُ, (K,) signify طَوَارُهُ, (S, K,) i. e. [The equal, of anything, in breadth and length; or] what is coextensive with anything in its breadth and its length. (S, TA.) One says, لَزِمْتُ عَدَآءَ الطَّرِيقِ, or النَّهْرِ, or الجَبَلِ, meaning طَوَارَهُ [i. e. I kept to the tract coextensive in its breadth and its length with the road, or the river, or the mountain]. (TA.) A3: See also عُدَوَآءُ, first and third sentences.

A4: And see عِدًى, and عِدْوَةٌ.

عِدَآءٌ: see the next preceding paragraph: A2: and see also عِدًى.

عَدُوٌّ And enemy, contr. of وَلِىٌّ, (S,) or of صَدِيقٌ, (K,) or of صَدِيقٌ مُوَالٍ; (Msb;) an epithet, but resembling a subst.: (S:) [and (like our word “ enemy ” in military parlance) a hostile party: for] it is used alike as sing. and pl. and masc. and fem.; (Msb, K;) as is said in the “ Muk-tasar el-' Eyn: ” (Msb:) but sometimes it is dualized and pluralized and feminized: (K:) the pl. is أَعْدَآءٌ; (S, Msb, K;) and the pl. of أَعْدَآءٌ is أَعَادٍ; (Msb, K; *) and عِدًى and عُدًى are also pls. of عَدُوٌّ; (S, Msb, K; [each improperly termed in the K اِسْمُ جَمْعٍ; for فِعَلٌ and فُعَلٌ are measures of pls., not of quasi-pl. ns.;]) the former said by ISk to be the only pl. of this measure among epithets; (S, Msb; *) and عُدَاةٌ, with damm and with ة, is another pl.; (Th, S, Msb;) and is pl. of ↓ عَادٍ, (K, TA,) which is syn. with عَدُوٌّ; (S, K, TA;) as in the saying of a woman of the Arabs, أَشْمَتَ رَبُّ العَالَمِينَ عَادِيَكَ [May the Lord of the beings of the universe make thy enemy to rejoice at thy affliction]: (S, TA:) the fem. form of عَدُوٌّ is عَدُوَّةٌ, (S, Msb,) which is said by Az to be used when the meaning of an epithet is intended: (Msb:) it is said by ISk, (S, TA,) and in the “ Bari',” (Msb,) that there is no instance of the measure فَعُولٌ in the sense of فَاعِلٌ but its fem. is without ة, except عَدُوَّةٌ, (S, Msb, K,) in the phrase هٰذِهِ عَدُوَّةٌ اللّٰهِ [This woman is the enemy of God]: accord. to Fr, عَدُوَّةٌ has the affix ة to assimilate it to صَدِيقَةٌ; for a word is sometimes formed to accord with its contr.: (S, TA:) Az says that he heard certain of the tribe of 'Okeyl say, [of some women,] هُنَّ وَلِيَّاتُ اللّٰهِ and عَدُوَّاتُ اللّٰهِ and أًوْلِيَاؤُهُ and أَعْدَاؤُهُ [i. e. They are the friends of God and the enemies of God]. (Msb.) [The pl.] عِدًى signifies also Persons distant, or remote, one from another: (ISd, K, TA:) and (K) strangers, or foreigners: (ISk, S, K, TA:) and such as are distant, or remote, in respect of relationship; or not relations: (TA:) as well as enemies: (M, TA:) كَالأَعْدَآءِ, which is added in the K after وَالغُرَبَآءُ, should be وَالأَعْدَآءُ. (TA.) عَدِىٌّ is a pl. [or rather a quasi-pl. n.] of عَادٍ, q. v. (S, TA.) عَدَاوَةٌ Enmity, or hostility; (S, K, TA;) like مُعَادَاةٌ [inf. n. of 3, q. v.]. (TA.) عَدَّآءٌ: see عَدَوَانٌ, last sentence.

