صدر

1 صَدَرَ, (S, M, A, Msb, K,) aor. ـُ (S, M, Msb, K) and صَدِرَ, (K,) inf. n. صَدْرٌ (S, M, A, Msb, K) and صُدُورٌ (A, TA) and مَصْدَرٌ (M, K) and مَزْدَرٌ because of the similarity [of the letters ص and ز], (M,) He returned, went back; (S, M, A, Msb, K;) and went, or turned, away; (Msb;) from (عَنْ) water, (S, M, A,) and a country, (S, M,) or a place, (Msb,) and (assumed tropical:) any affair. (Lth.) b2: Hence, صَدَرَ القَوْلُ, aor. ـُ inf. n. صُدُورٌ, (assumed tropical:) [The saying issued, proceeded, or emanated, عَنْهُ from him.] (Msb.) [And صَدَرَ عَنْهُ الفِعْلُ, with the same aor. and inf. n., (assumed tropical:) The action proceeded from him.] b3: And صَدَرَ إِلَيْهِ He went to it; namely, a place: (TA:) he came to it. (Kull. p. 228.) A2: صَدَرَهُ: see 4.

A3: Also, (M, K,) aor. ـُ inf. n. صَدْرٌ, (M,) He hit, struck, or hurt, his صَدْر [i. e. breast]. (M, K.) You say, ضَرَبْتُهُ فَصَدَرْتُهُ I struck him and hit his breast. (A.) b2: And صَدِرَ He had a complaint of the صَدْر [or chest]. (M, K.) [See its part. n., below.]2 صدّرهُ: see 4.

A2: صدّر بَعِيرَهُ, (K,) inf. n. تَصْدِيرٌ, (TA,) He tied a cord from the girth of his camel to the part behind [or beyond] the callous lump on his breast: (K, TA:) or, accord. to Lth, (L,) one says, صدّر عَنْ بَعِيرِهِ, (M, L,) and the meaning is, he tied a cord from the تَصْدِير [or breast-girth] to the part behind [or beyond] the callous lump on the breast of his camel, to keep the تصدير in its place, when it had become loose in consequence of the animal's having become lank in the belly: the cord above mentioned is called سِنَافٌ [q. v.]. (Lth, L.) b2: And صدّر عَلَى البَعِيرِ [app. He put the breast-girth upon the camel]: from التَّصْدِيرُ, i. e. “ the girth ” [thus called]. (MA.) b3: صُدِّرَ His (a horse's) breast became wetted with sweat. (S.) See 5. b4: صدّرهُ, (TA,) or صدّرهُ فِى المَجْلِسِ, (S,) (assumed tropical:) He placed him, or seated him, in the upper, or highest, part in the sitting-room, or sitting-place. (TA.) And صُدِّرَ He was advanced, or promoted. (A.) b5: صدّر كِتَابَهُ, (S, K,) inf. n. as above, (K,) (tropical:) He put to his book, or writing, a صَدْر, (S, K, TA,) i. e. a title, or a commencement. (TA.) And صدّر كِتَابَهُ بِكَذَا (tropical:) [He commenced his book, or writing, with such a thing]. (A.) A3: See also 5, where it is expl. as intrans., in two places.3 مُصَادَرَةٌ signifies The returning, or going back, [app. with another, from water, &c.] (KL.) [The verb is probably trans., agreeably with general analogy, in all its senses; صادرهُ app. signifying primarily He returned, or went back, with him from water &c. b2: Ibr D thinks that it signifies also (assumed tropical:) He vied, or contended, with him for precedence, or priority.]

A2: Also (assumed tropical:) The exacting a fine or the like [app. from another: or the suing, or prosecuting, another, for a debt &c.]. (KL.) You say, صادرهُ عَلَى كَذَا مِنَ المَالِ (S, * K, * TA) (assumed tropical:) He desired, or sought, to obtain from him; or he demanded of him; or he sued, or prosecuted, him for; such a sum, or such an amount, of property. (K, * TA.) b2: And صَادَرْتُهُ عَلَى كَذَ ا وَكَذَا (assumed tropical:) I released him from my reckoning with him on such and such terms agreed upon by both. (TA in art. فرق.) And صُودِرَ عَلَى مَالٍ يُؤَدِّيهِ (assumed tropical:) He (an agent) was released from being reckoned with (فُورِقَ) on the condition of his paying certain property for which he became responsible: a phrase of the registrars of accounts. (TA in the present art.) 4 اصدرهُ, (S, M, A, Msb, K,) and ↓ صَدَرَهُ, (M, K,) and ↓ صدّرهُ, (K,) He caused him to return; sent him, or brought him, back, (S, M, A, Msb, K,) or away; (Msb;) from (عَنْ) water, and a country [or place], (S,) and (assumed tropical:) any affair. (Lth.) You say, أَصْدَرْنَا رِكَابَنَا We sent, or brought, back our riding-camels satisfied with drink so that it was not necessary for us to remain with them for the sake of the water. (TA.) And أَوْرَدَهُ وَأَصْدَرَهُ He brought it and he took it away. (Har p.

361.) b2: [Hence,] أَوْرَدَ وَأَصْدَرَ (tropical:) He began and completed. (TA.) You say, إِذَا أَوْرَدَ أَمْرًا أَصْدَرَهُ (tropical:) When he begins a thing, or an affair, he completes it. (A.) And فُلَانٌ يُورِدُ وَلَا يُصْدِرُ (tropical:) Such a one begins and does not complete. (A.) b3: and اصدر القَوْلَ (assumed tropical:) [He issued forth the saying; made it to issue, proceed, or emanate, عَنْهُ from him]. (Msb. [See 1.]) [And اصدر عَنْهُ الفِعْلَ (assumed tropical:) He, or it, made the action to proceed from him.]5 تصدّر He [a man, TA) erected his chest in sitting. (M, K.) b2: (tropical:) He [a horse) outreached the other horses with his chest; (M, K, * TA;) as also ↓ صدّر, (S, * M, MA, K,) inf. n. تَصْدِيرٌ: the latter verb is afterwards expl. in the K as meaning بَرَزَ بِرَأْسِهِ; but this is a mistake. (TA.) Tufeyl says, describing a horse, مِنْ عَرَقٍ ↓ كَأَنَّهُ بَعْدَ مَا صَدَّرْنَ سِيدٌ تَمَطَّرَ جِنْحَ اللَّيْلِ مَبْلُولُ

As though he were, after they had outreached with their chests, from a row of [other] horses, [a wolf that had exposed himself to rain during a portion of the night, and had become wetted:] but accord. to one relation, it is ↓ صُدِّرْنَ, meaning their breasts were wetted [مِنْ عَرَقٍ] by reason of sweat: the former reading, however is the better. (S.) b3: Also (assumed tropical:) He sat, or became placed or seated, in the upper, or highest, part in the sitting-room, or sitting-place. (S, * K, * TA.) and He became advanced, or promoted. (A.) تصدّر لِأُمُورِ النَّاسِ (assumed tropical:) [He became advanced to the foremost place for the conducting of the affairs of the people]. (Har p. 194.) 6 تصادروا [app. They returned together from water, &c.]. (A. [This meaning seems to be there indicated by the context.]) b2: And one says, تصادروا عَلَى مَا شَاؤُوا (tropical:) [app. meaning They released one another from being reckoned with, by mutual agreement, on such terms as they would: see 3]. (A.) صَدْرٌ Anything that fronts, or faces, one. (M, K.) b2: And hence, (M,) The صَدْر [i. e. breast, or chest, or bosom,] of a man, [often meaning his mind,] (M, Msb, K,) and of other than man: (Msb:) of the masc. gender: (Lh, S, M, K:) pl. صُدُورٌ, (S, M, Msb,) the only pl. form. (M.) [See also صُدْرَةٌ.] As to the saying of the poet, (S, M,) El-Aashà, (S,) وَتَشْرَقُ بِالقَوْلِ الَّذِى قَدْ أَذَعْتُهُ كَمَا شَرِقَتْ صَدْرُ القَنَاةِ مِنَ الدَّمِ

[And thou becomest, or wilt become, red by reason of the saying that I have published, like as the fore part of the spear becomes red from blood], (S, * M,) he has made صدر fem. because the صدر of the قناة is a part of the قناة; for they [sometimes] make a noun fem. when it is prefixed to a fem. noun: (S:) or if you will, you may say that he has made صدر fem. because he meant [thereby] the قناة; and if you will, you may say that the صدر of a قناة is a قناة. (M.) [Hence,] بَنَاتُ الصَّدْرِ (tropical:) The spaces between the bones of the breast. (M, TA.) [And also] (assumed tropical:) Anxieties. (T in art. بنى.) And ذَاتُ الصُّدُورِ (assumed tropical:) What is in the minds. (Ksh and Bd and Jel in iii. 115, &c.) and ضَاقَ صَدْرُهُ (assumed tropical:) His bosom, or mind, became strait, or contracted. (Msb in art. ضيق. [See the Kur xv. 97 and xxvi. 12.]) And شَرَحَ بِالكُفْرِ صَدْرًا (assumed tropical:) He opened and dilated his bosom, meaning, was pleased, with infidelity. (Jel in xvi. 108.

[See also the similar phrases شَرَحَ اللّٰهُ صَدْرَهُ لِلْإِسْلَامِ and لِقَبُولِ الخَيْرِ expl. in art. شرح.]) And اِنْشَرَحَ صَدْرُهُ (assumed tropical:) His bosom became dilated or enlarged [with joy]. (S in art. شرح.) And وَاسِعُ الصَّدْرِ and رَحِيبُ الصَّدْرِ (assumed tropical:) Ample, or dilated, in the breast, or bosom; [meaning free-minded; free from distress of mind; without care: and free from narrowness of mind; liberal, munificent, or generous.] (S and TA in art. رحب.) [and ضَيِّقُ الصَّدْرِ (assumed tropical:) Having the bosom, or mind, strait, or contracted.] And رَجُلٌ بَعِيدُ الصَّدْرِ (tropical:) A man who is not to be turned, or bent, or inclined. (M.) In the saying هَلْ يَسْتَطِيعُ مَنْ بِهِ صَدْرٌ إِلَّا

أَنْ يَنْفِثَ [meaning Is he who has the disease of the chest (دَآءُ الصَّدْرِ) able to do without spitting?], if it be correct, the prefixed noun [دآء] is suppressed. (Mgh.) [صَدْرُ الدَّجَاجَةِ, as said by Freytag, is the name of (assumed tropical:) The star γ of Cygnus.] b3: Also (assumed tropical:) The upper, or uppermost, part of the front of anything. (M, K.) [Hence,] صُدُورُ الوَادِى (assumed tropical:) The higher, or upper, parts, and fronts, or fore parts, of the valley; (M, K;) as also صَدَائِرُهُ, which is pl. of ↓ صَدَارَةٌ, (K,) or ↓ صِدَارَةٌ, (as in a copy of the M,) or ↓ صَادِرَةٌ, (as in the L,) or of ↓ صَدِيرَةٌ. (M, L, K.) And صَدْرُ المَجْلِسِ (assumed tropical:) The upper, or highest, part [or end] of the sitting-room, or sitting-place: (TA:) the elevated part thereof. (Msb.) b4: [(assumed tropical:) The fore part of anything. (assumed tropical:) The prow, or fore part, of a ship.] (assumed tropical:) The fore part of the foot, between the toes and the [protuberant part called the] حِمَارَة. (M.) (assumed tropical:) The fore part of the sandal, before the [hole through which is put the thong called the شِرَاك, i. e. the hole called the] خُرْت. (M.) (tropical:) The part of the arrow that is above the middle, as far as the مراش: (so in a copy of the A: [an evident mistranscription for رَأْس, i. e. head:]) or the part of the arrow that is beyond the middle, as far as the slender part, (S, M, Msb, K,) which is next the head; (M;) so called because it is the fore part when it is shot: (S, Msb, K:) and likewise of the spear [as in the verse cited above in this paragraph]. (M.) يَوْمٌ كَصَدْرِ الرُّمْحِ [lit. (assumed tropical:) A day like the fore part of the spear] means (assumed tropical:) a day of straitness and distress: accord. to Th, it is a day by which war, or battle, is peculiarly distinguished. (M, L.) b5: (assumed tropical:) The first, first part, or commencement, of anything; (S, M, K;) even (assumed tropical:) of the day, (M, Msb,) and (assumed tropical:) of the night, and (assumed tropical:) of the winter, and (assumed tropical:) of the summer, and (assumed tropical:) the like, (M,) and (tropical:) of an affair. (A. [See an ex. voce عَجُزٌ.]) (tropical:) The title of a book or writing: and the first part, or commencement, thereof. (TA.) [(assumed tropical:) The first foot of the first hemistich of a verse.] And The first hemistich (altogether) of a verse. (O voce عَجُزٌ.) [And (assumed tropical:) The first verse of a قَصِيدَة.] b6: صَدْرُ الطَّرِيقِ (assumed tropical:) The wide, or widening, part of the road. (Msb.) b7: صَدْرُ القَوْمِ (assumed tropical:) The head, or chief, of the people, or party; as also ↓ المَصْدَرُ. (TA.) And hence, صَدْرُ الصُّدُورِ (assumed tropical:) [The chief of the chiefs; a title applied to the prime minister of the king; and also to the chief judge; app., in the earlier times, to the former;] he who performs the onerous duties of the king, or of the state. (TA.) b8: And (assumed tropical:) A part, or portion, of a thing. (S, K.) صَدَرٌ a subst. signifying Return, (S, M, Msb, K,) from (عَنْ) water, (S, M,) and a country, (S,) or a place, (Msb,) and (assumed tropical:) any affair: (Lth:) as some say, from anything. (M.) Hence, طَوَافُ الصَّدَرِ, (K, TA, in the CK الصَّدْرِ,) i. e. The compassing of the Kaabeh on the occasion of the return of the pilgrims from ' Arafát. (TA.) [Hence also,] الصَّدَرُ The fourth day of the days of the sacrifice [performed by the pilgrims]: (M, K:) so called because the people then return from Mekkeh to their abodes. (M.) [And hence the saying,] تَرَكْتُهُ عَلَى مِثْلِ لَيْلَةِ الصَّدَرِ I left him as in the night preceding the fourth day of the days of the sacrifice: (A:) or [as in the night preceding the day] when the people return from their pilgrimage; (S;) meaning, (assumed tropical:) possessing nothing. (M.) A2: Also quasi-pl. n. of صَادِرٌ, q. v. (M, K.) صُدْرَةٌ The صَدْر [or breast] (M, K) of a man [or beast]: (TA:) or the prominent part of the upper portion thereof. (T, S, M, K.) b2: Hence, (S,) A certain garment [which covers the breast], (S, M,) well known: (K:) a short shirt: a short دِرْع: and the dim., ↓ صُدَيْرَةٌ, is applied to a short shirt which is worn next the body. (TA.) [In the present day, صُدَيْرِى, which is a corruption of the dim., is applied to A kind of waistcoat; a short vest without sleeves: and its pl. is صُدَيْرِيَات.] See also the next paragraph.

صِدَارٌ A certain garment, of which the head, or upper part, is like the مِقْنَعَة, [covering the head,] and the lower part of which covers the breast (M, K) and the shoulders: (M:) a woman in mourning for the death of her husband or relation used to wear a صدار of wool: (Az:) or i. q. ↓ صُدْرَةٌ [q. v.] and مِجْوَلٌ and أُصْدَةٌ: (IAar:) or a certain garment with which the head and breast are covered, worn by a woman in mourning for her husband: (A:) or a small shirt worn next the body: (S:) or a دِرْع worn next the breast: (As:) or i. q. إِتْبٌ [q. v.]. (T in art. اتب.) It is said in a prov., كُلُّ ذَاتِ صِدَارٍ خَالَةٌ [Every female having a صدار is as a maternal aunt]: i. e., it is incumbent on a man to be jealous for every woman like as he is jealous for his women under covert, or the females of his family whom he is under an obligation to respect and protect. (S. [See also Freytag's Arab. Prov. ii. 310.]) b2: Also A certain mark made with a hot iron upon the breast of a camel. (S.) صَدَارَةٌ (assumed tropical:) Precedence, or priority. (TA.) b2: See also صَدْرٌ, near the middle of the paragraph.

صِدَارَةٌ: see صَدْرٌ, near the middle of the paragraph.

صَدِيرَةٌ: see صَدْرٌ, near the middle of the paragraph.

صُدَيْرَةٌ dim. of صُدْرَةٌ, q. v. (TA.) صَادِرٌ Returning [from water, &c.]; going, or turning, back, or away: (TA:) quasi-pl. n.

↓ صَدَرٌ. (M, K.) b2: [Hence the saying,] مَا لَهُ صَادِرٌ وَلَا وَارِدٌ (tropical:) He has not anything: (M, K:) or he has not a thing nor a people. (Lh, M.) b3: And طَرِيقٌ صَادِرٌ (tropical:) A road, or way, by which people return from water: (S, M, A, K:) opposed to طَرِيقٌ وَارِدٌ. (M, A.) صَادِرَةٌ: see صَدْرٌ, near the middle of the paragraph.

