عَيْنُ أبي نَيْزَرَ:
كنية رجل يأتي ذكره، ونيزر، بفتح النون، وياء مثناة من تحت، وزاي مفتوحة، وراء، وهو فيعل من النزارة، وهو القليل، أو من النّزر وهو الإلحاح في السؤال، وروى يونس عن محمد بن إسحاق بن يسار أن أبا نيزر الذي تنسب إليه العين هو مولى عليّ بن أبي طالب، رضي الله عنه، كان ابنا للنجاشي ملك الحبشة الذي هاجر إليه المسلمون لصلبه وأن عليّا وجده عند تاجر بمكة فاشتراه منه وأعتقه مكافأة بما صنع أبوه مع المسلمين حين هاجروا إليه، وذكروا أن الحبشة مرج عليها أمرها بعد موت النجاشي وأنهم أرسلوا وفدا منهم إلى أبي نيزر وهو مع علي ليملّكوه عليهم ويتوّجوه ولا يختلفوا عليه، فأبى وقال: ما كنت لأطلب الملك بعد أن من الله عليّ بالإسلام، قال: وكان أبو نيزر من أطول الناس قامة وأحسنهم وجها، قال: ولم يكن لونه كألوان الحبشة ولكنه إذا رأيته قلت هذا رجل عربيّ، قال المبرّد: رووا أن عليّا، رضي الله عنه، لما أوصى إلى الحسن في وقف أمواله وأن يجعل فيها ثلاثة من مواليه وقف فيها عين أبي نيزر والبغيبغة، فهذا غلط لأن وقفه هذين الموضعين كان لسنتين من خلافته، حدثنا أبو محلم محمد بن هشام في إسناده قال: كان أبو نيزر من أبناء بعض الملوك الأعاجم، قال: وصحّ عندي بعد أنه من ولد النجاشي فرغب في الإسلام صغيرا فأتى رسول الله، صلى الله
عليه وسلّم، وكان معه في بيوته، فلما توفي رسول الله، صلّى الله عليه وسلّم، صار مع فاطمة وولدها، رضي الله عنهم، قال أبو نيزر: جاءني عليّ بن أبي طالب، رضي الله عنه، وأنا أقوم بالضّيعتين عين أبي نيزر والبغيبغة فقال: هل عندك من طعام؟ فقلت: طعام لا أرضاه لأمير المؤمنين، قرع من قرع الضيّعة صنعته بإهالة سنخة، فقال: عليّ به، فقام إلى الربيع وهو جدول فغسل يديه ثم أصاب من ذلك شيئا ثم رجع إلى الربيع فغسل يديه بالرمل حتى أنقاهما ثم ضمّ يديه كل واحدة منهما إلى أختها وشرب منهما حسى من الربيع ثم قال: يا أبا نيزر إن الأكفّ أنظف الآنية، ثم مسح ندى ذلك الماء على بطنه وقال:
من أدخله بطنه النار فأبعده الله! ثم أخذ المعول وانحدر فجعل يضرب وأبطأ عليه الماء فخرج وقد تنضّح جبينــه عرقا فانتكف العرق من جبينــه ثم أخذ المعول وعاد إلى العين فأقبل يضرب فيها وجعل يهمهم فانثالت كأنها عنق جزور فخرج مسرعا وقال: أشهد الله أنها صدقة، عليّ بدواة وصحيفة، قال: فعجلت بهما إليه فكتب: بسم الله الرحمن الرحيم، هذا ما تصدّق به عبد الله عليّ أمير المؤمنين، تصدّق بالضيعتين بعين أبي نيزر والبغيبغة على فقراء أهل المدينة وابن السبيل ليقي بهما وجهه حرّ النار يوم القيامة لا تباعا ولا توهبا حتى يرثهما الله وهو خير الوارثين إلا أن يحتاج إليهما الحسن والحسين فهما طلق لهما وليس لأحد غيرهما، قال أبو محلم محمد بن هشام: فركب الحسين دين فحمل إليه معاوية بعين أبي نيزر مائتي ألف دينار فأبى أن يبيع وقال: إنما تصدّق بهما أبي ليقي الله وجهه حرّ النار ولست بائعهما بشيء. وقد ذكرت هذه القصة في البغيبغة وهو كاف فلا يكتب ههنا.

