حو

ى1 حَوَاهُ, aor. ـِ (S, Msb, K,) inf. n. حَىٌّ, (S,) or حَوَايَةٌ, (Msb,) or both, (K,) He collected it; brought it, drew it, or gathered it, together; (S, Msb, K;) as also ↓ تحاواهُ: (TA:) he grasped it; got, or gained, possession of it: (Msb, K:) and ↓ احتواهُ signifies the same; (S, Msb, K;) as also عَلَيْهِ ↓ احتوى: (Msb, K:) or this last, he took, or got, possession of it; took it, got it, or held it, within his grasp, or in his possession: (S:) and حَوَاهُ signifies also he possessed it: (Msb:) and, said of a place [&c., as also ↓ احتوى

عليه and ↓ احتواه], it comprised, comprehended, or contained, it. (TA.) b2: He turned it round, made it to turn round, or wound it. (Har p. 236.

[See حَىٌّ in art. حى.]) A2: حَوَى حَوِيَّةً He made a vehicle for a woman such as is called حَوِيَّة. (TA.) A3: حَوِىَ [originally حَوِوَ]: see art. حو.2 تَحْوِيَةٌ [inf. n. of حوّى] signifies The act of drawing together, or contracting: and the state of drawing together, or contracting; or being drawn together, or contracted; as also تَحَوٍّ

[inf. n. of ↓ تحوّى]: (Lh, K:) or, in the opinion of ISd, تَحْوِيَةٌ has the former signification; and ↓ تَحَوٍّ, the latter. (TA.) A woman of the tribe of Kelb, being asked what she did in the rainy night, answered, أُحَوِّى نَفْسِى [I draw myself together]. (Lh, TA.) b2: كَانَتْ تُحَوِّى وَرَآءَهُ بِعَبَآءَةٍ

أَوْ كِسَآءٍ, occurring in a trad. of Safeeyeh, means She used to wind an عباءة or a كساء round the hump of the camel, behind him, and then to ride upon it. (IAth. [See حَوِيَّةٌ.]) 5 تحوّى, (S, K,) inf. n. تَحَوٍّ, (K,) It assumed a round, or circular, form; or coiled itself: (K:) or it gathered itself together, and coiled itself, or assumed a round, or circular, form. (S.) Yousay, تَحَوَّتِ الحَيَّةُ (S, K *) The serpent gathered itself together, and wound, or coiled, itself; (TA;) whence, as some say, the word حَيَّةٌ: (K:) and in like manner one says of the intestines. (K.) b2: See also 2, in two places.6 تَحَاْوَىَ see 1.8 إِحْتَوَىَ see 1, in four places.

A2: احتوى حَوِيًّا He made a small watering-trough, or tank, for his camels. (TA.) حَوًى, (Az, IB, TA,) or ↓ حَوِيَّةٌ, (K,) The having, or assuming, a round, or circular, or coiled, form; or roundness or circularity [or the state of being coiled]; of anything; (Az, K, TA;) as, for instance, of a serpent; (Az, IB, TA;) and of certain asterisms, which appear regularly disposed in a round, or circular, form. (Az, TA.) [See 5.]

حِوَآءٌ A place that comprises, comprehends, or contains, a thing: for instance, the belly [or womb] of the mother is a حوآء to the child [or fœtus]. (TA.) b2: A collection of tents (بُيُوت), near together; as also ↓ مُحَوًّى: (K:) or a collection of tents (بيوت) of people, made of camel's fur: (S:) or a collection of tents (بيوت) of people, at a water: (TA:) pl. أَحْوِيَةٌ: (S, TA:) and ↓ محتوى

[app. مُحْتَوًى] and ↓ محوى [app. مَحْوًى] signify a place in which the tents (بيوت) of a tribe are collected together: (Lth, TA:) the last is of the dial. of El-Yemen, where it is applied to a few small tents collected together in a tract, or region, of fruitful, or productive, land: (TA:) and its pl. is محاوى [or, more probably, مَحَاوٍ; with the article, المَحَاوِى]. (Lth, TA.) A tent of [goats'] hair, and of [camels'] fur, of the Arabs of the desert. (KL.) حَوِىٌّ Possessing, after deserving, or after becoming entitled. (IAar, K.) A2: A small wateringtrough, or tank, (K, TA,) which a man makes for his camel; called also مَرْكُوٌّ. (TA.) [See also the next paragraph.]

