سمن

1 سَمِنَ, (S, M, L, Msb, K,) aor. ـَ (L, Msb, K;) and سَمُنَ, aor. ـُ (Msb;) inf. n. of the former سِمَنٌ (S, M, L, K) and سَمَانَةٌ, (M, L, K,) or the former is a simple subst. (Msb) [and the latter by rule inf. n. of the latter verb]; He was, or became, fat, or plump; (S, M, L;) or in the condition of having much flesh and fat: (Msb:) and ↓ تسمّن has a like meaning [i. e. he was, or became, fattened, rendered plump, or made to have much flesh and fat]. (S, L. *) A poet says, رَكِبْنَاهَا سَمَانَتَهَا فَلَمَّا بَدَتْ مِنْهَا السَّنَاسِنُ وَالضُّلُوعُ (IAar, M, L,) meaning We rode her during her state of fatness, or plumpness, [but when the edges of her vertebræ, and the ribs, became apparent, ...] (M, L.) b2: [Hence,] سَمِنَ البُرُّ, inf. n. سِمَنٌ, (assumed tropical:) The wheat became full in the grain. (A in art. صفر.) A2: سَمَنَهُ, (S, M, L, K,) aor. ـُ inf. n. سَمْنٌ, (S, M, L,) He made it, [or prepared it,] namely, food, with سَمْن [q. v. infrà]; (M, L, K;) as also ↓ سمّنه, and ↓ اسمنهُ: (K:) or the first signifies, (S,) or signifies also, and so ↓ the second and ↓ third, (M, L,) he moistened it, and stirred it about, (S, M, L,) namely, food, (S, L,) or bread, (M, L,) with سَمْن, (S, M, L,) لَهُمْ for them. (S.) b2: Also, and ↓ اسمنهُ, (L,) or سَمَنَ القَوْمَ, (M, K,) aor. and inf. n. as above, (M,) He fed him, or the people, or party, with سَمْن. (M, L, K.) b3: And سَمَنْتُ لَهُ I seasoned his bread for him with سَمْن. (L.) 2 سمّنهُ, (S, M, L, Msb, K,) inf. n. تَسْمِينٌ; (K;) He, or it, rendered him fat, or plump; (S, M, L, K; *) or caused him to have much flesh and fat: (Msb:) and ↓ اسمنهُ signifies the same. (M, L, Msb.) It is said in a prov., سَمِّنْ كَلْبَكَ يَأْكُلْكَ [Fatten thy dog, and he will eat thee]. (S, L, Msb. [See Freytag's Arab. Prov., i. 609.]) b2: سَمَّنَهُمْ, (S, M, L,) inf. n. as above, (S, L,) He furnished them with سَمْن for travelling-provision, &c. (S, M, L.) b3: See also 1, in two places.

A2: تَسْمِينٌ also signifies The act of cooling, (S, M, L, K,) in the dial. of Et-Táïf (S, M, L) and ElYemen. (S.) A fish was brought to El-Hajjáj, (S, M, L,) broiled, (L,) and he said to the cook, (S,) or to the man who brought it, (M, L,) سَمِّنْهَا, (S, M, L,) meaning Cool it: (S:) the man who brought it knew not what he meant; so 'Ambeseh Ibn-Sa'eed said to him, He says to thee Cool it (M, L) a little. (L.) 4 اسمن He (a man, M, L) was fat, or plump, by nature. (M, L, K.) b2: He (a man, S, M, L) possessed a thing that was fat, or plump: (S, M, L, K:) or bought such: (M, L, K:) or gave such (S, M, L, K) to another. (S.) And اسمن القَوْمُ The people, or party, became in the state of those whose cattle had become fat, or plump. (M, L, K. *) b3: Also He bought سَمْن. (L.) b4: and اسمنوا They became in the condition of having much سَمْن. (M, L, K.) A2: اسمنهُ: see 2: b2: and see also 1, in three places.5 تَسَمَّنَ see 1. b2: [Hence,] تسمّن also signifies (assumed tropical:) He prided himself in the abundance of his wealth, and collected it but did not expend it: (TA in art. هنأ:) or he made a boast of abundance of goodness, or goods, which he did not possess; and laid claim to nobility that was not in him: or collected wealth for the purpose of attaining to the condition of the noble: or loved to indulge himself largely in eatables and drinkables that are the causes of fatness, or plumpness. (L.) 10 استسمنهُ He deemed, or reckoned, (S, L, Msb, K,) or he found, (M, L, K,) it, or him, (namely, a thing, M, L, and flesh-meat, L, or a man, K,) to be fat, or plump, (S, M, L, K,) or to have much flesh and fat: (Msb:) or he sought it, or demanded it, fat, or plump. (M, L.) A2: and جَاؤُوا يَسْتَسْمِنُونَ They came seeking, or demanding, that سَمْن [in the CK السَّمِين i. e. that which was fat or plump] should be given to them. (S, M, L, K. *) سَمْنٌ Clarified butter; ghee; i. e. سِلَآء of fresh butter, (M, L, K,) or of milk; (L;) it is of the cow, and sometimes of the goat: (S, L:) what comes forth, (Mgh,) or is made, (Msb,) [or clarified, by cooking it, or boiling it, sometimes with an admixture of سَوِيق (or meal of parched barley or wheat), or dates, or globules of gazelles' dung, (see خُلَاصَةٌ, and قِشْدَةٌ, and قِلْدَةٌ,)] from the milk of cows, and of goats, (Mgh, Msb,) or sheep: (Msb:) [n. un. with ة:] pl. [of mult.] سُمْنَانٌ (S, M, L, Msb, K, in the CK [erroneously] سِمْنَانٌ) and سُمُونٌ and [of pauc.] أَسْمُنٌ: (M, L, K:) it counteracts all poisons, clears away the filth from foul ulcers, matures all tumours, and removes the [discoloration and spots termed] كَلَف and نَمَش from the face, applied as a liniment. (K.) b2: سَمْنُ الهَبِيدِ [Decocted juice of the colocynth, or of its pulp, or seed]. (TA voce خَوْلَعٌ, q. v.) سِمَنٌ Fatness, or plumpness; contr. of هُزَالٌ; (M, L;) or the condition of having much flesh and fat. (Msb.) [See 1, first sentence.]

سَمْنَةٌ, (M, L,) or ↓ سُمْنَةٌ, with damm, (K,) A certain herb, (M, L, K,) having leaves, and slender twigs, and a white flower: said by AHn to be of the [kind called] جَنْبَة, (M, L,) which grows forth بِنُجُومِ الصَّيْفِ [which may mean either by the influence of the stars of the season called الصيف, i. e., of its rains, or with the herbs of that season, in either case in spring or summer,] and is evergreen. (M, L, K.) سُمْنَةٌ A medicine for fattening, or rendering plump: (M, L, K:) or a medicine by which women are fattened, or rendered plump. (T, S, L.) b2: See also سَمْنَةٌ.