عَادٍ [act. part. n. of عَدَا, q. v. b2: As such particularly signifying] Acting wrongfully, unjustly, injuriously, or tyrannically; transgressing, or exceeding the proper limit: (Msb, TA:) pl. عَادُونَ. (Msb.) Hence the saying, لَا أَشْمَتَ اللّٰهُ بِكَ عَادِيَكَ i. e. [May God not make to rejoice at thy affliction] him who acts wrongfully to thee. (TA.) [And hence the phrase لِصٌّ عَادِى ظَهْرٍ, expl. in art. ظهر.] See also عَدَوَانٌ. And see عَدُوٌّ, with which it is syn. b3: Also Seizing, or carrying off, by force; or snatching at unawares. (TA.) and العَادِى signifies [particularly] The lion; (K, TA;) because of his injuriousness, and his seizing men and making them his prey. (TA.) b4: ↓ عَدِىٌّ is a pl. of عَادٍ, [or rather a quasi-pl. n.,] like as غَزِىٌّ is of غَازٍ; as such signifying Runners upon their feet: (S, TA:) or a company of men, (K, TA,) in the dial. of Hudheyl, (TA,) that run to the fight (K, TA) and the like: (TA:) or the first, of the footmen, [or foot-soldiers,] that charge, or assault; (K, TA;) because they run quickly: (TA:) like عَادِيَةٌ, (K, TA,) of which the pl. is عَوَادٍ, (TA,) in both senses: or this signifies the horsemen; (K, TA;) i. e. the first, of the horsemen, that charge, or assault, in a hostile, or predatory, incursion, especially; (TA;) or horses making a hostile, or predatory, incursion; and hence [the pl.] العَادِيَات in the Kur c. 1. (TA in the supplement to this art.) And accord. to ElKhuwárezmee, عَدِىٌّ particularly signifies The foot-messengers of the sovereign, and of the judge, who are made to run in quest of one against whom an accusation has been made, and to bring him, for the purpose of exacting from him the right, or due, of his accuser. (De Sacy's Chrest. Arabe, sec. ed., iii. 100.) A2: عَادِى العَوَادِى, a phrase used by a poet, is expl. by IAar as meaning The hardest, or most pressing, or most severe, of occupations that turn one away, or back, from a thing. (TA.) A3: See also عَادٍ and its fem. عَادِيَةٌ voce عُدْوِىٌّ.

A4: عَادِيَا اللَّوْحِ signifies طَرَفَاهُ [The two extremities, or two sides, of the tablet or the like]; (K, TA;) each of them being called عادى [i. e.

عَادِى اللَّوْحِ, or a mistranscription for عَادٍ], like عِدى [i. e. ↓ عِدًى or ↓ عَدًى, both mentioned above, voce عُدْوَةٌ, as meaning, absolutely, a side, or lateral part or portion]. (TA.) عَادِيَةٌ [fem. of.عَادٍ, q. v.

A2: As a subst., it signifies] Wrongdoing, injustice, injuriousness, or tyranny; and evil, or mischief; (S, TA;) as in the saying دَفَعْتُ عَنْكَ عَادِيَةَ فُلَانٍ [I repelled, or have repelled, from thee the wrongdoing &c., and the evil, or mischief, of such a one]: (S:) it is an inf. n. [or rather a quasi-inf. n.] like عَاقِبَةٌ: and signifies also sharpness, or hastiness, of temper; and anger. (TA.) Also The harm, or hurt, of poison. (Har p. 304.) A3: See also عُدَوَآءُ, in three places.