حَوِيَّةٌ: see حَوًى.

A2: Also A winding, or circling, or coiled, gut or intestine; and so ↓ حَاوِيَةٌ and ↓ حَاوِيَآءُ: (K:) [also called قِتْبٌ:] or the [kind of gut, or intestine, termed]

دَوَّارَة in the belly of the sheep or goat; as also ↓ حَاوِيَةٌ: (IAar:) حَوِيَّةٌ البَطْنِ and البَطْنِ ↓ حَاوِيَةٌ and البَطْنِ ↓ حَاوِيَآءُ all signify the same: (S:) the pl. is حَوَايَا; (K;) or this is the pl. of حَوِيَّةٌ, signifying the أَمْعَآء [or intestines into which the food passes from the stomach]; and the pl. of حَاوِيَةٌ and حَاوِيَآءُ is [said to be] حَوَاوٍ; (S;) but IB says that this latter pl. is not held to be allowable by Sb, and that حَوَايَا is the pl. of all the three sings., [originally] of the measure فَعَائِلُ as pl. of the first, and فَوَاعِلُ as pl. of the second and third [though in these two cases it should be by rule حَوَآءٍ]: AHeyth says that حَوَايَا as pl. of حَاوِيَةٌ is like زَوَايَا as pl. of زَاوِيَةٌ: and ISk mentions الحَاوِيَاتُ as pl. of الحَاوِيَةُ and الحَاوِيَآءُ, [in the latter case like قَاصِعَاتٌ as pl. of قَاصِعَآءُ,] and explains it as signifying بَنَاتُ اللَّبَنِ [app. meaning the small guts, or intestines, in which originate the lacteals]. (TA.) b2: Also sing. of حَوَايَا signifying Winding excavations or hollows, which the rain fills, and in which it remains a long time because the soil at the bottom thereof is cohesive and hard, retaining the water: the Arabs call them [also] أَمْعَآء, likening them to the حَوَايَا of the belly: accord. to AA, the pl. signifies i. q. مَسَاطِحُ [pl. of مِسْطَحٌ], made by collecting earth and stones upon smooth and hard rock, to confine thereby water: accord. to IB, on the authority of IKh, wells that are dug in the district of Kelb, in hard ground, whereby is confined the water of the torrents, which they drink throughout the year: accord. to Nasr, a certain construction with masses of rock in the form of a pool, on the way to Et-Teghlibeeyeh, near Ood: accord. to ISd, the sing. signifies a smooth and hard rock which is surrounded with stones and earth, in which water collects. (TA.) b3: Also A [garment of the kind called] كِسَآء, stuffed [with ثُمَام or the like], which is wound round the hump of the camel; (S, K; *) i. q. سَوِيَّةٌ, except that the former is only for camels, and the latter is sometimes for other animals: pl. حَوَايَا: (S:) a subst. from 2 in the last of the senses assigned to it above: (IAth:) [the same is app. meant by what here follows:] a certain thing that is prepared for a woman to ride upon. (TA. [But it was also used by men.]) 'Omeyr Ibn-Wahb El-Jumahee said, on the day of Bedr, when he computed the number of the companions of the Prophet, رَأَيْتُ الحَوَايَا عَلَيْهَا المَنَايَا [meaning I saw the حوايا with the men of courage upon them]: (S:) [for]

مَنِيَّةٌ [sing. of منايا] means (assumed tropical:) “ a man of courage upon his saddle. ” (TA.) حُوَيَّةٌ [a dim. of حَيَّةٌ]: see what next follows.

رَجُلٌ حَوَّآءٌ A man who collects serpents (حَيَّات); and so ↓ حَاوٍ: [which latter, vulgarly pronounced حَاوِى, is also now applied to a serpent-charmer; and a juggler who performs various tricks with serpents &c.:] (K in art. حى:) or the latter, (S in that art.,) or both, (T in that art.,) an owner of serpents; (T, S;) and so حَاىٍ: (T:) the pl. of حَاوٍ is حُوَاةٌ. (TA.) b2: [Hence,] ↓ الحَوَّآءُ الحُوَيَّةُ (assumed tropical:) The constellations Serpentarius and Serpens. (Kzw.) حَاوٍ: see what next precedes.