السُّمَنِيَّةُ A certain sect of idolaters, who assert the doctrine of metempsychosis, and deny that knowledge comes from informations; (S, Msb;) a certain people, of the Indians, who hold that the duration of the present world is from eternity, or that it is everlasting, (M, L, K,) and assert the doctrine of metempsychosis: (K:) the word is said to be an irregular rel. n. from سُومَنَات, a town of India. (Msb.) سَمِينٌ Fat, or plump; (S, M, L, K; *) contr. of مُهْزُولٌ; (S, L;) or having much flesh and fat; (Msb;) and ↓ سَامِنٌ signifies the same: (M, L, K:) fem. with ة: (M, L, Msb:) [see سَاحّق:] pl. (of the first, and of its fem., Msb) سِمَانٌ, (Sb, M, L, Msb, K,) used instead of سُمَنَآءُ, which they did not say: (Sb, M, L:) accord. to Lh, (M, L,) ↓ مُسْمِنٌ signifies fat, or plump, by nature; (M, L, K;) applied to a man: and some say اِمْرَأَةٌ

↓ مُسمِنَةٌ meaning a woman fat, or plump, syn. سَمِينَةٌ, (M, L,) or ↓ امرأة مُسْمَنَةٌ, like مُكْرَمَةٌ [in measure], meaning [a woman rendered fat, or plump,] by nature; (K;) and بِالأَدْوِيَةِ ↓ مُسَمَّنَةٌ [rendered fat, or plump, by medicines]; (M, L, K;) and woe, on the day of resurrection, by reason of languor in the bones, is denounced in a trad. against women who make use of medicine to render themselves thus. (L.) b2: [Hence,] أَرْضٌ سَمِينَةٌ (assumed tropical:) [Fat land; i. e.] land of good soil, with few stones, strong to foster plants or herbage: (M, L:) or land consisting of soil in which is no stone. (K.) b3: And كَلَامٌ سَمِينٌ (assumed tropical:) Chaste, eloquent, or excellent, language. (L in art. قصد.) b4: See also مَسْمُونٌ.

سُمَانَى [accord. to those who make the alif to be a sign of the fem. gender] or سُمَانًى [accord. to those who make that letter to be one of quasicoordination] A certain bird, (S, M, L, Msb, K,) well known; (Msb;) [the quail; tetrao coturnix: so called in the present day: and also called سَلْوَى:] used as a pl. and as a sing.; (M, L, K;) sometimes as a sing.: (M, L:) [or] the n. un. is سُمَانَاةٌ: (S, M, L, K:) pl. سُمَانَيَاتٌ: (S:) one should not say سُمَّانى, with teshdeed. (S, L.) سَمَّانٌ A seller of سَمْن. (S, M, L.) A2: Also Certain dyes [or pigments] with which one decorates, or embellishes. (M, L, K.) [See also سِمَّانٌ, in art. سم.]

A3: سَمَّانُ, the name of A certain plant, see in art. سم.

سَامِنٌ: see سَمِينٌ. b2: Also A possessor of سَمْن: (M, L, K:) like لَابِنٌ and تَامِرٌ as meaning “ a possessor of milk ” and “ of dates. ” (L.) أَسْمَانٌ Waist-wrappers; syn. أُزُرٌ [pl. of إِزَارٌ]: and old and worn-out garments or pieces of cloth: (L:) or old and worn-out أُزُر. (K.) مُسْمَنٌ: see its fem., with ة, voce سَمِينٌ.

مُسْمِنٌ; and its fem., with ة: see سَمِينٌ. b2: قَوْمٌ مُسْمِنُونَ A people, or party, whose cattle have become fat, or plump. (L.) طَعَامٌ مَسْمَنَةٌ لِلْجِسْمِ [Food that is a cause of fattening to the body]. (M, L, K: * in the CK [erroneously] مُسْمِنَةٌ.) [See also an ex. voce كِظَّةٌ.]

مُسَمَّنٌ: see its fem., with ة, voce سَمِينٌ.

مَسْمُونٌ Food made [or prepared] with سَمْن: (L:) or moistened, and stirred about, therewith: (S:) [and ↓ سَمِينٌ signifies the same; for] a rájiz says, لَحْمُ جَزُور" غَثَّةٍ سَمِينَةْ [And a capacious bowl came to us early in the morning, flesh of a slaughtered camel, lean, prepared with clarified butter]: i. e. فَبَاكَرَتْنَا جَفْنَةٌ بَطِينَةْ, from السَّمْنُ, not from السِّمَنُ. (S, L.)

اما

أَمَا, used to denote an interrogation, is a compound of the interrogative hemzeh and the negative مَا: (M:) it is a mere interrogative [respecting a negative, like أَلَا]; as in the saying, أَمَا تَسْتَحْيِى مِنَ اللّٰهِ [Art not thou ashamed for thyself, or of thyself, with respect to God?]. (Lth, T.) b2: [IHsh says, after explaining two other usages of أَمَا which we have yet to mention,] El-Málakee adds a third meaning of أَمَا, saying that it is a particle denoting عَرْضٌ [or the asking, or requiring, a thing in a gentle manner], like [أَلَا (q. v.) and]

لَوْلَا; and is connected peculiarly with a verb; as in أَمَا تَقُومُ [Wherefore wilt not thou do stand?], and أَمَا تَفْعَلُ [Wherefore wilt not thou do such a thing?]; which may be explained by saying that the hemzeh is used as an interrogative to make one confess, or acknowledge, a thing, as it is in أَلَمْ and أَلَا, and that مَا is a negative. (Mughnee.) b3: It is also an inceptive word, used in the manner of أَلَا: (M:) followed by أَلَا, it is syn. with أَلَا: (S:) [meaning Now: or now surely: or] both of these meaning verily, or truly; i. c. حَقًّا: and for this reason Sb allows one's saying, أَمَا إنَّه مُنْطَلقٌ and أَمَا أَنَّهُ مُنْطَلقٌ [Verily, or truly, he is going away]; with kesr after the manner of أَلَا إِنَّهُ, and with fet-h after the manner of حَقًّا أَنَّهُ: and هَمَا وَاللّٰهِ لَقَدْ كَانَ كَذَا is mentioned as meaning أَمَا وَ اللّٰهِ [&c., i. e. Verily, or truly, by God, such a thing did indeed happen]; the ه being a substitute for the hemzeh: (M:) so too حَمَى واللّٰه [or حَمَا واللّٰه]: (Sgh and K in art. حمى:) it denotes the truth of the words which follow it; as when you say, أَمَا إِنَّ زَيْدًا عَاقِلٌ, meaning Truly, or properly speaking, not tropically, Zeyd is intelligent; and أَمَّا و اللّٰه قَد ضَرَبَ زَيْدٌ عَمْرًا [Truly, &c., by God, Zeyd beat, or struck, Amr]: (S in art. امو:) [in other words,] it corroborates an oath and a sentence; as in أَمَا وَ اللّٰه لَئِنْ سْهَرْتُ لَكَ لَيْلَةً لَأَ دَعَنَّكَ نَادِمًا [Verily, or now surely, by God, if I remain awake for thee a night, then will I indeed leave thee repenting]; and أَمَا لَو عَلِمْتُ مَكَانَكَ لَأَزْعَجْتُكَ مِنْهُ [Verily, or now surely, if I had known thy place of being, then had I unsettled thee, or removed thee, from it]; and أَمَا إِنَّهُ لَرَجُلٌ كَرِيمٌ [Verily, or now surely, he is (emphatically) a generous man]: (T:) or it is an inceptive particle, used in the manner of أَلَا; [meaning now: or now surely:] (Mughnee:) or a particle used to give notice of what is about to be said: only put before a proposition [as in exs. mentioned above]: (TA:) and often occurring before an oath [as in exs. mentioned above]: and sometimes its hemzeh is changed into ه or ع, before the oath; each with the ا remaining; [written هَمَا or عَمَا;] and with the ا elided; [written هَمَ or عَمَ;] or with the ا elided, but without the substitution; [written أَمَ;] and when انَّ occurs after أَمَا, it is with kesr, as it is after أَلَا: and it also means حَقًّا [verily, or truly]: or أَحقًّا [verily? or truly?]: accord. to different opinions: and in this case, انَّ after it is with fet-h, as it is after حَقَّا: accord. to Ibn-Kharoof, this is a particle: but some say that it is a noun in the sense of حَقًّا: and others, that it consists of two words, namely, the interrogative hemzeh and مَا as a noun in the sense of شَىْءٌ; i. e. أَذالِكَ الشَّىْءُ حَقٌّ [is that thing ture?]; so that the meaning is أَحَقًّا: [if so, أَمَا أَنَّه مُنْطَلقٌ means Verily, or truly, is he going away?] and this, which is what Sb says, is the correct opinion: مَا is virtually in the accus. case, as an adverbial noun, like as حَقًّا is literally: and أَنَّ with its complement is an inchoative, of which the adverbial noun is the enunciative: but Mbr says that حَقًّا is the inf. n. of يَحِقُّ, which is suppressed, and that أنَّ with its complement is an agent. (Mughnee.) أَمَّا is a conditional and partitive and corroborative particle; and is sometimes written أَيْمَا, by the change of the first م into ى. (Mughnee, K.) b2: It is used as a conditional particle in the words of the Kur [ii.24], فأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ

أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَا ذَا أَرَادَ اللّٰهُ بِهذَا مَثَلاً [For as for those who have believed, they know that it is the truth from their Lord; but as for those who have disbelieved, they say, What is it that God meaneth by this as a parable?]. (Mughnee,* K,* TA.) That it denotes a condition is shown by the necessary occurrence of ف after it; for if this ف were a conjunction, it would not be prefixed to the enunciative; and if it were redundant, it might be dispensed with; but it may not be dispensed with except in a case of necessity in poetry or in a case of an ellipsis. b3: In most cases, (Mughnee, K,) it is used as a partitive, (S, Mughnee, K,) implying the meaning of a condition; (S; [in which it is mentioned with أَمَا;]) and thus it is used in the passage of the Kur cited above; (Mughnee;) and in the following exs. [in the Kur xviii. 78 and 79 and 81], أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِى البَحْرِ and وَأَمَا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنِينَ and وأَمَّا الْجِدَارُ فَكَانَ لِغلَامَينِ يَتَيمَيْنِ [As for the ship, it belonged to poor men who worked on the sea . . . and as for the boy, his two parents were believers . . . and as for the wall, it belonged to two orphan boys]. (Mughnee, * K, * TA.) [It is a partitive also in the phrase أَمَّابَعْدُ, which see in art. بعد.] b4: Few have mentioned its use as a corroborative: (Mughnee:) it is thus used in the phrase أَمَّا زَيْدٌ فَذَاهِبٌ [Whatever be the case, or happen what will or what may, or at all events, Zeyd is going away], when you mean that Zeyd is inevitably going away, and determined, or decided, upon doing so: (Z cited in the Mughnee, and K:) therefore Sb explains it as meaning, in this case, مَهْمَا يَكُنْ مِنْ شَىْءٍ [whatever be the case, &c., as above, or, in some instances, happen what would or what might]; thereby showing it to be a corroborative, and to have a conditional meaning: (Z cited in the Mughnee: [and the same explanation of it is given, with a similar ex., in the S, in art. امو:]) the فَ, in this case, is transferred from its proper place before the inchoative, and put before the enunciative. (I 'AK p. 306.) Ks says that أَمَّا is used in commanding and forbidding and announcing: you say, أَمَّا اللّٰهَ فَاعْبُدْ [Whatever be the case, or happen what will, &c., God worship thou]: and أَمَّا الخَمْرَ فَلَا تَشْرَبْهَا [i. e. أَمَّا الخَمْرَ فَلَا تَشْرَبْهَا (as is shown in the case of a similar ex. in the Mughnee, though you may say أَمَّا الخَمْرُ فَلَا تَشْرَبْهَا, without an ellipsis, like as you say أمَّا ثَمُودُ فَهَدَيْنَاهُمْ as well as أَمَّا ثَمُودَ, in the Kur xli. 16, accord. to different readers,) Whatever be the case, &c., wine (drink not), drink not thou it]: and أَمَّا زَيْدٌ فَخَرَجَ [Whatever be the case, &c., with respect to other things, Zeyd has gone forth; or whatever be the case with respect to others, as for Zeyd, he has gone forth]: whereas إِمَّا [which see in the next paragraph] is used in expressing a condition and in expressing doubt and in giving option and in taking option. (T.) b5: [IHsh says that in his opinion,] in the phrase أَمَّا العَبِيدَ فَذُو عَبِيدٍ, thus heard, with العبيد in the accus. case, the meaning is, مَهَما ذَكَرْتَ [&c., i. e. Whenever thou mentionest the slaves, he is a possessor of slaves: but I would rather say that the meaning is, أَمَّا ذِكْرُكَ العَبِيدَ, &c., i. e. as for thy mentioning the slaves, &c.]: and so in similar phrases which have been heard. (Mughnee.) A2: Distinct from the foregoing is أَمَّا in the saying in the Kur [xxvii. 86], أَمَّا ذاكُنْتُمْ تَعمَلُونَ [Or rather, what is it that ye were doing?]: for here it is a compound of the unconnected أَمْ and the interrogative مَا (Mughnee.) A3: So too in the saying of the poet, أَبَا خُرَاشَةَ أَمَّا أَنْتَ ذَا نَسفَرٍ

فَإنَّ قُوْمِىَ لَمْ تَأكُلْهُمُ الضَّبُعُ [O Aboo-Khurásheh, because thou wast possessor of a number of men dost thou boast? Verily, my people, the year of dearth, or of sterility, hath not consumed them]: for here it is a compound of the أَنْ termed مَصُدَرِيَّة [which combines with a verb following it to form an equivalent to an inf. n.] and the redundant مَا: أَمَّا أَنْتَ is for لِأَنْ كُنْتَ; the preposition and the verb are suppressed for the sake of abridgment, so that the pronoun [تَ in كُنْتَ] becomes separate; and مَا is substituted for the verb [thus deprived of its affixed pronoun], and the ن [of ان] is incorporated into the م [of ما]. (Mughnee.) [See another reading of this verse voce إِمَّا; and there also, immediately after, another ex. (accord. to the Mughnee) of أَمَّا used in the manner explained above. See also أَنْ as a conditional particle, like إِنْ.]

A4: Also i. q. إِمَّا, q. v. (Mughnee, K.) إِمَّا is sometimes written أَمَّا, and sometimes its first م is changed into ى, [forming أَيْمَا or إِيْمَا or both, as will be shown below,] (Mughnee, [in my copy of which it is written أَيْمَا, and so in some copies of the K,] and K, [in some copies of which it is written إيمَا,]) and it is held by Sb to be a compound of إِنْ and مَا, (Mughnee,) or as denoting the complement of a condition it is a compound of إِنْ and مَا. (M, K.) b2: It denotes doubt; (Ks, T, Mughnee, K;) as in مَا أَدْرِى مَنْ قَامَ إِمَّا زَيْدٌوإِمَّا عَمْرٌو [I know not who stood: either Zeyd or 'Amr]: (Ks, T:) and جَآءَنِى إِمَّا زَيْدٌ وَإِمَّا عَمْرٌو [There came to me either Zeyd or 'Amr], said when one knows not which of them came. (Mughnee, K.) b3: It also denotes vagueness of meaning; as in [the Kur ix. 107,] إِمَّا يُعَذِّبُهُم وأمَّا يَتُوبُ عَلَيْهِمْ [Either He will punish them or He will turn unto them with forgiveness]. (Mughnee, K.) b4: It also denotes giving option; as in [the Kur xviii. 85,] إِمَّا أَن تُعَذِّبَ وإِمَّا أَنْ تَتَّخِذَ فِيِهِمْ حُسْناً [Either do thou punish, or do thou what is good to them]. (Mughnee, K.) b5: It also denotes the making a thing allowable; as in تَعَلَّمْ إِمَّا فِقْهًا وإِمَّا نَحْوًا [Learn thou either low or syntax; (an ex. given in the T, on the authority of Ks, as an instance of the usage of إِمَّا to denote giving option;)] but its use with this intent is disputed by some, (Mughnee, K,) while they assert it of أَوْ. (Mughnee.) b6: It is also used as a partitive; as in [the Kur lxxvi. 3,] إمَّا شَاكِراً و إمَّا كَفُورًا [Either, or whether, being thankful or being unthankful]; (Mughnee, K;) the two epithets being here in the accus. case as denotatives of state: or, accord. to the Koofees, إمَّا may be here [a compound of] the conditional إِنْ and the redundant مَا; كَانَ, accord. to Ibn-EshShejeree, being understood after it: (Mughnee:) and Fr says that the meaning is, إِنْ شَكَرَ وَإِنْ كَفَرَ [if he be thankful and if he be unthankful]. (T.) b7: It also denotes taking option; as in the saying, لِى دَارٌ بِالكُوفَةِ فَأنَا خَارِجٌ إلَيْهَا فَإمَّا أَنْ أَسْكُنَهَا وإِمَّا أَنْ