حج

1 حَجَّ, aor. ـُ (S, A, Mgh, Msb,) inf. n. حَجٌّ, (S, Mgh, Msb, K,) He repaired, or betook himself, to, or towards, syn. قَصَدَ, (S, A, Mgh, Msb, K,) a person (S, A, Mgh) [or place], in an absolute sense: or to, or towards, an object of reverence, veneration, respect, or honour: or, accord. to Kh, he repaired, or betook himself, much, or frequently, to, or towards, an object of this kind: and also he repaired to, betook himself to, or visited, a person: (TA:) and he went to, or visited, a person repeatedly, or frequently. (ISk, T, S, Mgh, K. *) You say also, حَجَّ بَنُو فُلَانٍ فُلَانًا The sons of such a one continued long going repeatedly to visit such a one. (S.) b2: Hence, (S, Mgh, Msb,) aor. and inf. n. as above, (S,) and inf. n. حِجٌّ also, (Sb, L,) or this is a simple subst., (S, Msb, K,) by a conventional usage, (S,) or predominantly, (Mgh,) or by restriction of its usage in the law, (Msb,) He repaired to Mekkeh, (S, K,) or to the Kaabeh, (Mgh, Msb,) to perform the religious rites and ceremonies of the pilgrimage; (S, Mgh, Msb, K;) or for the purpose of the عُمْرَة [q. v.; but this latter meaning is very rare: the usual meaning is, he performed the pilgrimage to Mekkeh and Mount' Arafát, with all the rites and ceremonies prescribed to be observed at, and between, those two places]: (Msb:) or he repaired to the House [of God, at Mekkeh,] and performed the actions prescribed for that occasion by the law of the Kur-án and the Sunneh. (L.) [See حَجٌّ, below.] You say also, حَجَّ الَيْتَ, aor. ـُ inf. n. حَجٌّ, (T, S,) and ↓ احتجّهُ, (El-Hejeree, TA,) He performed the pilgrimage to the House [of God, at Mekkeh]; (T, S;) because people repair to it every year. (T, TA.) And حَجُّوا مَكَّةَ [They performed the pilgrimage to Mekkeh]. (A.) and مَا حَجَّ وَلٰكِنَّهُ دَجَّ He did not repair to Mekkeh to visit the House of God, (Aboo-Tálib, Az,) or for the performance of the rites and ceremonies of the pilgrimage, (Msb,) but he journeyed for mercantile purposes. (Aboo-Tálib, Az, Msb. [See also art. دج.]) And hence, accord. to some, لَجَّ فَحَجَّ, a prov., which see below. (TA.) b3: Also, (TA,) inf. n. حَجٌّ, (K,) He came, or arrived. (K, TA.) You say, حَجَّ عَلَيْنَا فُلَانٌ Such a one came to us. (TA.) A2: Also, [aor., accord. to rule, as above,] inf. n. حَجٌّ, He shaved [his head; as one does on completing the performance of the rites and ceremonies of the pilgrimage: see حَجٌّ, below]. (TA.) A3: Also, (IAar, A, &c.,) aor. ـُ inf. n. حَجٌّ, (TA,) He probed a fracture of the head, (K,) or a wound, (A, TA,) with a مِحْجَاج, (A, K,) or مِيل, (TA,) for the purpose of curing it: (TA:) or he probed a wound to know its depth: (IAar, TA:) or he examined a cleft in the head to know whether there were in it bone or blood: (ISh, TA:) or he dressed and cured a wound in the head reaching to the brain: or he poured boiled clarified butter upon a fracture of the head, in consequence of which the blood was mixed with the brain, until the blood appeared, which he took away with a little cotton: (TA:) or حَجَّهُ, inf. n. حَجٌّ, signifies he probed a fracture of his head for the purpose of curing it: (S:) or he made a perforation in the bone [of his broken head] (قَدَحَ فِيهِ) with an iron instrument, it being broken so that the brain was befouled with blood, and pulled off the skin that had dried up, and then cured it, so that it closed up with a [new] skin: it relates to a wound reaching to the brain. (L.) b2: Also, aor. ـُ inf. n. حَجٌّ, He cut out and extracted a bone from a wound. (TA.) A4: Also, (A, Msb,) aor. ـُ (Msb, TA,) inf. n. حَجُّ, (K,) He overcame another in, or by, an argument, a plea, an alle-gation, a proof, an evidence, or a testimony. (A, Msb, K.) See 3. It is said in a prov., لَجَّ فَحَجَّ (S, TA) He was pertinacious in litigation, dispute, or altercation, and overcame therein [as is implied in the S, and expressed in the TA]: or he persevered until he performed the pilgrimage [not having intended to do so when he set out: see Freytag's “ Arab. Prov. ” ii. 452]. (TA.) A5: Also, (TA,) [aor., accord. to rule, حَجِّ,] inf. n. حَجٌّ; (K;) and ↓ حَجْحَجَ, (K,) inf. n. حَجْحَجَةٌ; (TA;) He refrained, forbore, or abstained, (K, TA,) عَنْ شَىْءٍ from a thing. (TA.) [See also the latter verb below.]3 حاجّهُ, (S, A, Mgh, Msb,) inf. n. مُحَاجَّةٌ (A, Msb, TA) and حِجَاجٌ, (TA,) He contended with him in, or by, an argument, a plea, an allegation, a proof, an evidence, or a testimony. (S, Mgh, Msb, TA.) You say, ↓ حاجّهُ فحَجَّهُ He contended with him in, or by, an argument, &c., and he overcame him therein, or thereby. (S, A, * Mgh, Msb.) b2: [And hence, حاجّ He pleaded in a lawsuit.]4 احجّهُ He sent him to perform the pilgrimage to Mekkeh, and the religious rites and ceremonies thereof. (S, Msb, K.) 6 تَحَاجٌّ [inf. n. of تحاجّوا] The contending, one with another, in a litigation, a dispute, or an altercation; (S, K;) the adducing arguments, pleas, allegations, proofs, evidences, or testimonies, one with another. (KL.) 8 إِحْتَجَ3َ see 1.

A2: [احتجّ بِشَىْءٍ He adduced, or urged, or defended himself by adducing or urging, a thing as an argument, a plea, an allegation, a proof, an evidence, or a testimony.] You say, احتجّ عَلَى خَصْمِهِ بِحُجَّةٍ شَهْبَآءَ [He argued against his adversary with a strong, or a difficult, argument, plea, &c.]. (A.) R. Q. 1 حَجْحَجَ, inf. n. حَجْحَجَةٌ: see 1, last signification. b2: Also He retired, or drew back; or did so in fear: (S, K:) or he lacked power, or ability. (TA.) One says, حَمَلُوا عَلَى القَوْمِ حَمْلَةً ثُمَّ حَجْحَجُوا They made a single charge, or assault, upon the party, and then retired, or drew back; or drew back in fear: (S, TA:) or lacked power, or ability. (TA.) b3: He refrained from saying what he desired, or was about, to say; (S, K;) like مَجْمَجَ: (S:) or he did not reveal, or manifest, what was in his mind. (M, TA.) It is said in one of the provs. of Meyd, نَفْسُكَ بِمَا تُحَجْحِجُ أَعْلَمُ Thou thyself knowest better than others [what thou refrainest from uttering, or] what is in thy mind. (TA.) b4: He remained, stayed, abode, or dwelt, (K, TA,) بِمَكَانٍ

in a place; not quitting it; as also ↓ تَحَجْحَجَ. (TA.) R. Q. 2 تَحَجْحَجَ: see what next precedes.