حَاوِيَةٌ: see حَوِيَّةٌ, in three places.

حَاوِيَآءُ: see حَوِيَّةٌ, in two places.

حَاوِىٌّ: see حَائِىٌّ, in art. حوأ.

حَيَّةٌ [meaning A serpent] is said by some to be from تَحَوَّى, because what is so termed gathers itself together, and winds, or coils, itself; (ISd, * K, * TA;) and to be originally حَوْيَةٌ; (TA in art. حى;) and their opinion is strengthened by the forms and meaning of the words حَوَّآءٌ and حَاوٍ (TA) [and by the form and meaning of the word مَحْوَاةٌ]: or the حيّة is so called because of the length of its life (لِطُولِ حَيَاتِهَا). (K. [See the next art.]) أَحْوَى: see art. حو.

أَحْوِىٌّ: see art. حو.

محوى [app. مَحْوًى]: see حِوَآءٌ.

أَرْضٌ مَحْوَاةٌ A land abounding with حَيَّات [or serpents]: (TA:) or containing serpents; as also مَحْيَاةٌ. (Ibn-Es-Sarráj, S in art. حى.) مَحْوِىٌّ pass. part. n. of حَوَاهُ. (Msb.) مُحَوًّى: see حِوَآءٌ.

محتوى [app. مُحْتَوًى]: see حِوَآءٌ.

حى: or حى and حيو 1 حَيِىَ, (S, Mgh, Msb, K,) and حَىَّ, (S, K,) which latter is the more common, (Fr, S,) [like مَلَّ, originally مَلِلَ,] dual حَيِيَا, and حَيَّا, (Fr,) pl. حَيُوا, (Fr, S,) like خَشُوا, (S,) and حَيُّوا, (Fr, S,) as some say, (S,) aor. ـْ (S, Msb, K,) and يَحَىُّ, (Fr, K,) [like يَمَلُّ, originally يَمْلَلُ,] occurring in poetry, but improper, and disallowed by the Basrees, (Fr,) inf. n. حَيَاةٌ [q. v. infrà], (IB, Mgh, Msb,) or حَيَآءٌ, (K,) and حِىٌّ and حَيَوَانٌ, (IB,) which last has an intensive signification, like its contr. مَوَتَانٌ, (Msb,) He, or it, lived; or was, or became, in the state termed حَيَاةٌ, explained below. (S, K.) [The inf. n. حَيَوَانٌ (q. v. infrà) suggests the supposition that حَيِىَ may be originally حَيِوَ; but I find no authority for this supposition; and if it be the case, this verb presents the only instance of a root of which the medial radical letter is ى and the final و.] b2: حَيُوا, said of a people, or company of men, (assumed tropical:) They were, or became, in good condition: (AA, S:) or they were, or became, fat, by having the means of subsistence, بَعْدَ هُزَالٍ [after leanness]. (Az. [See also 4.]) b3: You say also, حَيَّتِ النَّارُ, inf. n. حَيَاةٌ and حَيَآءٌ, (assumed tropical:) [The fire was, or became, alive, or burning,] like as you say, مَاتَت. (AHn.) b4: حَيِىَ الطَّرِيقُ (assumed tropical:) The road, or way, was, or became, apparent, or distinct. (K.) One says, إِذَا حَيِىَ لَكَ الطَّرِيقُ فَخُذْ يَمْنَةً (assumed tropical:) [When the road, or way, becomes apparent, or distinct, to thee, take to the right]. (TA.) b5: حَيِىَ and حَيِىَ مِنْهُ, aor. ـْ inf. n. حَيَآءٌ: see 10, in two places.

