جن

1 جَنَّهُ, (S, Mgh, K,) aor. ـُ (Mgh, TA,) inf. n. جَنٌّ, (TA,) It veiled, concealed, hid, covered, or protected, him; (S, Mgh, K;) said of the night; (S, K;) as also جَنَّ عَلَيْهِ, (S, Msb, K,) aor. ـُ (S, Msb,) inf. n. جُنُونٌ, (S,) or جَنٌّ, (K,) or both; (TA;) so in the Kur vi. 76, meaning it veiled him, concealed him, or covered him, with its darkness; (Bd;) and ↓ اجنّهُ: (S, Msb, K:) or this last signifies he, or it, made, or prepared, for him, or gave him, that which should veil him, conceal him, &c. : accord. to Er-Rághib, the primary signification of جَنٌّ is the veiling, or concealing, &c., from the sense. (TA.) And جُنَّ عَنْهُ meansIt (anything) was veiled, concealed, or hidden, from him. (K.) b2: He concealed it; namely, a dead body; as also ↓ اجنّهُ: (S, TA:) or the latter, he wrapped it in grave-clothing: (K:) and he buried it. (TA.) And الشَّىْءَ فِى صَدْرِى ↓ أَجْنَنْتُ I concealed the thing in my bosom. (S.) and وَلَدًا ↓ أَجَنَّتْ, (S,) or جَنِينًا, (K,) said of a woman, (S,) or a pregnant female, (K,) She concealed [or enveloped in her womb a child, or an embryo, or a fœtus]. (TA.) A2: جَنَّ, aor. ـِ inf. n. جِنٌّ, It (an embryo, or a fœtus,) was concealed in the womb. (K.) b2: Also, [inf. n., probably, جِنٌّ and جُنُونٌ and جَنَانٌ, explained below,] It (the night) was, or became, dark. (Golius on the authority of Ibn-Maaroof.) A3: جُنَّ, (S, Msb, K,) inf. n. جُنُونٌ (S, K) and جِنَّةٌ (S) and جَنٌّ; (K;) and ↓ اُسْتُجِنٌّ, and ↓ تجنّن, and ↓ تجانّ; (K;) He (a man, S) was, or became, مَجْنُون [originally signifying possessed by a جِنِّىّ, or by جِنّ; possessed by a devil or demon; (see Bd li. 39;) and hence meaning bereft of reason; or mad, insane, unsound in mind or intellect, or wanting therein: the verbs may generally be rendered he was, or became, possessed; or mad, or insane]. (S, Msb, K.) b2: جُنَّ الذُّبَابُ, (S, A, TA,) inf. n. جُنُونٌ, (TA,) (assumed tropical:) The flies made much buzzing: (S:) or made a gladsome buzzing in a meadow. (A, TA.) b3: جُنَّ النَّبْتُ, inf. n. جُنُونٌ, (tropical:) The herbage became tall, and tangled, or luxuriant, or abundant and dense, and put forth its flowers or blossoms: (S, TA:) or became thick and tall and full-grown, and blossomed. (M, TA.) And جُنَّتِ الأَرْضُ, (Fr, K,) inf. n. جُنُونٌ, (K,) (tropical:) The land produced pleasing herbage or plants: (Fr, TA:) or put forth its flowers and blossoms; as also ↓ تجنّنت. (K, TA.) 2 جَنَّّ see 4.4 أَجْنَ3َ see 1, in four places: A2: and see 8.

A3: Also اجنّهُ He (God) caused him to be, or become, مَجْنُون [originally signifying possessed by a جِنِّىّ, or by جِنّ; and hence generally meaning bereft of reason; or mad, insane, unsound in mind or intellect, or wanting therein]. (S, Msb, K.) [and so, vulgarly, ↓ جنّنهُ, whoever, or whatever, be the agent.] b2: ما اجنّهُ [How mad, or insane, &c., is he!] is anomalous, (Th, S,) being formed from a verb of the pass. form, namely, جُنَّ; (Th, TA;) for of the مَضْرُوب one should not say, مَا أَضْرَبَهُ; nor of the مَسْلُول should one say, مَا أَسَلَّهُ: (S:) Sb says that the verb of wonder is used in this case because it denotes want of intellect [which admits of degrees]. (TA.) A4: اجنّ also signifies وَقَعَ فِى مَجَنَّةٍ [app. meaning He fell into, or upon, a place containing, or abounding with, جِنّ]. (TA.) 5 تَجَنَّّ see 1, in two places. b2: تجنّن عَلَيْهِ, and ↓ تَجَانَنَ, (S, K,) and ↓ تَجَانَّ, (S,) He feigned himself مَجْنُون [i. e. possessed by a جِنِّىّ, or by جِنّ; and hence generally meaning bereft of reason; or mad, insane, &c.;] to him; (S, K;) not being really so. (TA.) 6 تَجَانَّ and تَجَانَنَ: see 1: b2: and see also 5.8 اجتنّ, (accord, to the S,) or ↓ اجنّ, (accord. to the K,) He was, or became, veiled, concealed, hidden, covered, or protected, or he veiled, concealed, hid, covered, or protected, himself, (S, K,) عَنْهُ from him, or it; (K;) as also ↓ استجن. (S, K.) You say, بِجُنَّةٍ ↓ استجن He was, or became, veiled, &c., or he veiled himself, &c., by a thing whereby he was veiled, &c. (S.) 10 إِسْتَجْنَ3َ see 8, in two places: A2: and see also 1.