حَجُّ and ↓ حِجٌّ, the former an inf. n., and the latter a simple subst., (S, Msb, K,) or the latter also is an inf. n., (Sb, L,) [both used as substs.,] The pilgrimage to Mekkeh, (S, K,) or to the Kaabeh, (Msb,) to perform the religious rites and ceremonies prescribed to be observed on that occasion: (S, Msb, K:) Ks makes no difference between these two words: some say that the former is employed to signify the religious rites and ceremonies of the pilgrimage because they follow the repairing to Mekkeh, or because they are completed by shaving [the head], or because people continue long going to and fro to perform them: accord. to Az, it signifies the performance of the religious rites and ceremonies of the pilgrimage of one year; and some say ↓ حِجٌّ and ↓ حِجَّةٌ: (TA:) or this last signifies a single pilgrimage, for the performance of its appointed religious rites and ceremonies; deviating from rule; (S, Mgh, Msb, K;) for by rule it should be ↓ حَجَّةٌ, (S, Mgh, K,) which, Th says, has not been heard from the Arabs: (Mgh, Msb:) Ks says that ↓ حَجَجْتُ حِجَّةً and رَأَيْتُ رُؤْيَةً are the only deviations from the model of فَعَلْتُ فَعْلَةً in all the language of the Arabs: but El-Athram and others are related to have said, We have not heard from the Arabs حَجَجْتُ حِجَّةً

nor رَأَيْتُ رِئْيَةً; they saying only ↓ حَجَجْتُ حَجَّةً: (L, TA:) whence it appears that ↓ حَجَّةٌ and ↓ حِجَّةٌ were both used: (TA:) the pl. of the latter is حِجَجٌ: (Mgh, Msb:) so in the saying, نَذَرَ خَمْسَ حِجَجٍ [He made a vow to perform five pilgrimages]. (Mgh.) Hence, ↓ ذُو الحِجَّةِ (S, Mgh, Msb) and ↓ ذو الحَجَّةِ, (Msb, TA,) which latter is said by Kz and 'Iyád and Ibn-Kurkool to be the more common, (TA,) [or, accord. to Fei, the contr. is the case, for he says,] some pronounce it in the latter manner, (Msb,) [The last month of the Arabian calendar;] the month of the pilgrimage; (S, Mgh, Msb;) so called because the pilgrimage to Mekkeh, and the religious rites and ceremonies thereof, are performed in it: (TA:) pl. ذَوَاتُ الحجّهِ: (S, Msb:) they did not say ذَوُو الحَجّةِ agreeably with the singular. (S.) [Hence also,] ↓ وَحَجَّةِ اللّٰهِ لَا أَفْعَلُ [By the pilgrimage which is the ordinance of God, I will not do this or that thing]: a form of oath used by the Arabs. (S, K.) What is commonly termed الحَجُّ is sometimes termed الحَجُّ الأَكْبَرُ [The greater pilgrimage]: العُمْرَةُ [q. v.] being termed الحَجَّ الأَصْغَرُ [the minor pilgrimage]. (Kull p. 168.) b2: See also حَاجٌّ.

حِجُّ: see حَجُّ, in two places: b2: and see also حَاجٌّ.

حَجَّةٌ: see حَجٌّ, in five places.

A2: Also, (IAar, K,) and ↓ حِجَّةٌ, (S, K,) the former of which is the word commonly known, (IAar in a marginal note in a copy of the S,) and ↓ حَاجَّةٌ, which is a subst. like كَاهِلٌ and غَارِبٌ, (L,) The lobe of the ear. (S, L, K.) b2: And the first, The bore, or perforation, of the lobe of the ear. (AA, TA.) b3: And A bead, or a pearl, that is hung in the ear; (K;) sometimes called ↓ حَاجَّةٌ. (IDrd, TA.) حُجَّةٌ A mode [of argument or the like] by which one overcomes in a litigation, dispute, or altercation; so called because recourse is had to it (لِأَنَّهَا تُحَجُّ, i. e. تُقْصَدُ): (T, TA:) that by which one rebuts, or refels, an adversary in a litigation, dispute, or altercation: an argument; a plea; an allegation: [it may be true or false: see Kur xlii. 15, and xlv. 24:] (TA:) a proof; an evidence; a testimony: (S, Msb, K:) [a title; a voucher: often thus used in the present day:] also applied to a person; like ثَبَتٌ; (A and Mgh and TA in art. ثبت;) [as in the saying, مَنْ حِفِظَ حُجَّةٌ عَلَى مَنْ لَمْ يَحْفَظْ He who preserves in his mind a word, or an authority, &c., is an evidence against him who does not; occurring often in the larger lexicons, expressing the superior authority of hearsay, or usage, over analogy &c.; and in the saying,] أَنْتَ حُجَّةٌ عَلَى نَفْسِكَ [Thou art an evidence against thyself]; a phrase mentioned by Akh: (S in art. بصر:) [also, an excuse:] pl. حُجَجٌ (A, Msb) and حِجَاجٌ. (TA.) حِجَّةٌ: see حَجٌّ, in four places. b2: Also A year: (S, Msb, K:) pl. حِجَجٌ. (S, A, Msb.) You say, أَقَمْتُ عِنْدَهُ حِجَّةً [I stayed at his abode a year], and ثَلَاثَ حِجَجٍ كَوَامِلَ [three complete years]. (A.) A2: See also حَجَّةٌ.