A2: حَىَّ الخَمْسِينَ: see 2.2 حيّاهُ, inf. n. تَحِيَّةٌ, (Mgh, Msb, K,) in its primary sense, i. q. ↓ احياهُ. (Mgh.) You say, حَيَّاكَ اللّٰهُ, (S, K,) meaning May God preserve thee alive; prolong thy life; or make thee to continue in life; syn. أَبْقَاكَ; (Fr, Selemeh Ibn-'Ásim, K;) as also ↓ احياك; (Selemeh Ibn-'Ásim, TA;) or عَمَّرَكَ: (Aboo-'Othmán El-Mázinee, Mgh, TA:) or may God save thee; or make thee to be free from evil, or harm, or the like: (Fr, TA:) or may God make thee to have dominion: (Fr, S, K:) or may God honour thee, and benefit thee. (Ham. p. 489.) And حَيَّاكَ اللّٰهُ وَبَيَّاكَ [explained in art. بى]. (TA.) And حَيَّا اللّٰهُ وَجْهَكَ [May God preserve thy face: see مُحَيًّا]. (Ham p. 23.) b2: Also He said to him حَيَّاكَ اللّٰهُ, explained above: (Mgh:) originally, he prayed for his life: and then, he prayed for him, absolutely: (Msb:) he saluted him; (K, TA;) and so حيّاهُ تَحِيَّةَ المُؤْمِنِ: (Lh, TA:) as used in the language of the law, he said to him, سَلَامٌ عَلَيْكَ. (Msb.) b3: [See also تَحِيَّةٌ, below.]

A2: حيّا الخَمْسِينَ [in the CK (erroneously) الخَمْسِينَ ↓ حَىَّ] He approached [the age of] fifty. (IAar, K, TA.) A3: حَيَّيَتُ حَآءً حَسَنةً and حَسَنًا [I wrote a beautiful ح]. (TA in باب الالف اللّينة.) 3 حَايَيْتُ النَّارَ, (inf. n. مُحَايَاةٌ, TA,) i. q. ↓ أَحْيَيْتُهَا [i. e. (assumed tropical:) I gave life to, enlivened, or revived, the fire] by blowing. (K.) [See also 2 in art. رهب; where a similar meaning is assigned to the former verb; but perhaps it is there a mistranscription.] مُحَايَاةٌ also signifies Nourishment (غِذَآء [which is properly speaking a subst., but seems to be here used as an inf. n.,]) for, or of a child, (K, TA,) with that whereby is his life, or, as in the M, because thereby is his life. (TA.) 4 احياهُ, (S, Msb, K, &c.,) inf. n. إِحْيَآءٌ, (TA,) said of God, (S, Msb,) He made him alive, to live, or be a living being; quickened, endued with life, vivified, [revivified, revived, or resuscitated,] him. (S, * Msb, * K.) Hence, in the Kur [lxxv. last verse], أَلَيْسَ ذٰلِكَ بِقَادِرٍ أَنْ يُحْيِىَ المَوْتَى, (S, TA,) i. e. Is not That Doer of these things (Jel) [able to quicken the dead?]. b2: See also 2, in two places. b3: (assumed tropical:) He (God) endued him with the intellectual faculty: as in the saying, in the Kur [vi. 122], أَوَمَنْ كَانَ مَيِّتًا فَأَحْيَيْنَاهُ (assumed tropical:) [And is he who was intellectually dead and whom we have endued with the intellectual faculty...?]. (Er-Rághib.) b4: See also 3. b5: احيا الأَرْضَ (assumed tropical:) He (God) revived the earth, or land, by the rain, so as to produce in it plants, or herbage. (TA.) And أُحْيِيَتِ الأَرْضُ (assumed tropical:) The land was tilled, and made productive. (AHn.) And احيا المَوَاتِ (tropical:) He turned to use the unowned and unused and uncultivated land by walling it round or sowing it or building upon it and the like. (TA.) b6: Also (assumed tropical:) He (a man) found the land to be fruitful, or abundant in herbage, (S, K,) with fresh herbage. (K.) b7: احيا اللَّيْلَ (assumed tropical:) He passed the night in religious service, worship, adoration, or devotion, abstaining from sleep: (TA:) or [simply] he remained awake during the night. (W p. 9.) And احيا لَيْلَتَهُ He passed his night awake. (MA.) A2: احيت النَّاقَةُ The she-camel had living offspring; (S, K;) her offspring seldom, or never, died. (S.) b2: احيا القَوْمُ The people, or company of men, had their cattle living: (K:) or had their cattle in good condition: (AA, S, K:) or had rain, so that their beasts obtained herbage to such a degree that they became fat: (Az:) or they (themselves) became in a state of abundance of herbage, or plenty. (S, K. [See also 1.]) 5 تحيّا مِنْهُ (assumed tropical:) He shrank from it: taken from الحَيَآءُ [or الحَيَاةُ]; because it is of the nature of the living to shrink: or it is originally تَحَوَّى; the و being changed into ى; or [in other words] from الحَىُّ “ the act of collecting,” [inf. n. of حَوَاهُ,] like تَحَيَّزَ from الحَوْزُ. (TA.) [See also 10.]6 تَحَايَا as quasi-pass. of 3, He quickened, enlivened, or revived, himself. See an ex. voce رُوحٌ.]10 استحياهُ He spared him; let him live; or left him alive; (S, Msb, K, TA;) did not slay him; (Msb;) in which sense the verb has but one form: (Msb, TA:) or he left him; let him alone; or forbore from him. (Mgh.) b2: Hence, as some say, (K,) إِنَّ اللّٰهَ لَا يَسْتَحْيِى أَنْ يَضْرِبَ مَثَلًا, (S, K,) in the Kur [ii. 24], i. e. لَا يَسْتَبْقِى