أَبِيعَهَا [I have a house in El-Koofeh, and I am going forth to it, and either I will inhabit it or I will sell it: but this is similar to the usage first mentioned above]. (Ks, T.) b8: It is a conjunction, (S in art. امو, and Mughnee,) accord. to most authorities, i. e., the second إِمَّا in the like of the saying, جَاءَنِى إمَّا زَيْدٌ وإِمَّا عَمْرٌو [mentioned above]; (Mughnee;) used in the manner of أَوْ in all its cases except this one, that in the use of او you begin with assurance, and then doubt comes upon you; whereas you begin with إِمَّا in doubt, and must repeat it; as in the saying last mentioned: (S: [and the like is said in the Mughnee, after the explanations of the meanings:]) but some assert that it is like the first إِمَّا, not a conjunction; because it is generally preceded by the conjunction و: and some assert that إِمَّا conjoins the noun with the noun, and the و conjoins إِمَّا with إِمَّا; but the conjoining of a particle with a particle is strange. (Mughnee.) b9: Sometimes the و is suppressed; as in the following verse, (Mughnee,) of El-Ahwas; (S;) يَا لَيْتَمَا أُمُّنِا شَالَتْ نَعَامَتُهَا

أَيْمَا إِلَى جَنَّةٍ أَيْمَا إِلَى نَارِ [O, would that our mother took her departure, either to Paradise or Hell-fire!]; (S,* Mughnee, K;) cited by Ks, with ايما for إِمَّا: (T:) and sometimes it is with kesr [i. e. إِيمَا]: (S:) IB says that it is correctly إِمَّا, with kesr; asserting the original to be إِمَّا, with kesr, only. (TA.) b10: And sometimes the former مَا is dispensed with; as in the following verse, (Mughnee,) which shows also that مَا is sometimes suppressed; سَقَتْهُ ارَّوَاعِدُ مِنْ صَيِّفٍ

وَإِنْ مِنْ خَرِيفٍ فَلَنْ يَعْدَمَا [The thundering clouds of summer-rain watered him, or of autumn-rain; so he will not want sufficient drink]: i. e. إِمَّا مِنْ صَيِّفٍ وَإِمَّا مِنْ خَرِيفٍ. (Mughnee, K.) Mbr and As say that إِنْ is here conditional, and that the ف is its complement: but this assertion is of no weight; for the object is the description of a mountain-goat as having sufficient drink in every case: AO says that إِنْ in this verse is redundant. (Mughnee.) b11: Sometimes, also, one does not require to mention the second إِمَّا, by mentioning what supplies its place; as in the saying, إِمَّا أَنْ تَتَكَلَّمَ بِخَيْرٍ

وَإِلَّا فاسْكُتْ [Either do thou speak what is good or else be silent]. (Mughnee.) [See art. الا, near its end.]

A2: Distinct from the foregoing is إِمَّا in the saying in the Kur [xix. 26], فَإِمَّأِتَريِنَّ مِنَ الْبَشَرِ أَحَدًاِ [And if thou see, of mankind, any one]: for this is [a compound of] the conditional إِن and the redundant مَا. (S * in art. امو, and Mughnee.) [In like manner,] you say, in expressing a condition, إِمَّا تَشْتِمَنَّ زْيدًا فَإِنَّهُ يَحْلُمُ عَنْكَ [If thou revile Zeyd, he will treat thee with forbearance]. (Ks, T.) And إِمَّا تَأْتِنِي أُكِْرِمْكَ [If thou come to me, I will treat thee with honour]. (S.) b2: In the following saying, إِمَّا أَنْتَ مُنْطَلِقًا انْطَلَقْتُ [If thou be going away, I go away], the مَا is not that which restrains the particle to which it is subjoined from governing, but is a substitute for a verb; (K and TA in art. مَا;) as though the speaker said, إِذَا صِرْتَ مُنْطَلِقًا [or rather إِنْ صِرْتَ]. (TA in that art.) And hence the saying of the poet, [of which a reading different from that here following has been given voce أَمَّا,] أَبَا خُرَاشَةَ إِمَّا أَنْتَ ذَا نَسفَرٍ

فَإنَّ قَوْمِىَ لَمْ تَإْكُلْهُمُ الضَّبُغُ [O Aboo-Khurásheh, if thou be possessor of a number of men, verily, my people, the year of dearth, or of sterility, hath not consumed them]; as though he said, إِنْ كُنْتُ ذَا نَفَرٍ. (TA in that art.) [But IHsh states the case differently; saying,] An instance of أَمَّا أَنْتَ مُنطَلِقًا انْطَلَقْتُ not used to restrain from governing, but as a substitute for a verb, occurs in the saying, أَمَّا أَنْتَ مُنطَلِقًا اِنْطَلَقْتُ [ Because thou wast going away, I went away]; originally, اِنْطَلَقْتُ لِأَنْ كُنْتَ مُنطَلِقاً: [for an explanation of which, see what is said of أَمَّا أَنْتَ in a reading of the verse commencing with أَبَا خُرَاشَة voce أَمَّا:] but accord. to El-Fárisee and IJ, the government belongs to مَا; not to كَانَ [or كُنْتَ]. (Mughnee in art. مَا.) b3: So too in the saying, اِفْعَلْ هذَا

إِمَّالَا, meaning إِنْ كُنْتَ لَاتَفْعَلُ غَيْرَهُ [i. e. Do thou this if thou wilt not do another thing; or do thou this at least]; (Mughnee and K, each in art. مَا;) indicating a person's refusal to do [fully] that which he is ordered to do: (TA in that art.:) or إِمَّالَا فَافْعَلْ كَذَا, meaning if thou wilt not do that, then do thou this; the three particles [إِنْ and مَا and لَا] being made as one word: so says Lth: (T:) [J says,] إِمَّالَا فَافْعَلْ كَذَا is pronounced with imáleh, [i. e. “ immá-lè,”] and is originally إِن لَا with مَا as a connective; and the meaning is, if that thing will not be, then do thou thus: (S in art. لَا:) [but] AHát [ disallows this pronunciation, and] says, sometimes the vulgar, in the place of اِفْعَلْ ذٰلِكَ إِمَّالَا, say, اِفْعَلْ ذٰلِكَ بَارِى

[Do thou that at least]; but this is Persian, and is rejected as wrong: and they say also, أُمَّالَىْ, with damm to the ا [and with imáleh in the case of the final vowel, and thus it is vulgarly pronounced in the present day]; but this too is wrong; for it is correctly إِمَّالَا, [with kesr, and] not pronounced with imáleh, for particles [in general] are not thus pronounced: (T:) and the vulgar also convert the hemzeh into ه with damm [saying هُمَّالَىْ]. (TA in art. مَا.) [Fei says,] لَا is a substitute for the verb in the saying, إِمَّالَا فَافْعَلْ هٰذَا, the meaning being If thou do not that, then [at least] do thou this: the origin thereof is this; that certain things are incumbent on a man to do, and he is required to do them, but refuses; and then one is content with his doing some, or a part, of them, and says to him thus: i. e., if thou wilt not do all, then do thou this: then the verb is suppressed, on account of the frequency of the usage of the phrase, and مَا is added to give force to the meaning: and some say that it is for this reason that لَا is here pronounced with imáleh; because it serves for the verb; like as بَلَى is, and the vocative يَا: but it is said that it is correctly pronounced without imáleh; because particles [in general] are not pronounced therewith; as Az says. (Msb in art. لَا.) [El-Hareeree says that]