أَصْدَرُ A man (M) having a large breast, or chest; (M, K, TA;) i. e. having the breast, or chest, or the upper part thereof, prominent; as also ↓ مُصَدَّرٌ. (TA.) A2: الأَصْدَرَانِ Two veins (M, K) that beat, or pulse, (M,) beneath the temples: (M, K:) or the two sides of a man: or the two shoulder-joints: (TA:) the word has no singular. (M.) [Hence the saying,] جَآءَ يَضْرِبُ أَصْدَرَيْهِ; (M, Meyd, K, TA;) and some say أَسْدَرَيْهِ [q. v.], (Meyd, TA,) and this is the original; (Meyd;) and some, أَزْدَرَيْهِ; (Meyd, TA;) a prov.; (M, Meyd, TA;) meaning He came beating [with his hand] his two sides, (TA,) or his two shoulderjoints: (Meyd, TA:) i. e. he came empty [-handed]; (M, Meyd, K, * TA;) not having accomplished the object of his desire: (Meyd:) or he came exulting, or behaving insolently, (Meyd, and Har p. 603,) not knowing where were his أَصْدَرَانِ: so accord. to Yoo: and some say, جَآءَ بَضْرِبُ بِأَصْدَرَيْهِ. (Har.) تَصْدِيرٌ [a subst. like تَذْرِيعٌ and تَنْبِيتٌ] The [fore-girth, i. e. breast-girth, or] girth that is upon the breast of the camel: (S, A: *) [the hind girth, or belly-girth,] that which is next the ثِيل, is called the حَقَب: (S:) or the girth of the camel's saddle (الرَّحْل), and of the [camel-vehicle called] هَوْدَج. (M.) مَصْدَرٌ A place of returning or going back, (S, TA,) or of going, or turning, away [from water, and from a country or place, and (assumed tropical:) from an affair or thing]. (TA. [See 1, first sentence.]) b2: [Hence, مَصْدَرُ أَمْرٍ (tropical:) The way of return from, or of completing, a thing or an affair: opposed to مَوْرِدُهُ.] One says, هُوَ يَعْرِفُ مَوَارِدَ الأُمُورِ وَمَصَادِرَهَا (tropical:) [He knows the ways of betaking himself to things or affairs, and the ways of withdrawing himself from them; or of commencing them and of completing them]. (A.) [See also another ex. in art. رحب, conj. 6.] b3: And hence [also], the مَصَادِر [pl. of مَصْدَر] of verbs: (S, TA:) مَصْدَرٌ signifies (assumed tropical:) The root of a word, from which proceed the derivatives of verbs: (Lth, TA:) [in this sense it is a conventional term of grammar and lexicology, not belonging to the classical language; but on account of the importance of understanding its true application in lexicology, it is necessary to give here a full explanation of it: it is, agreeably with its etymology, the source (lit. place) of derivation, accord. to the grammarians of ElBasrah; and is what I term an infinitive noun: it is defined as] a noun signifying, by its original application, an accident as subsisting in, or proceeding from, an agent (as الفَرَحُ [“ the being joyful ”], الضَّرْبُ [“ the act of beating ”], and القُعُودُ [“ the act of sitting ”]), or affecting an object of action, (as الجُنُونُ [“ the being possessed by a jinnee ”]), conformable to its verb, so as to comprise all the letters in that verb, either literally (as in the instances above) or virtually (as in القِتَالُ [“ the act of fighting ”], which wants the ا that is before the ت in the verb, yet wants it as to the letter only, and not virtually, wherefore it is sometimes pronounced as if with the said letter, as in قَاتَلَ قِيتَالًا, but the ا is changed into ى on account of the kesr of the letter before it), or substituting another letter for any of those letters that it wants (as in العِدَةُ [“ the act of promising ”], which wants the و that is in its verb as to the letter and virtually, but has ة substituted for it [by way of compensation]): (from a comparison of definitions &c. in the Expos. of the “ Kitab Hodood en-Nahw ” by the author of the work thus entitled, arts. مصدر and اسم مصدر; the Expos. of the “ Shudhoor edh-Dhahab ” by the author of the work thus entitled, section on the nouns that govern as verbs; I' Ak; &c.:) but the grammarians of El-Koofeh hold that the verb is the root, and that the مصدر is derived from it: (I' Ak p. 148:) some مصادر, moreover, are derived from real (as opposed to ideal) substantives, as التَّحَجُّرُ [“ the becoming stone ”] from الحَجَرُ [“ stone ”]. (Kull p. 327.) The مصدر has the same government as its own verb: it is often, and may be at pleasure, used as an ideal subst. or abstract noun: and it is often employed in the place of an act. or a pass. part. n.: (Kull, &c.:) [when thus used as an epithet, it is employed alike as sing. and pl. and masc. and fem.:] accord. to Zj, every مصدر used as an epithet is for ذُو [or ذَات &c.] followed by the مصدر, and therefore it has no dual nor pl. [nor fem.] form. (TA voce حَرَضٌ.) [It has also other uses, which are expl. in the grammars. Used as a مَصْدَر, it is sometimes made fem.; as it is also when used in the sense of a noun that is properly fem.: see صَرْفٌ, third sentence.] b4: اِسْمُ مَصْدَرٍ, called by some اِسْمٌ لِلْمَصْدَرِ, is a term applied to [(assumed tropical:) A quasi-infinitive noun; i. e.] a noun which is not a مصدر, but which is occasionally used in the place of a مصدر; like as a مصدر is used in the place of an act. part. n., and in that of a pass. part. n.: such as الوُضُوْءُ for التَّوَضُّؤُ [“ the performing of the ablution preparatory to prayer ”], and الغُسْلُ for الاِغْتِسَالُ [“ the washing of oneself ”]; each of which wants somewhat that is in its verb without substituting anything for that which is wanting. (Expos. of the “ Kitáb el-Hodood,” cited above.) This kind of noun the grammarians of El-Koofeh and Baghdád allow to govern as a مصدر; but the grammarians of ElBasrah hold that the noun governed in the accus. case in each of the exs. adduced by the former as confirmatory of their opinion is so governed by a verb understood. (Expos. of the “ Shudhoor,”

ubi suprà.) It is also applied to A proper name signifying an accident [or attribute]; as فَجَارِ and حَمَادِ, proper names, by original application, for الفَجْرَةُ and المَحْمَدَةُ [“ vice ” and “ praise ”] and the like: and this kind does not govern as a مصدر. (Expos. of the “ Kitáb Hodood enNahw,” ubi suprà; and Expos. of the “ Shudhoor,” ubi suprà.) It is also applied to [what is more properly termed اِسْمٌ لِلْمَعْنَى الحَاصِلِ بِالمَصْدَرِ, by some termed simply حَاصِلٌ بِالمَصْدَرِ, i. e. An ideal substantive, or abstract noun;] a noun applied to signify an accident [or attribute] considered abstractedly [such as صَدَرٌ signifying

“ return; ” and this kind is commonly termed in the lexicons simply an اِسْم as distinguished from a مصدر]. (Kull p. 327.) Some apply it also to what is [properly] termed مَصْدَرٌ مِيمِىٌّ [i. e. A مصدر commencing with an augmentative م], if not of the measure مُفَاعَلَةٌ: but such is really a مَصْدَر. (Expos. of the “ Shudhoor,” ubi suprà.) And some of the grammarians [and of the lexicographers likewise] apply it to A noun that signifies the instrument [or means] with [or by] which the action signified by a مصدر is performed: as الأُكْلُ [“ food,” as being “ that by means of which the act of eating (الأَكْلُ) is performed ”]. (Kull, ubi suprà.) b5: See also صَدْرٌ, last sentence but two.

مُصْدِرٌ [act. part. n. of 4, q. v. b2: ] (tropical:) A man who completes things or affairs. (A.) A2: and One of the names of the month جُمَادَى الأُولَى: (M, K:) [ISd says,] I think it to be of the dial. of [the tribe of] 'Ad. (M.) مَصْدَرَةُ القَوْمِ (tropical:) Those who are made to have the precedence, or priority, of the people, or party. (A, TA.) مَصْدَرِىٌّ, as a grammatical term, Of, or relating to, the مَصْدَر. See the particles أَنْ and كَىْ &c.]

مُصَدَّرٌ A man (M) strong in the chest; (S, M, K;) and in like manner a lion, (M, A,) and a wolf: (M:) and the lion; (S, K;) and the wolf; (K;) because they are strong in the chest. (TA.) b2: See also أَصْدَرُ. b3: A horse to whose breast the sweat has reached. (M, K.) b4: A horse, and a sheep or goat, white in the upper part (لَبَّة) of the breast: (M, K:) or (with ة, A) a ewe having a black breast, (M, A, K,) the rest of her being white. (M.) b5: (tropical:) A horse that outreaches others (IAar, M, A, K) with his breast: (TA:) IAar does not mention the breast. (M, TA.) [Accord. to rule, this should be مُصَدِّرٌ, as is shown by a verse cited above: see 5.] b6: (tropical:) An arrow thick in the part called the صَدْر. (M, A, K.) b7: And المُصَدَّرُ is a name applied to (assumed tropical:) The first of the arrows termed غُفْل, (M, K,) which have no notches, and to which is assigned no portion [and no fine, in the game called المَيْسِر]; these being added only to give additional weight to the collection of arrows from a dislike of suspicion [of foul play]. (Lh, M. [See السَّفِيحُ and المَنِيحُ.]) مَصْدُورٌ A man (A &c.) having a complaint of the chest. (S, A, Mgh, Msb.) 'Obeyd-Allah Ibn-'Abd-Allah Ibn-'Otbeh, on its being said to him, How long wilt thou utter this poetry? replied, لَا بُدَّ لِلْمَصْدُورِ مِنْ أَنْ يَسْعُلَا To him who has a complaint of the chest, there is no avoiding coughing. (TA. [See also نَفَثَ.]) b2: It is also often used as meaning (assumed tropical:) Grieved, afflicted, or vexed. (TA in art. نفث.)

ستر

1 سَتَرَ, aor. ـُ (S, M) and سَتِرَ, (M,) inf. n. سَتْرٌ (S, M) and سَتَرٌ, (M,) He, or it, veiled, concealed, or hid, a thing; (M;) covered it: (S:) and ↓ ستّر signifies the same, (M,) [or has an intensive sense, or denotes frequency or repetition of the action, or its application to many objects: accord. to Golius, “sub velo, obtenso eo [sic], ne quis vir intueretur eam, custodivit puellam: et clam asservavit habuitque eam: ” as on the authority of the KL: in which I find nothing of the kind but تَسْتِيرٌ expl. by the words در پرده داشتن (to have or hold, within a curtain.] b2: (assumed tropical:) He protected another. (The Lexicons passim.) A2: سَتُرَتْ, inf. n. سَتَارَةٌ, (tropical:) She (a woman) was, or became, سَتِيرَة, (A,) i. e., modest, or bashful. (M.) b2: and سَتُرَ, inf. n. سِتْرٌ, (assumed tropical:) He was, or became, intelligent. (M.) 2 سَتَّرَ see the preceding paragraph.3 سَاتَرَهُ العَدَاوَةَ, inf. n. مُسَاتَرَةٌ, (tropical:) [He concealed enmity with him]. (A.) [See also the act. part. n., below.]5 تَسَتَّرَand 7: see the next paragraph.8 استتر and ↓ تستّر (S, M, K) and ↓ انستر (IAar, M) It became veiled, concealed, or hidden; or it veiled, concealed, or hid, itself: (M:) it became covered; or it covered itself. (S, K.) b2: [Hence,] فُلَانٌ لَا يَسْتَتِرُ مِنَ اللّٰهِ بِسِتْرٍ (tropical:) [Such a one does not protect himself from the displeasure of God by piety; i. e.,] such a one does not fear God. (A, TA.) سِتْرٌ and ↓ سُتْرَةٌ [which latter see also below] and ↓ سِتَارَةٌ (S, M, K) and ↓ سِتَارٌ (K) and ↓ سَتَرَةٌ and ↓ إِسْتَارٌ (TA) and ↓ إِسْتَارَةٌ, (M, K,) which last is only known to occur in one instance, in a trad., (M, TA,) and ↓ مِسْتَرٌ, (M, K,) Anything by which a person or thing is veiled, concealed, hidden, or covered; a veil; a curtain; a screen; a cover; a covering; a covert; (S, M, K:) [and the first and second, anything by which one is protected, or sheltered:] the pl. of سِتْرٌ is سُتُورٌ and أَسْتَارٌ (S, M, K) [the latter a pl. of pauc.] and سُتُرٌ; (M, TA;) which last is also pl. of ↓ سِتَارٌ, (K,) like as كُتُبٌ is of كِتَابٌ; (TA;) and the pl. of ↓ سِتَارَةٌ is سَتَائِرُ. (S, K.) ↓ [Hence the phrase] هَتَكَ اللّٰهُ سِتْرَهُ [lit., God rent open, or may God rend open, his veil, or covering; meaning,] (tropical:) God manifested, or made known, or may God manifest, or make known, his vices, or faults: (A:) [or God disgraced, or dishonoured, him, or exposed him to disgrace, or dishonour, or may God disgrace or dishonour him &c.] and مَدَّ اللَّيْلُ أَسْتَارَهُ (tropical:) [Night spread its curtains]. (A.) And اللَّيْلِ ↓ أَمُدُّ إِلَى اللّٰهِ يَدَىَّ تَحْتَ سِتَارِ (tropical:) [I stretch forth my hands in supplication to God beneath the veil of night]. (A.) b2: سِتْرٌ also signifies (tropical:) Fear. (K.) [Because by it one protects himself from the displeasure of God. See 8.] And (tropical:) Modesty, or bashfulness. (K.) One says, مَا لِفُلَانٍ سِتْرٌ وَ لَا حِجْرٌ (tropical:) Such a one has not modesty nor intelligence. (TA.) b3: And Intelligence; syn. عَقْلٌ. (M.) In the K it is explained by عَمَلٌ; but this appears to be a mistranscription, for عَقْلٌ. (TA.) سَتَرٌ A shield. (M, K.) سُتْرَةٌ: see سِتْرٌ. b2: Its predominant application is to A thing which a person praying sets up before him; [sticking it in the ground, or laying it down if the ground be hard, in order that no living being or image may be the object next before him;] such as a whip, and a staff having a pointed iron at its lower extremity. (Mgh.) [See عَنَزَةٌ: and see my “ Modern Egyptians,”

5th ed., p. 72.] b3: Also A parapet, or surrounding wall, of a flat house-top. (Mgh.) b4: And i. q. ظُلَّةٌ [q. v.]. (Mgh.) سَتَرَةٌ: see سِتْرٌ.

سِتَرَةٌ: see سَتِيرٌ, in two places.

سِتَارٌ: see سِتْرٌ, in three places.

سَتِيرٌ (S, M, K) and ↓ مَسْتُورٌ, (S, A, K,) applied to a man, (S, A, &c.,) and سَتِيرَةٌ (S, M, A, K) and سَتِيرٌ and ↓ سَتِرَةٌ, (M,) applied to a girl (S) or female, (M, &c.,) [properly Veiled, concealed, or covered. b2: And hence,] (tropical:) Modest; bashful; (M;) chaste: (S, K:) pl. of سَتِيرٌ, as masc., سُتَرَآءُ; (M;) and of ↓ مَسْتُورٌ, [مَسْتُورُونَ and] مَسَاتِيرُ; (A;) and, app. of سَتِيرٌ [as fem.] and سَتِيرَةٌ also, سَتَائِرُ; and the pl. of ↓ سَتِرَةٌ is سَتِرَاتٌ only, accord. to a rule laid down by Sb. (M.) b3: شَجَرٌ سَتِيرٌ (tropical:) Trees having many boughs or branches. (A.) A2: سَتِيرٌ applied to God is of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ, meaning (assumed tropical:) Veiling, or protecting; a veiler, or protector. (TA.) سِتَارَةٌ: see سِتْرٌ, in two places. b2: Also The piece of skin that is upon the nail. (K.) سَتَّارٌ One who veils, or conceals, [much, or often; or who does so] well. (KL.) [Hence,] اَللّٰهُ سَتَّارُ العُيُوبِ (tropical:) God is He who is wont to veil vices, or faults]. (A.) b2: And The keeper of the curtain [that hangs over, and closes, the door of a chamber]. (MA.) إِسْتَارٌ: see سِتْرٌ.

A2: Also Four: (S, M, A, K:) said by Aboo-Sa'eed and Az to be arabicized, from the Pers\. چَهَارْ: pl. أَسَاتِيرُ and أَسَاتِرُ. (TA.) It is applied to men: (S, M:) and you also say, أَكَلْتُ إِسْتَارًا مِنَ الخَبْزِ meaning I have eaten four cakes of bread. (TA.) b2: And The fourth of a party of people. (TA.) b3: And The weight of four mithkáls (مَثَاقِيل) and a half: (S, K: [see رِطْلٌ:]) likewise arabicized: (Az:) [app. from the Greek σατὴρ:] pl. أَسَاتِيرُ. (S.) إِسْتَارَةٌ: see سِتْرٌ.

مِسْتَرٌ: see سِتْرٌ.

مَسْتُورٌ: see سَتِيرٌ, in two places. b2: حِجَابًا مَسْتُورًا, in the Kur xvii. 47, means A veil covered by another veil; implying the thickness of the veil: (S:) or مستورا is here of the measure مَفْعُولٌ in the sense of the measure فَاعِلٌ, like مَأْتِيًّا in the Kur xix. 62, (S, M,) which some say is the only other instance of the kind; (TA;) and Th explains it as signifying preventing, or hindering, or obstructing; and says that it is of the measure مَفْعُولْ because the veil itself is hidden from man. (M.) جَارِيَةٌ مُسَتَّرَةٌ A girl kept behind, or within, the curtain. (S.) هُوَ مُدَاجٍ مُسَاتِرٌ (tropical:) [He is a wheedler, or cajoler, who conceals enmity]. (A.)