A4: عَوَادِى الكَرْمِ, (K, TA,) of which عَادِيَةٌ is the sing., (TA,) signifies The grape-vines that are planted at the feet, or roots, of great trees. (K, TA.) أَعْدَى [a noun denoting the comparative and superlative degrees, and having several different significations]. أَعْدَى مِنَ الجَرَبِ More transitive, or wont to pass from one to another, than the mange, or scab, is a prov. (Meyd.) and أَعْدَى مِنَ الثُّؤَبَآءِ is another prov., having a similar meaning [i. e. More wont to pass from one to another, or, as we commonly say, more catching, than yawning]; (Meyd;) for when a man yawns in the presence of others, they become affected as he is. (TA in art. ثأب.) b2: أَعْدَى مِنَ الذِّئْبِ is also a prov., and may mean More wrongful, or more inimical, or more vehement in running, than the wolf. (Meyd.) أَعْدَى مِنْ سُلَيْكٍ, another prov., (expl. in the latter half of the first paragraph,) is from العَدْوُ. (Meyd.) b3: هُوَ أَعْدَى شَىْءٍ [app. meaning It is the most effectual thing to aid, or assist, or to avenge; أَعْدَى in this case being irregularly formed from the augmented verb in the phrase أَعْدَاهُ عَلَيْهِ]. (TA in art. ادو: see آدَى in that art.) تَعَادٍ Uneven places, (K, TA,) dissimilar in their several parts: occurring in this sense in a trad. (TA.) As mentions the saying نِمْتُ عَلَى

↓ مَكَانٍ مُتَعَادٍ, meaning [I slept upon] a place dissimilar in its several parts; uneven: and هٰذِهِ

↓ أَرْضٌ مُتَعَادِيَةٌ This is land having in it burrows, and [trenches, or channels, such as are termed]

لَخَاقِيق. (S, TA.) مَا لِى عَنْ فُلَانٍ مَعْدًى means There is not for me any going beyond such a one to another, nor any stopping short of him. (S.) مَعْدُوٌّ: see what next follows.

فُلَانٌ مَعْدِىٌّ عَلَيْهِ and ↓ مَعْدُوٌّ (S, K *) mean [Such a one is] treated wrongfully, unjustly, injuriously, or tyrannically: (K:) the ى in مَعْدِىٌّ is substituted for و because the latter [in this case] is deemed difficult of utterance. (S.) مُتَعَادٍ; and its fem., with ة: see تَعَادٍ.