إِمَّالَا is properly [a compound of] three particles, which are إِنْ and مَا and لَا, made as one word, and the ا at the end thereof is like the ا of حُبَارَى

[in which it is written ى, agreeably with rule]; wherefore it is pronounced with imáleh, like as is the ا of this latter word. (Durrat el-Ghowwás, in De Sacy's Anthol. Gr. Ar. p. 57 of the Arabic text.) In the Lubáb it is said that لَا is used as a negative of the future, as in لا تَفْعَلْ; and the verb [in إِمَّالَا] is suppressed; so it [لا] serves as a substitute in the saying, اِفْعَلْ هٰذَا إِمَّالَا; therefore they pronounce its ا with imáleh: and IAth says that the Arabs sometimes pronounced لَا with a slight imáleh; and the vulgar make the imáleh thereof full, so that its ا becomes ى; but this is wrong. (TA.) You say also, خُذْ هٰذَا إِمَّالَا, meaning Take thou this if thou take not that. (T.) It is related that the Prophet saw a runaway camel, and said, “To whom belongeth this camel? ”

when, lo, some young men of the Ansár said, “ We have drawn water upon him during twenty years, and yet he has in him fat; so we desired to slaughter him; but he escaped from us. ” He said, “Will ye sell him? ” They answered, “No: but he is thine. ” And he said, إِمَّالَا فأَحْسِنُوا إِلَيْهِ حَتَّى يأْتِيَهُ أَجَلُهُ, meaning If ye will not sell him, act well to him until his term of life come to him. (T.)

خنفس

خُنْفَسٌ and its variations: see what here follows.

خُنْفَسَآءُ (S, Msb, K) [in two copies of the S, in which it is without the article, written without tenween, but in the Msb and K it has the article prefixed, and is therefore necessarily without tenween,] and خُنْفُسَآء, (Msb, TA,) which is more common, (Msb,) [but this I doubt, for I have found it nowhere else,] and ↓ خُنْفَسٌ (S, K) and خُنْفُسٌ (TA) and خِنْفِسٌ, (K,) which last is of the dial. of the people of El-Basrah, (TA,) and خُنْفُسَةٌ and خُنْفُسَةٌ, (K,) [The black beetle: or a certain species thereof:] a well-known creeping thing; (Msb;) a certain insect, (S, K,) black, (K,) of fetid odour, smaller than the جُعَل, found in the bottoms of walls: (TA:) the first and second of these words are both applied to the male and the female: (Msb:) or خُنْفَسٌ is applied to the male, (AA, Msb,) by some of the Arabs, (Msb,) and is syn. with عُنْظَبٌ and حُنْظَبٌ, (AA, TA,) and خُنْفُسٌ is not disallowable, being agree-able with analogy: (Msb:) and خُنْفَسَاءَةٌ is applied to the female, [which, if correct, shows خنفسآء to be with tenween,] and so is خُنْفَسَةٌ: (S:) or خنفساءة, with ة, is not allowable; [and if so, خنفسآء is without tenween;] (As, TA;) and خنفسة is [not applied to the female, but] used by the Benoo-Asad for خنفسآء, as though they made the ة a substitute for the ا: (Msb:) [and this seems to indicate that the ا is a fem. ا, grammatically speaking, and that the word is therefore without tenween:] the pl. is خَنَافِسُ. (Msb.) One says, هُوَ أَلَحُّ مِنَ الخُنْفَسَآءِ [He is more persevering than the black beetle]: because it returns to thee as often as thou throwest it away. (TA.) [Accord. to the K, the ن in the words of this art. is radical; but accord. to the S and Msb, augmentative.]

حج

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

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

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

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

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

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

حَجَّةٌ: see حَجٌّ, in five places.

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

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

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

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

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

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

حَاجِجٌ: see حَاجٌّ.

حَاجِّىٌّ: see حَاجٌّ.

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

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

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

خش

1 خَشَّ فِيهِ, (S, K,) aor. ـِ (JM,) [vulgarly, and irregularly, خَشُّ,] inf. n. خَشٌّ, (TA,) He (a man) entered into it; (S, K;) namely, a thing; (S;) as also ↓ انخشّ; (K, A, TA;) and ↓ خَشْخَشَ, (TA,) inf. n. خَشْخَشَةٌ; (K, TA;) and in like manner, into a collection of trees, and a company of people: (A, * TA:) or فِيهِ ↓ خَشْخَشَ, (IDrd,) and فيه ↓ تَخَشْخَشَ, (IDrd, K,) he entered into it, (namely, a thing, IDrd, or a collection of trees, K, and in like manner a company of men, TA,) so as to become hidden, or concealed: (IDrd, K:) and خَشَّ, he (a man) went, or went away, or advanced, [into a thing,] and penetrated. (TA.) A2: Hence, (TA,) خَشَّ البَعِيرَ (S, K,) aor. ـُ [agreeably with general rule in this case,] inf. n. خَشٌّ, (S,) He put into the camel's nose the thing termed خِشَاش; (S, K;) as also ↓ أَخَشَّ. (Zj, K.) b2: And hence the saying in a trad., خُشُّوا بَيْنَ كَلَامِكُمْ لَا إِلٰهَ إِلَّا اللّٰهُ, meaning, (assumed tropical:) Introduce ye, or insert ye, in your speech the words There is no deity but God. (TA.) And ↓ خَشْخَشَهُ likewise signifies He introduced, or inserted, him or it. (TA.) b3: Also خَشَّهُ, aor. and inf. n. as above, He pierced him, or stabbed him. (TA.) 4 أَخْشَ3َ see خَشَّ البَعِيرَ.7 إِنْخَشَ3َ see خَشَّ فِيهِ.8 اختشّ مِنَ الأَرْضِ He ate of the خِشَاش of the earth. (TA.) R. Q. 1 خَشْخَشَ: see خَشَّ فِيهِ, in two places.

A2: خَشْخَشَهُ: see 1, last signification but one.

A3: Also He caused it to make a sound such as is described below, voce خَشْخَشَةٌ. (S, TA. *) See an ex. in the next paragraph. R. Q. 2 تَخَشْخَشَ: see خَشَّ فِيهِ.

A2: Also It made a sound (S, K) such as is described below, voce خَشْخَشَةٌ. (S.) 'Alkameh Ibn-'Abadeh says, تَخَشْخَشَ أَبْدَانُ الحَدِيدِ عَلَيْهِمُ يَبْسَ الحَصَادِ جَنُوبُ ↓ كَمَا خَشْخَشَتُ [The short coats of mail of iron rustled upon them, like as when a south wind has caused to rustle the dry reaped corn]. (S.) خَشٌّ: see مَخْشُوشٌ.

خَشَاشٌ: see خِشَاشٌ; for the former, in three places.

خُشَاشٌ: see خِشَاشٌ; for the former, in three places.