A3: اِسْتِجْنَانٌ is also syn. with اِسْتِطْرَابٌ; (S, K;) استجنّهُ meaning استطربهُ, i. e. He excited him to mirth, joy, gladness, or sport. (TK.) جِنٌّ The darkness of night; as also ↓ جُنُونٌ and ↓ جَنَانُ, (K, TA,) the last [written in the CK جُنان, but it is] with fet-h: (TA:) or all signify its intense darkness: (TA:) or all, the confusedness of the darkness of night: (K:) [all, in these senses, are app. inf. ns.: (see 1:)] the last, ↓ جَنَانٌ, also signifies night [itself]: (K:) or [so in copies of the K, accord. to the TA, but in the CK “ and,”] the dense black darkness of night: (S, K:) and ↓ جُنُونٌ, the veiling, or concealing, or protecting, darkness of night. (ISk, S.) b2: Concealment: so in the phrase, لَا جِنَّ بِهٰذَا الأَمْرِ There is no concealment with this thing. (K, * TA.) One of the Hudhalees says, وَلَا جِنَّ بِالبَغْضَآءِ وَالنَّظَرِ الشَّزْرِ [And there is no concealment with vehement hatred and the looking with aversion]. (TA.) A2: [The genii; and sometimes the angels;] accord. to some, the spiritual beings that are concealed from the senses, or that conceal themselves from the senses; all of such beings; (Er-Rághib, TA;) the opposite of إِنْسٌ; (S, Mgh, Msb, Er-Rághib, TA;) thus comprising the angels; all of these being جِنّ; (Er-Rághib, TA;) thus called because they are feared but not seen: (S:) or, accord. to others, certain of the spiritual beings; for the spiritual beings are of three kinds; the good being the angels; and the evil being the devils (شَيَاطِين); and the middle kind, among whom are good and evil, being the جِنّ; as is shown by the first twelve verses of ch. lxxii. of the Kur: (Er-Rághib, TA:) or it here means intelligent invisible bodies, predominantly of the fiery, or of the aerial, quality: or a species of souls, or spirits, divested of bodies: or human souls separate from their bodies: (Bd:) or the جِنّ are the angels [exclusively]; (K;) these being so called in the Time of Ignorance, because they were concealed, or because they concealed themselves, from the eyes: so, accord. to some, in the Kur [xviii. 48], where it is said that Iblees was of the جِنّ: and so, as some say, in the Kur [vi. 100], where it is said that they called the جِنّ partners of God: (TA:) but some reject the explanation in the K, because the angels were created of light, and the جِنّ of fire; and the former do not propagate their kind, nor are they to be described as males and females; contrary to the case of the جِنّ; wherefore it is generally said that in the phrase [in the Kur xviii. 48, above mentioned] إِلَّا إِبْلِيسَ كَانَ مِنَ الجِنِّ, what is excepted is disunited in kind from that from which the exception is made, or that Iblees had adopted the dispositions of the جِنّ: (MF, TA:) or, as some say, the جِنّ were a species of the angels, who were the guardians of the earth and of the gardens of Paradise: (TA:) ↓ جِنَّةٌ, also, signifies the same as جِنٌّ: (S, Msb, K:) so in the last verse of the Kur: (S:) in the Kur xxxvii. 158 meaning the angels, whom certain of the Arabs worshipped; (TA;) and whom they called the daughters of God: (Fr, TA:) a single individual of the جِنّ is called ↓ جِنِّىٌّ, [fem. with ة:] (S, TA:) and ↓ جَانٌّ, also, is syn. with جِنٌّ: (Msb:) or الجَانٌ means the father of the جِنّ; (S, Mgh, TA;) [i. e. any father of جِنّ; for] the pl. is جِنَّانٌ, like حِيطَانٌ pl. of حَائِطٌ: (S, TA:) so says El-Hasan: it is said in the T, on the authority of AA, that the جانّ is, or are, of the جِنّ: (TA:) or جَانٌّ is a quasi-pl. n. of جِنٌّ; (M, K;) like جَامِلٌ and بَاقِرٌ: (M, TA:) so in the Kur lv. 56 and 74: in reading the passage in the Kur lv. 39, 'Amr Ibn-'Obeyd pronounced it جَأَنٌ: (TA:) it is related that there were certain creatures called the جَانّ, who were upon the earth, and who acted corruptly therein, and shed blood, wherefore God sent angels who banished them from the earth; and it is said that these angels became the inhabitants of the earth after them. (Zj, TA.) بَاتَ فُلَانٌ ضَيْفَ جِنٍّ

[Such a one passed the night a guest of جنّ] means, in a desolate place, in which was no one that might cheer him by his society or converse. (TA.) The saying of Moosà Ibn-Jábir, فَمَا نَفَرَتْ جِنِّى وَلَا فُلَّ مِبْرَدِى

may mean And my companions, who were like the جِنّ, did not flee when I came to them and informed them, nor was my tongue, that is like the file, deprived of its sharp edge: or by his جنّ he means his familiar جنّ, such as were asserted to aid poets when difficulties befell them; and by his مبرد, his tongue: (Ham p. 182 [where other explanations are proposed; but they are far-fetched]:) or by his جنّ he means his heart; and by his مبرد, his tongue. (S.) The Arabs liken a man who is sharp and effective in affairs to a جِنِّىّ and a شَيْطَان: and hence they said, نَفَرَتْ جِنُّهُ, meaning (assumed tropical:) He became weak and abject. (Ham ubi suprà.) b2: The greater, main, or chief, part, or the main body, or bulk, of men, or of mankind; as also ↓ جَنَانٌ; (K;) because he who enters among them becomes concealed by them: (TA:) or the latter means the general assemblage, or collective body, of men: (IAar, S, * TA:) or what veils, conceals, covers, or protects, one, of a thing. (AA, TA.) b3: (tropical:) The flowers, or blossoms, of plants or herbage. (K, TA.) b4: (tropical:) The prime, or first part, of youth: (S, K, TA:) or the sharpness, or vigorousness, and briskness, liveliness, or sprightliness, thereof. (TA.) Yousay, كَانَ ذٰلِك فِى جِنِّ شَبَابِهِ (tropical:) That was in the prime, or first part, of his youth. (S, TA.) and أَفْعَلُ ذٰلِكَ الأَمْرَ بِجِنِّ ذٰلِكَ (tropical:) I will do that thing in the time of the first and fresh state of that. (S, TA.) جِنٌّ may also signify (assumed tropical:) The madness, or insanity, of exultation, or of excessive exultation. (TA.) And one says, اِتّقِ النّاقَةَ فَإِنّهَا بِجِنِّ ضِرَامِهَا, meaning (assumed tropical:) Fear thou the she-camel, for she is in her evil temper on the occasion of her bringing forth. (TA.) b5: Also i. q. جدّ [app. جِدٌّ, as meaning (assumed tropical:) Seriousness, or earnestness]; because it is a thing that is an accompaniment of thought, or reflection, and is concealed by the heart. (TA.) جَنَّةٌ A [garden, such as is called] بُسْتَان: (S, Mgh:) or a garden, or walled garden, (حَدِيقَة, Msb, K,) of trees, or of palm-trees, (Msb,) or of palms and other trees: (K:) or only if containing palm-trees and grape-vines; otherwise, if containing trees, called حديقة: (Aboo-'Alee in the Tedhkireh, TA:) or any بستان having trees by which the ground is concealed: and sometimes concealing trees: (Er-Rághib, TA:) and palm-trees: (S:) or tall palm-trees: (Mgh:) or shadowing trees; because of the tangling, or luxuriousness of their branches; as though concealing at once what is beneath them: then a بستان; because of its dense and shadowing trees: (Bd in ii. 23:) or a بستان of palms and other trees, dense, and shadowing by the tangling, or luxuriousness, and denseness, of their branches; as though it were originally the inf. n. of un. of جَنَّهُ, and meaning “ a single act of veiling ” or “ concealing ” &c.: (Ksh ib.:) then, with the article ال, [Paradise,] the abode of recompense; because of the جِنَان therein; (Ksh and Bd ib.;) or because the various delights prepared therein for mankind are concealed in the present state of existence: (Bd ib.:) [and] hence الجَنَّاتُ [the gardens of Paradise], (so in a copy of the S,) or جَنَّاتُ عَدْنٍ [the gardens of continual abode]: (so in another copy of the S:) [for] the pl. of جَنَّةٌ is أَجِنَّةٌ (Mgh, Msb, K) and جِنَيْنَة (Msb, TA) and جُنَّةٌ, but this last is strange. (MF, TA.) [Dim. ↓ جُنَيْنَةٌ, vulgarly pronounced جِنَيْنَة, and applied to A garden; as though it were a little Paradise.]