حذو

1 حَذَا النَّعْلَ, [aor. ـْ inf. n. حَذْوٌ and حِذَآءٌ, He measured the sandal, or sole, or made it according to a measure; (K;) and cut it (T, K) according to a pattern: (T, TA:) or he made the sandal, or sole, لِى for me. (Mgh.) and حَذَا النَّعْلَ بِالمِثَالِ He cut the sandal, or sole, by the pattern. (Mgh.) And حَذَا النَّعْلَ بِالنَّعْلِ, (S, Msb, K,) inf. n. حَذْوٌ, (S,) He measured the sandal, or sole, by the sandal, or sole; or made it according to the measure thereof; (S, Msb, K;) and cut it according to the pattern and measure thereof: (Msb:) and in like manner, حَذَا القُذَّةَ بِالقُذَّةِ He measured the feather for an arrow by the feather for an arrow; or made it according to the measure thereof. (K.) Hence the prov., (TA,) حَذْوَ القُذَّةِ [meaning (assumed tropical:) With like for like]. (S, TA.) And the saying, جَزَيْتُهُ حَدْوَالنَّعْلِ بِالنَّعْلِ, meaning (assumed tropical:) I requited him [with like for like]. (Har p. 43. [See also Freytag's Arab. Prov. i. 345.]) One says also, هُوَ جَيَّدُ الحِذَآءِ He is good in respect of proportion, or conformation. (TA.) And [in like manner] a beast is said to be حَسَنُ الحِذَآءِ Goodly, or beautiful, in respect of proportion, or conformation. (TA in art. حذى.) b2: [And hence,] حَذَاحَذْوَ زَيْدٍ (assumed tropical:) [He did as Zeyd did;] he did the deed of Zeyd. (K.) And مِثَالَهُ ↓ احتذى, (S, K,) or عَلَى مِثَالِهِ, (T, TA,) (tropical:) He followed, or imitated, his example (T, S, K, TA) in his affair, or case: (TA:) or احتذى بِهِ he followed, or imitated, his example in his affairs: (Msb:) syn. اقتدى. (T, S, Msb, K.) b3: See also 3, in three places. b4: حَذَاهُ نَعْلًا He put on him (namely a man [i. e. on his foot]) a sandal; as also ↓ احذاهُ: (K:) the former is authorized by As, but the latter is disallowed by him: Az explains the former by حمله على نعل [as though meaning he gave him a sandal upon which to walk; like as حَمَلَهُ for حَمَلَهُ عَلَى دَابَّةٍ means “ he gave him a beast upon which to ride ”]: and accord. to J, (TA,) نَعْلًا ↓ أَحْذَيْتُهُ signifies I gave him a sandal. (S, TA.) b5: حَذَا زَيْدًا, (K,) inf. n. حَذْوٌ, (TA,) He gave to Zeyd. (K, TA. [See also 4 in art. حذى.]) b6: حَذَامِنْهُ حِذْوَةً He cut off from it a piece of flesh-meat. (TA.) b7: حَذَا الجِلْدَ, aor. ـْ i. q. قَوَّرَهُ [He cut a piece out of the skin, generally meaning in a round form]. (TA.) b8: حَذَا لسَانَهُ, (K,) aor. as above, inf. n. حَذُوٌ, (TA,) (tropical:) It (wine, or beverage,) bit his tongue; (AHn, K, TA;) a dial. var. of حَذَى, aor. ـْ which is the word well known. (AHn, TA.) A2: حَذَا التُّرَابَ فِى وُجُوهِهِمْ i. q. حَثَاهُ [i. e. He poured with his hand, threw, or cast, the dust in their faces]. (IAth, K.) 3 حَاذَاهُ, (S, Mgh, Msb, K,) inf. n. مُحَاذَاةٌ (Msb, TA) and حَذَآءٌ, (Msb,) He, (Mgh, Msb,) and it, (Mgh,) was, or became, over against, or opposite to, him, or it; (S, Mgh, TA;) faced, or fronted, him, or it; (TA;) syn. آزَاهُ, (Msb, * K,) and قَابَلَهُ; (TA;) as also ↓ حَذَاهُ, aor. ـْ (Mgh, Msb,) inf. n. حَذْوٌ: (Msb:) [and] the latter, (S,) or each, (Har p. 43,) signifies he sat over against, or opposite to, him, or it. (S, and Har ibid.) رَأْسَهَامِنَ الشَّعَرِ وَلَا يَسْتَرْسِلُ ↓ مَا يَحْذُو means ما يُحَاذِيهِ [i. e. What is against, or opposite to, her head, of the hair, and does not hang down below it]. (Mgh. [See another ex. in an explanation of آخِرَةٌ.]) One also says, أَتَيْتُ أَرْضًا بَقْلُهَا عَلَى أَفْوَاهِ غَنَمِهَا ↓ قَدْ حَذَا I came to a land the herbs of which were opposite to the mouths of its sheep, or goats, not rising beyond them. (Sh, TA.) And بِحِذَآءِ هٰذِهِ الشَّجَرَةِ ↓ تَحَذَّ Be thou over against, or opposite to, this tree. (TA.) b2: حَاذَتْهَا, said of a girl, She matched her, namely, another girl; she was, or became, her match, fellow, or equal; syn. تَارَبَتْهَا. (A and TA in art. ترب.) b3: [Hence مُحَاذَاةٌ signifying A conformity, a mutual resemblance, or a correspondence, with regard to sound, of two words occurring near together; like اِزْدِوَاجٌ &c.: see art. زوج.]4 أَحْذَوَ see 1, in two places. b2: احذاهُ also signifies He gave him a thing. (TA.) [See حِذْوَة: and see 4 in art. حذى.]5 تَحَذَّوَ see 3.6 تَحَاذَا They were, or became, over against, or opposite to, each other; they faced, or fronted, each other. b2: And They matched each other; each of them was, or became, the match, fellow, or equal, of the other.] b3: التَّحَاذِى in selling and buying: see التَّرَاوُضُ. [This, perhaps, may belong to art. حذى.]8 احتذى He wore, or put on, a sandal, or sandals. (S, TA.) Hence the saying, خَيْرُ مَنِ احْتَذَى النِّعَالَ [The best of those who have worn sandals]. (TA.) A rájiz says, كُلَّ الحِذَآءِ يَحْتَذِى الحَافِى الوَقِعْ [The barefooted whose sole is hurt by the rugged ground and stones will put on any sandal: a prov.]. (S. [See Freytag's Arab. Prov. ii. 317.]) b2: See also 1.10 استحذاهُ He asked him to give him a sandal [or a pair of sandals]. (S, * TA.) حِذَةٌ: see حِذَآءٌ, in three places. b2: You say also, جَآءَ الرَّجُلَانِ حِذَتَيْنِ The two men came together, side by side. (TA.) [See also حِذْيَةٌ, in art. حذى.]