دين

1 دَانَ, (IAar, S, K, TA,) aor. ـِ (IAar, M, K, TA,) [inf. n. دِينٌ, (which see below,) in this and most of the other senses, or the inf. n. is دَيْنٌ, and دِينٌ is a simple subst.,] He was, or became, obedient; he obeyed: (IAar, S, M, K, TA:) this is the primary signification: or, as some say, the primary signification is the following; namely, he was, or became, abased and submissive: (IAar, * K, * TA:) or he was, or became, abased and enslaved and obedient. (S.) You say, دَانَ لَهُ, (S,) and دِنْتُ لَهُ and دِنْتُهُ, (M, TA,) He, and I, was, or became, obedient to him [&c.], or obeyed him [&c.]. (S, M, TA.) and دِنْتُهُ, (M, K,) aor. ـِ (K,) I served him, did service for him, or ministered to him, and acted well to him. (M, K.) b2: [Hence,] He became [a servant of God, or] a Muslim. (TK.) Yousay, دَانَ بِالْإِسْلَامِ, inf. n. دِينٌ, with kesr, [and دِيَانَةٌ,] He became, or made himself, a servant of God by [following the religion of] El-Islám; [i. e. he followed El-Islám as his religion;] and so ↓ تديّن. (Msb.) And دَانَ بِكَذا, (S,) and دِنْتُ بِهِ, (M, K,) inf. n. دِيَانَةٌ [and دِينٌ]; and به ↓ تديّن, [and تديّنتُ به; He, and I, followed such a thing as his, and my, religion;] (S, TA;) from دِينٌ as signifying “ obedience. ” (S.) and دان بِدِينِهِمْ He followed them in their religion; agreed with them, or was of one mind or opinion with them, upon, or respecting, their religion; took, or adopted, their religion as his. (TA.) And the trad. of 'Alee, مَحَبَّةُ العُلَمَآءُ دِينٌ يُدَانُ اللّٰهُ بِهِ [The love of the learned is a kind of religion with which God is served]. (TA.) In the phrase وَ لَا يَدِينُونَ دِينَ الحَقِّ [Nor follow the religion of the truth, or the true religion], in the Kur ix. 29, El-Islám is meant. (Jel.) A2: Also He was, or became, disobedient; he disobeyed: and he was, or became, mighty, potent, powerful, or strong; or high, or elevated, in rank, condition, or state; noble, honourable, glorious, or illustrious. (IAar, T, K.) Thus it bears significations contr. to those mentioned in the first part of this paragraph. (MF.) A3: Also, (S, M, Msb, K,) first Pers\. دِنْتُ, (T, M8gh,) aor. as above, (T, S, Msb,) inf. n. دَيْنٌ, (S, Msb,) from المُدَايَنَةُ, (Msb, [see 3,]) i. q. أَخَذَ الدَّيْنَ, (IKt, M, Msb, K,) or [rather] أَخَذَ دَيْنًا, (T,) [He took, or received, a loan, or the like; he borrowed: or he took, or received, or bought, upon credit; which is the meaning generally obtaining: and ↓ اِدَّانَ and ↓ أَدَانَ and ↓ استدان and ↓ تديّن signify [in like manner] أَخَذَ دَيْنًا: (K:) or the first, i. e. دان, signifies he sought, or demanded, a loan, or the like; (ISk, S, Mgh, Msb;) as also ↓ ادّان and ↓ استدان: (S, Mgh:) and he became indebted, in debt, or under the obligation of a debt: (S:) and ↓ ادّان and ↓ أَدَانَ and ↓ استدان signify أَخَذَ بِدَيْنٍ

[he took, or received, by incurring a debt; i. e. he took, or received, or bought, upon credit; like

أَخَذَ دَيْنًا]; (M;) or the first and last of these three signify أَخَذَ الدَّيْنَ, and اِقْتَرَضَ [which means the same]: but ↓ أَدَانَ signifies he gave, or granted, what is termed دَيْنٌ [meaning a loan, or the like: or he gave, or granted, or sold, a thing upon credit]: (TA:) accord. to Esh-Sheybánee, this last verb signifies he became entitled to a debt from others [or from another]: Lth says that it (أَدَانَ) signifies he was, or became, such as is termed مُسْتَدِينٌ; [i. e. it is syn. with استدان, as it is said to be in the M and K;] but [Az says,] this, which has been mentioned on the authority of some one or more by Sh, is in my opinion a mistake; أَدَانَ means he sold upon credit; or became entitled to a debt from others [or from another]; (T, TA;) or he sold to persons upon a limited credit, or for payment at an appointed period, so that he became entitled to a debt from them: (S:) and accord. to Sh, ↓ ادّان signifies he became much in debt. (T, TA.) El-Ahmar cites the following verse of El-'Ojeyr Es-Saloolee: نَدِينُ وَيَقْضِى اللّٰهُ عَنَّا وَقَدْ نَرَى

مَصَارِعَ قَوْمٌ لَا يَدِينُونَ ضُيَّعِ [We incur debt, and God pays for us; and sometimes, or often, we see the places of overthrow of a people, who incur not debt, in a state of perdition]: in the S [and the T] ضُيَّعَا; but correctly as above; for the whole of the قَصِيدَة is مَخْفُوضَة. (IB, TA.) And it is said in a trad., مُعْرِضًا ↓ اِدَّانَ, (S, K,) or, as some relate it, دَانَ, (K,) He bought upon credit, or borrowed, or sought or demanded a loan, of whomsoever he could, addressing himself to such as came in his way: (S, TA:) or both mean he bought upon credit avoiding payment: or he contracted a debt with every one who presented himself to him: (K, TA: [see also other explanations voce مُعْرِضٌ:]) ↓ ادّان signifies he bought upon credit: (K:) or [thus and also] the contr., i. e. he sold upon credit. (T, K.) b2: It is also trans.; and so is ↓ أَدَانَ. (Msb.) You say, دِنْتُهُ, (M, Mgh, K, [in the CK دِينَةٌ is here put for دِنْتُهُ,]) inf. n. دَيْنٌ; (TA;) and ↓ أَدَنْتُهُ (M, Mgh, K,) inf. n. إِدَانَةٌ; (TA;) I gave him, or granted him, to a certain period, what is termed دَيْنٌ [meaning the loan, or the like; I lent to him: or I gave him, or granted him, credit; or sold to him, upon credit]: (M, K, TA:) so that he owed a debt: (TA:) and i. q. أَقْرَضْتُهُ [I gave him, or granted him, a loan, or the like]; (M, * Mgh, K;) as also ↓ دَيَّنْتُهُ: (Mgh:) or دِنْتُهُ has this last meaning: (A 'Obeyd, S, M:) and ↓ أَدَنْتُهُ signifies I sought, or demanded, of him a loan, or the like; syn. اِسْتَقْرَضْتُ مِنْهُ; as also ↓ اِسْتَدَنْتُهُ: (M:) or دِنْتُهُ has each of the last two meanings: (A 'Obeyd, T, Msb:) and signifies also I received from him a loan, or the like. (K.) And one says, ↓ أَدِنِّى

عَشَرَةَ دَرَاهِمَ meaning Lend thou to me ten dirhems. (S, TA.) A4: دانهُ, (S,) first Pers\. دِنْتُهُ, (M, Msb, K,) inf. n. دِينٌ (S, M, K) and دَيْنٌ, (M, K,) or the latter is the inf. n. and the former is a simple subst., (M,) also signifies He repaid, requited, compensated, or recompensed, him, (S, M, Msb, K,) بِفِعْلِهِ for his deed: and so ↓ داينهُ, inf. n. مُدَايَنَةٌ and دِيَانٌ. (M.) And دِنَّاهُمْ We did to them like as they did to us. (Ham p. 10.) One says, كَمَا تَدِينُ تُدَانُ, (T, S, M,) a prov., (M,) meaning Like as thou repayest, or requitest, &c., thou shalt be repaid, or requited, &c.; (S, M;) i. e. according to thy deed thou shalt be repaid, or requited, &c.: (S:) or, as some say, like as thou doest, it shall be done to thee: (M:) or like as thou doest thou shalt be given, and repaid, &c. (T.) And it is said in a trad., اَللّٰهُمَّ دِنْهُمْ كَمَا يَدِينُونَنَا, meaning O God, repay them, or requite them, &c., with [the like of] that which they do to us. (TA.) b2: اَللّٰهُ لَيَدِينُ مِنَ الجَمّآءِ لِلْقَرْنَآءِ, a trad. of Selmán, means God will assuredly retaliate [for her that is hornless upon her that is horned]. (TA.) b3: And one says, مَنْ دَانَ نَفْسَهُ رَبِحَ, i. e. He who reckons with himself [gains] (Ham p. 10. [Or the verb may here have the meaning next following.]) A5: Also, دانهُ, He abased him, (T, S, K,) and enslaved him. (T, S.) Hence, (T,) it is said in a trad., الكَيِّسُ مَنْ دَانَ نَفْسَهُ وَعَمِلَ لِمَا بَعْدَ المَوْتِ, (S, T,) i. e. [The intelligent is] he who abases, and enslaves, himself [and works for that which shall be after death]: or, as some say, who reckons with himself: (T:) or, accord. to some, who overcomes himself. (TA.) And دانهُ, (K,) first Pers\. دِنْتُهُ, (T,) signifies He made him to do that which he disliked. (Az, T, K.) And دِينَ He was made to do that which he disliked. (T.) b2: And دِنْتُهُ, inf. n. دِينٌ, I ruled, governed, or managed, him, or it. (M, TA.) And I possessed it; owned it; or exercised, or had, authority over it. (Sh, S, K, TA.) A6: دان, (IAar, T, K,) aor. ـِ (K,) [inf. n., app., دِينٌ, which see below,] signifies also He became accustomed or habituated, or he accustomed or habituated himself, to good or to evil: (IAar, T, K:) and, accord. to Lth, (T,) دِينَ signifies he was accustomed or habituated: (T, M:) or, as some say, دِينٌ signifying “ custom,” or “ habit,” has no verb. (M.) A7: and He (a man, IAar, T) was, or became, smitten, or affected, by a disease. (IAar, T, K.) 2 ديّنهُ, (S, Mgh, Msb, K,) inf. n. تَدْيِينٌ, (S, K,) He left him to his religion; (S, Mgh, Msb, K;) left him and his religion, not opposing him in that which he held allowable in his belief. (Msb.) b2: He believed him: so in the saying, ديّنهُ فِى القَضَآءِ [He believed him in respect of the judgment, or judicial decision], (T, M, Mgh, *) and فِيمَا بَيْنَهُ وَبَيْنَ اللّٰهَ [in respect of what was between him and God]: (T, M:) but this is a conventional signification used by the professors. (Mgh.) b3: دَيَّنْتُ الحَالِفَ (T, TA) I confirmed the swearer (قَوَّيْتُهُ [so in the TA, but in the T بَرَّيْتُهُ, app. for بَرَّأْتُهُ, I held him, or pronounced him, to be clear, or quit, if not a mistranscription for قَوَّيْتُهُ,]) in that which he swore. (T, TA.) A2: See also 1, in the latter half of the paragraph.

A3: دَيَّنْتُهُ القَوْمَ I made him ruler, governor, or manager of the affairs, of the people, or company of men. (M.) And ديّنهُ الشَّىْءَ, (T, * TA,) inf. n. as above, (TA,) He made him to possess the thing: to own it; or to exercise, or have, authority over it. (T, * TA.) El-Hotei-ah says, (T, S, M,) addressing his mother, (T,) لَقَدْ دُيِّنْتِ أَمْرَ بَنِيكِ حَتَّى

تَرَكْتِهِمُ أَدَقَّ مِنَ الطَّحِينِ (T, S, M,) meaning مُلِّكْتِ [i. e. Verily thou hast been made to have the ordering of the affairs of thy sons until thou hast rendered them finer than flour]. (T, S.) And hence the saying, يُدَيَّنُ الرَّجُلُ أَمْرَهُ i. e. يُمَلَّكُ [The man shall be made to have the ordering of his affair, or affairs, or case]. (Sh, T.) 3 دَايَنْتُهُ, (S, M, A, K,) inf. n. مُدَايَنَةٌ and دِيَانٌ, (TA,) I dealt, or bought and sold, with him upon credit; (A, TA;) I dealt, or sold and bought, with him, giving upon credit and taking upon credit: (S, TA:) or I lent to him; or I gave him, or granted him, a loan, or the like; and he did so to me: (M, K:) or I dealt with him upon credit, giving or taking. (Ksh * and Bd in ii.

282.) A2: See also 1, in the latter half of the paragraph.

A3: Each of the inf. ns. mentioned above is also syn. with مُحَاكَمَةٌ [The summoning another to the judge, and litigating with him: &c.]. (TA.) 4 ادان, inf. n. إِدَانَةٌ; as an intrans. v.: see 1, in the former half of the paragraph, in three places. b2: As a trans. v.: see 1, in the latter half of the paragraph, in four places. b3: [The following significations, namely, “Subegit,” and “ Pensavit,” assigned to this verb by Golius as on the authority of the KL, and “ Voluit sibi esse servum,” and “ Servum cepit,” followed by an accus., assigned to it by him as on the authority of the S, I do not find in either of those works.]5 تديّن: see 1, in the former half of the paragraph, in three places.6 تَدَايَنُوا They sold and bought, one with another, upon credit; and in like manner تَدَايَنَا is said of two persons: (S:) or they took, or received, or bought, upon credit [app. one of another]: and so اِدَّايَنُوا [which is a variation of the former]. (M.) إِذَا تَدَيَنْتُمْ بِدَيْنٍ, in the Kur ii. 282, means When ye deal, one with another, (Ksh, Bd, Jel, Msb,) upon credit, giving or taking, (Ksh, * Bd,) or by prepayment, (Jel, Msb,) or lending or the like, (Jel,) &c. (Msb.) 8 اِدَّانَ, originally اِدْتَانَ: see 1, in six places.10 استدان, as an intrans. v.: see 1, in the former half of the paragraph, in three places. b2: استدانهُ He sought, or demanded, of him what is termed دَيْنٌ [meaning a debt]: and also i. q. اِسْتَقْرَضَ مِنْهُ. (M.) See 1, in the latter half of the paragraph.

دَيْنٌ [is an inf. n. of 1: b2: and is also a simple subst., and] properly signifies [A debt; such as] the price of a thing sold [which the purchaser is under an obligation to pay]; and a dowry [which one engages to pay]: and a loan, or the like; syn. قَرْض: (Msb:) or it is [a debt] such as has an appointed time of falling due: what has not such an appointed time is [properly, but not always,] termed قَرْضٌ: (K:) and ↓ دِينَةٌ signifies the same as دَيْنٌ (T, M, K) in the sense above explained: (K:) a valid دَينْ (دَينٌ صَحِيحٌ) is such as does not become annulled save by payment, or by one's being declared clear, or quit: compensation in the case of a contract which a slave makes with his owner to pay him a certain sum as the price of himself and on the payment thereof to be free is not a valid دَيْن, because it may become annulled without payment, and without his being declared clear, or quit; that is, by the slave's being unable to pay it: (KT:) in the language of the law, but not in the proper language, دَيْنٌ is also applied to (assumed tropical:) [a debt incurred by] a thing taken unjustly, injuriously, or by violence; as being likened to a دَيْن properly so called: (Msb:) and it signifies also anything that is not present: [app. meaning anything to be paid, or done, at a future time:] (M, K:) the pl. [of pauc.] is أَدْيُنٌ (Lh, M, K) and [of mult.] دُيُونٌ (S, M, K) [and in the CK is added and دِينَةٌ, with kesr; but this is a mistranscription for دِنْتُهُ, as syn. with أَدَنْتُهُ, which follows it, connected therewith by وَ]: the pl. of ↓ دِينَةٌ is دِيَنٌ. (TA.) Yousay, مَا أَكْثرَ دَيْنَهُ and ↓ دِينَتَهُ [How great in amount. is his debt!]; both meaning the same. (Az, T.) And ↓ جِئْتُ لِطَلَبِ الدِّينَةِ i. e. الدَّيْنِ [I came for the demanding of the debt]. (Az, T.) And عَلَيْهِ دَيْنٌ [On him lies a debt; i. e. he owes a debt]: and لَهُ دَيْنٌ [To him is due a debt; i. e. he has a debt owed to him]. (S, TA.) And اِشْتَرَى

بِالدَّيْنِ [He bought upon credit]: (K:) and أَخَذَ الدَّيْنَ (IKt, M, Msb, K) or [rather] أَخَذَ دَيْنًا [signifies the same; or he took, or received, upon credit: or he took, or received, a loan, or the like; he borrowed]: (T, K:) and أَخَذَ بِدَيْنٍ

[likewise signifies the same; or he took, or received, by incurring a debt]. (M.) And بَاعَ بِالدَّيْنِ [He sold upon credit]: (K:) and بِعْثُهُ بِدَيْنٍ (TA) or ↓ بِدِينَةٍ (S) [I sold to him upon credit]: and أَعْطَيْتُهُ الدَّيْنَ [signifies the same; or I gave him, or granted him, credit: or I gave him, or granted him, the loan, or the like]. (M, K, TA.) b3: [Hence,] (tropical:) Death; (K, TA;) because it is a دَيْن [or debt] which every one must pay when [the angel who is] the demander of its payment comes. (TA.) And hence the prov., رَمَاهُ اللّٰهُ بِدَيْنِهِ (tropical:) [May God smite him with his death]. (TA.) b4: Thaalebeh Ibn-'Obeyd says, describing palm-trees, تَضَمَّنُ الحَاجَاتِ العِيَالِ وَ ضَيْفِهِمْ وَمَهْمَا تَضَمَّنْ مِنْ دُيُونِهِمْ تَقْضِ

[They comprise the wants of the household and of their guest; and whatever they comprise of their debts, they pay]; by the دُيُون meaning what is obtained of their fruit that is gathered. (M, TA.) دِينٌ [is an inf. n. of 1: and is also used as a simple subst., signifying] Obedience; (T, S, M, K;) as also ↓ دِينَةٌ: (K: [in the M it is said, without any restriction, that دِينَةٌ is like دِينٌ:]) this is its primary meaning: and its pl. is أَدْيَانٌ: or, as some say, its primary meaning is that next following: (TA:) a state of abasement, (M, K, TA,) and submissiveness. (TA.) الدِّينُ لِلّٰهِ meansObedience to, and the service of, God. (T, K. *) And the saying, in the Kur [iv. 124], وَ مَنْ أَحْسَنُ دِينًا مِمَنْ أَسْلَمَ وَجْهَهُ لِلّٰهِ means [And who is better] in obedience [than he who resigns himself to God?] (Er-Rághib, TA.) In like manner, also, in the same [ii. 257], لَا إِكْرَاهَ فِى الدِّينِ means [There shall be no compulsion] in obedience. (Er-Rághib, TA.) b2: A religion: (K, and in one of my copies of the S:) pl. as above: (S:) so termed as implying obedience, and submission to the law: [for ex.,] it is said in the Kur [iii. 17], إِنَّ الدِّينَ عِنْدَ اللّٰهِ الْإِسْلَامُ [Verily the only true religion in the sight of God is El-Islám]. (TA.) الدِّينُ is a name for That whereby one serves God. (S, * K.) [It is applied to Religion, in the widest sense of this term, practical and doctrinal: thus comprehending الإِيمَانُ, which means “ religious belief. ”] And it [particularly] signifies [The religion of] El-Islám. (M, K.) And The religious law of God; consisting of such ordinances as those of fasting and prayer and pilgrimage and the giving of the poor-rate, and the other acts of piety, or of obedience to God, or of duty to Him and to men; syn. الشَّرِيعَةُ. (TA.) And The belief in the unity of God. (K.) and Piety, or pious fear, and abstinence from unlawful things; syn. الوَرَعُ. (S, K.) b3: Also A particular law; a statute; or an ordinance; syn. حُكْمٌ (K, and Jel in xii. 76) and قَضَآءٌ [which signifies the same as حُكْمٌ]. (Katádeh, T, K.) It is said in the Kur [xii. 76], مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى

دِينِ الْمَلِكِ, meaning He (Joseph) was not to take his brother as a slave for the theft according to the law of the king of Egypt; i. e., فِى حُكْمِ مَلِكِ مِصْرَ, (Jel,) or فىقَضَائِهِ; (Katádeh, T;) for his punishment according to him was beating, and a fine of twice the value of the thing stolen; not enslavement: (Jel:) or, accord. to ElUmawee, the meaning is, in the dominion of the King. (T.) b4: [A system of usages, or rites and ceremonies &c., inherited from a series of ancestors.] It is said in a trad., of the Prophet, كَانَ عَلَى دِينِ قَوْمِهِ, meaning He used to conform with the old usages obtaining among his people, inherited from Abraham and Ishmael, in respect of their pilgrimage and their marriagecustoms (IAth, K, TA) and their inheritances (IAth, TA) and their modes of buying and selling and their ways of acting, (IAth, K, TA,) and other ordinances of the faith [&c.]; (IAth, TA;) but as to the belief in the unity of God, they had altered it; and the Prophet held no other belief than it: (IAth, K, TA:) or, as some say, the meaning here is, their dispositions, in respect of generosity and courage; from دِينٌ in the sense next following. (TA.) b5: Custom, or habit; (Az, T, S, M, K;) as also ↓ دِينَةٌ: (M, * TA:) and business: (S, TA:) pl., as above, أَدْيَانٌ. (M, TA.) This, also, has been said to be the primary signification. (TA.) One says, مَا زَالَ ذٰلِكَ دِينِى That has not ceased to be my custom, or habit. (T, TA.) b6: A way, course, mode, or manner, of acting, or conduct, or the like. (K.) b7: I. q. تَدْبِيرٌ [app. as meaning Management, conduct, or regulation, of affairs]. (K.) b8: State, condition, or case. (S, M, K.) ISh says, I asked an Arab of the desert respecting a thing, and he said to me, لَوْ لَقِيتَنِى عَلَى دِنٍ غَيْرِ هٰذِهِ لَأَخْبَرْتُكَ [Hadst thou found me in a state other than this, I had informed thee]. (S, M.) b9: A property, such as is an unknown cause of a known effect; syn. خَاصِّيَّةٌ. (KL. [The significations of “ Via ” and “ Signum ” and “ Opera,” mentioned by Golius as from the KL, I do not find in my copy of that work.]) A2: Disobedience. (S, K.) [Thus it bears a signification the contr. of that first mentioned in this paragraph.]

A3: Repayment, requital, compensation, or recompense: (S, M, K:) or, as some say, such as is proportioned to the deed of him who is its object. (TA.) Hence, مَالِكِ يَوْمِ الدِّينِ, i. e. [The King] of the day of requital, in the Kur [i. 3]: (M, T, TA:) or the meaning in this instance is the next but one of those here following. (T, TA.) b2: Retaliation, by slaying for slaying, or wounding for wounding, or mutilating for mutilating. (TA.) b3: A reckoning. (T, S, M, K.) [See the sentence next but one above.] Hence, in the Kur [ix. 36], ذٰلِكَ الدِّينُ القَيِّمُ [is said to mean] That is the right, correct, or true, reckoning. (T, TA.) A4: Compulsion against the will: (K:) subdual, subjection, or subjugation; ascendency: sovereign, or ruling, power; or power of dominion: (S, K:) mastership, or ownership; or the exercise, or possession, of authority. (K, TA.) A5: A disease: (Lh, IAar, T, S, M, K:) or, accord. to El-Mufaddal, an old disease. (IAar, T.) A6: [It is said to signify also] A constant, or a gentle, rain; as also ↓ دِينَةٌ: (K:) accord. to the book of Lth, [by which is meant the 'Eyn,] (T,) rain that has been constantly, (T,) or usually, (K,) recurring in a place: (T, K:) but this is a mistake of Lth, or of some one who has added it in his book: a verse of Et-Tirimmáh, there cited as an ex., ends with وَدِينِ, which is in that instance syn. with مَوْدُون, meaning “ moistened; ” its و being the primal radical, not the conjunction وَ; and دِينٌ as meaning any kind of rain being unknown. (T, TA.) A7: See also دَائِنٌ.

دَيْنَةٌ, (so in the TT, as from the T,) or ↓ دِينَةٌ, with kesr, (so in the TA,) A cause of death. (T, TA.) دِينَةٌ: see دَيْنٌ, in five places: A2: and دِينٌ, in three places: A3: and دَيْنَةٌ.

دَيِّنٌ Religious; or one who makes himself a servant of God; (S, Msb;) as also ↓ مُتَدَيِّنٌ. (S.) دَيَّانٌ A requiter, (S, M, K,) who neglects not any deed, but requites it, with good and with evil; (K, TA;) in this sense, with the article ال, applied as an epithet to God: (S, M, TA:) a subduer; (T, K;) applied to a man in this sense; (T;) and also, in the same sense, with the article ال, to God: (TA:) a judge; a ruler, or governor; (T, K;) in these senses, likewise, applied to a man; and, with the article ال, to God: (T:) a manager, a conducter, or an orderer, (S, M, K,) of affairs of another. (S.) دَائِنٌ A debtor; (S, M, Msb, * K;) as also ↓ مَدِينٌ and ↓ مَدْيُونٌ, (S, * M, Msb, * K,) this last of the dial. of Temeem, (M,) and ↓ مُدَانٌ (M, K) and ↓ مُدَّانٌ: (K:) or all of these, (M, K,) or ↓ مَدْيُونٌ, (S, TA,) one much in debt: (S, M, K, TA:) and ↓ مُدَّانٌ, constantly in debt: (Sh, T:) and دَائِنٌ signifies one who takes, or receives, a loan, or the like; who borrows; or who takes, or receives, or buys, upon credit: (Sh, T, Msb:) and also one who repays a debt: (Sh, T, TA:) thus bearing two contr. meanings: (TA:) or also one who gives, or grants, credit; or sells upon credit: (Msb:) pl. دَائِنُونَ, with which ↓ دِينٌ is syn. [as a quasi-pl. n.], as in the saying of a poet, وَكَانَالنَّاسُ إِلَّا نَحْنُ دِينَا [And the people, except us, were debtors]. (S.) مُدَانٌ: see the next preceding paragraph.

مَدِينٌ: see دَائِنٌ.

A2: [Also Repaid, requited, compensated, or recompensed: and reckoned with.]

أَئِنَّا لَمَدِينُونَ, in the Kur [xxxvii. 51], means Shall we indeed be requited, and reckoned with? (S, TA.) [See also what follows, in two places.]

A3: Possessed; owned; had, or held, under authority: (TA:) [and hence,] a slave; fem. with ة: (S, M, K:) [or] so called because abased by work. (K.) غَيْرَ مَدِينِينَ, in the Kur [lvi. 85], accord. to Zj, means Not held under authority: but Fr says, I have also heard [it explained as meaning] not requited [for your deeds]. (T.) [And it is said that] أَئِنَّا لَمَدِينُوننَ [mentioned above] means ائنّا لَمَمْلُوكُونَ [i. e. Shall we indeed be held in possession, or under authority, as servants of God?]. (M.) مَدِينَةٌ A city; syn. مِصْرٌ: (S, K:) so called because had, or held, in possession, or under authority. (S, * TA.) [See also art. مدن.] b2: أَنَا ابْنُ مَدِينَتِهَا means I am he who is acquainted with it; (IAar, T, * M, * K;) like ابن بَجْدَتِهَا [q. v.]. (IAar, T.) مُدَّانٌ: see دَائِنٌ, in two places.

مِدْيَانٌ, applied to a man, (S, M, K,) and also to a woman, (M, K,) without ة, (M,) One who gives, or grants, loans, or the like, (Sh, T, M, K,) to men, (M,) much, or often; (Sh, T, K:) and also, (Sh, T, K,) if you will, (Sh, T,) one who seeks, or demands, loans, or the like, much, or often: (Sh, T, K:) thus bearing two contr. significations: (K:) or one whose custom it is to take, or receive, by incurring debt, or to buy upon credit; and, to seek, or demand, loans, or the like: (S:) or it is an intensive epithet, signifying one having [many] debts: (IAth, TA:) pl. مَدَايِينُ, (M, K,) masc. and fem. (TA.) مَدْيُونٌ: see دَائِنٌ, in two places.

مُتَدَيِّنٌ: see دَيِنٌ.

بق

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

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

لَقٍى بَقًى: see بَقَاقٌ.

بَقْيَةٌ: see بَقِيَّةٌ.

بَقْوَى: see بُقْيَا, in five places.

بُقوَى: see بُقْيَا, in two places.

بَقْيَا: see what next follows.

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

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

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

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

وَبُقْيَاىَ أَنِّى جَاهِدٌ غَيْرُ مُؤْتَلِى

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

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

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

لبث

1 لَبِثَ, aor. ـَ inf. n. لَبْثٌ (which is contr. to analogy, because the inf. n. of an intrans. v. of the measure فَعِلَ is, accord. to rule, of the measure فَعَلٌ, S,) and لَبَيثٌ (agreeably with analogy, occurring in a verse of Jereer, S,) and لَبَاثٌ (S, K) and لُبْثٌ (which is the first form given by ISd) TA, [and the most common,]) and لُبَاثٌ and لَبَاثَةٌ and لَبِيثَةٌ, (K,) which are all contr. to analogy, (TA,) and لُبْثَانٌ, (ISd,) [this last, which is also contr. to analogy, is said in the TA, to be like سحبان, but this I suppose to be a mistake for سُبْحَان,] or لُبْثٌ and لَبَاثٌ are substs., (Msb,) He tarried; paused; tarried and waited or expected; was patient, and tarried and waited or expected: (S, K:) he tarried; remained; stayed; stopped; paused; (ISd, Msb;) as also ↓ تلبّث; (Msb;) بِمَكَانٍ in a place: (ISd, Msb:) or ↓ تلبّث signifies he waited; or paused; syn. تَوَقَّفَ (K) b2: مالَبِثَ أَنْ فَعَلَ كَذَا وَكَذَا He delayed not, or was not slow, to do, or in doing, such and such things. (TA, and the other lexicons passim. b3: اِلْبَثْ عَنْ فُلَانٍ Wait for such a one, and leave him, until thy doing so shall manifest the error of his judgement, or opinion. (A.) 2 لَبَّثَ see 4.4 البثهُ; and ↓ لبّثهُ, inf. n. تَلْبِيثٌ; He made him to tarry; to tarry and wait, or expect; to be patient, and tarry, and wait, or expect. (S, K.) 5 تَلَبَّثَ see 1.10 استلبثهُ He deemed him, or it, slow, or tardy. (K, TA.) لُبْثٌ and ↓ لَبَاثٌ (Msb) A tarrying; a staying; a stopping: (Msb:) and ↓ لُبْثَةٌ a loitering; tarrying; staying; waiting; pausing in expectation. (K.) b2: هُوَ قَلِيلُ اللَّبَاثِ, and ↓ اللُّبْثَةِ, [He tarries, or stays, little]. (A.) b3: اَلماءُ إِذَا طَالَ لُبْثُهُ ظَهَرَ خُبْثُهُ [When water remains long stagnant, its corruptness, or impurity, or foulness, becomes apparent]. (A.) لَبِثٌ: see لَابِثٌ. b2: Slow; tardy; late. (Fr.) لَبْثَةٌ A single act of tarrying, staying, or stopping. (Msb.) لُبْثَةٌ: see لُبْثٌ.

لِبْثَةٌ A mode, or manner, of tarrying, staying, or stopping. (Msb.) لَبَاثٌ: see لُبْثٌ b2: فَرَسٌ لَبَاثٌ A slow horse: so in some copies of the K: but correctly, قَوْسٌ لَبَاثٌ, as in the L, a slow bow, accord. to AHn. (TA.) خَبِيثٌ لَبِيثٌ نَبِيثٌ are said conjointly: so in the K: or نَجِيثٌ لَبِيثٌ: so in the L. (TA.) لَبِيثَةٌ مِنَ النَّاسِ A company, or an assembly, of people of different tribes; (K;) [as also لَوِيثَةٌ].

لَابِثٌ and ↓ لَبِثٌ Tarrying; tarrying and waiting, or expecting; being patient, and tarrying, and waiting, or expecting: (S, K:) the former word is the more approved. (Fr.)

بد

أ1 بَدَأَ بِهِ, (T, S, M, &c.,) aor. ـَ (Mgh, K,) inf. n. بَدْءٌ, (T, S, M, Msb,) i. q. به ↓ ابتدأ; (S, Msb, K;) [He began with it;] he made it to have precedence, or to be first; gave precedence to it; syn. قَدَّمَهُ: (Mgh, Msb:) in the dial. of the Ansár, بَدِئَ به is used in this sense of قدّمه; (M;) or بَدِىَ به [without ء]; (IKtt, TA; [see بَدةءٌ;]) [and بَدَى به; see art. بدى;] and به ↓ ابدأ signifies the same. (Msb.) [So in the Kur xii. 76, فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ And he began with their bags, before the bags of his brother. and بَدَأَهُ is sometimes used in the sense of بَدَأَ بِهِ; whence, in the Kur ix. 13, وَهُمْ بَدَؤُوكُمْ أَوَّلَ مَرَّةٍ

And they, it was, began with you the first time; i. e., as Bd says, by acting with hostility, and fighting.] You say also, بَدَّا ثُمَّ عَادَ He began, or did a first time, or the first time: then repeated, or did a second time. (Az, TA in art. عود.) and بَدَأَ فِىِ الأَمْرِ [He began, or made a beginning, in the affair.] (M.) b2: بَدَأَ also signifies It (a thing) began; began to be; originated; or came into existence. (Msb.) [See also 5.]

A2: بَدَأَ الشَّيْءَ, (S, M, K,) aor. and inf. n. as above, (M,) [He began the thing; commenced it; set about it; as also ↓ ابتدأهُ: accord. to the Mgh, the latter has this meaning, or, agreeably with the authority of the M and K, the meaning which here next follows:] he did the thing first, for the first time, by way of beginning, or originally; (S, M, K;) as also ↓ ابدأهُ and ↓ ابتدأهُ; (M, K;) i. e., not after the example of anything preceding. (TA. [But this addition seems rather to belong to another explanation to be mentioned below.]) One does not say, زَيْدًا ↓ ابتدأ nor بَدَأَهُ, because these two verbs [signifying as last explained above] do not have for their objects corporeal things. (Mgh.) [El-Mutanakhkhil El-Hudhalee uses the phrase سَأَبْدُؤُهُمْ بِمَشْمَعِةٍ I will begin with them (meaning his guests) by sporting and jesting; like the phrase in the Kur ix. 13 cited above: but different from these is the saying in the Kur xxxii. 6, وَبَدَأَ خَلْقِ الْإِنْسَانِ مِنْ طِينٍ And He began the creation of man from clay.] The saying, ↓ فَإِنْ كَانَ السَّبُعُ ابْتَدَأَهُ means ابتدأ أَخْذَهُ

أَوْ عَضَّهُ [But if the beast, or bird, of prey has begun the seizing of him, or the biting of him]; the noun that is prefixed [to the pronoun] being suppressed. (Mgh.) You say also, كَانَ ذٰلِكَ فِى