حُجُجٌ: see حَجِيجٌ, in two places: b2: and see also حَجَاجٌ.

حَجَاجٌ and ↓ حِجَاجٌ The surrounding bone of the eye, (Msb, TA,) upon [the upper part of] which grows the eyebrow; (TA;) the bone that surrounds the cavity of the eye, upon [the upper part of] which grows the hair of the eyebrow: (ISk, TA:) it is said in a trad. that a female hyena and her young ones were within the حجاج of the eye of an Amalekite: (TA:) or the [supra-orbital] bone upon which grows the hair of the eyebrow; (S, K;) the bone that projects over the cavity of the eye: (IAmb, Msb:) or the upper bone, beneath the eyebrow: (TA:) of the mase. gender: (Msb:) pl. [of pauc.] أَحِجَّةٌ (S, Msb) and [of mult.] ↓ حُجُجٌ, deviating from a general rule, accord. to which a sing. of the measure to which this belongs does not assume this form of pl. because the reduplication is disapproved: also, by poetic license, حَوَاجِجُ, contr. to rule, for حَوَاجُّ. (TA.) The expression فِى

حَجَا حَاجِبٍ ضَمْرٍ is used by poetic license for فى حَجَاجِ حاجب ضمر. (TA.) b2: [Hence,] both words also signify (tropical:) The upper limb of the disk (i. q. حَاجِب) of the sun, appearing when it begins to rise. (A, K, TA: but in the A, only the latter form of the word is given.) b3: Also, [hence,] both words, (tropical:) A side. (A, * K.) Yousay, مَرُّوا بِحِجَاجَىِ الجَبَلِ (tropical:) They passed by the two sides of the mountain. (A.) حِجَاجٌ: see the paragraph next preceding.

حَجِيجٌ A man upon whom the operation termed حَجٌّ (the probing of a fracture of the head, &c.,) has been performed; (S, L;) as also ↓ مَحْجُوجٌ. (L.) And A fracture of the head that has been medically treated, or cured: b2: and also A certain mode of medical treatment, or curing, of such a fracture. (As, TA.) b3: ↓ حُجُجٌ (pl. of حَجِيجٌ, TA) signifies Probed wounds. (K.) b4: and ↓ this same pl., Roads much furrowed [by the feet of beasts or men] (مُحَفَّرَةٌ): (L, K:) but it is uncertain whether its sing., if it have any, be حَجِيجٌ or حِجَاجٌ. (MF.) A2: Also i. q. ↓ مُحَاجٌّ as act. part. n. of حَاجَّ: so in the phrase, أَنَا حَجِيجُهُ I am he who will overcome him by arguments, or proofs, or the like: occurring in a trad. relating to Ed-Dejjál. (TA.) A3: See also حَاجٌّ.

حَجَّاجٌ A frequent performer of the pilgrimage to Mekkeh, and of the religious rites and ceremonies ordained for that occasion: the ا in this word, as in other epithets of the same measure, does not [regularly] admit of imáleh; but when it is used as a proper name, it admits this, agreeably with rule: some pronounce its ا with imáleh even when it is in the nom. or accus. case, contr. to rule. (TA.) حَاجٌّ act. part. n. of 1; Repairing, or betaking himself, to [a person or place]. (Msb.) b2: and hence, (S, Msb,) A man repairing to Mekkeh, (S, K,) or to the Kaabeh, (Msb,) to perform the religious rites and ceremonies of the pilgrimage; (S, Msb, K;) or for the purpose of the عُمْرَة: (Msb: [but see 1:]) [a pilgrim of Mekkeh; or one who has performed the pilgrimage of Mekkeh: see what follows:] as also ↓ حَاجِجٌ, (S, K,) the original form, sometimes used by poetic license: (S:) pl. حُجَّاجٌ and ↓ حَجِيجٌ (S, A, Msb, K) and حُجٌّ; (S, K;) or rather the second of these is a quasi-pl. n., a kind of noun which, as well as the coll. gen. n., is often called by the lexicographers a pl., though not so called by the grammarians: (MF:) حَاجٌّ is also used as a pl., syn. with حُجَّاجٌ, like as سَامِرٌ is with سُمَّارٌ: (Mgh:) it may be considered as a gen. n., and is sometimes a quasi-pl. n., like جَامِلٌ and بَاقِرٌ; (TA;) as is also ↓ حِجٌّ; signifying a company of pilgrims of Mekkeh; or pilgrims, collectively; (ISk, L;) and likewise ↓ حَجٌّ. (So in a marginal note in a copy of the S.) The fem. is ↓ حَاجَّةٌ: pl. حَوَاجُّ: (S, K:) you say حَوَاجُّ بَيْتِ اللّٰهِ when they have performed the pilgrimage; but when they have not yet performed it, [being in the act of performing it,] you say حَوَاجُّ بَيْتَ اللّٰهِ, in which latter case you would say حَوَاجٌّ were not this word imperfectly decl.; [and in like manner, حَاجُّ بَيْتِ اللّٰهِ, and حَاجٌّ بَيْتَ اللّٰهِ;] like as you say ضَارِبُ زَيْدٍ أَمْسِ, and ضَارِبٌ زَيْدًا غَدًا. (S.) [↓ حَاجِّىٌّ, as a n. un. of حَاجٌّ, considering the latter as a coll. gen. n., like رُومٌ, of which the n. un. is رُومِىٌّ is commonly used by the Turks and Persians as signifying a pilgrim of Mekkeh: but I have not found it so used in any classical Arabic work.] You say, أَقْبَلَ الحَاجُّ وَالدَّاجُّ The company of pilgrims to Mekkeh, and of men travelling for mercantile purposes, came. (TA. [See also art. دج.]) And وَلَا دَاجَّةً ↓ لَمْ يَتْرُكْ He left not a company of pilgrims to Mekkeh (جَمَاعَةً حَاجَّةً), nor a company of their followers, or dependents. (TA from a trad. [See also arts. دج and دوج.]) A2: Also Overcoming in [or by] an argument, or a plea, or the like. (Mgh.) حَاجَّةٌ: see حَاجٌّ, in two places: A2: and see also حَجَّةٌ, in two places.