خِشَاشٌ The wooden thing that is inserted in the bone of the nose of the camel, (S, A, K,) to which the nose-rein is tied, in order that he may be quickly submissive: (TA:) the بُرَة is of brass, (S, TA,) or of silver; (TA;) and the خِزَامَة is of hair: (S:) or the thing that is put in the nose; and the برة is the thing that is put in the flesh: (Lh:) or what is in the bone, when it is wood, or a stick; and the عِرَان is what is in the flesh, above the nose: (As:) a wooden thing, or stick, that is put in the bone of the nose of the camel: (Msb:) n. un. with ة: (S, Msb:) pl. أَخِشَّةٌ. (A, Msb.) [Hence the saying,] جَعَلَ الخِشَاشَ فِى

أَنْفِهِ وَقَادَهُ إِلَى الطَّاعَةِ بِعُنْفِهِ (tropical:) [He put the خشاش in his nose, and drew him to obedience by his violence]. (A, TA.) [And hence, also,] it signifies غَضَبٌ, (IAar, K,) as used in the saying, حَرَّكَ خِشَاشَهُ, [lit., He put in motion his خِشَاش: meaning, (assumed tropical:) he roused, or excited, his anger; or] he made him angry. (IAar.) A2: الخِشَاشُ, and ↓ الخَشَاشُ, (S, K,) the latter form being sometimes used, (S,) which indicates that the former is the more chaste, but, accord. to MF, several authorities say the contrary, (TA,) and ↓ الخُشَاشُ, (K,) or الأَرْضِ ↓ خَشَاشُ, (A 'Obeyd, Msb,) and خِشَاشُ الأَرْضِ, (Msb,) The creeping things of the earth: n. un. with ة, which is syn. with الحَشَرَةُ and الهَامَّةُ: (Msb:) the حَشَرَات (A' Obeyd, S, K) of the earth, (A' Obeyd, K,) and its هَوَامّ, and [other] creeping things, (A 'Obeyd,) such as sparrows and the like: (A 'Obeyd, K: *) or خِشَاشُ الأَرْضِ, and الطَّيْرِ, signify the small ones of beasts or creeping things [of the earth], and of birds: (A:) IAar is related to have said that it is ↓ خِشْخَاشٌ, contr. to what is said by the lexicologists in general: and these things are said to have their appellation from their entering into the earth and concealing themselves; but this assertion is not valid: (ISd:) in a trad., for من خشاش الارض, one relation substitutes ↓ مِنْ خَشِيشِهَا, which has the same meaning: and some say that it is ↓ خُشَيْش, a contracted dim. of خشاش; or ↓ خُشَيِّش, without contraction: (TA:) and ↓ الخَشَاشُ signifies the bad [meaning ignoble] kinds of birds; this being with fet-h only: (As:) or birds that do not prey: (IAar, TA voce عُقَابٌ:) خِشَاشٌ, with kesr, also signifies the serpent of the mountain; which does not suffer one to survive; and the أَفْعَى is the serpent of the plain; (El-Fak'asee, K;) which like wise does not suffer one to survive: (K:) or a great and abominable ثُعْبَان: or a serpent like the أَرْقَم, but smaller: or a small, tawny serpent, smaller than the ارقم: (TA:) or a white serpent, which seldom hurts, between the حُفَّاث and the ارقم: (Aboo-Kheyreh:) or such as is light, or active, and small in the head, of serpents: explained also as signifying the serpent, without restriction: (TA:) and, (K,) or as some say, (TA,) such as has no power of defence, [مَا لَا دِفَاعَ لَهُ, as in the CK and a MS copy of the K, for which we find in some copies of the K, and in the TA, ما لا دِمَاغَ لَهُ such as has no brains, which is doubtless a mistake,] of beasts or creeping things of the earth, and of birds, (K,) such as the ostrich, and the [bustard called] حُبَارَى, and the كَرَوَان [or stonecurlew], and [the bird called] مُلَاعِبُ ظِلِّهِ, and the [harmless kinds of] serpent: (TA:) or what is small in the head, and slender, of beasts or creeping things: and the kite; and [the bird called] مُلَاعِبُ ظِلِّهِ: (Aboo-Muslim:) the pl. is خشّآء [app. خُشَّآءُ, originally خُشَشَآءُ, unless a mistake for أَخِشَّآءُ, originally أَخْشِشَآءُ]. (TA.) خَشِيشٌ, and خُشَيْشٌ, and خُشَيِّشٌ: see خِشَاشٌ.

خُشَّآءٌ The bone which is protuberant behind the ear, (S, Msb, K,) and which is thin, and bare of hair: (TA:) originally خُشَشَآءُ, (S, Msb, K,) of the measure فُعَلَآءُ; (S;) [but masc., and perfectly decl., as being quasi-coordinate to قُرْطَاسٌ, whereas the original is fem., and imperfectly decl.; (see قُوَبَآءُ;)] like قُوْبَآءٌ, which is originally قُوَبَآءُ; (S, Msb;) and these two words are the only instances of their kind: (ISk, Msb:) dual خُشَشَاوَان. (S, K.) خَشْخَشَةٌ The [clashing, clattering, chinking, jingling, rattling, or rustling,] sound of arms, or weapons, (S, A, * K,) and the like; (S;) as also شَخْشَخَةٌ, but this latter is a dial. var. of weak authority: (TA:) and of any dry or hard thing rubbing against another such thing: (K:) accord. to IDrd, such [sound or thing (for his words are ambiguous)] is termed ↓ خَشْخَاشٌ: (TA:) and the [rustling] sound of a new garment or piece of cloth, when it is put in motion; as also نَشْنَشَةٌ: (IAar:) and [a confused sound] such as is heard to proceed from the inside of an animal on its being hit by an arrow: (JK in art. خشف:) and a motion having a sound like the sound of arms, or weapons; (TA;) or an audible motion. (Mgh in art. خشف.) خَشْخَاشٌ A company: (ISd, TA:) or a numerous company of men: (Az, TA:) or a company (S, K) in, (K,) or having upon them, (S,) arms, or weapons, and coats of mail. (S, K.) A2: See also خَشْخَشَةٌ.

A3: Also A certain plant, (S, Msb,) well known; (S, Msb, K;) [namely, the poppy;] which is of several species; (K;) i. e., four; (TA;) يُسْتَانِىٌّ [or garden-poppy,] (K,) which is the white, and this is the most fit for eating, and the best thereof is the fresh and heavy; (TA;) and مَنْثُورٌ, (K,) which is the wild Egyptian; (TA;) and مُقَرَّنٌ, [app. the horned poppy,] (K,) the produce of which has an elongated extremity like the horn of the bull; (TA;) and زُبْدِىٌّ, [app. the spattling poppy,] (K,) which is known by the name of بلبس [a word which I have not been able to find elsewhere]: (TA:) every one of these is soporiferous, and produces torpidness, and cools: (K:) used as a suppository, it produces sleep: and the integument [of the capsule] has a stronger power of producing sleep than the seeds: (TA:) [or rather the seeds have no narcotic power:] from half a drachm of the integument, with cold water, as a draught, taken early in the morning, and the like at sleep, has a wonderful effect in stopping a looseness characterized by a mixture of humours and by blood, when accompanied by heat and inflammation: (K:) it is wonderful also that its solid part confines, and its juice relaxes: and when the root, or lower part, is taken with water, [and boiled] so that the water is reduced to half its quantity, it is beneficial as a remedy for diseases of the liver arising from thick humour: so says the author of the Minháj: (TA:) the n. un. is with ة: (Msb:) and the pl. is خَشَاخِشُ [app. a mistake for خَشَاخِيشُ]. (TA.) [See also أَفْيُونٌ.]

خِشْخَاشٌ: see خِشَاشٌ.

مَخْشُوشٌ A camel having a خِشَاش put in his nose; as also ↓ خَشٌ. (Ibn-'Abbád, K.)