جُنَّةٌ A thing by which a person is veiled, concealed, hidden, covered, or protected: an arm, or armour, with which one protects himself: (S:) anything protective: (K:) or coats of mail, and any defensive, or protective, arm or armour: (TA:) pl. جُنَنٌ. (S.) b2: A piece of cloth which a woman wears, covering the fore and kind parts of her head, but not the middle of it, and covering the face, and the two sides of the bosom, (K,) or, accord. to the M, the ornaments [حُلِىّ instead of جَنْبَى] of the bosom, (TA,) and having two eyeholes, like the بُرْقُع. (K.) جِنَّةٌ: see its syn. جِنٌّ: A2: and جُنُونٌ.

جَنَنٌ A grave; (S, K;) because it conceals the dead: (TA:) and so ↓ جَنِينٌ, of the measure فَعيلٌ in the sense of the measure فَاعِلٌ. (Er-Rághib, TA.) b2: Grave-clothing; (K;) for the same reason. (TA.) b3: A garment that conceals the body. (TA.) [See also جَنَانٌ.]

A2: A dead body; (S, K;) because concealed in the grave; the word being of the measure فَعَلٌ in the sense of the measure مَفْعُولٌ, like نَفَضٌ in the sense of مَنْفُوضٌ. (TA.) جَنُنٌ: see جُنُونٌ.

جَنَانٌ: see جِنٌّ, first sentence, in two places: A2: and see the same in the latter part of the paragraph. b2: Also A garment: (K:) or a garment that conceals one; as in the saying, مَا عَلَىَّ جَنَانٌ إِلَّا مَا تَرَى [There is not upon me a garment that conceals me save what thou seest]. (S.) [See also جَنَنٌ.] b3: The حَرِيم [or surrounding adjuncts, or appertenances and conveniences,] (K, TA) of a house; because concealing the house. (TA.) b4: The interior of a thing that one does not see; (K;) because concealed from the eye. (TA.) b5: The heart; (T, S, M, Msb, K;) because concealed in the bosom; (T, M;) or because it holds things in memory: (M, TA:) or its رُوع [i. e. the heart's core, or the mind, or understanding, or intellect]; (K;) which is more deeply hidden: (TA:) and (sometimes, TA) the soul, or spirit; (IDrd, K;) because the body conceals it: (IDrd, TA:) pl. أَجْنَانٌ. (IJ, K.) You say, مَا يَسْتَقِرُّ جَنَانُهُ مِنَ الفَزَعِ [His heart does not rest in its place by reason of fright]. (TA.) b6: A secret and bad action. (TA. [Before the word rendered “ secret ” is another epithet, which is illegible.]) جُنَانٌ: see مِجَنٌّ: A2: and what here next follows.

جُنُونٌ: see جِنٌّ, first sentence, in two places.

A2: Also, inf. n. of جُنَّ; (S, K;) [originally signifying A state of possession by a جِنِّىِّ, or by جِنّ; diabolical, or demoniacal, possession; and hence meaning] loss of reason; or madness, insanity, or unsoundness in mind or intellect; (Mgh;) or deficiency of intellect: (Sb, TA:) [it may generally be rendered possession, or insanity:] ↓ جُنُنٌ is a contraction thereof; (S, K;) or accord. to some, an original form: (MF, TA:) and ↓ جَنَّةٌ, also, (an inf. n. and a simple subst., S,) signifies the same as جُنُونٌ: (S, Msb, K:) as also ↓ مَجَنَّةٌ, (S, K,) and ↓ جُنَانٌ, but this last is vulgar. (TA.) b2: Also Persistence in evil; and pursuance of a headlong, or rash, course. (Ham p. 14.) جَنِينٌ Anything veiled, concealed, hidden, or covered: (K:) applied as an epithet even to rancour, or malice. (TA.) b2: Buried; deposited in a grave. (IDrd, S.) b3: An embryo; a fœtus; the child, or young, in the belly; (S Msb, K;) [i. e.,] in the womb: (Mgh:) pl. أَجِنَّةٌ (S, Msb, K) and أَجْنُنٌ. (ISd, K.) b4: And the former of these pls., Waters choked up with earth. (TA.) A2: See also جَنَنٌ. b2: Also The vulva. (TA.) جُنَانَةٌ: see مِجَنٌّ.

جَنِينَةٌ, accord. to the copies of the K, but in the M ↓ جِنِّيَّةٌ, (TA,) A [garment of the kind called]

مِطْرَف, (K, TA,) of a round form, (TA,) like the طَيْلَسَان, (K, TA,) worn by women: (TA:) in the T, said to be certain well-known garments. (TA.) جُنَيْنَةٌ: see جنَّةٌ, last sentence.

جِنِّىٌّ Of, or relating to, the جِنّ, or جِنَّة. (K.) b2: See جِنٌّ. In the saying, وَيْحَكِ يَا جِنِّىَّ هَلْ بَدَا لَكِ

أَنْ تُرْجِعِى عَقْلِى فَقَدْ أَنَى لَكِ [Mercy on thee! O Jinneeyeh, جِنِّىَّ being for جِنِّيَّةُ,) doth it appear fit to thee that thou shouldst restore my reason? for the time hath come for thee to do so], a woman resembling a جِنِّيَّة is meant, either because of her beauty, or in her changeableness. (TA.) A2: The tallness, or length and height, of a camel's hump. (TA.) جِنِّيَّةٌ [fem. of جِنِّىٌّ, q. v. ]

A2: See also جَنِينَةٌ جِنْجِنٌ and جَنْجَنٌ and ↓ جِنْجِنَةٌ (S, K) and ↓ جِنْجَنَةٌ (K) and (as some say, TA) ↓ جُنْجُونٌ (K) are sings. of جَنَاجِنُ, which signifies The bones of the breast: (S, K:) or the heads of the ribs of men and of others: (M, TA:) or the extremities of the ribs, next the sternum. (T, TA.) جَنْجَنَةٌ: see what next precedes.