[meaning Verily God will not spare to propound, or refrain from propounding, a parable, or as a parable]. (S.) [Hence, also,] إِنَّ اللّٰهَ يَسْتَحْيِى مِنْ ذِى الشَّيْبَةِ المُسْلِمِ أَنْ يُعَذِّبَهُ, i. e. [Verily God] forbears from punishing [the hoary Muslim]. (Er-Rághib.) b3: [اِسْتَحْيَى, or اِسْتَحْيَا, which latter is the more proper mode of writing it, also signifies He felt, or had a sense of, or he was, or became, moved or affected with, shame, shyness, or bashfulness; and particularly, but not always, honest shame, or pudency, or modesty; or his soul shrank from foul things; as also اِسْتَحَى; and ↓ حَيِىَ, inf. n. حَيَآءٌ.] استحيى is of the dial. of El-Hijáz; and استحى, with a single ى, is of the dial. of Temeem; (Akh, S, Msb;) the former being the original, (Akh, S,) and that which is used in the Kur: (Msb:) in the latter, the first ى [of the original] is suppressed, [and its vowel is transferred to the ح,] to facilitate the pronunciation, because of the occurrence of the two ى s together: this is the opinion of Sb; and with it agrees that of Aboo-'Othmán [ElMázinee]: the opinion ascribed to Sb in the S, namely, that اِسْتَحَيْتُ is changed from اِسْتَحْيَيْتُ in like manner as اِسْتَبَعْتُ is changed from اِسْتَبٌيَعْتُ, is that of Kh, and is disallowed by El-Mázinee. (IB.) You say, استحيى منه, (S, K, [in the CK, erroneously, عَنْهُ,]) or استحيا منه, (Mgh, Msb,) and استحى منه, and استحياهُ, (S, Msb, K, TA,) and استحاهُ; (TA, [and so in the CK in the place of استحياهُ;]) as also منه ↓ حَيِىَ, (S, Mgh, Msb, K,) aor. ـْ (S,) inf. n. حَيَآءٌ; (S, * Mgh, Msb, K;) He was ashamed of it or on account of it, or ashamed to do it, or shy of doing it; [generally meaning a foul thing;] he was ashamed for himself, or of himself, or was bashful, or shy, with respect to it, or him; he was abashed at, or shy of, it, or him; (K;) he shrank from it, or him: (Msb, K: *) and استحيى مِنْ كَذَا [or استحيا] He disdained, or scorned, such a thing; abstained from it, or refused to do it, by reason of disdain and pride; he dislike, or hated, it, and his soul was above it; he shunned it, avoided it, or kept himself far from it; syn. أَنِفَ مِنْهُ. (TA.) حَىَّ a verbal noun, (S, M, Mgh, TA,) and therefore immediately followed by عَلَى, (M, TA,) used as an imperative [addressed to a single person, male or female, and to more than one]; (S;) used in calling, or summoning, or inviting, and urging; (Lth, T, TA;) and having no verb derived from it [alone, for حَيْعَلَ is derived from حَىَّ and عَلَى together]; (Lth, T, Msb, TA;) meaning Come: (S, M, Mgh, Msb, K, TA, &c.:) or come quickly: or hasten. (Mgh, TA.) Hence, حَىَّ عَلَى الصَّلَاهٌ (in the أَذَان, TA) Come to prayer: (IKt, S, M, Msb, K:) or come ye to prayer: or come ye quickly: or hasten ye. (TA.) And حَىَّ عَلَى الفَلَاحْ [in the same: see art. فلح]. (Mgh, TA.) And حَىَّ عَلَى الغَدَآءِ [Come to the morning-meal]: and على العَشَآءِ [to the evening-meal]: (Msb:) and على الثَّرِيدِ [to the crumbled bread moistened with broth]: (S:) and على الخَيْرِ [to good, good fortune, prosperity, &c.]. (Lth, T, TA.) The saying of Ibn-Ahmar, حَىَّ الحُمُولَ فَإِنَّ الرَّكْبَ قَدْ ذَهَبَا means Keep thou to the loads [for the riders upon the camels have gone]. (TA.) b2: In the phrase حَىَّ هَلَ, and حَىَّ هَلًا, followed by عَلَى كَذَا and إِلَى كَذَا, and حَىَّ هَلَا, (K,) which last is used in a case of pausation, but is bad in other cases, (S in art. هل,) and حَىَّ هَلْ, and حَيَّهْل, [so in the copies of the K,] with the ه quiescent, (K,) and حىّ هلن [app. حَىَّ هَلَنْ, for حَىَّ هَلًا, or perhaps a mistranscription for حَىَّ هَلَكَ], (TA,) [the most common rendering of حَىَّ هَلَ &c. is like that of حَىَّ alone, namely, Come: or] حىّ signifies hasten thou; and [هل or] هلا, come to it, or reach it; [so that the meaning is hasten thou: come to such a thing:] or حىّ signifies come; and [هل or] هلا, quickly (حَثِيثًا), or be thou quick; [so that the meaning is come quickly to such a thing:] or [هل or]