كت

1 كَتَّتِ القِدْرُ, (S, K,) aor. ـِ (TA,) inf. n. كَتِيتٌ, (K,) The cooking-pot boiled: (S, K:) or, made a sound in boiling: (K:) or, made a sound in boiling when the water in it was little; a lower sound than it makes when there is much water boiling in it; as though it said كَتْ كَتْ. (TA.) b2: Also, كَتَّتِ الجَرَّةُ الجَدِيدُ, (S,) aor. and inf. n. as above, The new jar made a sound (like كَتْ كَتْ, TA) when water was poured into it. (S.) b3: كَتَّ, aor. ـِ inf. n. كَتٌّ (TA) and كَتِيتٌ, (K,) It (نَبِيذ, K, or another thing, TA,) made a sound in boiling: (K:) or began to boil, before it boiled vehemently. (TA.) A2: كَتَّ, aor. ـِ (S,) inf. n. كَتِيتٌ, (S, K,) He (a بَكْر, or young camel,) uttered a cry, or a kind of braying, louder than that which is termed كَشِيشٌ: (S:) or began to utter the kind of braying termed هَدِيرٌ: (K:) As says, that when a male camel has attained the age when he makes the braying cry termed هدير, his first kind of braying is termed كشيش; and when it is a little louder, it is termed كتيت: Lth says, that he first makes the kind of braying termed كتيت; then, that termed كشيش; and then, that termed هَدِيرٌ: but Az observes, that the correct saying is that of As. (TA.) b2: كَتّ, aor. ـِ (inf. n. كَتِيتٌ, S,) He (a camel, S, K, or, as in the L, a بَكْر, or young camel,) uttered a gentle cry, (S, L, K,) between that termed كشيش and that termed هدير. (TA.) b3: He (a calf) lowed. (Nh.) b4: كَتَّ, aor. ـِ (inf. n. كَتِيتٌ, K,) [He (a man) made a sound like the gentle braying of a camel,] by reason of rage, or wrath: (S:) or he (a man) made a a sound in his chest like that made by a بَكْر, or young camel, by reason of vehement rage, or wrath. (K, TA.) b5: كَتَّ الكَلَامَ فِى أُذُنِهِ, aor. ـُ and ↓ أَكَتَّهُ, and ↓ إِكْتَتَّهُ; He whispered the words in his ear. (K.) b6: كُتَّنِى

الحَدِيثَ, and ↓ أَكِتَّنِيهِ, Tell me the story as thou heardest it. (TA.) A3: كَتَّ, [aor. ـِ inf. n. كَتِيتٌ, (tropical:) He walked gently; at a gentle pace: or he walked with short steps, but quickly; as also ↓ كَتْكَتَ, inf. n. كَتْكَتَةٌ; and ↓ تَكَتْكَتَ. (K.) A4: كَتَّهُ, [aor. ـُ He angered him; provoked him to anger; syn. أَرْغَمَهُ. (TS, K.) b2: كَتَّهُ, [aor. ـُ He displeased him; grieved him; did to him what he disliked, or hated; did evil to him. (TS, K.) b3: فَعَلَ بِهِ مَا كَتَّهُ He did to him what displeased him, or grieved him. (TA.) A5: كَتَّ, aor. ـُ inf. n. كَتٌّ, He numbered, counted, or computed, a people. Mostly used in negative phrases. (TA.) You say أَتَانَا بِجَيْشٍ

مَا يُكَتُّ He came to us with an army not to be numbered, or counted, (IAar, S,) or computed, or of which the number could not be conjectured, and of which the end could not be reached. (IAar, TA.) b2: لَا تَكُتُّهُ أَوْ تَكُتَّ النُّجُومَ, [in the CK, erroneously, لَا تَكُتُّهُ أَوْ لَا تَكُتُّ النُّجُومَ,] Thou canst not number it, [unless thou canst number the stars]. A proverb. (K.) 4 أَكْتَ3َ see 1.6 تكاتّو عَلَيْهِ They pressed together, or crowded together, upon it, with crying, or noise: from الكَتِيتُ. Occurring in a trad., as related and explained by Z; but the word commonly known is تكابّوا, with ب. (TA.) 8 اكتتّ, inf. n. إِكْتِتَاتٌ, He listened; syn. إِسْتَمَعَ. (K.) b2: اكتتّ الحَدِيثَ مِنِّى He heard the story from me like as I heard it. (TA.) See 1.

R. Q. 1 كَتْكَتَ, inf. n. كَتْكَتَةٌ, (in the K, كَتْكَتٌ, which is a mistake, TA,) It (a حُبَارَى, or bustard,) uttered its cry. (L, K, &c.) A2: كَتْكَتَ, inf. n. كَتْكَتَةٌ, (S, &c.,) He laughed gently, or lowly: (K:) كتكتة, in laughing, is less than قَهْقَهَةٌ: (S:) or like what is termed حَنِينٌ. (Th, El-Ahmar.) b2: كَتْكَتَ فِى ضَحِكِهِ He laughed vehemently, immoderately, or excessively; i. q. أَغْرَبَ, q. v. (A.) A3: See also 1.

R. Q. 2 تَكَتْكَتَ: see 1.

كَتٌّ A man or woman having little flesh: you say رَجُلٌ كَتٌّ and إِمْرَأَةٌ كَتٌّ. (TA.) كَتَّةٌ Green produce of land. (TS, K.) كُتَّةٌ The worst, or vilest, of camels, or similar property; syn. رُذَالُ المَالِ. (Fr, K.) b2: كَتَّةً a [gen?] proper name of A bad she-goat. (Fr, K.) كَتِيتٌ: see 1.

A2: (tropical:) A niggardly, stingy, man: (K:) as also كَتِيتُ اليَدَيْنِ: (TA:) from كَتِيتُ القِدْرِ: [see 1:] (IJ:) or a niggardly, stingy, man, of bad disposition, and rageful, or wrathful. (T.) كَتِيتَةٌ i. q. عَصِيدَةٌ [q. v.] (TS, K.) كُتْكُتُ and كُتْكُتَى, both imperfectly declinable, A certain game. (TS, K.) كَتْكَاتٌ (tropical:) One who walks gently; at a gentle pace: or who walks with short steps, but quickly. (TA.) A2: A man who talks much (K) and quickly. (TA.)

شن

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

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

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

شَنَنٌ: see شَنٌّ, first sentence.

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

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

دج

1 دَجَّ, aor. ـِ inf. n. دَجِيجٌ (S A, * K) and دَجَجَانٌ (S) and دَجٌّ, (TA,) He, (a man, TA,) or it, (a company of people, accord. to ISk not said of a single person, S, TA,) crept along; i. e. went, or walked, leisurely, softly, or gently: (S, A, K:) or did so with short steps: or came and went. (TA.) You say, مَرَّ القَوْمُ يَدِجُّونَ عَلى

الأَرْضِ The company of men passed, going leisurely, &c., upon, or over, the ground. (S.) b2: Hence, (TA,) He trafficked, or exercised the business of a merchant: (K) because the merchant travels about at a slow pace. (TA.) b3: And He hastened, or went quickly. (TA.) b4: Also, [aor. ـِ inf. n. دَجٌّ, said of a بَيْت [or tent, or house, or chamber], It dripped. (K.) A2: See also 2.

A3: دَجَّ, [aor., accord. to rule, دَجُّ,] (As, K,) inf. n. دَجٌّ, (TA,) He let down a veil, or curtain. (As, K.) 2 دجّجت السَّمَآءُ, [in the CK, erroneously, تَدَجَّجَت,] inf. n. تَدْجِيجٌ; (S, K;) and ↓ دَجَّت, [aor. ـِ (A, TA;) The sky became clouded. (S, A, K.) 5 تدجّج فِى شِكَّتِهِ, (S, and so in copies of the K,) or ↓ تَدَجْدَجَ, (A, and so in the K accord. to the TA,) He covered himself with his arms, or weapons: (A:) or he attired himself with (lit. entered into) his arms; (S, K;) as though he covered himself with them. (S.) R. Q. 1 دَجْدَجٌ It (the night, S, and so in some copies of the K) was, or became, dark; (S, K;) as also ↓ تَدَجْدَجَ (K.) A2: دَجْدَجَتِ الدَّجَاجَةُ فِى مَشْيِهَا The domestic fowl ran. (TA.) b2: دَجْدَجَ بِالدَّجَاجَةِ He called the cock, or hen, (S, K,) by the cry دَجْ دَجْ, (K,) or, as in some copies of the K [and in the L] دِجْ دِجْ. (TA.) R. Q. 2 تَدَجْدَجَ: see 5: b2: and see also R. Q. 1.