حَاجِجٌ: see حَاجٌّ.

حَاجِّىٌّ: see حَاجٌّ.

هُوَ أَحَجُّ مِنْهُ He is one who overcomes in [or by] a حُجَّة [i. e. an argument, &c.,] more than he. (Mgh.) مَحَجَّةٌ A road, or way: (Mgh, TA:) or the middle of a road; (M, voce جَرَجَةٌ;) the beaten track, or part of a road along which one travels; (T, TA;) the main part, and middle, of a road; syn. جَادَّةٌ: (S, Msb:) pl. مَحَاجُّ. (A, TA.) b2: [Hence,] اِجْعَلِ الأَمْرَ مَحَجَّةً وَاحِدَةً (assumed tropical:) Make thou the affair, or case, [uniform, or] one uniform thing. (Fr, TA in art. بأج.) مِحْجَاجٌ A surgeon's probe. (S, A, K.) A2: A man much addicted to litigation, dispute, or altercation. (S, K.) مَحْجُوجٌ A man repaired to. (S.) A2: See also حَجِيجٌ.

A3: Also A man overcome in [or by] a حُجَّة [i. e. an argument, &c.]. (A, * Mgh.) مُحَاجٌّ: see حَجِيجٌ.

ضَرْبٌ مُحَجْحِجٌ A blow that is feeble, and falling short. (IAar, TA.)

شن

1 شَنَّ المَآءَ, (S, Mgh, K,) aor. ـُ inf. n. شَنٌّ, (Mgh, TA,) He scattered the water; (S, K;) or poured it scatteringly; (Mgh;) or poured it and scattered it; or, as some say, poured it in a manner like that which is termed نَضْحٌ [i. e. sprinkling]; (TA;) عَلَى الشَّرَابِ [upon the wine, or beverage]: (S, K:) سَنَّهُ signifies “ he poured it gently. ” (TA.) And شَنَّتِ العَيْنُ دَمْعَهَا The eye poured forth its tears; (TA;) or sent forth [or shed] its tears; like شَلَّت, (Lh, TA in art. شل,) which is asserted by Yaakoob to be formed by substitution [of ل for ن]. (TA in that art.) b2: And, from the former, شَنَّ الغَارَةَ, (S, Mgh, Msb, K,) aor. and inf. n. as above, (Msb,) (tropical:) He scattered, (S, Mgh, Msb, TA,) or poured, (K, TA,) the horsemen making a raid, or sudden attack, and engaging in conflict, or the horsemen urging their horses, الغَارَةَ meaning الخَيْلَ المُغِيرَةَ, (Mgh, Msb,) from every direction, عَلَيْهِمْ [upon them]; (S, K;) as also ↓ اشنّها; (S, Msb, K;) the latter mentioned in the Mj, (Msb,) by IF, but disapproved by the people of chaste speech. (TA.) b3: And شَنَّ بِسَلْحِهِ (AA, S, * TA) He cast forth his excrement, or dung, in a thin [and scattered] state: and one says of the حُبَارَى [or bustard]