الأَمْرِ ↓ ابْتِدَآءِ That was in the beginning, or first, of the affair. (Msb.) [See also بَدْءٌ, below.] b2: He originated the thing; brought it into being or existence; made it, or produced it, for the first time, it not having been before; (Mgh;) [and] so ↓ ابدأهُ, said [of God, and] of a man, as the agent; (Msb;) and ↓ ابتدأهُ. (Mgh in art. بدع.) [Hence,] بَدَأَ اللّٰهُ الخَلْقَ, and ↓ أَبْدَأَهُمْ, God created, or brought into existence, mankind, or the created beings: (M, Msb, K:) both signify the same. (S.) البَاطِلُ وَمَا يُعِيدُ ↓ مَا يُبْدِئُ [in the Kur xxxiv. 48, means What doth that which is false, or the Devil, originate, or produce in the first instance? and what doth it, or he, reproduce after it hath perished?]: Zj says that مَا, here, is in the place of an accus., meaning in each Instance أَىَّ شَىْءٍ: or it may be a negative; and الباطل here is Iblees; i. e., Iblees createth not, nor raiseth to life after death. (M.) You say also, وَمَا يُعِيدُ ↓ مَا يُبْدِئُ, meaning وَلَا ↓ مَا يَتَكَلَّمُ عَائِدَةٍ, (S, K,) i. e. He does not say anything for the first time, nor anything for the second time; or anything original, nor anything in the way of repetition; الكَلَامِ ↓ بَادِئَةُ signifying what is said for the first time; and عَائِدَةُ الكَلَامِ, what is said for the second time, afterwards: (TA:) or he says not anything: (A in art. عود:) and he has no art, artifice, or cunning. (IAar, TA in art. عود; and A in the present art.) b3: بَدَأَ البِئْرَ He dug the well [for the first time: see بَدِىْءٌ]. (Msb.) A3: بَدَأَ مِنْ أَرْضٍ إِلَى أَرْضٍ, (T,) or مِنْ أَرْضِهِ, (K,) He went forth from a land to a land, or from his land; as also ↓ ابدأ. (T, K.) A4: بُدِئَ, (inf. n. as above, S, M, K,) He (a man, S, M) had the small-pox: (Az, As, T, S, M, K:) or the حَصْبَة [i. e. measles, or spotted fever]: (S, M, K:) or, as Az says, and the حصبة: (T:) or, as Lh says, there came forth upon him pustules resembling the small-pox: but he adds, some say, the small-pox itself: (M:) the epithet applied to a person affected therewith is ↓ مَبْدُوْءٌ. (Az, As, Lh, T, S, M.) b2: Also He fell sick. (IAth, TA.) In a trad. of ' Áïsheh occur the words, فِى اليَوْمِ الَّذِى بُدِئَ فِيهِ رَسُولِ اللّٰهِ [meaning In the day in which the Apostle of God fell sick]: and IAth says, مَتَى بُدِئَ فُلَانٌ meaning When did such a one fall sick? is a phrase used in inquiring respecting the living [who has been attacked by illness] and respecting the dead. (TA.) 4 ابدأ: see 1, in seven places. b2: Also He did a new thing; a thing unknown before; or a strange, or wonderful, thing. (S, * TA.) b3: and He voided excrement, or ordure; or broke wind; syn. نَجَا; [as also أَبْدَى;] said of a man. (M.) b4: And He put forth his second teeth; said of a child; (M;) and of a colt. (TA voce أَحْفَرَ, q. v.) 5 تبدّأ He, or it, began, or made a beginning. (KL.) [See also 1. Golius mentions, but without giving the authority, and without the vowel-signs, the saying, هَاتِ القِصَّةَ مِنْ ذِى تُبُدِّئَتْ; but writing the last word تبديت, stating only that it is in the passive form; as meaning Relate thou the story, or history, from the beginning.]8 إِبْتَدَاَ see 1, in seven places. b2: ابتدأهُ بِوَعْدٍ He made him a promise in anticipation; without his asking it of him. (M in art. انف.) بَدءٌ inf.n. of 1; (T, S, M, Msb;) [The act of beginning;] or the doing a thing first. (M.) Yousay, لَكَ البَدْءُ, (M, K,) and ↓ البُدْءُ, (As, TA,) and ↓ البَدْأَةُ, (S, M, Msb, K,) and ↓ البُدْأَةُ, (S, M, K,) and ↓ البِدْأَةُ, (L,) and ↓ البَدَآءَةُ, (M, K,) and ↓ البُدَآءَةُ, (S, M, K,) and البُدَاهَةُ, with ه substituted for ء, (M, Mtr,) and ↓ البِدَآءَةُ, (Mtr, TA,) and, accord. to IKtt, البِدَايَةُ, but see what follows, (TA,) and ↓ البَدِئَةُ, (M, K,) and ↓ البُدَّآءَةُ, (Az, TA,) It is for thee to begin, (S, M, Msb, K,) before any other, in shooting or casting, &c.: (S:) as to البِدَايَةُ, mentioned above, accord. to Mtr [and Fei], (TA,) it is a vulgar word, (Mgh, Msb, TA,) as IB and several others have stated, (Msb, TA, *) a corruption of ↓ البِدَآءَةُ, (Mgh, Msb,) signifying the first; as also ↓ البُدَآءَةُ; and ↓ البَدْأَةُ: (Msb:) but IKtt says that it is a word of the dial. of the Ansár; بَدَأْتُ بِالشَّىْءِ and بَدِيتُ بِهِ signifying قَدَّمْتُهُ: [see 1:] and he cites the following verse of Ibn-Rawáhah: وَلَوْ عَبَدْنَا غَيْرَهُ شَقِينَا بِاسْمِ الْإِلَاهِ وَ بِهِ بَدِينَا [In the name of God, and with it we begin; and if we worshipped any other than Him, we should be miserable]: see art. بدى. (TA. [This verse is also cited in the S in art. بدو, where, in one copy I find it as above; in another, with بَدَيْنَا instead of بَدِيْنَا.]) And you say, فَعَلَهُ عَوْذَا وَبَدْءًا, (T, S,) and عَوْدَهُ عَلَي بَدْئِهِ, (M,) and فِى عَوْدِهِ وَبَدْئِهِ, and ↓ فِى عَوْدَتِهِ وَبَدْأَتِهِ, (S, M,) [He did it returning and beginning again; or returning to his beginning; i. e. he did it again from the beginning; he recommenced it: or you say this] meaning like as is meant by the saying next following. (TA.) رَجَعَ عَوْدَهُ عَلَى بَدْئِهِ, (S, K,) and عَوْدًا عَلَى بَدْءٍ, in both of which [and in the last following] the verb may be trans., and the noun following therefore in the accus. case, (TA,) and فِى عَوْدِهِ وَبَدْئِهِ, and ↓ فِى عَوْدَتِهِ وَبَدْأَتِهِ, [in both of which, if correct, the verb must be intrans.,] and عَوْدًا وَبَدْءًا, [as though meaning عَائِدًا وَبَادِئًا, used as a phrase denotative of state,] (K,) [but in this last, and the two next preceding, accord. to the TA, the verb should be فَعَلَهُ, as in the next preceding sentence, instead of رَجَعَ, and this is confirmed by what is said in the K in art. عود,] He returned in the way whence he had come: (S, K:) [accord. to the TA, the literal meaning of the first and second may be he made his returning to revert to his beginning, and he made a returning to revert to a beginning:] or the meaning of the first, (Sb, TA in art. عود, and K in that art.,) and of the second, (K in that art.,) is, he returned without stopping after he had gone away: (Sb, K:) and sometimes it signifies the stopping in one's coming and then returning: (Sb:) [and it returned to its first state; it recommenced:] and you say, رَجَعْتُ عَوْدِى عَلَى

بَدْئِى, meaning I returned like as I had come. (Sb ubi suprà.) b2: Also First, or former; preceding all others, or preceding another; as also ↓ البَدْءُ بَدِىْءٌ; and البَدِىءُ being syn. with الأَوَّلُ. (S, K.) Hence the saying, اِفْعَلْهُ بَادِى بَدْءٍ, and ↓ بَادِى بَدِىْءٍ, meaning Do thou it the first thing, or the first of everything; [accord. to different copies of the S;] the ى in بادى being quiescent, in the place of the accus. case, accord. to usage; and sometimes they omit the [altogether], on account of frequent use [of the phrase], as will be stated in art. بدو, (S in the present art.,) saying بَادِى بَدٍ, and بَادِىبَدِى (S in art. بدو.) You say also, اِفْعَلْهُ بَدْءًا, and أَوَّلَ بَدْءٍ, (Th, M, K,) and بَدْءَ بَدْءٍ, (CK,) and بَدَا بَدْءٍ, (M, K,) and بَدْءٍ ↓ بَادِئَ, (A'Obeyd, T, S, M, K,) and بَادِىَ بَدٍ, (K,) and بَادِىْ بَدًا, (M, K, [in the CK بَادِىْ بَدٍ,]) and بَادِىْ بَدًا, (M,) and بَدِىْءٍ ↓ بَادَئَ, (K,) and بَادِىْ بَدَا, (M, K,) and ↓ بَدِىْءٍ ↓ بَادِئَ, (A'Obeyd, T, S, M, CK,) and بَدِىٍّ ↓ بَادِئَ, which is anomalous, (M,) or بَادِىَ بَدِّىِ, (K,) and بَادِىْ بَدِيٍّ, (Fr, A'Obeyd, T, S, M,) and ↓ بَدِئٍ ↓ بَادِئَ, (S, CK,) or ↓ بَادِىَ بَدِئٍ, (K, TA,) and بَادِىْ

↓ بَدْأَةَ, (M, K, TA,) the former word being the act. part. n. of بَدِىَ, which is of the dial. of the Ansár, as mentioned above, and the latter being indecl., with fet-h for its termination, (TA, [in the CK the latter word is written بَدْءَة,]) and بَدْءٍ ↓ بَدْأَةَ, (CK,) and ↓ بَدْأَةَ بَدْأَةَ, (M, K,) and ↓ بَدِىْءٍ ↓ بَدْأَةَ, (S,) and بَدْءٍ ↓ بَدِىْءَ, (S, CK,) and بَدْءَ ذِى بَدْءٍ, (Fr, T,) and ذِى بَدْءٍ ↓ بَدْأَةَ, (Fr, T, S, K,) and ↓ بَدْأَةَ ذِى بَدْأَةٍ, and ↓ ذِى بَدِىْءٍ ↓ بَدْأَةَ, (S, K,) and ↓ ذِي بَدَآءَةَ ↓ بَدَأَةَ, (K, TA,) not بداءة [as in the CK], (TA,) and ↓ بَدِىْءَ ذِى بَدِىْءٍ, (S, K, TA, [in the CK the last word is written بَدْءٍ,]) and ↓ ذِى بَدِىْءٍ ↓ بَدَآءَةِ, (K,) meaning Do thou it the first thing; (Fr, T, K;) so in a correct copy [of the K, and so I find in a MS. copy of the K and in the CK]: accord. to another copy, the first of everything: (TA:) or the first of first; (S;) thus in the L: (TA:) the words here put in the accus. case [literally or virtually] are so put [in some instances] as adverbial nouns; or, accord. to MF, they may be [in some instances] denotatives of state, with respect to the agent; the meaning being اِفْعَلْهُ حَالَةَ كَوْنِكَ بَادِئًا, i. e. مُبْتَدِئَا بِهِ [lit. do thou it in the state of thy being beginning it]. (TA.) [In like manner,] you also say, بَدْءَ الرَّأْىِ, and [more commonly] الرَّأْىِ ↓ بَادِئَ, At first thought; or on the first opinion: (Lh, M:) [بَدْءُ الرَّأْىِ and] الرَّأْىِ ↓ بَادِئُ signifying the first, and beginning, of the idea, thought, opinion, or judgment; or what is perceived before considering well or thoroughly: (M:) [and بَدْءٌ alone signifying a first idea, thought, opinion, or judgment; as is implied in the A, voce صَيُّورٌ, q. v.:] hence, الرَّأْيِ ↓ فَعَلَهُ فِى بَادِئِ [He did it at first thought, &c.]: (M:) and الرَّأْىِ تُرِيدُ ↓ أَنْتَ بَادِئَ ظُلْمَنَا, and الرأى ↓ مُبْتَدَأَ, i.e. Thou at first thought, &c., desirest to wrong us: and one says also, بَادِىَ الرأى, without; meaning on the occasion of what appeared of opinion; i. e. at the first of what appeared thereof; [or at the first opinion's presenting itself;;] in which case, the phrase does not belong to this art. [but to art. بدو]: it occurs in the Kur xi. 29: (M:) AA alone there read بَادِئَ, with; all the other readers pronounced it without ء (TA.) b3: Also A chief, or lord, (S, M, Msb, K,) who occupies the first place in chieftainship or lordship: (S:) or, as some say, a youth, or young man, whose judgment, or opinion, is deemed good, and who is consulted: (M:) or it signifies also an intelligent youth or young man: (K:) pl. بُدُوْءٌ. (M.) A poet (namely, Ows Ibn-Maghrà Es-Saadee, TA) says, ثُنْيَانُنَا إِنْ أَتَاهُمْ كَانَ بَدْأَهُمُ وَبَدْؤُهُمْ إِنْ أَتَانَا كِانَ ثُنْيَانَا [Our second chief, if he came to them, would be their first chief; and their first chief, if he came to us, would be a second chief]. (S.) b4: Also, and ↓ بَدْأَةٌ, A share, or portion, of a slaughtered camel: (S, K:) or the best share or portion thereof: (T:) or the former word has the latter signification; and the latter word, the former signification: and the former signifies also a bone with the meat, or flesh, that is on it: (M:) and a joint; syn. مَفْصِلٌ; (AA, T, M;) and so بَدًا q.v.: (AA, T:) the pl. [of pauc.] of بَدْءٌ is أَبْدَآءٌ (S, M, K) and [of mult.] بُدُوْءٌ; (S, K;) the former of which is the more common: (TA:) or this is pl. of بَدًا. (AA, T.) The shares abovementioned [as commonly divided for the game called المَيْسِر q. v.] are ten; namely, the two haunches, the two thighs properly so called, the two thighs commonly so called (i. e. the tibiæ), the two shoulders, and the two arms; which last are the worst, because of the many veins [therein]. (TA.) b5: See also بَدِىْءٌ.

بُدءٌ: see بَدْءٌ; second sentence.

بَدِئٌ: see بَادِئَ بَدِئٍ, or بَادِىَ بَدِئٍ, voce بَدءٌ.

بَدْأَةٌ: see بَدْءٌ, in thirteen places. b2: Also The beginning, or outward course, of a military expedition; opposed to رَجْعَةٌ, meaning the returning, or homeward course, thereof: occurring in a trad., in which it is said that the Prophet gave, in the case of the former, a fourth [of the spoil], and in the case of the latter, a third; i.e., when a troop went forth from the main body of the army and attacked a party of the enemy, they were to have a fourth of the spoil that they took, and the rest of the army was to share with them the remaining three fourths; and if a troop did so in returning, they were to have a third of all the spoil that they took, because of the greater difficulty and danger attending this case. (T, Mgh.) b3: كَانَ ذٰلِكَ فِى بَدْأَتِنَا, and ↓ بُدْأَتِنَا, and ↓ بِدْأَتِنَا, (K,) and ↓ بَدَآءَتِنَا, (Lh, M, TA,) and ↓ بُدَآءَتِنَا, and ↓ بِدَآءَتِنَا, (TA,) and ↓ بَدَأَتِنَا, (Lh, M, K,) but [ISd says,] I know not how that is, (M,) and ↓ مُبْدَئِنَا, and ↓ مُبْدَئِنَا, (K,) and ↓ مَبْدَأَتِنَا, (Lh, M, and so in some copies of the K,) or مَبْدَاتِنَا, (so in other copies of the K,) thus in the بَاهِر of Ibn-'Odeys [in the CK Ibn-'Adebbes], (K,) which is said to indicate that we should hesitate respecting them [before admitting them to be of classical authority], are phrases meaning That was in the first of our state, and in our adolescence. (TA.) A2: Also, (so in a copy of the M, there written بَدْأَة,) or ↓ بُدْأَةٌ, with damm, (K,) A certain plant; (M;) a black thing, resembling a truffle (كَمْء), of which no use is made: so says AHn. (M.) بُدْأَةٌ: see بَدْءٌ; second sentence: and see بَدْأَةٌ, in two places.

بِدْأَةٌ: see بَدْءٌ; second sentence: and see بَدْأَةٌ بَدَأَةٌ: see بَدْأَةٌ.

بَدَآءٌ, with medd; [Excrement from the anus; as also بَدَّا;] a subst. from أَبْدَأَ, as meaning نَجَا. (M.) بَدِىْءٌ: see بَدْءٌ, as signifying First, or former; in eight places. b2: Also, applied to a thing, or an affair, i. q بَدِيعٌ, (S, and so in a copy of the K,) or مُبْدَعٌ: (so in other copies of the K:) [thus it signifies] Originated; brought into being or existence; made, or produced, for the first time, not having been before, or not after the similitude of any former thing: (TA:) and created: (M, K:) and wonderful: (M, Msb, TA:) and strange, or extraordinary, as not being after the similitude of any former thing. (TA.) b3: [Hence, as is implied in the Mgh,] بِئْرٌ بَدِىْءٌ A well newly dug; (T, Mgh, Msb;) i. q. بَدِيعٌ; (M;) or dug since the era of ElIslám (S, K;) not ancient; (S, Mgh, Msb;) as also ↓ بَدْءٌ: (S:) the former epithet [in this sense] is generally pronounced [بَدِىٌّ] without ء: (T:) the well thus called is one dug in a waste land that has no owner: (TA:) AO says, (TA,) this epithet, and بَدِيع, are applied to a well when thou hast dug it; but if thou findest it to have been dug before thee, it is termed خَفِيَّة; and thus the well of Zemzem is termed خفيّة, because it was Ismá'eel's, and was filled up or covered over [after his time]: (T, TA:) the term قَلِيب is [said to be] applied to an ancient well of which neither the owner nor the digger is known: (TA:) it is said in a trad., that the حَرِيم of a well such as is termed بدىء [i. e. the space surrounding it and belonging to it] is five-and-twenty cubits: (T, S: [but see حَرِيمٌ:]) the pl. is بُدُوْءٌ: (M:) and AO says that بُودَانٌ is pl. of بَدِىْءٌ applied to a well, and is syn. with قُلْبَانٌ [a pl. of قَلِيبٌ which I have not found elsewhere] and رَكَايَا, being formed by transposition of letters from بُدْيَانٌ [which is for بُدْآنٌ, as بَدِىٌّ is for بَدِىْءٌ; the د and ى being transposed, the word becomes بُيْدَانٌ, and this, by a rule of permutation, becomes بُودَانٌ]. (TA.) بَدَآءَةٌ: see بَدْءٌ, in three places: and see بَدْأَةٌ: and بَدِئَةٌ, in two places.

بُدَآءَةٌ: see بَدْءٌ, in two places: and see بَدْأَةٌ: and for the former, see also بَدِئَْةٌ.

بِدَآءَةٌ: see بَدْءٌ, in two places: and see بَدْأَةٌ: and for the former, see also بَدِئَةٌ.

بَدِيْئَةٌ: see بَدْءٌ; second sentence. b2: Also, (M, K,) and ↓ بَدَآءَةٌ, (K,) or ↓ بُدَآءَةٌ, (M,) i. q. بَدِيهَةٌ, (K,) and بَدَاهَةٌ, (TA,) or بُدَاهَةٌ, i. e. The first occurrence of a thing, that happens to one unexpectedly: (M:) [or the first of anything: and an occurrence thereof by which one is taken unawares: accord. to explanations in the K in art. بده:] pl. of the first, بَدَايَا. (TA.) b3: [And all app. signify The faculty of extemporizing; like بَدِيهَةٌ (q. v.) &c.] You say, جَيِّدَةٍ ↓ فُلَانٌ ذُو بَدَآءَةٍ, i. e. بَدِيهَةٍ حَسَنَةٍ, [meaning] Such a one has a good faculty of extemporizing; or of uttering, or relating, things by means of the promptness of his intelligence. (TA.) بُدَّآءَةٌ: see بَدْءٌ; second sentence.

بَادِئٌ [act. part. n. of 1]: see بَدْءٌ, in nine places.

بَادِئَةٌ: see 1, in two places.

مَبْدَأٌ [originally noun of place and of time from 1; A place, and a time, of beginning, &c. b2: ] See بَدْأَةٌ. b3: [Also A principle, or first rule, of a science &c.: pl. مَبَادِئُ. b4: And The primary import of a word; opposed in this sense to غَايَةٌ.]