دَجْ دَجْ, (so in copies of the K,) or دِجْ دِجْ (so in some copies of the K and in the L,) A cry by which domestic fowls are called. (L, K.) [See R. Q. 1.]

دُجٌّ A chicken: [or probably chickens, as a coll. gen. n. of which ↓ دُجَّةٌ, mentioned in the TA voce دَجَاجٌ, q. v., is the n. un.:] said by some to be a post-classical word. (TA.) دُجَّةٌ Intense darkness: (S, K:) and ↓ دُجُجٌ signifies the same; (K) or condensation of darkness. (TA.) A2: See also دُجٌّ.

دُجُجٌ: see دُجَّةٌ. b2: Also Black mountains. (IAar, K.) A2: Also pl. of دَجَاجٌ. (Mgh, Msb.) دَجَجَانٌ [originally an inf. n.; see 1: afterwards (like خَصْمٌ and عَدْلٌ &c.) used as an epithet;] A sucking infant, that creeps along after its mother: fem. with ة. (K.) دَجَاجٌ and دِجَاجٌ (S, A, Msb) and دُجَاجٌ, (TA,) the first of which is more chaste than the second, (S, A, Msb, * TA,) and the second than the third; (TA;) a coll. gen. n.; (S, TA;) n. un. دَجَاجَةٌ (S, Mgh, K) and دِجَاجَةٌ (S, K) and دُجَاجَةٌ; (K;) applied to the male and the female; (S, K;) A certain bird, (TA,) well known; (S, Msb, K;) [the common domestic fowl, both cock and hen;] so called because of its [frequent] coming and going: (Towsheeh:) pl. دُجُجٌ, (Mgh, Msb,) and sometimes دَجَائِجُ; (Msb;) and pl. of the n. un. دجاجاتٌ; and دِجَاجٌ may be regarded as a broken pl. of دِجَاجَةٌ, its kesreh and ا being considered as the kesreh and ا which make the pl. form, and as being not the kesreh and ا which are in the sing.; or it may be a pl. of دُجَاجَةٌ with the augmentative letter ا rejected, as though pl. of دُجَّةٌ. (TA.) b2: [Hence,] الدَّجَاجَةُ [(assumed tropical:) The constellation Cygnus; so called in the present day;] a certain northern constellation, consisting of nineteen stars in the figure and two without the figure, of which the four stars in a row are called الفَوَارِسُ, and lie across the Milky Way. (Kzw.) b3: دَجَاجُ البَرِّ: see حَجَلٌ. b4: دَجَاجَةٌ, (accord. to the K,) or دَجَاجٌ, (accord. to the TA, [the latter app. the correct term,]) also signifies (assumed tropical:) A family, or household; the persons who dwell with a man, and whose maintenance is incumbent on him. (K, TA.) b5: Also the former, (assumed tropical:) A ball (كُبَّة) of spun thread: (S, K:) or the [receptacle called] حِفْش thereof: pl. [or rather coll. gen. n., of which it is the n. un.,] دَجَاجٌ. (TA.) b6: الدَّجَاجَتَانِ (assumed tropical:) The two projections, (TA,) or projecting bones, (MF,) of the breast of a horse, on the right and left of the زَوْر [q. v.]. (TA, MF.) دَجُوجٌ: see دَجُوجِىٌّ دَجِيجٌ: see دَجُوجِىٌّ دَجَاجَةٌ and دِجَاجَةٌ and دُجَاجَةٌ are explained above, voce دَجَاجٌ.

دُجَاجِىٌّ: see دَجُوجِىٌّ, in two places.

نَاقَةٌ دَجَوْجَاةٌ: [A long-bodied she-camel; lit.] a she-camel spreading upon, or over, the ground. (S, K.) دَجُوجِىٌّ Of a clear black colour: (A 'Obeyd, TA voce غَيْهَبٌ:) or intensely black; (S) as also ↓ أَسْوَدُ دُجْدُجٌ and ↓ دُجَاجِىٌّ. (K.) It has the latter signification applied to a he-camel; and دَجُوجِيَّةٌ to a she-camel. (S, TA.) Also simply Black; applied to hair; and so ↓ دَجِيجٌ: or the latter has this signification applied to anything; as also ↓ دَجْدَاجٌ: (TA:) which last likewise signifies dark, applied to a sea or great river, (K, TA,) because of the blackness of its water. (TA.) You say also لَيْلٌ دَجُوجِىٌّ Dark night: (S, A, K:) or intensely dark night; and so ↓ دَجُوجٌ and ↓ دُجَاجِىٌّ (TA:) and لَيْلَةٌ

↓ دَيْجُوجٌ (S, K) and ↓ دَجْدَاجَةٌ (K) a dark night: S, K:) the pl. of ↓ دَيْجُوجٌ is دَيَاجِيجٌ and دَيَاجٌّ the latter a contraction of the former. (TA.) دَاجٌّ [part. n. of 1]. You say جَمَاعَةٌ دَاجَّةٌ A party, or company, creeping along; i. e., going, or walking, leisurely, softly, or gently: (ISk, S:) or doing so with short steps: or coming and going. (TA.) And أَقْبَلَ الحَاجُّ وَ الدَّاجُّ (S, * K, * TA) The [company of pilgrims to Mekkeh, and of the] letters-out of camels &c., and the servants, or assistants, (S, K,) and the like attendants of the pilgrims, came: (TA:) the two words حاجّ and داجّ, though sings., are used in the pl. sense: (TA:) or الداجّ signifies also the merchants; (K;) or the merchants and others who go leisurely, or creep along, after the pilgrims. (TA.) الداجّ has the same meaning in the words of a trad., هٰؤُلَآءِ الدَّاجُّ وَلَيْسُوا بِالجَاجِّ [These are the lettersout of camels &c., and they are not the pilgrims]: (S, K:) said by Ibn-' Omar, of a people whom he saw among the pilgrims, whose appearance he disliked: or it means, accord. to A 'Obeyd, those who are with the pilgrims, such as the hired men, and the camel-drivers, and the servants, and the like; and Ibn-' Omar meant that these were not pilgrims in the proper sense, but merely persons journeying and creeping along. (TA.) In the words of another trad., مَا تَرَكْتُ مِنْ حَاجَةٍ وَلَا دَاجَةٍ إِلَّا أَتَيْتُ, the word داجة is without teshdeed, and is an imitative sequent to حاجة: (S:) [see art. دوج:] but accord. to one relation, it is ما تركت حَاجَّةٌ وَلَا دَاجَّةٌ, meaning, accord. to El-Khattábee, [I left not a company of] pilgrims to Mekkeh, nor those returning. (TA.) One says also, أَمَا وَحَوَاجِّ بَيْتِ اللّٰهِ وَ دَوَاجِّهِ لَأَفْعَلَنَّ كَذَا وَكَذَا [Nay, by the pilgrims to the House of God, and those who journey thither for mercantile purposes, I will assuredly do such and such things]. (TA.) دَيْجُوجٌ Darkness. (TA.) b2: And also used as an epithet: see دَجُوجِىٌّ, in two places.

دُجْدُجٌ: see دَجُوجِىٌّ.

دَجْدَاجٌ; and its fem., with ة: see دَجُوجِىٌّ.

مُدَجِّجٌ and مُدَجَّجٌ A man completely armed: (S, * K, * TA:) and so A 'Obeyd explains

↓ مُدَجْدَجٌ: he is so called because he walks slowly by reason of the weight of his arms; or because he covers himself therewith, from دَجَّجَتِ السَّمَآءُ. (TA.) b2: Also (assumed tropical:) The hedgehog; syn. قُنْفُذٌ: (ISd, K:) or a large قُنْفُذٌ: (TA:) app. so called because of its spines. (ISd.) مَدْجُوجٌ A veil, or curtain, let down. (As, TA.) مُدَجْدَجٌ: see مُدَجِّجٌ.