هلا signifies be thou quiet; and the meaning is أَسْرِعْ عِنْدَ ذِكْرِهِ وَاسْكُنْ حَتَّى يَنْقَضِىَ [Speed thou at the mention thereof, and be quiet until it is finished]. (K.) Accord. to Abu-lKhattáb, the Arabs used to say, حَىَّ هَلَ الصَّلَاةَ, meaning Come thou to prayer. (TA.) And one says, حَىَّ هَلْ بِفُلَانٍ, (IAar, and so in the CK,) and حَىَّ هَلًا بفلان, (IAar, and so in MS. copies of the K,) and حَىَّ هَلَ بفلان, meaning Hasten thou with such a one: (IAar:) or keep thou to such a one, and call him. (K.) It is said in a trad., إِذَا ذُكِرَ الصَّالِحُونَ فِحَىَّ هَلَ بِعُمَرَ, (S in art. هل,) or فَحَيَّهَلًا بِعُمَرَ, (TA,) i. e. [When the good, or righteous, are mentioned, then] keep thou to 'Omar, and call 'Omar, (S ubi suprà, and TA,) and begin with him, and be quick in mentioning him; (TA;) for he is of such. (S ubi suprà.) Accord. to some of the grammarians, (TA,) when you say حَىَّ هَلًا, with tenween, it is as though you said حَثًّا; and without tenween, it is as though you said الحَثَّ; the tenween being made a sign of indeterminateness; and the omission of it, a sign of determinateness: and so it is in all compounds of this kind. (K.) [See also art. هل.]