جُنْجُونٌ: see what next precedes.

جَانٌّ: see جِنٌّ. b2: Also A white serpent: (Lth, S, Msb:) or a small white serpent: (Mgh:) or a great serpent: (Zj, TA:) or a species of serpent (AA, M, K) having black-bordered eyes, (M, K,) inclining to yellow, (M, TA,) harmless, and abounding in houses: (M, K:) pl. جَوَانُّ, (AA, TA,) or جِنَّانٌ. (TA.) أَجِنَّكَ كَذَا i. q. مِنْ أَجْلِ أَنَّكَ [Because that thou art thus]; (S, K;) from which it is contracted by suppressing the ل and ا and transferring the kesreh of the ل to the ا (S.) A poet says, أَجِنَّكِ عِنْدِى أَحْسَنُ النَّاسِ كُلِّهِمْ [Because that thou art in my estimation the goodliest of all mankind]. (S.) The مِنْ is omitted as in the phrase فَعَلْتُهُ أَجْلَكَ for مِنْ أَجْلِكَ. (Ks, TA.) تَجْنِينٌ [an inf. n. used as a simple subst.,] What is said by the جِنّ [or genii]: or, accord. to Es-Sukkaree, strange, uncouth speech or language, difficult to be understood. (TA.) مُجَنٌّ: see مَجْنُونٌ.

مِجَنٌّ A shield; (S, Mgh, Msb, K;) because the owner conceals, or protects, himself with it; (Mgh, Msb;) as also ↓ مِجَنَّةٌ (Lh, K) and ↓ جُنَانٌ and ↓ جُنَانَةٌ: (K:) pl. مَجَانُّ. (S, Msb.) Sb held it to be of the measure فِعَلٌّ, from مجن; but his opinion is opposed by the fact that the word is of the form which is significant of an instrument, by the doubling of the ن, and by the syns. جنان and جنانة. (MF, TA.) It is said in a trad., that the hand [of a thief] shall not be cut off save for the value of a مِجَنّ; which in the time of the Prophet was a deenár, or ten dirhems; for this is the lowest amount for which that punishment is to be inflicted. (Mgh.) You say, قَلَبَ مِجَنَّهُ [He turned his shield], meaning (tropical:) He dropped shame, and did what he pleased: or he became absolute master of his affair, or case. (K, TA.) And قَلَبْتُ لَهُ ظَهْرَ المِجَنِّ [I turned towards him the outer side of the shield], meaning (assumed tropical:) I became hostile to him after reconciliation. (Har p. 265.) b2: Also A [woman's ornament such as is commonly called] وِشَاح (Az, K.) مَجَنَّةٌ A place in which one is veiled, concealed, hidden, covered, or protected; or in which one veils, conceals, hides, covers, or protects, himself. (S.) b2: A land having in it جِنّ: (S:) or abounding with جِنّ. (K.) A2: See also جُنُونٌ.

مِجَنَّةٌ: see مِجَنٌّ.

مَجْنُونٌ [Possessed by جِنِّىّ, or by جِنّ, or by a devil, or demon; a demoniac: (see Bd li. 39:) and hence meaning bereft of reason; or mad, insane, unsound in mind or intellect, or wanting therein: (see جُنُونٌ:) it may generally be rendered possessed; or mad, or insane:] part. n. of جُنَّ: (Msb:) or anomalously used as pass. part. n. of أَجَنَّهُ: (S, * K, * TA:) one should not say ↓ مُجَنٌّ: (S, TA:) [pl. مَجَانِينُ.] b2: نَخْلَةٌ مَجْنُونَةٌ (tropical:) A tall palm-tree: (S, K, TA:) pl. مَجَانِينُ. (S, TA.) And نَبْتٌ مَجْنُونٌ (tropical:) A plant, or herbage, that is tangled, or luxuriant, or abundant and dense, in part, and strong. (TA.) And أَرْضٌ مَجْنُونَةٌ (assumed tropical:) Land producing much herbage, that has not been depastured. (TA. [See also what next follows.]) أَرْضٌ مَتَجَنِّنَةٌ (tropical:) Land having much herbage, so that it extends in every way. (K, TA.) مَنْجَنُونٌ and مَنْجَنِينٌ: see art. منجن