مُبْدَأٌ: see بَدْأَةٌ.

المُبْدِئُ, applied to God, The Creator, or Originator, of the things [that exist], who hath produced them at the beginning, not after the similitude of anything pre-existing. (Nh.) and المُبْدِئُ المُعِيدُ, so applied, He who createth mankind, and who returneth them after life to death in the present world and after death to life on the day of resurrection. (TA in art. عود.) b2: مُبْدِئُ مُعِيدٌ A man who has gone on warring, or warring and plundering, expeditions, time after time, and is experienced in affairs: (A 'Obeyd, and K in art. عود:) and a horse upon which the owner has gone time after time on warring, or warring and plundering, expeditions; (TA in that art.;) or well trained and exercised, (K and TA in that art.) so as to be obedient to his rider. (TA in that art.) b3: [For other significations of مُبْدِئٌ, see its verb (4); and see أَحْفَرَ.]

مَبْدَأَةٌ: see بَدْأَةٌ مَبْدُوْءٌ [pass. part. n. of 1; Begun, &c.

A2: ] See بُدِئَ.

مُبْتَدَأٌ: see بَدْءٌ. b2: [In grammar, as correlative of خَبَرٌ, An inchoative.]

در

ى1 دَرَى الشَّىْءَ He knew the thing; syn. عَلِمَهُ; (M;) [and so دَرَى بِالشَّىْءِ; for] you say, دَرَيْتُهُ (S, Msb, K) and دَرَيْتُ بِهِ, (S, K,) aor. ـْ (Msb, K,) inf. n. دَرْىٌ (S, M, Msb, K) and دِرْىٌ (Lh, M, K) and دِرْيَةٌ (S, M, Msb, K) and دَرْيَةٌ, (M, * K,) which last is said by Sb to be not used as an inf. n. of un., but as denoting a state, or condition, (M,) and, accord. to some copies of the S, دُرْيَةٌ, (TA, [so in one of my copies of the S,]) and دِرَايَةٌ (S, M, Msb, K) and دَرَيَانٌ and دِرْيَانٌ (M, K) and دُرِىٌّ, (TS, K,) I knew it; (S, Msb, K;) syn. عَلِمْتُهُ (Msb, K) or عَلِمْتُ بِهِ: (S:) or it has a more special meaning than عَلِمْتُهُ: it is said to signify I knew it after doubting: so says Aboo-'Alee: (TA:) or I knew it by a sort of artifice, or cunning, or skill; (K, TA;) or with painstaking, and artifice or cunning or skill; (Har p. 24;) and therefore دَرَى is not said of God: (TA:) a rájiz says, (S, * TA,) but this is an instance of the rude speech of the Arabs of the desert, (TA,) ↓ لَا هُمَّ لَا أَدْرِى وَأَنْتَ الدَّارِى

[O God, I know not, but Thou art the knowing]: (S, TA: [in Har, p. 24, it is cited as commencing with اَلّٰهُمَّ, and therefore as a prose-saying, ascribed to Mohammad, and as adduced by some to show that الدَّارِى is allowable as an epithet applied to God:]) or, as some relate it, لَا أَدْرِ, (S,) in which the ى is elided in consequence of the frequent usage of the phrase; (S, M;) like the phrases لَمْ أُبَلْ and لَمْ يَكُ; (S;) and like لَا يَأْلُ in the saying أَقْبَلَ بِضَرْبَهٍ لَا يَأْلُ [q. v. in art. الو]. (M.) [The saying لَا دَرَيْتُ وَلَا ائْتَليْتَ or أَلَيْتَ &c. is explained in the latter part of the first paragraph of art. الو.] One says, مَا أَدْرِى أَىُّ النَّاسِ هُوَ [I know not who of mankind he is]. (The Lexicons passim.) And IAar mentions the saying مَا تَدْرِى مَا دِرْيْتُهَا, (M,) or دُرَيْتُهَا, (TA,) as meaning Thou knowest not (مَا تَعْلَمُ [which may also be rendered she knows not]) what is her knowledge. (M, TA.) A2: دَرَى, (T, M, K,) aor. ـْ (T, S,) inf. n. دَرْىٌ, (T, M, K,) He deceived, deluded, beguiled, circumvented, or outwitted, (ISk, T, S, M, K,) a man, (ISk, T,) and an object of the chase; as also ↓ اِدَّرَى and ↓ تدرّى: (T, S, M, K: [ادْراهُ in the CK is a mistake for ادّراهُ:]) he hid, or concealed, himself, and deceived, deluded, &c. (S.) A rájiz says, ↓ كَيْفَ تَرَانِىأَذَّرِى وَأَدَّرِى

غِرَرِى ↓ غِرَّاتِ جُمْلٍ وَتَدَرَّى (T, S, M) i. e. How seest thou me winnowing the dust of the mine and deceiving Juml by looking at her while she is inadvertent, (T, S,) she also deceiving me [by looking at me while I am inadvertent]: تَدَرَّى being for تَتَدَرَّى. (S.) See also 3.

A3: دَرَى رَأْسَهُ, (K,) aor. ـْ inf. n. دَرْىٌ, (TA,) He scratched his head with the مِدْرَى: (K:) or رَأْسَهُ ↓ درّى he combed his head with the مِدْرَى: (M: [see Ham p. 159, line 11: and see also ذَرَّىَ:]) and ↓ تَدَرَّتْ she (a woman, S) loosed and let down, or loosed and separated, or combed, her hair (S, K, TA) with the مِدْرَاة. (TA.) 2 دَرَّىَ see above, last sentence. b2: دَرَّيْتُ تُرَابَ المَعْدِنِ, inf. n. تَدْرِيَةٌ, [I winnowed the dust of the mine to separate its gold: a dial. var. of ذَرَّيْتُ: or perhaps a mistake for the latter.] (Msb.) 3 داراهُ, (T, M, Msb,) inf. n. مُدَارَاةٌ, (T, S, Mgh, Msb,) He treated him with gentleness, or blandishment; soothed, coaxed, wheedled, or cajoled, him: (S, * M, Msb:) or deceived, deluded, beguiled, circumvented, or outwitted, him; or strove, endeavoured, or desired, to do so: (T, Mgh:) مُدَارَاةُ النَّاسِ and مُدَارَأَةُ النَّاسِ both signify المُدَاجَاةُ and المُلَايَنَةُ: (S in the present art.:) and دَارَأْتُهُ and دَارَيْتُهُ both signify I was fearful, or cautious, of him; and treated him with gentleness or blandishment, or soothed him, coaxed him, wheedled him, or cajoled him: (S in art. درأ:) or دَارَأْتُهُ means “ I was fearful, or cautious, of him,” as says Az; or “ of his evil, or mischief: ” and دَارَيْتُ signifies I deceived, deluded, beguiled, circumvented, or outwitted; as also ↓ دَرَيْتُ: (T in art. درأ:) and مُدَارَاةٌ also signifies [the acting with] good nature or disposition; and the holding familiar intercourse with others. (T in the present art.) You say also, داراهُ عَنِ الأَمْرِ, and عَلَيْهِ, He endeavoured to turn him, or entice him, by blandishment, or by deceitful arts, from the thing, and to it; syn. رَاوَدَهُ. (L in art. رود.) b2: And دارى عَنْهُ He defended him; or spoke, or pleaded, or contended, in defence of him; like رَاجَمَ عَنْهُ. (TA in art. رجم.) 4 ادارهُ بِهِ He made him to know, or have knowledge of, it; acquainted him with it. (S, M, Msb, K.) The reading وَلَا أَدْرَأَكُمْ بِهِ, with ء, [in the Kur x. 17,] is incorrect: the proper reading is without ء. (S, M.) A2: ادرى دَرِيَّةً, and ↓ تدرّى, (M, TA,) He took for himself, or prepared, a دريّة. (TA.) [See also تَدَرَّأَ.]5 تَدَرَّىَ see 1, latter part, in two places, A2: and also in the last sentence: A3: and see also 4.

A4: جَيْشٌ يَتَدَرَّى [as though for يَتَدَرَّأُ] An army of which one part presses upon another; like يَتَجَعْبَى. (TA in art. جعب.) 7 اِنْدَرَى for اِنْدَرَأَ is vulgar. (TA in art. درأ.) 8 إِدْتَرَىَ see 1, latter part, in two places. b2: اِدَّرَوْ مَكَانًا means They directed their course to, or towards, a place, making an inroad, or incursion, upon an enemy, and going to fight and plunder: (M, TA:) or as though they did so. (S.) دُرْيَةٌ, accord. to some copies of the S, is an inf. n. of دَرَيْتُهُ meaning عَلِمْتُهُ, like دِرْيَةٌ &c. (TA.) b2: أَتَى هٰذَا الأَمْرُ مِنْ غَيْرِ دُرْيَةٍ means This thing, or event, came without any act, or deed. (T, TA.) دَرِيَّةٌ, without ء, A beast, (As, T, S,) or a camel, (ISk, T,) or a she-camel, or a cow, (M,) by means of which one conceals himself from the objects of the chase, or wild animals, (As, ISk, T, S, M,) so deceiving them, (ISk, T, M,) shooting, or casting, when he is able to do so: (As, ISk, T, S:) or, accord. to Az, it is with ء, [دَرِيْئَةٌ,] because the دريئة is driven (تُدْرَأُ, i. e. تُدْفَعُ,) towards the objects of the chase. (S, M.) b2: Also A wild animal, or wild animals, (وَحْش,) specially of such as are objects of the chase. (M, TA.) b3: And A thing, (K,) or ring, (Ham p. 75,) by aiming at which one learns to pierce or thrust [with the spear]. (Ham, K.) So in a verse cited voce دَرِيْئَةٌ, in art. درأ. (Ham ubi suprà.) الدَّارِى, as an epithet applied to God: see 1.

مِدْرًى and ↓ مِدْرَاةٌ (T, S, M, K) and ↓ مَدْرِيَةٌ, (T, M, K,) the last with fet-h to the م and with kesr to the ر, (TA, [in the CK, erroneously, مِدْرِيَة,]) An iron instrument with which the head is scratched, called [in Pers\.] سَرْ خَارَهْ; (T;) a thing like a large needle, with which the female hair-dresser adjusts, or puts in order, the locks of a woman's hair; (S;) a thing with which the head is scratched: (W p. 125, in explanation of the first:) or a wooden instrument which a woman puts into her hair: (TA voce مِشْقَأَةٌ, in explanation of the second:) and, (T, S,) as being likened to the iron instrument thus called, (T,) a horn (T, S, M, K) of a [wild] bull [and of a gazelle], (T, S,) with which the female hairdresser sometimes adjusts, or puts in order, the locks of a woman's hair, (S,) or with which one scratches his head: (K:) and, accord. to some copies of the K, a comb: (TA:) the pl. is مَدَارٍ and مَدَارَى, (M, K, TA,) in the latter of which, the alif [written ى] is a substitute for ى [properly so called]. (M, TA.) [Hence,] جَأْبٌ المِدْرَى, or جَابُ المدرى (accord. to different copies of the S, [or جَأْبَةُ المِدْرَى, or جَأْبَةُ المدرى, see arts.

جأب and جوب,]) A gazelle whose horn is thick; which shows it to be young. (S.) A2: [See also مِرْدًى (in art. ردى), last sentence.]

مِدْرَاةٌ: see the next preceding paragraph.

مَدْرِيَةٌ: see the next preceding paragraph.

د

أو1 دَأَا, first Pers\. دَأَوْتُ, aor. ـْ inf. n. دَأْوٌ: see 1 in the next art. دأى1 دَأَى, and دَأَا, aor. ـْ (T, M, K,) inf. n. دَأْىٌ, (T, M,) of the former verb, (M,) and دَأْوٌ, (T, K,) of the latter verb, (K,) said of a wolf, (M, K,) [and of a man, as shown below,] He deceived, deluded, beguiled, circumvented, or outwitted, him. (T, M, K.) You say, دَأَيْتُ لَهُ, (S, K,) aor. ـْ لَهُ, inf. n. دَأْىٌ, I deceived, deluded, &c., it, namely, a thing, (S, K,) or him, namely, a man; (so in one of my copies of the S;) and so دَأَوْتُ لَهُ. (S, M.) And الذِّئْبُ يَدْأَى لِلْغَزَالِ The wolf deceives, deludes, &c., the gazelle, or the young gazelle: (S, M:) or walks, or goes, in the manner of him who deceives, deludes, &c., to the gazelle, or the young gazelle. (T.) دَأْىٌ and ↓ دِئِىٌّ and ↓ دُئِىٌّ, (M, K,) the last said by IB, on the authority of As, to be pl. of [the n. un.] ↓ دَأْيَةٌ, of the measure فُعُولٌ, [originally دُؤُوىٌ,] (TA,) The vertebræ of the كَاهِل [or withers (app. of a camel)] and of the back: or the cartilages of the breast: or the ribs thereof, where it meets the side: (M, K:) or ↓ الدَّأَيَاتُ signifies the ribs of [i. e. within] the shoulderblade, three on either side; (IAar, M, K;) sing.

↓ دَأْيَةٌ: (M:) or ↓ دَأْيَةٌ, (T,) or دَأْىٌ, (S,) signifies the part of the camel against which lies the [piece of wood called] ظَلِفَة of the saddle, and which is [often] galled thereby: (T, S:) or دَأْىٌ is the pl. [or coll. gen. n.] of ↓ دَأْيَةٌ, and signifies the vertebræ of the withers, in the part between the two shoulder-blades, of the camel, peculiarly; (Lth, T;) and the pl. [of دَأْيَةٌ] is ↓ دَأَيَاتٌ: (Lth, T, S:) or the دأيات are the vertebræ of the neck: or the vertebræ of the spine: (AO, T:) or the two ribs next to the وَاهِنَتَانِ are called the دَأْيَتَانِ: Az says that the Arabs knew not the term دأيات in relation to the neck, but they knew it in relation to the ribs, as signifying six [ribs] next to the stabbing-place of the camel, three on either side; and this is correct: (T:) [and it is said in the L, in art. جنح, that دَأْىٌ signifies the ribs of the back, of a man, which are called the جَوَانِح, pl. of جَانِحَةٌ, six in number, three on the right and three on the left:] the pl. of دَأْىٌ [or rather the quasi-pl. n.] is دَئِىٌّ, like as ضَئِينٌ is of ضَأْنٌ, and مَعِيزٌ of مَعْزٌ: (S:) and, accord. to IB, دُئِىٌّ is a pl. of ↓ دَأْيَةٌ, as mentioned above, meaning the vertebræ of the neck. (TA.) دَأْيَةٌ; and its pls. دَأَيَاتٌ and دُئِىٌّ: see the next preceding paragraph, in seven places. b2: Hence, (S,) اِبْنُ دَأْيَةَ The غُرَاب [or crow]: (S, M, K:) so called because it alights upon, and pecks, the دأية of the camel that has galls, or sores. (M.) A2: Also The part, of a bow, upon which the arrow lies: there are two parts of which each is thus called, next to the part of the stave that is held by the hand, above and below. (M.) A3: دَايَةٌ [without ء, from the Pers\. دَايَهْ,] A child's nurse; a woman who has the charge of a child, who takes care of him, and rears, or nourishes, him; (TA in art. حضن;) i. q. ظِئْرٌ; both of which words are said by IJ to be chaste Arabic: pl. دَايَاتٌ. (M and TA in art. دوى.) دَئِىٌّ and دَئِيَّةٌ: see دَآءٌ (in the latter part of the paragraph), in art. دوأ.

دُئِىٌّ and دِئِىٌّ: see دَأْىٌ.

دَيْأَى, of the measure فَيْعَلٌ; and its fem; with ة: see دَآءٌ (in the latter part of the paragraph), in art. دوأ.

رفو

1 رَفَوْتُ الثَّوْبَ, (S, M, Msb,) third Pers\. رَفَا, (K,) aor. ـْ (S, Msb,) inf. n. رَفْوٌ; (S, M, Msb;) and, in the dial. of Benoo-Kaab, رَفَيْتُهُ, aor. ـْ inf. n. رَفْىٌ; (Msb;) but this latter is strange; (TA in art. رفأ;) I repaired, or mended, the garment, (Msb, K, TA,) [where it was rent,] drawing parts thereof together; (TA;) [or rather, as is well known, I darned it; for] رَفْوٌ is the finest, or most delicate, kind of sewing; the weaving [over] a rent, or hole, in a garment, so that it appears as though there were in it no rent, or hole: (Har p. 91:) and رَفَأُتُهُ signifies the same: (S, M, Msb:) IAar and Az say that it is with ء; but the latter says that the ء is [sometimes] changed into و, so that one says رَفَوْتُ: accord. to ISk, [but this is at variance with what follows,] the verbs with and without ء have different meanings; for one says, رَفَأَ الثَّوْبَ, and رَفَوْتُ الرَّجُلَ. (TA.) b2: رَفَوْتُ الرَّجُلَ, (ISk, S, M,) third Pers\. رَفَا, (K,) [aor. and inf. n. as above,] (tropical:) I appeased, or quieted, or calmed, the man; (ISk, M, TA;) as also رَفَأْتُهُ; (M and K in art. رفأ;) [i. e.] I quieted the man's fear; (S, K, TA;) did away with his fear, like as one does away with a rent, or hole, by الرَّفْو [i. e. darning]. (TA.) b3: And رَفَا, aor. ـْ (tropical:) He married, or took a wife; (TA;) and رَفَأَ is said to signify the same. (TA in art. رفأ.) 2 رَفَّيْتُهُ, inf. n. تَرْفِيَةٌ, I said to him (i. e. to a man taking to himself a wife, S) بِالرِّفَآءِ وَالبَنِينَ [expl. below, see 3]: (S, K:) and so رَفَّأْتُهُ. (T, S, M, K; all in art. رفأ.) 3 يُرَافِينِى means He agrees, or is of one mind or opinion, with me; [the inf. n.] مُرَافَاةٌ being syn. with اِتِّفَاقٌ, (S, TA,) or مُوَافَقَةٌ, (Az, M, TA,) as also رِفَآءٌ, (Az, TA,) this latter being thus made by Az an inf. n. [like the former]: (TA:) [or]

↓ رِفَآءٌ [is a simple subst., or is generally used as such, and] signifies close union, or coalescence; and concord, or agreement; (S, K, TA;) and good consociation: (TA:) and hence the saying, to one taking to himself a wife, (S, in the TA للملك [to the king],) بِالرِّفَآءِ وَالبَنِينَ [May it (the marriage) be with close union, &c., further expl. in art. رفأ]: (S, TA:) ISk says that it is originally with ء; (TA;) but if you will, he says, the meaning may be, with tranquillity, or freedom from disturbance or agitation; from رَفَوْتُ الرَّجُلَ

“ I appeased, or quieted, or calmed, the man. ” (S, TA.) b2: مُرَافَاةٌ is also syn. with مُدَارَاةٌ: and with مُحَابَاةٌ: as a dial. var. of مُرَافَأَةٌ: [i. e., رَافَاهُ signifies, like دَارَاهُ, He treated him with gentleness, or blandishment; soothed, coaxed, wheedled, or cajoled, him; &c.: and he treated him in an easy and a gentle manner in selling; or abated to him the price, or payment:] and accord. to IAar, ↓ ارفاهُ [also, like ارفأهُ,] is syn. with دَارَاهُ. (TA.) 4 أَرْفَيْتُ إِلَيْهِ I had recourse, or I betook myself, or repaired, to him, or it, for refuge, protection, preservation, concealment, covert, or lodging: (TA:) and I inclined to, or towards, him, or it: a dial. var. of أَرْفَأْتُ. (Fr, TA.) A2: أَرْفَيْتُ السَّفِينَةَ I brought the ship near to the land; a dial. var. of أَرْفَأْتُ. (ISh, TA.) b2: See also 3, last sentence.6 تَرَافَوْا عَلَى الأَمْرِ They agreed together to do the thing; a dial. var. of تَرَافَؤُوا. (TA.) رُفَةٌ: pl. رُفَاتٌ: see رُفَهٌ, in art. رفه.