حَىٌّ Living, having life, alive, or quick; contr. of مَيِّتٌ [or مَيْتٌ]; (S, Mgh, * Msb, * K;) and ↓ حَيَوَانٌ is syn. with حَىٌّ [as meaning having animal life]: (IB:) dim. of the former ↓ حُيَىٌّ: (Msb:) and pl. أحْيَآءٌ. (Msb, K.) When you say of a person, لَيْسَ بِحَىٍّ, you mean that he is dead: (Lh:) but مِنْهَا ↓ ضُرِبَ ضَرْبَةً لَيْسَ بِحَاىٍ, (Lh, K,) [in the CK ضَرَبَ, and] in [some of] the copies of the K, erroneously, بِحَآءٍ, (TA,) means [He was struck a blow] in consequence of which he will not live: (Lh, K: *) like as the saying لَا تَأْكُلْ كَذَا فَإِنَّكَ مَارِضٌ means Thou wilt be sick if thou eat such a thing. (Lh, K.) Accord. to ISh, one says, أَتَانَا حَىُّ فُلَانٍ, meaning Such a one came to us in his life [-time]: and سَمِعْتُ حَىَّ فُلَانٍ يَقُولُ كَذَا, meaning I heard such a one say thus in his life [-time]: (TA:) [or the former may mean Such a one himself came to us: and the latter, I heard such a one himself say thus: for] حى [i. e. حَىّ as a prefixed noun] is sometimes redundant, like آل and ذُو: (Ham p. 308:) [and] IB says that حَىُّ فُلَانٍ means Such a one himself. (TA.) And they say, أَهْلِكَ ↓ كَيْفَ أَنْتَ وَحَيَّةُ, i. e. How art thou, and those remaining alive of thy family? (TA.) b2: Applied to God, Deathless. (Er-Rághib.) b3: Possessing the faculty of growth, as an animal, and as a plant: (Er-Rághib:) and, applied to a plant, fresh, juicy, or succulent, and growing tall. (TA.) b4: [Sensitively alive;] possessing the faculty of sensation. (Er-Rághib.) b5: (assumed tropical:) [Intellectually alive;] possessing the faculty of intellect. (Er-Rághib.) [Hence,] (assumed tropical:) A Muslim; like as مَيِّتٌ means an unbeliever. (TA.) b6: (assumed tropical:) Lively, as meaning free from grief or sorrow. (Er-Rághib.) b7: (assumed tropical:) Whole, sound, or unbroken. (L and TA in art. صأب.) b8: أَرَضٌ حَيَّةٌ (assumed tropical:) Fruitful land; or land abounding with herbage; (K, TA;) like as ارض مَيْتَةٌ means unfruitful land. (TA.) b9: الشَّمْسُ حَيَّةٌ (assumed tropical:) The sun is, or was, of a clear colour, unaltered by approaching the place of setting; as though its setting were regarded as death: (TA:) or still bright and white: or still hot and powerful: but the former of these two meanings is the more probable. (Mgh.) b10: نَارٌ حَيَّةٌ (assumed tropical:) [A live, or burning, fire. (AHn.) b11: طَرِيقٌ حَىٌّ (assumed tropical:) An apparent, or a distinct, road or way: (K:) pl. أَحْيَآءٌ. (TA.) A2: See also حَيَّةٌ, first sentence.

A3: [A tribe] of the Arabs: (S:) the children, or descendants, of one father or ancestor, whether many or few: and a شَعْب comprising قَبَائِل: (Az, TA:) or a قَبِيلَة of the Arabs: (Msb:) or a بَطْن of the بُطُون of the Arabs: (K, TA:) pl. أَحْيَآءٌ. (S, Msb, K.) A4: The vulva, or external portion of the organs of generation, of a woman. (Az, K. See also حَيَآءٌ, of which حَىٌّ is also said to be a pl.) Hence, سَعَفُ الحَىِّ, applied by an Arab of the desert to The paraphernalia of a bride. (Az, TA.) A5: لَاحَىَّ عَنْهُ means لَامَنْعَ مِنْهُ, (Ks, K, *) i. e. [There is no forbiddance of him; or] nothing is forbidden him. (Fr.) A6: لَا يَعْرِفُ الحَىَّ مِنَ اللَّىِّ He knows not, or will not know, what is true from what is false; (IAar, K, Har p. 236;) and so الحَوَّ من اللَّوِّ: (TA:) or the حَوِيَّة [or winding gut, &c.,] from the twisting of the rope: (K:) or overt speech from covert: or the living from the dead: or the act of turning round, or winding, [see حَوَاهُ, (in art. حوى,) of which حَىٌّ is an inf. n.,] from the act of twisting. (Har ubi suprà.) A7: The act of collecting. (TA. [But in this and some other senses it is an inf. n. of حَوَى: see 1 in art. حوى.]) A8: أَحْيَآءٌ as pl. of حَآءٌ: see art. حوأ.

حِىٌّ: see حَيَاةٌ, of which it is said to be a syn.: and of which it is also said to be a pl.:

A2: and see حَيَآءٌ, of which, also, it is said to be a pl.