غشو وغشى: غَشىِ: أتى، والمصدر: مَغْشىً أيضاً (أرنولد طرائف ص207).
غُشىَ عن رشده: أغمي عليه، فقد وعيه (بوشر).
غَشَّى (بالتشديد): غشَّى الشيء: جعل عليه غشاء وهو الغطاء (ألكالا) ويقال مثلاً: غشّى كتاباً أي غلّفه (فوك).
غَشّى: غطّى الفطيرة بقشرة. (ألكالا).
غَشَّى: أذهل، أدهش. (فوك).
تغاشى: تظاهر أنه غَشي عليه أي أغمي عليه. (ألف ليلة برسل 3: 110) وانظر المصدر فيما يأتي في آخر المادة.
تغَشّى: غشي عليه، أغمي عليه (هلو).
غشي: مرض في عين الفرس (ابن العوام 2: 570) غِشْوة: غشيان، إغماء (بوشر، همبرت ص33).
غِشْوَة: اختناق احتباس التنفس. (بوشر).
غُشْيَة: غطاء من الجلد للبندقية، غلاف جلدي للبندقية (برتون 2: 104) وفيه غُشَت.
غشْيان: مخنوق، محبوس التنفس (بوشر).
غَشَيان: اختناق، احتباس التنفس (بوشر).
غشَاء: غلاف، غمد، قراب، ظرف (ألكالا) ويقال مثلاً غِشاء الكتاب، أي غلاف الكتاب. (فوك، ابن جبير ص195، تاريخ البربر 2: 330، 392).
غِشاء: قشرة (ألكالا).
غِشاء: قشر الرمان الدقيق (ألكالا). غِشاء: دُواية وخِرشاء وهي قشرة رقيقة تعلو النبيذ وغيره من السوائل (ألكالا).
غشاء: غلاف، ما يغلف جسم الإنسان والحيوان كالجلد والشعر والريش، وما يغلف جسم النبات كاللحاء وسواه. (بوشر).
غِشاء: غلاف، إهاب، طبقة تغلف بعض الأعضاء كالعين، وغِلاف يحيط بالنبات. (بوشر).
غِشاء العَضَل: طبقة الجلد الدهنية التي تغطى العضلات (بوشر).
غِشاء العظم: السمحاق. طبقة رقيقة تغطى العظام (بوشر).
غِشاء المفصل: محفظة المفصل (بوشر).
غِشاء: قلنسوة من الورق على شكل هرم يلبسها بعض المجرمين تشهيراً بهم (ألكالا).
غشاء: غمار الصقور، وهو ما تغطي به عيون الصقور وغيرها من جوارها الطير (ألكالا).
غِشاء: جَهَر، سَدَر، تحيّر البصر وصعوبة الرؤية لشدة اللمعان (بوشر).
الأغشية عند ابن العوام (1: 667) انظرها في مادة لغشية.
غُشَاوَة (مثلثة الغين): نكتة بيضاء في بؤبؤ العين (بوشر، ابن العوام 2: 572).
غشاوة: نكتة في الألماس (بوشر).
غشاوة في العين: ودقة، نقطة في قرنيّة العين. قشرة رقيقة تغطى العين (بوشر).
غشاوة البصر: فساد البصر، جَهَر، سَدَر (بوشر).
غشاوة (كجاوة وكذلك الصَيغ المختلفة التي يذكرها فلَّرز في هذه المادة): نوع من الرحال والأقتاب يتكون من مقعدين صغيرين ضيقين معلقين على جانبي البغلة أو على جانبي أيّة دابة من دواب الحمل ولها سقيفة من الجنفاص يسندها هيكل خشبي (شاردان نقله فلرز، ابن جبير ص178، 188).
غِشَائيّ: غطائي. (بوشر).
غاشٍ: جمهور، جمع، حشد (بوشر).
غاشِيَة: غطاء تختلف جودته ونفاسته يغشى به سرج الفرس. وكانت الغاشية في دولة السلاجقة ودولة المماليك من شعارات السلطنة وكان يحملها أمام السلطان مروض الجياد. انظر: (مملوك 1: 1: 4) وما يليها).
غْاشِية: اجتماع، مجلس، والذين يحيطون بشخص عادة (مملوك 1، 1: 4، لين في آخر المادة، هو جفلايت ص50، ابن جبير ص148). وفي كتاب الخطيب (ص29 ق) عظمت في العلم غاشيته.
غاشِيَة: إغماء (فوك) غاشية خَوْفٍ: خوف شديد، رعب فزع ففي حيّان (ص16 ق) واعترف بالسلطان إلى أن تَغَشْتْهُ من سَطْوه بكثير من أصحاب الثوار غاشيةُ خوف.
تَغّاشٍ: إغماء (همبرت ص33 جزائرية).
مُغَاشِيَة: إغماء (دومب ص89، رولاند).