رِفَآءٌ: see 3; and see also art. رفأ.

أَرْفَى Having large and flabby ears: fem. رَفْوَآءُ; (K, TA;) meaning, whose ears approach each other so that their extremities almost touch one another. (TA.) أُرْفِىٌّ: see art. رفى.

ظل

1 ظَلَّ, aor. ـِ inf. n. ظِلَالَةٌ: see 4.

A2: ظَلَّ, (T, M, Msb, K,) first Pers\. ظَلِلْتُ, (T, S, M, O, Msb, K,) [and accord. to SM ظَلَلْتُ also, for he says that] the verb is of the class of مَنَعَ as well as of the class of تَعِبَ, (TA,) and ظَلْتُ, (T, S, * M, O, K,) likened to لَسْتُ, (M, K, *) formed by rejecting the former ل in ظَلِلْتُ, (T, O,) and ظِلْتُ, which is [also] originally ظَلِلْتُ, (Sb, T, M, O, K,) formed by transferring to the ظ the vowel of the rejected ل, (Sb, T, M, O,) anomalously, (Sb, M,) the latter of the dial. of the people of El-Hijáz; (T;) aor. ـَ (S, * M, O, * Msb, K;) imperative اِظْلَلْ and ظَلْ (T) [and it is implied in the M voce قَرَّ that one says also اِظْلِلْ and ظِلْ, which indicates that the aor. is also يَظِلُّ, but this requires confirmation, which I have not anywhere found]; inf. n. ظُلُولٌ (T, S, M, O, Msb, K) and ظَلٌّ (M, K) and ظِلٌّ; (thus also in a copy of the M; [but this I think doubtful;]) accord. to Lth, (T,) or Kh, (Msb,) [i. e. accord. to the author of the 'Eyn,] is said only of a thing that is done in the day, or daytimes; (T, S, M, O, Msb;) like as بَاتَ, aor. ـِ is said only of a thing that is done in the night: (T:) it is an incomplete [i. e. a non-attributive] verb, relating to a time in which is a shade from the sun, from morning to evening, or from sunrise to sunset: (Esh-Shiháb, TA:) one says, ظَلَّ فُلَانٌ نَهَارَهُ صَائِمًا [Such a one was during his day fasting; or he passed his day fasting]: (Lth, T:) and ظَلَّ نَهَارَهُ يَفْعَلُ كَذَا [He was in, or during, his day doing such a thing; or he passed his day doing such a thing]: (M, K:) and ظَلِلْتُ أَعْمَلُ كَذَا [I was in the day or daytime, or I passed the day, doing such a thing; or] I did such a thing in the day or daytime. (S, O, Msb. *) In the saying of 'Antarah, وَلَقَدْ أَبِيتُ عَلَى الطَّوَى وَأَظَلُّهُ حَتَّى أَنَالَ بِهِ كَرِيمَ المَأْكَلِ [app. meaning And verily I pass the night in hunger, and I pass the day in it, that I may attain thereby plentiful eating], أَظَلُّهُ is for أَظَلُّ عَلَيْهِ. (S, O.) And accord. to some, (TA,) ظَلَّ لَيْلَهُ occurs in poetry; (M, K, TA;) so that one says, ظَلَّ لَيْلَهُ يَفْعَلُ كَذَا [He was in, or during, his night, or he passed his night, doing such a thing]: but it is said that in this case the verb has the meaning next following. (TA.) b2: and it signifies also He, or it, became; syn. صَارَ: (Er-Rághib, TA:) being in this sense likewise an incomplete [i. e. a non-attributive] verb, divested of that meaning of time which it radically denotes; as in the phrase in the Kur [xvi. 60 and xliii. 16], ظَلَّ وَجْهُهُ مُسْوَدًّا [His face becomes black]: so says Ibn-Málik: (TA:) or this may mean his face continues all the day black: (Bd in xvi. 60:) and one says also, ظَلَّ يَفْعَلُ كَذَا meaning He continued doing such a thing: this too is mentioned by Ibn-Málik, and is of the dial. of the people of Syria. (TA.) b3: It is also a complete [i. e. an attributive] verb as meaning He, or it, continued; as is said in the Expos. of the “ Shifè,” and by Ibn-Málik; and, as Ibn-Málik likewise says, it was, or became, long. (TA.) 2 ظللّٰهُ عَلَيْهِ [He made it to give shade over him, or it,] (M,) inf. n. تَظْلِيلٌ. (O.) It is said in the Kur [vii. 160, and the like is said in ii. 54], وَظَلَّلْنَا عَلَيْهِمُ الغَمَامَ And we made the clouds to give shade over them. (M.) b2: [And ظللّٰهُ signifies He shaded him, or it. See an ex. in a verse of Jereer in art. ردف, conj. 3.] لٰكِنْ عَلَى الأَثَلَاتِ لَحْمٌ لَا يُظَلَّلُ [But at the tamarisk-trees is flesh that will not be shaded, or, accord. to the reading given by Meyd, بِالأَثَلَاتِ,] is a prov., said by Beyhes, in allusion to the flesh of his slain brothers, on the occasion of persons saying, ظَلِّلُوا لَحْمَ جَزُورِكُمْ [Shade ye the flesh of your slaughtered camel]. (S, O.) A2: See also 4.

A3: One says also ظلّل بِالسَّوْطِ, meaning He made a sign with the whip for the purpose of frightening. (Ibn-'Abbád, O, K.) 4 اظلّ, said of a day, It was, (S, O,) or became, (M, K,) shady, or a day having shade: (S, M, O, K:) or it was a day having clouds, or other [causes of shade]: (T:) or it was continually shady; as also ↓ ظَلَّ, aor. ـِ inf. n. ظِلَالَةٌ. (Msb.) b2: And, said of a thing, [It extended its shade; or] its shade extended; as also ↓ ظلّل. (Msb.) A2: أَظَلَّتْنِى الشَّجَرَةُ [The tree shaded me, or afforded me shade]: and in like manner one says of other things than trees. (S, O.) أَظَلَّكَ said of a building, or of a mountain, or of a cloud, means It protected thee, and cast its shade upon thee. (Mgh.) b2: [Hence,] اظلّهُ (assumed tropical:) He took him into his shelter, or protection: (TA:) or he guarded, or protected, him, and placed him within the scope of his might, or power of resistance or defence. (Er-Rághib, TA.) b3: And أَظَلَّنِى (assumed tropical:) It (a thing) covered me: (M, K:) or it approached me, or drew near to me, so as to cast its shade upon me: (K:) or it has both of these meanings: (M:) or أَظَلَّكَ means he, (T, S,) or it, (O,) approached thee, or drew near to thee, as though he, or it, cast his, or its, shade upon thee. (T, S, O.) And hence one says, أَظَلَّكَ أَمْرٌ (assumed tropical:) An event approached thee, or drew near to thee: (S, O:) and in like manner one says of a month. (T, S, O.) And اظلّ [alone] (assumed tropical:) It (a thing) advanced: or approached, or drew near. (Msb.) And i. q. أَشْرَفَ [app. as meaning (assumed tropical:) He, or it, became within sight, or view]. (Msb.) 5 تَظَلَّّ see the next paragraph. It is also pronounced تَظَلَّى: (IAar, T:) and signifies He kept to shady places, and to ease, or repose: (IAar, T and K in art. ظلى:) it is like تَظَنَّيْتُ from الظَّنُّ. (T in that art.) 10 استظلّ, (T,) or استظلّ بِالِظِّلِّ, (Msb, TA,) He (a man, T) sheltered, or protected, himself by means of the shade: (T, TA:) or the latter means he inclined to the shade and sat in it. (M, K.) And استظلّ مِنَ الشَّىْءِ and بِهِ means↓ تَظَلَّلَ [i. e. he shaded himself (تظلّل being quasi-pass. of ظَلَّلَهُ) from the thing and by means of it]. (M, K.) You say, استظلّ بِهِ مِنَ الشَّمْسِ [He shaded himself with it, or by means of it, from the sun]. (T.) And استظلّ بِالشَّجَرَةِ He shaded and sheltered himself by means of the tree. (Ibn-'Abbád, S, O.) b2: استظلّ الدَّمُ The blood was in the جَوْف [or belly, or interior of the belly, or the chest]. (T, O, K, TA. [In the CK, من الجَوْفِ is put for فِى الجَوْفِ.]) b3: استظلّت العَيْنُ, (T, Ibn-'Abbád, O,) or العُيُونُ, (K,) The eye, (T, Ibn-'Abbád, O,) meaning that of a she-camel, (Ibn-'Abbád, O,) or the eyes, (K,) sank, or became depressed, in the head. (T, Ibn-'Abbád, O, K.) b4: And استظلّ الكَرْمُ The grape-vine became luxuriant, or abundant and dense, in its branches whereon were the bunches. (M, K.) ظِلٌّ properly signifies Shade; i. e. the light of the sun without the rays: when there is no light, it is ظُلْمَةٌ, not ظِلٌّ: (S, O:) contr. of ضِحٌّ: (M, K:) or i. q. فَىْءٌ: (K:) so some say: (M:) or so the [common] people say: (IKt, Msb:) or the former is [shade] in the morning; and the latter is in the evening: (M, K:) or, accord. to IKt, the former is in the morning and in the evening; but the latter is only after the declining of the sun from the meridian: ISk says that the former is from the rising of the sun to its declining; and the latter, from the declining to the setting: Th says that the ظِلّ of a tree &c. is in the morning; and the فَىْء, in the evening: (Msb:) Ru-beh says, (M, Msb,) any place, (M,) or any thing, (Msb,) upon which the sun has been and which it has quitted is termed ظِلٌّ and فَىْءٌ; (M, Msb;) but a thing [or place] upon which the sun has not been is termed ظِلٌّ [only]; and hence it is said that the sun annuls, or supersedes, the ظِلّ, and the فَىْء annuls, or supersedes, the sun: (Msb:) AHeyth says, the ظِلّ is anything upon which the sun has not come; and the term فَىْء is applied only after the declining of the sun; the فَىْء being eastwards and the ظِلّ being westwards; and the ظِلّ being termed ظِلّ from the beginning of the day to the declining of the sun; after which it is termed فَىْء until the night: (T, TA:) one says the ظِلّ of Paradise, but not its فَىْء, because the sun will never replace its ظِلّ; but En-Nábighah El-Jaadee has assigned to Paradise فَىْء having ظِلَال: (M, TA:) in a verse of Aboo-Sakhr ElHudhalee, ظِلٌّ is made fem. as meaning مَنِيَّة [i. e. death]: (Ham p. 161:) the pl. [of mult.] is ظِلَالٌ (S, M, O, K) and ظُلُولٌ and [of pauc.] أَظْلَالٌ. (M, O, K.) The saying of a rájiz, كَأَنَّمَا وَجْهُكَ ظِلٌّ مِنْ حَجَرْ [As though thy face were a shade of a stone] is said to mean hardness of face, and shamelessness: or the being black in the face: (T, TA:) for the Arabs say that there is nothing more dense in shade than a stone. (TA.) قَدْ ضَحَا ظِلُّهُ [His shade, or shadow, has become sun] is said of the dead. (TA.) مَرَّ بِنَا كَأَنَّهُ ظِلُّ ذِئْبٍ [He passed by us as though he were the shadow of a wolf] means swiftly, as does a wolf. (M.) اِنْتَعَلَتْ ظِلَالَهَا (assumed tropical:) [They made their shadows to be as though they were sandals to them] is said of camels or other beasts when it is midday in summer and they have no shadow [but such as is beneath them]: a rájiz says, قَدْ وَرَدَتْ تَمْشِى عَلَى ظِلَالِهَا وَذَابَتِ الشَّمْسُ عَلَى قِلَالِهَا [They came to the water walking upon their shadows, and the sun was intensely hot upon the tops of their heads and humps]. (T.) And one says, هُوَ يَتْبَعُ ظِلَّ نَفْسِهِ (tropical:) [He follows the shadow of himself; i. e. a thing that he will not overtake; for], as a poet says, the shadow that goes with thee thou wilt not overtake by following: and هُوَ يُبَارِى ظِلَّ نَفْسِهِ (tropical:) [He strives to outstrip the shadow of himself], meaning that he walks with a proud and self-conceited gait: so in the A. (TA.) And اِنْتَقَلْتُ عَنْ ظِلِّى (tropical:) I left my state, or condition. (TA.) And تَرَكَ الظَّبْىُ ظِلَّهُ: so in the T and S and O: (TA:) but [said to be] correctly, أَتْرُكُهُ تَرْكَ الظَّبْىِ ظِلَّهُ, (K,) or لَأَتْرُكَنَّهُ, (M, TA,) i. e. [I will forsake him, or I will assuredly forsake him, as the gazelle forsakes] the place of its shade: (O, TA:) [each, however, is app. right; and the former is the more agreeable with the following explanations:] a prov., (M,) applied to the man who is wont to take fright and flee; for the gazelle, when it takes fright and flees from a thing, never returns to it: (S, O, K:) by the ظِلّ is here meant the covert in which it shades and shelters itself in the vehemence of the heat; then the hunter comes to it and rouses it, and it will not return thither; and one says, تَرَكَ الظَّبْىُ ظِلَّهُ, meaning the place of its shade: it is applied to him who takes fright and flees from a thing, and forsakes it so as not to return to it; and to the case of a man's forsaking his companion. (Meyd.) [ثَقِيلُ الظِّلِّ as applied to a man, see expl. in art. ثقل: see also Har p. 250, where it is indicated that it may be rendered One whose shadow, even, is oppressive, and therefore much more so is his person.] In the phrase وَلَا الظِّلُّ وَلَا الْحَرُورُ, (M, K) in the Kur [xxxv. 20], Th says, accord. to some, (M,) الظِّلُّ means Paradise; (M, K;) and الحَرُورُ, the fire [of Hell]: but he adds, I say that الظِّلُّ is the ظِلّ itself [i. e. shade], and الحَرُورُ is the حَرّ itself [i. e. heat]: (M: [see also حَرُورٌ:]) and Er-Rághib says that ظِلٌّ is sometimes assigned to anything; whether it be approved, as in the phrase above mentioned; or disapproved, as in وَظِلٍّ مِنْ يَحْمُومٍ