حَذْوٌ [originally an inf. n. of 1, q. v.]: see حِذَآءٌ, in three places.

حُذْوَةَ: see حِذَآء: A2: and see also حُذَاوَةٌ.

حِذْوَةٌ A gift; (K, and Ham p. 596;) as also ↓ حُذَيَّا; (TA;) or حُذْيَا: (Mgh, and Ham ubi suprà:) or a portion that is given of spoil. (S.) [See also حُذْيَا, in art. حذى.] b2: And A piece, (K,) or small piece, (TA,) of flesh-meat: (K, TA:) or a piece of flesh cut lengthwise; or so حِذْيَةٌ, accord. to some. (Mgh.) [See also حِذْيَةٌ, in art. حذى.]

A2: See also حِذَآءٌ, in three places.

حِذَآءٌ A sandal, or sole; syn. نَعْلٌ; (S, Msb, TA;) vulgarly called حذوة: (TA [there written without any syll. signs]:) pl. أَحْذِيَةٌ. (Msb.) b2: (assumed tropical:) The sole of a camel's foot and of the hoof of a horse (S, Msb, TA) or similar beast; (Msb;) as being likened to a نَعْل. (TA.) Hence the saying in a trad., (S, * Msb, * TA,) respecting a stray she-camel, (Msb, TA,) مَعَهَا حِذَاؤُهَا وَسِقَاؤُهَا (S, Msb, TA) (assumed tropical:) With her are her foot, with which she may defend herself from the smaller beasts of prey, and [her stomach, which, by her replenishing it, affords her means of long] endurance of the want of water: (Msb:) [or] it means that she has ability to traverse the land and to go to water. (TA.) b3: (assumed tropical:) A wife; because she is مَوْطُوْءَة, like the نَعْل. (TA.) A2: Also, [originally an inf. n.,] i. q. إِزَآءٌ [The front, as meaning the part, place, or location, that is over against, opposite, facing, fronting, or in front]. (S, K.) One says, جَلَسَ بِحِذَائِهِ [He sat in the place over against, opposite to, facing, or fronting, him; or simply he sat over against, &c.]. (S.) And هُوَ حِذَآءَكَ and ↓ حِذْوَتَكَ and ↓ حِذَتَكَ [in the CK, erroneously, حِذْوَتُكَ and حِذْيُكَ,] and ↓ مُحَاذَاكَ [He, or it, is over against, opposite to, facing, or fronting, thee]; (K;) and ↓ هو حُذَيَّاكَ; i. e. بِإِزَائِكَ. (K in art. حذى.) And دَارِى حِذَآءَ (S) and ↓ حِذْوَةَ داره (S, K) and داره ↓ حُذْوَةَ (S) and داره ↓ حِذَةَ (S, K) and داره ↓ حَذْوَ and داره ↓ حِذْوَةُ and داره ↓ حِذَةُ and داره ↓ حَذْوُ (K) i. e. إِزَآءَهَا [My house is over against, &c., his house]; (K;) and [so] بِحِذَآءِ داره. (Msb.) And ↓ رَفَعَ يَدَيْهِ حَذْوَ

أُذُنَيْهِ and حِذَآءَ اذنيه [He raised his hands over against, or opposite to, not higher than, his ears]: (Mgh, * Msb:) both are correct expressions. (Mgh.) [Hence, عَلَى حِذَآءٍ وَاحِدٍ Corresponding to, or matching, one another; uniformly disposed.]