عقعتي: عقعتي = عقعق: قعقع، كندش، شجوجي (طائر). (بوشر).
عقعق عِقْعاق. واحده عقعاقه: عقعق. (فوك).
عِقعاقية: نوع من الفاصولياء لونها لون العقعق أي خليط من البياض والسواد. (ابن العوام 2: 64).
عقف عُقافّة: كلاّب، محجن، وهي عود أو خشبة في أحد طرفيها التواء وانحناء يجذب بها الشيء، وتجمع على عقاقيف. (بوشر).
أعقف، ومؤنثه عقفاء= موسى. (الكامل ص334).
عقل عقل: عقلوا أنفسهم: يقال هذا عن المقاتلين في المعركة إذا ارتبطوا بالسلاسل أو بغيرها لكيلا يهربوا. (الأغاني ص13 مع تعليقة كوسجارتن ص248).
عقل: سجن، حبس. ألقى في السجن.
ففي رياض النفوس (ص79 و) في الكلام عن رجل سجنوه: الرجل المعقول. عقل: يقال: منذ عَقَلْتُ، ومنذ عقلت عقلي، أي منذ أدركت وميزت.
عقل على نفسه: أدرك وفهم ما يفعل. ففي ياقوت (3: 760): وكان النساء يخرجن ظاهرات متبرّجات لا يعقلن على أنفسهن طلباً للجماع، وفيه بعد ذلك: وقد عاد إليهن التمييز باستقباح ماكن فيه. (ألف ليلة 1: 91).
عَقَّل (بالتشديد)، عَقَّلَه بفلان: عرّفه به. (دلابورت ص127).
أعقل: أخر، عوَّق. أبطأ. (فوك).
أعقل: صعد. (أبو الوليد ص539).
تعقل: اعتقل، سجن. (مملوك 1، 1: 210).
تعقل: تعرف بشخص. (دلابورت ص127).
تعقل: تعاقل، تكلف العقل، تظاهر بأنه عاقل. (جوليوس، أبو الوليد ص647).
انعقل: ربط بالعقال. (فوك).
انعقل: فُهم وأدرك بالعقل. (فوك).
انعقل: شنج، تشنج. (بوشر).
اعتقل: سجن، ألقى في المعتقل وهو المحبس. (مملوك 1: 1: 209).
أعتقل: حجز، وضع تحت الحراسة. ففي المقري (2: 632): سألت السلطان رفع الإنزال (الإنزال) عن دارها والاعتقال عن مالها.
اعتقل: أخر، منع، حبس عن الذهاب والتقدم، أرجأ، أجَّل.
اعتقل: تأخر، لبث مدة، جاء متأخراً. (فوك، الكالا).
اعتقل: امتد، طال، دام، بقي مدة طويلة. استمر. ففي المقري (2: 437) عليك أن تقرأ: " بعد ما رحل عنا وانتقل، واعتقل من نوانا وبيننا ما اعتقل".
اعتقل: لبث، مكث، بقي، دام، استمر.
ففي تاريخ البربر (1: 325): اعتقلوا بطاعتهم سائر أيامهم.
أعتقل برمح: تسلح برمح. (بوشر) عَقْل: ثأر، انتقام (رايسكه في معجم فريتاج، دي ساسي طرائف 2: 145).
العقل الفعّال: انظره في مادة فعَّال.
العقول: ماهيات العالم الروحي وكنهه.
(المقدمة 2: 370، دي سلان 1: 200 رقم 2).
من عقله: من تلقاء نفسه. (بوشر).
قلت لعقلي: قلت لنفسي. (ألف ليلة 1: 294).
عقل: وقف، توقف. (الكالا).
عقل العنب: كرمة، جفنة، دالية، نبتة واحدة من الكرم، شجرة العنب. (بوشر).
عُقْلَة: معتقل، محبس، سجن. (مملوك 1: 1: 210).
وصل أمره بعقلة المراكب: استلمت المراكب أمراً بعدم مغادرة الميناء (ابن جبير من 341).
عُقْلَة: ما يعقل الماء ويحبسه ويمنعه أن يسيل.
(الجريدة الآسيوية (1853، 1: 108، جاكو ص59، غدامس ص133، 149).
عقلة الكلب: عضو الكلب الذي يعضل منه. (تكسيرا ص133).
عُقْلَة: مكان يزال منه الرمل حيث يتأكد من وجود الماء فيه (كاريت جغرافية 124).
عُقْلَة = مطمورة: هُري. حفرة تحفظ فيها الغلال. (تستا ص9).
عُقْلَة: بُطء، توان، تباطؤ، تمهّل. (فوك) في القسم الأول منه بالعين، وفي القسم الثاني منه حقلة بالحاء، وهي تصحيف عقلة.
عُقْلة: وجمعها عُقَل: كُمامة، حُشاكة، شبام حديدي، وعود أو نحوه يوضع في فم الرضيع ليمنعه الرضاع. (بوشر، ألف ليلة 3: 219، 220).
عُقَل أصابع: سلاميات، عظام أصابع اليد (بوشر). عقل: أجزاء الرمح المختلفة المتداخل بعضها في بعض. (ألف ليلة 3: 448، 450).
عُقْلَة: اعادة جزء من الغنيمة، ويكون هذا غالباً عندما يتأكد الغزاة أن الذين غزوهم وسلبوهم سيموتون جوعاً. (زيشر 22: 96 رقم 22).
عقلة عنب: ترقيدة كرم، غصن من الكرم يحنى ويدفن في التراب. (بوشر).
عَقْلِيَّة: فكرة، رأي. (بوشر).
العقليات. في كتاب الخطيب (ص24 و): نظر في العقليات واصول الفقه، وهي = المعقولات كما جاء في المقري (1: 201) في العبارة المناظرة التي ذكرها الخطيب.
عَقال: انظر ما يلي.
عِقال: حبل يعقل به البعير، ويجمع على عقالات في معجم فوك.
عِقَال: مهما كان معنى هذه الكلمة الحقيقي (انظر لين ومعجم البلاذري): فمن المؤكد أن قولهم ما يساوي عقالا (عباد 2: 116) معناه إنه شخص لا قيمة له ولا قدر. وكذلك ما جاء في تاريخ البربر (1: 621): لم يظفروا منه بعقال، أي لم يسلبوا منه شيئاً له قيمة.
عقال: جديلة لتثبيت الكوفية على الرأس. وهو إما حبل من وبر الجمل أو لصوف الملون يتراوح طوله بين ثلاثة أقدام أو أربعة يلف مرتين أو ثلاث مرات حول الرأس، وأما نوع من الأكاليل مصنوع من قطع صغيرة مدورة من الخشب ومزين بقطع من العاج. انظر: الملابس ص304، برجون ص802 وفيه عَقَل، بلجراف 1: 5، 303، زيشر 11: 494، 22: 147، دسكرياك شرح الصورة رقم 5 (وفيه هجاز وهو من خطأ الطباعة والصواب هجال) (محيط المحيط)، وبخاصة برتون 1: 229، 2: 115) وقد غيرت كسرة العين في هذه الكلمة في لغة المحدثين اذ يذكر براكس في مجلة الشرق والجزائر (5: 221) عَقال بمعنى الحبل الذي تعقل به ركبة البعير. ويقال عادة عَقَال حين يريدون به الجديلة التي تثبت الكوفية على الرأس، ويكتبها برتون (2: 115) عُقال، ويضيف قائلاً هكذا تنطق في مكة.
وتذكر المعاجم عَقال وقد صفحت عند عرب المشرق إلى عِقال وهذا هو نطق الكلمة القديم والمعاجم لا تذكر غيرها.
عُقال: انظر ما تقدم.
عَقُول: عاقول، شوك، نبات شائك. (بوشر، ليون ص210، 256، 271)، وعيص، عليق (بوشر).
أرض عقول: أرض براح، أرض بور. (بوشر) وهي نفس كلمة عاقول.
عقيل= عقيلة. (ديوان علقمة) طبعة سوسين ص 4، البيت 270). عُقَال: كزاز، تشنج. (الكالا، بوشر) وهي في معجم الكالا عقال من غير تشديد، وفي معجم بوشر عقال بالتشديد وهو الصواب.
عُقال: خَدر: (الكالا) والقاف غير مشددة.
عاقل، الجمع عقال: وهو عند الدروز المطلع على أسرار الدين، ويقابله عندهم الجاهل. (محيط المحيط، فون ريشتر ص132).
عاقل: يقال جبل عاقل: جبل وعر لا يمكن تسلقه. (ياقوت 3: 589) وقد نقلت في معجم مسلم.
إعُقال: عند الأطباء فتور يحدث في اللسان بحيث لا يقدر على التلفظ (محيط المحيط).
إعقال الطبيعة عند الأطباء عبارة عن حبس البطن. (محيط المحيط).
تعقل: إمعان الفكر، تأمل. (فوك).
تعقل: تفكر، ملكة، موهبة، (بوشر).
مَعْقِل: معقل القوس: مِقْبض القوس.
(ديوان الهذليين ص268، البيت 15).
مُعْقًل: ذكي، فهم، فطن، لبيب، عليم.
(رسالة إلى السيد فليشر ص218).
معقل: مبهم، غامض، صعب فهمه. ففي رياض النفوس (ص65 و): فألقيت عليه أسئلة معقدة معقلة من كتب أشهب.
مَعْقُول: ما يعتقد ويصدق. (بوشر) ومحتمل، قريب من الحق. (هلو).
هذا معقول: هذا صحيح (مضبوط).
(همبرت ص232).
سعر معقول: عادل، منصف، غير غالٍ. (دلابورت ص104).
المعقول: العلوم التي تعتمد على العقل. ففي حياة ابن خلدون (ص198 و): العربية والأدب والمعقول وسائر الفنون. وفيها (ص198 ق): جاء إلى تلمسان بعلم كثير من المعقول والمنقول.
معقول: عقل، قوة الإدراك، موهبة الفهم، وحسن الحكم على الأشياء. (بوشر) = عقل. (ديوان الهذليين ص254، الكامل ص70).
معقول: فطرة سليمة، العقل الراشد والرشيد. (بوشر).
ضيع المعقول: اضطرب، قلق، فقد رشده.
معقالة: محجن، عصا معوجة الطرف يجمع بها الجريد. (بوشر).
معقولية الــجسم: الفكرة التي تثيرها كلمة الــجسم في العقل. (المقدمة 3: 37).
اعتقال: تأخير، تعويق، تأجيل. (الكالا).
معتقل: محبس، سجن. (مملوك 1، 1: 210).