تَشُنُّ بِذَرْقِهَا [It casts forth its dung in a thin and scattered state]. (AA, TA.) b4: And شَنَّ عَلَيِْهِ دِرْعَهُ He put (lit. poured) on him his coat of mail. (TA.) A2: شَنَّ الجَمَلُ مِنَ العَطَشِ, [aor. accord. to general rule شَنِّ,] The camel became dried up [like a شَنّ, q. v.,] from thirst. (TA.) and شَنَّتِ الخِرْقَةُ The rag became dried up. (TA.) 2 تَشْنِينٌ and تَشْنَانٌ [inf. ns. of شنّن] The dripping, or dropping by degrees, of water from the شَنَّة [or old and worn-out water-skin or the like]. (TA. [See also شَنِينٌ.]) 4 أَشْنَ3َ see 1: b2: and see also what next follows.5 تَشَنَّنَتِ القِرْبَةُ, and ↓ تشانّت, (S, K,) and ↓ اشنّت and ↓ استشنّت, (K,) The water-skin became old, and worn out: (S, K:) or ↓ تشانّ, said of skin, or a skin, does not signify thus, but signifies, (AA, S,) or signifies also, (K,) and so تشنّن, (S, K, TA,) said of the skin of a man, in extreme old age, (S,) it contracted, shrank, shrivelled, or wrinkled; or became contracted or shrunk &c.; (S, K, TA;) and dried up: (S, TA:) and ↓ استشنّ is likewise said of the skin of a man, meaning it became old, and worn out, like the old, and worn-out, شَنّ. (Har p. 675.) It is said in a trad., ↓ القُرْآنُ لَا يَتْفَهُ وَلَا يَتَشَانُّ [expl. in art. تفه]. (TA.) See also a tropical usage of ↓ استشنّ in a trad. cited in the first paragraph of art. بل. b2: تشنّن is also said of the skin of a man as meaning It became altered [for the worse] in odour, in extreme old age. (TA.) 6 تَشَانَّ: see 5, in three places. b2: Also It was or became, mixed. (K.) 7 إِنْشَنَ3َ [انشنّ It became poured out, or forth; it flowed. (Freytag, from the Deewán of the Hudhalees.) b2: Hence,] انشنّ الذِّئْبُ فِى الغَنَمِ (assumed tropical:) The wolf made an incursion among the sheep or goats; as also انشلّ: mentioned by Az in art. نشغ. (TA.) 10 استشنّ: see 5, in three places. b2: Also, (Kh, S, K,) said of a man, (Kh, S, TA,) and of a camel, (TA,) (tropical:) He became lean, or emaciated, (Kh, S, K, TA,) like the water-skin that has become old, and worn out: so says Aboo-Kheyreh: (TA:) or, said of an animal, he became dried up, and lean, or emaciated. (Har p. 530.) b3: and استشنّ إِلَى اللَّبَنِ i. q. عَامَ, (K,) i. e. He betook himself to milk, or the milk, and desired it eagerly, or longed for it. (TA.) R. Q. 1 شَنْشَنَةٌ [an inf. n., of which the verb, if it be used, is شَنْشَنَ,] The motion of paper, and of a new garment: [or rather the making a kind of crackling sound by the motion thereof:] mentioned by Az in art. فقع: (TA:) and نَشْنَشَةٌ signifies the same: both thus expl. by IAar. (TA in art. قع.) شَنٌّ A skin, (Msb,) or a water-skin, (S, Mgh,) or a small water skin, (K,) or, as some say, any vessel made of skin, (TA,) applied by a poet to a دَلْو [or leathern bucket], (Ham p. 602,) that is old, and worn out; (S, Mgh, Msb, K, TA;) and so ↓ شَنَّةٌ; (S, K;) but app. one that is small: (S: [in which this addition to the explanation seems to relate peculiarly to the latter word: see an ex. of this latter word in some verses cited in the first paragraph of art. سقى:]) or both signify an old water-skin; as also ↓ مِشَنٌّ: (MA:) and ↓ شَنَنٌ, also, signifies an old, worn-out, water-skin: (TA:) pl. (of the first, Mgh, Msb) شِنَانٌ: (S, Mgh, Msb, K:) and Lh mentions the phrase قِرْبَةٌ أَشْنَانٌ, as though they applied the term شَنٌّ to every portion of the قربة and then pluralized it thus; but he says that he had not heard أَشْنَانٌ as a pl. of شَنٌّ except in this case: (TA:) the water in a شَنّ is cooler [than that in a skin not so old]. (Mgh.) It is said in a prov., لَا يُقَعْقَعُ لِى بِالشِّنَانِ [A confused and clattering noise will not be made to me with the old and worn-out water-skins to frighten me]: (S in the present art.: [in the S and K in art. قع, with مَا in the place of لا; and in the K in that art., with لَهُ in the place of لى:]) مَا يُقَعْقَعُ لَهُ بِالشِّنَانِ is applied to him who will not be abased by misfortunes, nor frightened by that which has no reality: (Sgh and K in art. قع:) or it means, he will not be deceived nor frightened: شِنَان being pl. of شَنٌّ, a dried up skin, which is shaken to a camel to frighten him. (L and TA in art. قع.) An old man is likened to the skin thus termed. (Har p. 675.) And ↓ شَنَّةٌ signifies also (tropical:) A worn-out old woman; as being likened to the skin thus termed. (IAar, TA.) And one says, رَفَعَ فُلَانٌ الشَّنَّ, meaning (assumed tropical:) Such a man raised himself bearing upon the palm of his hand. (IKh, TA.) b2: Also i. q. غرض [app. غَرَضٌ, i. e. A butt, at which one shoots or casts: probably because an old water-skin was sometimes used as a butt]: pl. as above. (Msb.) b3: [And, as Freytag states, on the authority of Meyd, (assumed tropical:) Dry herbage.]

A2: Also Weakness. (TA.) شَنَّةٌ: see شَنٌّ, in two places.

شَنَنٌ: see شَنٌّ, first sentence.