A3: See also art. حذى.

حُذَاوَةٌ and حِذَاوَةٌ and ↓ حُذْوَةٌ What falls, and is thrown away, of skins, when they are pared and cut: whence the saying in a trad. respecting the bridal furniture of Fátimeh, that one of her two beds was stuffed with حذوة of the makers of sandals. (TA.) حُذَيَّا [perhaps belonging to this art., like as حُدَيَّا and حُجَيَّا belong to arts. حدو and حجو]: see حِذْوَةٌ, and art. حذى: A2: and see also حِذَآءٌ.

حَذَّآءٌ A maker of sandals: whence the prov., مَنْ يَكُ حَذَّآءً تَجُدْ نَعْلَاهُ [He who is a maker of sandals, his pair of sandals is good]. (TA. [Freytag (Arab. Prov. ii. 665) gives it thus: مَنْ يَكُنْ أَبُوهُ حَذَّآءً تَجُدْ نَعْلَاهُ He whose father is a maker of sandals, his pair of sandals is good.]) حَاذٍ A man wearing a sandal [or a pair of sandals]. (TA.) هُوَ مُحَاذَاكَ: see حِذَآءٌ.

خطو

1 خَطَا, (S, Msb, K, &c.,) aor. ـْ (Msb,) inf. n. خَطْوٌ; (Msb, K;) and ↓ اختطى; (S, K;) said of a man (S, Msb, TA) [and of a beast]; both signify the same; (S, K;) He stepped, paced, or walked; (MA, KL;) i. q. مَشَى; (M, Msb, K;) as also اِخْتَاطَ, [which see in art. خيط,] formed by transposition. (K.) You say, خَطَوْتُ خَطْوَةً وَاحِدَةً [I stepped one step]. (JK.) [and وَسَّعَ الخَطْوَ He stepped wide.] See also the last sentence of the next paragraph.2 خطّى He made to pass over: so in the saying, خَطَّى اللّٰهُ نَوْءَهَا God made, or may God make, its (a land's) [rain-giving] star or asterism to pass it over, and not send rain upon it: (TA in art. خطأ:) but in this case the verb is, (Mgh in that art.,) or may be, (TA ibid.,) originally خَطَّطَ, the final ط being changed into ى. (Mgh and TA ibid. [See 2 in art. خطأ.]) Accord. to Fr, خَطَّى السَّهْمَ and خطأ are syn. [as meaning He made the arrow to pass over, or to miss, the mark]. (TA in art. خطأ.) One says also, in praying for a man, خُطِّىَ عَنْهُ السُّوْءُ [May evil be made to pass him; or] may evil be repelled from him: and one says also خُطِّىَ عَنْكَ May it be removed, or put away, from thee: (S, TA:) or خُطِّئَ عَنْكَ السُّوْءُ. (ISk, TA in art. خطأ.) A2: The vulgar say [to a she-ass and to a she-camel or other beast in a slippery or difficult place] خَطِّى, meaning اِمْشِى [for اِمْشِى رُوَيَدًا Step thou leisurely]: but the correct word is ↓ اُخْطُِى [imperative fem. of خَطَا]. (TA.) 4 اخطاهُ He (a man) made him (another man) to step, pace, or walk. (S, TA.) A2: أَخْطَيْتُ for أَخْطَأْتُ: see the latter.5 تَخَطَّيْتُهُ I stepped, or walked, over him, or it: (Msb:) or I passed over and beyond him, or it: (S:) or تخطّى النَّاسَ He went over the people, (رَكِبَهُمْ,) and passed beyond them; and so ↓ اِخْتَطَاهُمْ. (K.) One says, تَخَطَّيْتُ رِقَابَ النَّاسِ [I stepped over, walked over, passed over and beyond, or went over and passed beyond, the necks of the people]. (S, TA.) It is said in a trad. respecting Friday, [of one who came too late to the Friday-prayers, as is shown in the TA in art. انى,] رَأَى رَجُلًا يَتَخَطَّى رِقَابَ النَّاسِ He saw a man passing step by step [over the necks of the people who were already in their ranks in the mosque]. (TA. [See also Har p. 83.]) One says also, فُلَانٌ لَا يَتَخَطَّى عَنِ الطُّنُبِ [Such a one will not step over, or beyond, or from, the tent-rope], meaning, will not go far from the tent for the purpose of voiding his excrement, by reason of his foulness and vileness and uncleanness. (TA.) And تَخَطَّيْتُ كَذَا (S, TA) I passed over [to such a thing or place or person]: (TA:) one should not say تَخَطَّأْتُ [in this sense], with ء. (S, TA.) [Hence the following tropical phrases.] تخطّاهُ المَكْرُوهُ (tropical:) [What was disliked or hated, or evil, passed over him; not alighting upon him]. (TA.) and تَخَطَّيْتُ إِلَيْهِ بِالمَكْرُوهِ (tropical:) [I passed over others to him with that which was disliked or hated, or evil; i. q. تَجَاوَزْتُ]. (TA.) And تخطّى عَنِّى