حك

1 حَكَّهُ, aor. ـُ (S, Msb,) inf. n. حَكٌّ, (S, Mgh, Msb, K,) [He scratched, scraped, rubbed, grated, chafed, or fretted, it: or] he scraped off, abraded, or otherwise removed, its superficial part: (Mgh, Msb:) حَكٌّ signifies the act of scratching: (KL:) or the making a body to pass upon another body with collision: (K:) [as meaning scratching and the like,] it is with the nail, and with the hand, &c. (TA.) مَا حَكَّ ظَهْرِى مِثْلُ يَدِى [Nothing has scratched my back like my hand] is a prov., meaning that one should abstain from relying upon others: and the same meaning is intended in the following verse: مَا حَكَّ جِلْدَكَ مِثْلُ ظُفْرِكْ فَتَوَّلَ أَنْتَ جَمِيعَ أَمْرِكْ [Nothing has scratched thy skin like thy nail: so manage thou thyself all thine affair]. (Har pp. 432 et seq.) The saying, in a trad., إِذَا حَكَكْتُ قَرْحَةً دَمَّيْتُهَا [lit. When I scratch a sore, I make it bleed,] means (tropical:) when I desire an object, I attain it. (TA.) b2: [Hence,] حَكَّ فِى صَدْرِى, and ↓ احكّ, and ↓ احتكّ, (K,) the first whereof, which is mentioned by IDrd preceded by the negative مَا, is the most approved, (TA,) (tropical:) It wrought, or operated, in, or upon, my mind: (K, TA:) said of a suggestion of the devil, that comes into one's mind. (TA.) Or حَكَّ فِى صَدْرِهِ كَذَا, aor. ـُ means (assumed tropical:) Such a thing occurred to his mind as a thing outweighed in probability, or a matter of suspicion. (Msb.) And you say مَا حَكَّ فِى صَدْرِى (assumed tropical:) It did not make an impression upon my mind. (Har p. 648.) It is said in a trad., الإِثْمُ مَا حَكَّ فِى صَدْرِكَ (assumed tropical:) Sin is that which makes an impression upon thy mind, and induces a suspicion that it is an act of disobedience, because the mind is not dilated thereby. (Mgh. [See also حَاكَ, in arts.

حوك and حيك; and see حَزَّ.]) You say also, مَا حَكَّ فِى صَدْرِى مِنْهُ شَىْءٌ (tropical:) Nothing thereof was unsettled, so as to be doubtful, in my mind. (S, TA.) And مَا حَكَّ فِى صَدْرِى كَذَا (tropical:) Such a thing did not cause dilatation [or pleasure] in my mind. (S, K, TA.) A2: See also 8.

A3: حَكِكَتِ الدَّابَّةُ, aor. ـَ (Kr, K,) a verb of an unusual form, with the reduplication distinct, like لَحِحَتْ in the phrase لَحِحَتْ عَيْنُهُ, &c., (TA,) The beast had its hoof worn away at the edges. (K, * TA.) 2 حكّك, inf. n. تَحْكِيكٌ, He scratched [&c.] well [or much.] (KL.) 3 حاكّهُ, (TA,) inf. n. مُحَاكَّةٌ (S, K, KL) and حِكَاكٌ, (TA,) (tropical:) He emulated, rivalled, or imitated, him; [originally, I suppose, in scratching, or the like;] (K, KL, TA;) the inf. n. being syn. with مُبَارَاةٌ; (K, TA;) or like مُبَارَاةٌ. (S.) b2: حاكّ الشَّرَّ (K) (tropical:) He produced, or effected, or brought to pass, evil, or mischief. (TK.) 4 أَحْكَ3َ see 8: b2: and see also 1.5 فُلَانٌ يَتَحَكَّكُ بِى Such a one rubs, or scratches, himself against me; syn. يَتَمَرَّسُ بى: (S: so in two copies:) or (tropical:) becomes exasperated by me; syn. يَتَحَرَّشُ بى: (TA:) and addresses, or applies, himself to do evil, or mischief, to me. (S, K, TA.) لَقَدْ تَحَكَّكَتِ العَقْرَبُ بِالأَفْعَى (assumed tropical:) The scorpion has addressed itself to do evil, or mischief, to the viper, is a prov., applied to him who contends with his superior in strength and power, and does evil to him. (Har p. 478.) 6 تَحَاكَّا [They scratched, scraped, rubbed, grated, chafed, or fretted, each other; or] their two bodies became in collision, and each of them scratched, &c., (حَكَّ,) the other. (K.) b2: هٰذَا أَمْرٌ تَحَاكَّتْ فِيهِ الرُّكَبِ, and ↓ احتكّت, (tropical:) This is a case in which the knees are in contact, and in collision, is a saying by which is meant equality of station or rank, or the sitting together upon the knees in contending for superiority in glory or excellence or nobility. (TA.) b3: [تحاكّ also signifies It became scraped off, or rubbed off, by degrees; the verb in this sense being similar to تساقط &c.: see حُكَاكَةٌ.]8 احتكّ بِهِ He scratched, scraped, or rubbed, himself (حَكَّ نَفْسَهُ) against it; (S, K;) as the mangy or scabby [camel] does against a piece of wood. (TA.) b2: احتكّ رَأْسِى My head induced me, or caused me, to scratch it; (دَعَانِى إِلَى حَكِّهِ;) [i. e. it itched;] as also ↓ أَحَكَّنِى and ↓ اِسْتَحَكَّنِى and ↓ حَكَّنِى; (K;) though this last is held by IB to be erroneous: (TA:) and in like manner one says of all the other members. (M, TA.) b3: See also 1: b4: and 6. b5: احتكّ حَافِرُهُ مِنْ كَثْرَةِ السَّيْرِ [His hoof became chafed, abraded, or worn, by much travel]. (Ham p. 476.) 10 إِسْتَحْكَ3َ see 8.

حِكٌّ (tropical:) Doubt (K, TA) in religion &c.; (TA;) as also ↓ حِكَّةٌ: (AA, TA:) because it makes an impression (يَحُكُّ) upon the mind. (TA.) A2: حِكُّ شَرٍّ, explained in the K, as also شَرٍّ ↓ حِكَاكُ, by the words يُحَاكُّهُ كَثِيرًا, means (tropical:) A producer of much evil, or mischief: (TK:) it is a tropical phrase: and in like manner one says حِكُّ ضِغْنٍ (tropical:) [a producer of much rancour, malevolence, malice, or spite]: and حِكُّ مَالٍ (tropical:) [a producer of much wealth]. (TA.) حِكَّةٌ [An itching;] a subst. from اِحْتَكَّ as used in the phrase احتكّ ارأسى [q. v.]; as also ↓ حُكَاكٌ. (K.) b2: And The جَرَب [i. e. mange, or scab]: (S, K:) or it differs from the latter; and is said to be the dry جَرَب: (MF:) or anything that one scratches; as the جَرَب and the like: (Mgh:) [in the present day particularly applied to the itch:] a certain cutaneous disease; said in the medical books to be a thin humour, causing swelling, originating beneath the skin, not accompanied with pus, but with what resembles bran, and quick in passing away. (Msb.) b3: And hence (assumed tropical:) Lice. (Mgh.) A2: See also حِكٌّ.