شَنَانٌ a dial. var. of شَنْآنٌ [inf. n. of شَنِئَ], (S, K,) signifying Hatred; [or the hating of another;] (S;) mentioned by AO. (S in art. شنأ.) شُنَانٌ Water in a scattered state, or being scattered. (S, K.) b2: And (K) Cold water: (As, Skr, ISd, K:) this explanation is preferred by Aboo-Nasr. (TA.) b3: And Clouds (سَحَاب) pouring (يَشُنُّ i. e. يَصُبُّ) water. (Skr, TA.) شَنُونٌ A camel in a state between that of the lean, or emaciated, and that of the fat; (S;) so called because some of his fatness has gone: (Aboo-Kheyreh, TA:) one says مَهْزُولٌ; then مُنْقٍ, when he has become a little fat; then شَنُونٌ; then سَاحٌّ; and then مُثَرْطِمٌ, when fat in the utmost degree: (Lh, TA:) so says Aboo-Ma'add El-Kilá- bee. (TA in art. سح.) [But it is said that] it signifies also Lean, or emaciated; (K;) applied to a beast: (TA:) and fat: thus having two contr. meanings. (K.) b2: Also Hungry: (S, K:) applied in this sense by Et-Tirimmáh to a wolf, because this animal is not described as fat or lean. (S.) شَنِينٌ Poured forth: applied in this sense by the Hudhalee poet 'Abd-Menáf to thick blood (عَلَق). (TA.) b2: And Pure milk upon which cold water has been poured: (IAar, TA:) or any milk, whether fresh or collected in a skin at different times, upon which water is poured. (K, TA.) A2: And The dropping (S, K, TA) by degrees, (TA,) of water (S, K, TA) from a skin, (TA,) and of tears. (S, TA. [See also 2, and see شِنْشِنَةٌ.]) شُنَانَةٌ Water that drops (S, K) from a skin, or from a tree. (S.) شَانَّةٌ The [channel called] مَدْفَع [q. v.] of a small valley: or a small مَدْفَع of a valley: (TA: [the want of a vowel-sign in my original renders it doubtful which of these meanings is the right one:]) or شَوَانُّ, its pl., signifies the channels of water, of mountains, that pour forth into valleys from a rugged place. (AA, TA.) شِنْشِنَةٌ A nature; or a natural, a native, or an innate, disposition or temper or the like; syn. طَبِيعَةٌ, (S, Mgh, K,) and خُلُقٌ, (S,) and سَجِيَّةٌ: (TA:) and a custom, habit, or wont: (Mgh, K:) [pl. شَنَاشِنُ.] One says فِيهِ مِنْ أَبِيهِ شَنَاشِنُ In him are habits [or natural dispositions inherited] from his father. (TA.) Hence, شِنْشِنَةٌ أَعْرِفُهَا مِنْ أَخْزَمْ [A natural disposition, or a habit, which I know, as inherited from Akhzam]: (S, Meyd, Mgh:) or, accord. to one relation, نِشْنِشَةٌ, which is app. formed by transposition from شِنْشِنَةٌ: (Meyd:) a prov.: (Meyd, Mgh:) [of its origin there are different explanations: see Freytag's Arab. Prov. i. 658, and Har pp. 591 and 596:] أَخْزَمُ is the proper name of a man: (Meyd, Mgh, &c.:) or accord. to Lth, it is an epithet applied to a penis; one says كَمَرَةٌ خَزْمَآءُ “ a glans of a penis having a short frænum,” and ذَكَرٌ أَخْزَمُ; and شنشنة means the dropping of water [i. e., in this case, of the seminal fluid]: (Meyd:) the prov. is applied in relation to nearness of resemblance. (Meyd, Mgh.) A2: Also A bit of flesh-meat, as much as is chewed at once; syn. مُضْغَةٌ: or a piece of flesh-meat; (K, TA;) and so نِشْنِشَةٌ: on the authority of AA. (TA.) b2: And [the pl.] شَنَاشِنُ signifies Bones; like سَنَاسِنُ. (IAar, L in art. سن.) مِشَنٌّ: see شَنٌّ, first sentence.

مِشَنَّةٌ A thing like the مِكْتَل: [in the present day, a round shallow basket is thus called: pl. مَشَانُّ.] (TA.)

تل

1 تَلَّهُ, (T, S, * M, Msb, K,) aor. ـُ inf. n. تَلٌّ, (M, Msb,) He prostrated him, or threw him down; (T, S, M, Msb, K;) [as some say,] upon the تَلّ: (TA:) or he threw him down (M, K, TA) upon his تَلِيل, i. e., (TA,) upon his neck, and his cheek: (M, K TA:) but the former is the more approved; and thus it is explained as used in the phrase وَتَلَّهُ لِلْــجَبِينِ [in the Kur xxxvii. 103], (M,) and he prostrated him, or threw him down, (Aboo-Is-hák, T, S, Bd,) upon his side, so that the side of his forehead fell upon the ground; (Bd;) or upon his mouth; (Katá-deh, T;) or upon his face. (Bd.) And تَلَّ النَّاقَةَ He made the she-camel to lie down upon her breast. (TA.) b2: He threw it upon the ground: said of any corporeal thing. (M.) b3: تَلَّ, aor. ـُ (IAar, T, K) and تَلِّ, (K,) [the latter anomalous in this case, and doubtful,] also signifies He poured (IAar, T, K, TA) into the hand of another. (TA.) And تَلَّ الشَّىْءَ فِى يَدِهِ He gave, or delivered, the thing to him: (M, K *:) or he threw, or put, the thing into his hand. (K.) The Prophet says, بَيْنَا أَنَا نَائِمٌ أُتِيتُ بِمَفَاتِيحِ خَزَائِنِ الأَرْضِ فَتُلَّتْ فِى يَدِى, i. e. [While I was sleeping, I had the keys of the treasures of the earth brought to me,] and they were poured into my hand: (IAar, T, M:) or were thrown, or put, into my hand. (IAmb, M.) b4: Also, (K,) inf. n. تَلٌّ, (M,) He lowered, or let down, the rope into the well, (M, K,) with the hand, on the occasion of drawing water. (M.) b5: سَوْءٍ ↓ تَلَّهُ بِتِلَّةِ, [aor. ـُ accord. to rule,] He charged him, or upbraided him, with an evil, or a foul, thing. (Th, M, K.) A2: تَلَّ, aor. ـِ (IAar, T, M, K) and تَلُّ, (K,) [the latter anomalous in this case, and doubtful,] He was, or became, prostrated, or thrown down; (M, K) he fell, or fell down. (IAar, T, M, K.) A3: تَلَّ جَبِينُــهُ, (M, K,) aor. ـِ (T, M, K) and تَلُّ, (K,) [the latter anomalous in this case also, and doubtful,] inf. n. تَلٌّ, (T, M,) The side of his forehead sweated, or exuded sweat. (M, K.) And in like manner the verb is used in relation to a wateringtrough. (Lh, M.) A4: تَلِلْت is an imitative sequent to ضَلِلْت. (M.) 4 اتلّ المَائِعَ He made the fluid, or liquid, to drop, or fall in drops. (K.) R. Q. 1 تَلْتَلَهُ, (S,) inf. n. تَلْتَلَةٌ, (M, K,) He moved him, agitated him, shook him, put him into a state of motion or commotion; (S, M, K;) or did so vehemently: (S, K, and Mgh in art. تر:) he shook him, or shook him violently, (namely, a drinker,) and ordered him to breathe in his face, that he might know whether he had drunk [wine or the like], or not; (TA in this art. and art. تر;) as also تَرْتَرَهُ, and مَزْمَزَهُ. (TA in the latter art.) b2: تَلْتَلَةٌ also signifies Hard journeying: and rough, or severe, or vehement, driving. (K.) Yousay, تَلْتَلَ الرَّجُلُ The man was rough, or severe, or vehement, in his driving. (M.) A2: تَلْتَلَةُ بَهْرَآءَ is [The tribe of] Bahrà's pronouncing the ت of تَفْعَلُونَ with kesr; (M, K;) saying تِفْعَلُونَ, and تِشْهَدُونَ, and the like. (M.) تَلٌّ, accord. to Lth, [and accord. to general present usage,] A mound, or hill, of dust, or earth, [or rubbish,] pressed together, not natural: but this is a mistake [if meant as an explanation of the proper application], for with the Arabs it signifies a natural hill: En-Nadr says that it is of the smaller sort of إِكَام [pl. of أَكَمَةٌ]; it is of the height of a house, or tent, and the breadth of its back is about ten cubits; it is smaller than the أَكَمَة, has fewer stones, gives growth to nothing good, and its stones are compacted together exactly like those of the أَكَمَة: (T:) [the mound, or artificial hill, above mentioned, is what is meant by its being said,] the تَلّ of dust, or earth, is well known: and the word signifies also a heap of sand: (M, K:*) in both of these senses from التَّلُّ signifying “ the throwing upon the ground ”