بَصَرُكَ (assumed tropical:) [Thine eye, or thy sight, passed me over]. (Aboo-Turáb, TA in art. تيه.) b2: [Also (assumed tropical:) I overstepped it, or transgressed it; namely, a limit prescribed to me, &c.]8 إِخْتَطَوَ see 1: A2: and see also 5.

خَطْوَةٌ A step, or pace, as meaning a single act of stepping or pacing or walking: (JK, S, K, Msb:) pl. [of pauc.] خَطَوَاتٌ (S, Msb, K) and [of mult.] خِطَآءٌ. (S.) Imra-el-Keys says, لَهَا وَثَبَاتٌ كَوَثْبِ الشِّبَآءِ فَوَادٍ خِطَآءٌ وَوَادٍ مَطِرْ [She has bounds like the bounding of gazelles; and a valley is stepped over by her with leisurely steps, and a valley is trampled over by her rapidly as though it were rained upon]: (S:) i. e., one time she steps, and refrains from running; and one time she runs with a running resembling rain: but AO relates it otherwise, saying, فَوَادٍ

خَطِيطٌ [lit. and a valley is not rained upon]: and some substitute كَصَوْبِ الخَرِيفِ [like the pouring rain of the autumn]. (IB, TA.) [See also what next follows.]

خُطْوَةٌ A step, or pace, as meaning the space between the two feet [in walking or running]: pl. (of pauc., S) خُطْوَاتٌ (S, Msb, K) and خُطُوَاتٌ and خُطَوَاتٌ (S, Msb) and (of mult., S) خُطًى. (S, Msb, K.) One says, قَرَّبَ اللّٰهُ عَلَيْكَ الخُطْوَةَ, meaning May God make short to thee the space, or distance. (TA.) And بَيْنَ القَوْلَيْنِ خُطٍى يَسِيرَةٌ (assumed tropical:) Between the two sayings is little difference. (TA.) لَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ, in the Kur [ii. 163 &c.], means [Follow not ye] the ways of the Devil: (TA:) or the footsteps of the Devil: (JK:) here some read خُطْوَات; and some, accord. to Lth, خُطُؤَات, which Az pronounces to have no meaning. (TA.) خَطِيَّةٌ for خَطِيْئَةٌ: see the latter, in art. خطأ.

[Freytag, evidently from his having found it incorrectly written for حَظِيَّةٌ, has assigned to it the meaning of “ amica,” and “ amata. ”]

نَاقَتُكَ هٰذِهِ مِنَ المُتَخَطِّيَاتِ الجيف [the last word being app. الجِيَفَ] is a saying mentioned by Az: (TA in the present art.:) or من المُتَخَطِّئَاتِ الجيف. (TA in art. خطأ, where see the explanation.)