in the Kur [lvi. 42, meaning And shade of smoke, or black smoke]. (TA.) And الظِّلَالُ meansظِلَالُ الجَنَّةِ [The shades of Paradise]: (Fr, T, O, K, TA:) in some copies of the K, وَالظِّلَالُ الجَنَّةُ, which is a mistake: (TA:) [but this requires consideration; for] El-'Abbás Ibn-'Abd-El-Muttalib says, مِنْ قَبْلِهَا طِبْتَ فِى الظِّلَالِ وَفِى مُسْتَوْدَعٍ حَيْثُ يُخْصَفُ الوَرَقُ [Before it t?? wast good in, or in the shades of, Paradise, and in a depositary in the part where leaves are sewed together to conceal the pudenda]; (T, O, TA;) i. e. before thy descent to the earth (to which the pronoun in قبلها relates), thou wast good in the loins of Adam when he was in Paradise. (TA.) الجَنَّةُ تَحْتَ ظِلَالِ السُّيُوفِ [Paradise is beneath the shades of the swords] is a trad., meaning that fighting against unbelievers is a way of attaining to Paradise. (Marg. note in a copy of the “ Jámi' es-Sagheer.) مُلَاعِبُ ظِلِّهِ is an appellation of A certain bird; [see art. لعب;] and one says مُلَاعِبَا ظِلِّهِمَا; and مُلَاعِبَاتُ ظِلِّهِنَّ: but when you make them indeterminate, you say مُلَاعِبَاتُ أَظْلَالِهِنَّ. (T, O, K. [But in the TA in art. لعب, it is said that one dualizes and pluralizes both nouns, because the appellation becomes determinate.]) b2: ظِلُّ اللَّيْلِ means (tropical:) The blackness of the night: (T, S, O, Msb;) metaphorically thus termed; (S;) as in the saying, أَتَانَا فِى ظِلِّ اللَّيْلِ [He came to us in the blackness of the night]: (S, O:) or it signifies جُنْحُ اللَّيْلِ [app. as meaning the darkness, and confusedness, of the night; see جُنْحٌ]; (M, TA;) or so الظِّلُّ: (K:) or this means the night, (M, K, TA,) itself; (M, TA;) so the astronomers say: (TA:) all the night is ظِلٌّ: and so is all the period from the shining of the dawn to the rising of the sun. (T.) b3: ظِلُّ النَّهَارِ is The colour of the day when the sun predominates over it [app. meaning when the light of the sun predominates over that of the early dawn]. (K.) b4: ظِلُّ السَّحَابِ means Such, of the clouds, as conceal the sun: or the blackness of the clouds. (M, K.) b5: And ظِلَالُ البَحْرِ means The waves of the sea; (O, K, TA;) because they are raised so as to shade the ship and those that are in it. (TA.) b6: ظِلٌّ also signifies A خَيَال (M, O, K) that is seen, (M, K,) [i. e. an apparition, a phantom, or a thing that one sees like a shadow, i. e. what we term a shade,] of the jinn, or genii, and of others: (M, O, K:) or the like of a خَيَال of the jinn. (T.) b7: Also Anything that shades one. (TA.) b8: And it is the subst. from أَظَلَّنِى الشَّىْءُ meaning “ the thing covered me; ” (M, K;) [i. e. it means A covering;] in which sense Th explains it in the phrase إِلَى ظِلٍّ ذِى ثَلَاثِ شُعَبٍ [in the Kur lxxvii. 30, Unto a covering having three parts, or divisions]; saying, the meaning is that the fire will have covered them; not that its ظِلّ will be like that of the present world. (M. [See شُعْبَةٌ.]) And ظِلُّ الشَّىْءِ means (assumed tropical:) That which serves for the veiling, covering, or protecting, of the thing; syn. كِنُّهُ. (M.) [Hence] one says, فُلَانٌ يَعِيشُ فِى ظِلِّ فُلَانٍ i. e. (assumed tropical:) [Such a one lives] in the shelter, or protection, of such a one. (T, * S, O, Msb, * K. *) And السُّلْطَانُ ظِلُّ اللّٰهِ فِى الأَرْضِ, (O, TA,) a saying of the Prophet, (O,) [meaning (assumed tropical:) The sovereign, or ruling, power is God's means of defence in the earth,] because he wards off harm from the people like as the ظِلّ [properly so called] wards off the harm of the heat of the sun: (TA:) or the meaning is, (assumed tropical:) God's means of protection: or God's خَاصَّة [or special servant]. (O, TA.) b9: Also (assumed tropical:) Might; or power of resistance or defence: (M, K, TA:) whence [as some say] its usage in the Kur xiii. 35, and the usage of [the pl.] ظِلَال in xxxvi. 56 and in lxxvii. 41: [but the primary signification is more appropriate in these instances:] and so in the saying, جَعَلَنِى فِى ظِلِّهِ [i. e. (assumed tropical:) He placed me within the scope of his might, or power of resistance or defence]: so says Er-Rághib. (TA.) b10: And (assumed tropical:) A state of life ample in its means or circumstances, unstraitened, or plentiful, and easy, pleasant, soft, or delicate. (TA.) b11: Also (assumed tropical:) The beginning of winter. (T, O. [Accord. to the copies of the K, of youthfulness: but I think that الشَّبَاب in this instance, in the K, is evidently a mistranscription for الشِّتَآء.]) And (assumed tropical:) The vehemence (T, O, K) of the heat (T, O) of summer. (T, O, K.) b12: Also (assumed tropical:) The شَخْص [as meaning person of a human being, and as meaning the bodily or corporeal form or figure or substance which one sees from a distance, or the material substance,] of anything; (M, K, TA; [in the second and third of which is added, “or its كِنّ,” a signification which I have mentioned above on the authority of the M;]) because of its [apparent] blackness [or darkness, resembling that of a shade or shadow]: (M, TA:) whence the saying, لَا يُفَارِقُ ظِلِّى ظِلَّكَ (assumed tropical:) [My person will not quit thy person]; like the saying, لَا يُفَارِقُ سَوَادِى سَوَادَكَ: and the following exs. have been cited as instances of ظِلّ in the sense of شَخْص: the saying of a poet, لَمَّا نَزَلْنَا رَفَعْنَا ظِلَّ أَخْبِيَةٍ

[as though meaning When we alighted, we raised the material fabric of tents], for it is said that they do not set up the ظِلّ which is the فَىْء, but they only set up the tents; and the saying of another, تَتَبَّعَ أَفْيَآءَ الظِّلَالِ عَشِيَّةً

[as though meaning He followed the shadows of the material objects in the evening]: but Er-Rághib says that the former means, we raised the tents, and so raised the ظِلّ thereof; and in the other ex., الظلال is a general term, and الفَىْء [or افيآء] is a special term, so that it is an instance of the إِضَافَة of a thing to its kind [i. e. of prefixing a noun to one significant of its kind]. (TA.) [See also ظَلَالَةٌ.] b13: And accord. to Ibn-'Abbád, (O,) it signifies also The nap, or villous substance, upon the surface of a garment, or piece of cloth; syn. زِئْبِرٌ. (O, K.) ظَلَّةٌ i. q. إِقَامَةٌ [Continuance, residence, abode, &c.]. (K.) b2: And i. q. صِحَّةٌ: thus accord. to the copies of the K; but this may be a mistranscription; for Az and others mention, among the significations of ظلّة, [in a copy of the T, written in this case, as in others, ↓ ظُلَّة,] that of صَيْحَةٌ [q. v.]. (TA.) ظُلَّةٌ A thing that covers, or protects, [or shades,] one, overhead: accord. to Lth, i. q. ↓ مَظَلَّةٌ or مِظَلَّةٌ meaning a thing that shades one from the sun: (T:) see an ex. voce مِظَلَّةٌ: a covering: and i. q. بُرْطُلَّةٌ: (M, K:) this latter word correctly signifies a مِظَلَّة for the summer: (TA in art. برطل:) and a thing by which one is protected from the cold and the heat: (M:) anything that protects and shades one, as a building or a mountain or a cloud: (Mgh:) the first portion that shades (Az, S, K) of a cloud (Az, S) or of clouds; (K;) accord. to Er-Rághib, mostly said of that which is deemed unwholesome, and which is disliked; whence the use of the word in the Kur 7:171: (TA:) and what shades one, of trees: (K:) or anything that forms a covering over one, (T, TA,) or shades one: (T:) and [particularly] a thing like the صُفَّة [q. v.], (S, M, O, K,) by which one protects himself from the heat and the cold: (K:) or, accord. to the lawyers, ظُلَّةُ الدَّارِ means the سُدَّة [or projecting roof] over the door of the house: or that of which the beams have one end upon the house and the other end upon the wall of the opposite neighbour: (Mgh:) pl. ظُلَلٌ (S, M, O, K) and ظِلَالٌ. (M, K.) [See also ظَلَالٌ.] One says also, دَامَتْ ظُلَّةُ الظِّلِّ and الظِّلِّ ↓ ظِلَالَةُ, meaning That whereby one shades himself, (K, TA,) of trees, or of stones, or of other things, (TA,) [continued.] عَذَابُ يَوْمِ الظُّلَّةِ, in the Kur. [26:189], is said to mean [The punishment of the day of] clouds beneath which was a hot wind (سَمُوم): (S, O, K:) or an overshadowing cloud, beneath which they collected themselves together, seeking protection thereby from the heat that came upon them, whereupon it covered them, (T, * K, TA,) and they perished beneath it: (T, TA:) or, accord. to some, i. q. عَذَابُ يَوْمِ الصُّفَّةِ. (T: see art. صف.) and لَهُمْ مِنْ فَوْقِهِمْ ظُلَلٌ مِنَ النَّارِ وَمِنْ تَحْتِهِمْ ظُلَلٌ, in the Kur [36:16], means To them shall be above them coverings of fire, and beneath them coverings to those below them; Hell consisting of stages, one beneath another. (T, TA.) Seditions, or conflicts and factions, are mentioned in a trad. as being like ظُلَل, by which are meant Mountains, and clouds: and El-Kumeyt likens waves of the sea to ظُلَل. (TA.) And [the pl.]

ظُلَلٌ is used as meaning The chambers of a prison. (M, TA.) A2: See also ظَلَّةٌ.

ظِلَّةٌ i. q. ظِلَالٌ; (T, K, TA;) app. a pl. of ظَلِيلٌ, like as طِلَّةٌ is of طَلِيلٌ. (TA.) ظَلَلٌ Water that is beneath a tree, (O,) or beneath trees, (K,) upon which the sun does not come. (O, K.) [See also ضَلَلٌ.]

ظَلَالٌ, like سَحَابٌ, [so accord. to the K, but in my copies of the S, ↓ ظِلَال,] A thing that shades one, (IAar, S, O, K, TA,) such as a cloud, (IAar, S, TA,) and the like. (IAar, TA.) [See also ظُلَّةٌ.]

ظِلَالٌ pl. of ظِلٌّ: (S, M, O, K:) b2: and of ظُلَّةٌ. (M, K.) b3: [Also, app., pl. of ظَلِيلٌ: see ظِلَّةٌ. b4: Freytag has app. understood it to be expl. in the K as syn. with مَظَلَّةٌ; though it certainly is not.] b5: See also ظَلَالٌ.

مَكَانٌ ظَلِيلٌ A place having shade: (M, K:) or having constant shade. (T, S, M, O, K.) and hence ظِلٌّ ظَلِيلٌ (M, K) Constant shade: (S:) or extensive shade: (O:) or in this case the latter word denotes intensiveness [meaning dense]; (M, K, TA;) being like شَاعِرٌ in the phrase شِعْرٌ شَاعِرٌ. (TA.) ظِلًّا ظَلِيلًا in the Kur iv. 60 is said by Er-Rághib to be an allusion to ease and pleasantness of life. (TA.) One says also أَيْكَةٌ ظَلِيلَةٌ A collection of trees tangled, or luxuriant, or abundant and dense. (TA.) In the saying of Uheyhah Ibn-El-Juláh, describing palm-trees, هِىَ الظِّلُّ فِى الحَرِّ حَقَّ الظَّلِ?? ??لِ وَالمَنْظَرُ الأَحْسَنُ الأَجْمَلُ [ISd says] in my opinion, he means الشَّىْءُ الظَّلِيلُ حَقَّ الظَّلِيلِ; [so that the verse should be rendered They are the shade in the heat, the shady thing, the extremely shady, and the most goodly, the most beautiful, thing at which one looks; (see the phrase هٰذَا العَالِمُ حَقَّ العَالِمِ, voce حَقٌّ;)] the inf. n. being put in the place of the subst. (M.) لَا ظَلِيلٍ in the Kur [lxxvii. 31] means Not profitable as the shade in protecting from the heat. (TA.) ظَلَالَةٌ, (M, TA,) with fet-h, (TA,) the subst. from the verb in the phrase ظَلَّلْنَا عَلَيْهِمُ الغَمَامَ [expl. above, see 2; as such app. meaning either The making to give shade, like the inf. n. تَظْلِيلٌ, or a thing that gives shade, like ظِلَالَةٌ]. (M, TA.) b2: And i. q. شَخْصٌ [expl. above, see ظِلٌّ, last quarter]: (O, K:) and so طَلَالَةٌ, with ط. (O.) ظِلَالَةٌ: see ظُلَّةٌ. b2: Also A cloud that one sees by itself, and of which one sees the shadow upon the earth. (K.) b3: And one says, رَأَيْتُ ظِلَالَةً مِنَ الطَّيْرِ i. e. غَيَابَةً [app. meaning I saw a covert, or place of concealment, of birds]. (TA.) ظَلِيلَةٌ A place in which a little water collects and stagnates in a water-course and the like: (Lth, T:) or a place in which water collects and stagnates in the lower part of the torrent of a valley: (M, K:) or the like of an excavated hollow in the interior of a water-course, such that the water stops, and remains therein: (AA, O:) pl. ظَلَائِلُ. (Lth, AA, T, O.) And A meadow (رَوْضَة) abounding with collections of trees, or of dense and tangled trees: (AA, T, O, K:) pl. as above. (K.) ظُلَّيْلَةٌ A thing which a man makes for himself, of trees, or of a garment, or piece of cloth, by which to protect himself from the heat of the sun: a vulgar word. (TA.) ظُلْظُلٌ i. q. سُعْنٌ, i. e. A ↓ مِظَلَّة [q. v.; or as expl. in the L, in art. سعن, a ظُلَّة (q. v.), or a thing like the ظُلَّة, which is made upon the flat house-tops, for the purpose of guarding against the dew that comes from the direction of the sea in the time of the greatest heat]; on the authority of IAar. (T. [Accord. to the O and K, i. q. سُفُنٌ, which is evidently a mistranscription.]) أَظَلُّ [More, and most, dense in shade]. The Arabs say, لَيْسَ شَىْءٌ أَظَلَّ مِنْ حَجَرٍ [There is not anything more dense in shade than a stone]. (TA.) b2: And أَظَلّ, [as a subst., i. e. أَظَلٌّ accord. to a general rule, or, if regarded as originally an epithet, it may be أَظَلُّ,] by poetic license أَظْلَل, (S, M, O, K,) signifies The under part, (S, O,) or the concealed part, (M, AHei, K,) of the مَنْسِم, (S, M, O, K,) or of the خُفّ, (AHei, TA,) [the former app. here used, as it is said be in other cases, in the same sense as the latter, meaning the foot,] of the camel; (S, M, O, AHei, K;) so called because of its being concealed: (AHei, TA:) and, (M, K,) in a human being, (M,) الأَظَلُّ signifies بَطْنُ الإِصْبَعِ; (M, K;) and [ISd says] this is in my opinion the right explanation; but it is said that أَظَلُّ الإِنْسَانِ signifies بُطُونُ أَصَابِعِهِ, which means the portion, of what is next to the fore part [of the bottom] of the foot, from the root of the great toe to the root of the little toe, of the human being: (M:) the pl. is ظُلٌّ, which is anomalous, (M, K,) or formed after the manner of the pl. of an epithet: (M:) or الظُّلُّ فِى الإِنْسَانِ means the roots, or bases, (أُصُول) of what are termed بُطُونُ الأَصَابِعِ, next to the fore part [of the bottom] of the foot. (Ibn-'Abbád, O.) Hence the prov., إِنْ يَدْمَ أَظَلُّكَ فَقَدْ نَقِبَ خُفِّى [If the fore part of the sole of thy foot be bleeding, the sole of my foot has become worn through, in holes: see نَقِبَ]: said to the complainer to him who is in a worse condition than he. (AHei, TA.) مظلّ [app. مَظِلٌّ, being from ظَلَّ of which the aor. is يَظِلُّ; A place of shade, or of continual shade]. One says, هٰذَا مُنَاخِى وَمَحَلِّى وَبَيْتِى وَمظلِّى

[This is my nightly resting-place for the camels, and my place of abode, and my tent, and my place of shade, or of continual shade]. (TA.) مُظِلٌّ A thing having shade; by means of which one shades himself; as also ↓ مُظَلِّلٌ. (Msb.) And [A cloudy day;] a day having clouds: or having continual shade. (TA.) مِظَلَّةٌ (T, S, M, Msb, K) and مَظَلَّةٌ, (T, M, Msb, K,) the former with kesr to the م as an instrumental noun, (Msb,) [and the latter with fet-h as a noun of place,] A large tent of [goats'] hair; (S, O, Msb;) more ample than the خِبَآء; so says El-Fárábee: (Msb:) one of the kinds of tents of the Arabs of the desert, the largest of the tents of [goats'] hair; next after which is the وَسُوط; and then, the خِبَآء, which is the smallest of the tents of [goats'] hair; so says Az: but Aboo-Málik says that the مظلّة and the خبآء are small and large: IAar says that the خَيْمَة is of poles roofed with [the panic grass called] ثَمَام, and is not of cloths; but the مظلّة is of cloths: (T:) or it is of the tents called أَخْبِيَة; (M;) such as is large, of the أَخْبِيَة; (K;) and it is said to be only of cloths; and it is large, having a رِوَاق [q. v.]; but sometimes it is of one oblong piece of cloth (شُقَّة), and of two such pieces, and of three; and sometimes it has a كِفَآء, which is its hinder part: or, accord. to Th, it is peculiarly of [goats'] hair: (M:) see also ظُلَّةٌ, and ظُلْظُلٌ: the pl. is مَظَالُّ; (M, Msb;) and مَظَالِ or مَظَالِى

occurs at the end of a verse of Umeiyeh Ibn-Abee-'Áïdh El-Hudhalee, for مَظَالِّ; the [latter]

ل being either elided, or changed into ى. (M.) عِلَّةٌ مَا عِلَّةُ أَوْتَادٍ وَأَخِلَّةٍ وَعَمَدِ المِظَلَّةِ اُبْرُزُوا لِصِهْرِكُمْ

↓ ظُلَّةٌ [A pretext: what is the pretext of tentpegs, and of pins for fastening together the edges of the pieces of the tent-cloth, and of the poles of the large tent? go ye forth: he who has married among you has a tent for shade from the sun:] is a prov., and was said by a girl who had been married to a man, and whose family delayed to conduct her to her husband, urging in excuse that they had not the apparatus of the tent: she said this to urge them, and to put a stop to their excuse: (Meyd, TA: *) and the prov. is applied in attributing untruth to pretexts. (Meyd.) b2: Hence, as being likened thereto, (assumed tropical:) A booth, or shed, made of palm-sticks, and covered with [the panic grass called] ثُمَام. (Msb.) b3: And The thing [i. e. umbrella] by means of which kings are shaded on the occasion of their riding; called in Pers\. چَتْر. (TA.) عَرْشٌ مُظَلَّلٌ [A booth, or shed, shaded over] is from الظِّلُّ. (S.) مُظَلِّلٌ: see مُظِلٌّ.

مُسْتَظِلٌّ Blood that is in the جَوْف [or belly, or interior of the belly, or the chest]. (T, O.) b2: And [Az says,] I heard a man of the tribe of Teiyi apply the term المُسْتَظِلَّاتُ [so accord. to a copy of the T, but in the TA المُسْتَظِلُّ,] to Certain thin flesh, adhering to the interior of the two fetlock-joints of the camel, than which there is in the flesh of the camel none thinner, nor any softer, but there is in it no grease. (T.)