anything of a corporeal kind: (M:) also a hill (M, K, TA) overtopping what is adjacent to it: (TA:) pl. [of pauc.] أَتْلَالٌ (M, TA) and أَتُلٌّ (TA) and [of mult.] تِلَالٌ (T, S, Msb, K) and تُلُولٌ. (TA.) A2: Also A pillow: pl. أَتْلَالٌ, which is extr.: or the pl. signifies certain sorts of cloths, or of garments: (K, TA:) or, as some say, of pillows. (TA.) تَلَّةٌ [inf. n. un. of 1, by Golius erroneously written تُلَّةٌ, and wrongly explained by him,] A single act of pouring [&c.]. (T, K.) b2: A single act of lying upon the side. (K.) A2: See also تَلْتَلَةٌ.

تِلَّةٌ A mode, or manner, of lying upon the side. (Fr, K.) b2: Sluggishness, laziness, or indolence. (Fr, T, K.) b3: A state, or condition. (S, M, K) You say, هُوَ بِتِلَّةِ سَوْءٍ He is in an evil state or condition; like as you say بِبِيْئَةِ سوء: (S:) and بَاتَ بِتِلَّةِ سَوْءٍ He passed the night in an evil state or condition. (M.) b4: A thing; as in the saying, تَلَّهُ بِتِلَّةِ سَوْءٍ [explained above]: see 1. (Th, M, K.) A2: I. q. بِلَّةٌ, (T, M,) or بَلَلٌ, as also ↓ تَلَلٌ: (K:) Abu-s-Semeyda' says that تِلَّةٌ and بِلَّةٌ and تَلَلٌ and تَلَّةٌ are all one [i. e. Moisture]. (T.) One says, [app. to a person suspected of having drunk wine or the like,] مَا هٰذِهِ التِّلَّةُ بِفِيكَ i. e. البَلَّةُ [What is this moisture in thy mouth?]. (T, M.) تَلَلٌ: see تِلَّةٌ.

التَّلَال in the phrase هُوَ الضَّلَالُ بْنُ التَّلَالِ is an imitative sequent. (S, K.) تَلِيلٌ Prostrated, or thrown down; as also ↓ مَتْلُولٌ: (IAar, T, M, K:) [pl. of the former تَلَّى, like as صَرْعَى is pl. of صَرِيعٌ, and قَتْلَى of قَتِيلٌ, &c.; as in the phrase] قَوْمٌ تَلَّى A company of men prostrated, or thrown down. (M, K.) A2: The neck: (T, M, K:) and the cheek: (TA:) pl. [of pauc.] أَتِلَّةٌ and [of mult.] تُلُلٌ and تَلَائِلُ. (M, K.) You say, لَهُ تَلِيلٌ كَجِذْعِ السَّحُوقِ [He has a neck like the trunk of the tall palm-tree]. (TA.) التَّلَالَةُ is an imitative sequent to الضَّلَالَةُ. (T, * S, M, * K.) تَلْتَلَةٌ inf. n. of R. Q. 1 [q. v.]. b2: Also Hardship, difficulty, distress, or adversity: (M, K:) pl. تَلَاتِلُ, (TA,) signifying hardships, difficulties, &c. (Aboo-Turáb, T, S, M.) A2: A drinking-vessel that is made of the envelope (قِيقَآءَة, S, or قِيقَآء, M and K) of the spadix of a palm-tree; (S, M, K;) so called because what it contains is poured into the throat; (T;) as also ↓ تَلَّةٌ: (M, K:) it is said that نَبِيذ is drunk with it. (TA.) تَلٌّ is an imitative sequent to ضَالٌّ. (T, * S, M, * K.) مَتَلٌّ A place of prostrating. (TA.) مَتَلٌّ [as a subst.] A thing with which one prostrates: (M, K:) and hence a spear: (Msb:) and [as an epithet], applied to a spear, with which one prostrates: (T, * S, M:) or, applied to a spear, erect; or even and erect. (K.) b2: Strong; (S, M, K;) applied to a man and to a camel (M, K, TA) &c. (TA.) b3: A man erect in prayer: (T, M, K:) so accord. to Lth, who cites the saying, رِجَالٌ يُتِلُّونَ الصَّلَاةَ قِيَامُ but this is a mistake; for يُتِلُّونَ is from تَلَّى, and means, who make prayer to follow prayer. (T.) مُتَلِّلٌ One who prostrates much, or often; who does so by twisting his leg with the leg of another. (T.) مَتْلُولٌ: see تَلِيلٌ.