حَكَكٌ A wearing away at the edges in a beast's hoof. (K, * TA.) A2: A gait in which is commotion, like the gait of a short woman who moves about her shoulder-joints. (Ibn-'Abbád, L, K.) A3: Soft, or uncompact, white stones: (S:) or a kind of white stone, like marble, (K, TA,) more soft, or uncompact, than marble, but harder than gypsum: n. un. with ة: (TA:) or, with ة, ground in which are soft, or uncompact, stones, like marble: (ISh, TA:) or, accord. to ADk, ↓ حُكَكَاتٌ, with damm, and then fet-h, signifies ground in which are white stones, resembling أَقِط, that break into many pieces; and such is only in low land, (TA.) حُكُكٌ (tropical:) Evil, or mischievous, persons. (IAar, K, TA.) b2: And (tropical:) Such as are importunate in demanding things wanted. (IAar, K, TA.) حُكَكَاتٌ: see حَكَكٌ.

حُكَاكٌ A thing that is rubbed, or grated, (حُكَّ,) upon another thing, so as to produce حُكَاكَة. (IDrd, TA.) b2: I. q. بُورَقٌ [q. v.]. (Sgh, K.) A2: See also حِكَّةٌ.

حِكَاكٌ [A thing against which a beast rubs, or scratches, himself]. The Arabs say, فُلَانٌ جِذْلٌ حِكَاكٌ خَشَعَتْ عَنْهُ الأُبَنُ (assumed tropical:) [Such a one is a rubbingpost from which the knots have become worn down]; meaning that he is so pruned, or trimmed, [figuratively speaking,] that nothing is cast at him but it glances off from him, and recoils. (TA.) [See مُحَكَّكٌ.]

A2: حِكَاكُ شَرٍّ: see حِكٌّ.

حَكِيكٌ i. q. ↓ مَحْكُوكٌ [i. e. Scratched, scraped, rubbed, &c.; and particularly worn by rubbing or friction;] applied to a كَعْب [app. as meaning an ankle-bone, or rather the skin upon that bone]: and having the edges worn away; syn. نَحِيتٌ, (S,) or مَنْحُوتٌ; (K;) applied to a solid hoof; (S, K, TA;) as also ↓ أَحَكُّ: (K, TA:) and كُلُّ نَحِيتٍ خَفِىَ [so in copies of the K: in the CK the last word in this explanation is خَفِىٍّ: but I doubt not that the right reading is حَفِىَ, with the unpointed ح; and that the meaning of the whole is, whatever (i. e. whatever foot) is worn by rubbing or friction; that has become attenuated, or chafed, by much walking or treading; agreeably with the explanation that follows]: the subst. is حَكَكٌ: and you say, حَكِكَتِ الدَّابَّةُ. (K.) And A horse having the hoofs much worn (مُنَحَّتُ الحَوَفِرِ, IDrd, K, in the CK الحَافِرِ) by the erosion of the ground, so as to be attenuated. (IDrd, TA.) حُكَاكَةٌ What falls from a thing عِنْدَ الحَكِّ [i. e. on the occasion of scratching, scraping, rubbing, grating, &c.]. (S, K.) And What is scraped, or rubbed, or grated, (مَا حُكَّ,) between two stones, and then used as a collyrium for ophthalmia: (K:) or what is scraped off, or rubbed off, by degrees, (مَا تَحَاكَّ,) between two stones, when one of them is rubbed with the other, for medicine and the like. (TA.) حَكَّاكٌ A lapidary.]

حَكَّاكَةٌ (tropical:) A thing that makes an impression upon hearts: pl. حَكَّاكَاتٌ: (IAth, TA:) or the pl. signifies (tropical:) [suggestions of the devil or of the mind, whereby the mind is disturbed; such as are termed]

وَسَاوِسُ: (K, TA:) things that make an impression (تَحُكُّ) upon the heart, and are dubious to a man: such are sins said to be. (TA.) حَاكَّةٌ A tooth: (S, K:) thus called because it rubs, or grates, (تَحُكُّ,) either its fellow or what one eats: an epithet in which the quality of a subst. predominates. (TA.) So in the saying, مَا بَقِيتَ فِى فِيهِ حَاكَّةٌ [There remained not in his mouth a tooth]. (S.) The Arabs also say, مَا فِيهِ حَاكَّةٌ وَلَا تَا كَّةٌ, meaning There is not in him, or it, a grinder (ضِرْسٌ) nor a dog-tooth. (Aboo-'Amr Ibn-El-'Alà, TA.) أَحَكُّ: see حَكِيكٌ b2: Also A man (TA) having no حَاكَّة, i. e., no tooth, in his mouth. (K, * TA) مَا أَنْتَ مِنْ أَحْكَاكِهِ Thou art not of his, or its, men: (Ibn-'Abbád, K:) [app. meaning thou art not the man to cope with him, or to accomplish it.]

مِحَكٌّ [A touchstone; the stone upon which pieces of money &c. are rubbed to try their quality;] the stone of the نَقَّادُون. (Har p. 66.) [It is commonly called in the present day مِحَكَّةٌ: which also signifies a stone for rubbing the soles of the feet, &c.: and a rasp.]

الجِذْلُ المُحَكَّكُ [The rubbing-post; i. e.] the thing that is set up in the place where camels lie down, at their watering-place, for the mangy camels to rub against it. (S, K.) Hence the saying of El-Hobáb Ibn-El-Mundhir El-Ansáree, (S,) أَنَا جُذَيْلُهَا المُحَكَّكُ وَعُذَيْقُهَا المُرَجَّبُ, [see جِذْلٌ,] meaning I am he by means of whose counsel, or advice, and forecast, relief is sought: (S, K: *) or it has another meaning, preferred by Az, i. e., that the sayer was one who had been strengthened by experience, who had experienced and known affairs, and been tried, or proved, by them, and found to be one who bore up against difficulty, strong and firm, such as would not flee from his adversary: or the meaning is, I am, exclusively of [the rest of] the Ansár, a rubbing-post for him who would oppose me, and with me should the stubborn be coupled: the dim. form is here used for the purpose of aggrandizement. (TA.) [See also حِكَاكٌ.]

مَحْكُوكٌ: see حَكِيكٌ.