حَيَّةٌ [A serpent;] a certain thing well known: (K, TA:) [improperly explained in the Msb as syn. with أَفْعًى:] applied to the male and the female; (S, Msb;) the ة being added to denote one of a kind, as in بَطَّةٌ and دَجَاجَةٌ; [although حَىٌّ is not used as a coll. gen. n.; and] although the saying عَلَى حَيَّةٍ ↓ رَأَيْتُ حَيًّا, as meaning [I saw] a male [serpent] upon a female [serpent], is related as having been heard from the Arabs: (S:) but ↓ حَيُّوتٌ is also applied to the male; (Az, S, K;) the ت being augmentative; for the word is originally حَيُّو [or حَيُّوٌّ]: (Az, TA:) it is said that it does not die unless by an accident: and they say of a long-lived man, مَا هُوَ إِلَّا حَيَّةٌ [He is none other than a serpent]; and in like manner they say of a woman; as though it were called حيّة because of its long life: [for] some, including Sb, say that it is derived from حَيَاةٌ, as the rel. n. is حَيَوِىٌّ, not حَوَوِىٌّ: and to him who objects that one says رَجُلٌ حَوَّآءٌ [meaning “ a man who collects serpents ”], it is replied that حَيَّةٌ and حَوَّآءٌ are of different roots, like لُؤْلُؤٌ and لَأّلٌ, &c.: but it may be from تَحَوَّى, because of its winding, or coiling, itself; and some say that it is originally حَوْيَةٌ; some, that it is originally حَيْوَةٌ: (TA:) [the dim. is ↓ حُيَيَّةٌ:] the pl. is حَيَّاتٌ (K) and حَيْوَاتٌ, (K, TA,) or حَيَوَاتٌ. (So in some copies of the K [agreeably with the dial. of Hudheyl].) Hence the prov. هُوَ أَبْصَرُ مِنْ حَيَّةٍ

[He is more sharp-sighted than a serpent]; because of the sharpness of its sight: and أَظْلَمُ مِنْ حَيَّةٍ [more wrongful in conduct than a serpent]; because it comes to the burrow of the [lizard called] ضَبّ, and eats its young one, and takes up its abode in its burrow. (TA.) and سَقَاهُ اللّٰهُ دَمَ الحَيَّاتِ [May God give him to drink the blood of the serpents]; i. e., (assumed tropical:) destroy him. (TA.) And ↓ لَا تَلِدُ الحَيَّةُ إِلَّا حُيَيَّةً [The serpent does not bring forth anything save a little serpent]: a prov. applied to the cunning and mischievous, or malignant. (TA.) And فُلَانٌ حَيَّةُ الوَادِى, or الأَرْضِ, or البَلَدِ, or الحَمَاطِ, (assumed tropical:) Such a one is cunning and mischievous, or malignant, (IAar, K,) and intelligent, in the utmost degree: (IAar:) [or] فلان حيّة الوادى means (assumed tropical:) such a one is strong in resisting, a defender of his possessions. (TA.) And حَيَّةُ الوَادِى is also an appellation applied to (assumed tropical:) The lion; (K, TA;) because of his cunning, or craftiness. (TA.) One says also, هُمْ حَيَّةُ الأَرْضِ, meaning (assumed tropical:) They are cunning, guileful, malignant, or mischievous, and strong, not neglecting to take blood-revenge: so in a saying of Dhu-l-Isba' El-'Adwánee cited voce عَذِيرٌ. (TA.) And فُلَانٌ حَيَّةٌ ذَكَرٌ (S, TA) (assumed tropical:) Such a one is courageous and strong. (TA.) and رَأْسُهُ رَأْسُ حَيَّةٍ (assumed tropical:) He is clever, or ingenious; acute, or sharp; intelligent. (TA.) And رَأَيْتُ فى كِتَابِهِ حَيَّاتِ وَعَقَارِبَ (assumed tropical:) I saw in his letter slanders, or calumnies, addressed to the ruling power, in order to cause the object thereof to fall into embarrassment from which escape would be difficult. (TA.) b2: الحَيَّةُ is also a name of (assumed tropical:) [The constellation Draco; commonly called التِّنِّينُ;] certain stars [partly] between the فَرْقَدَانِ [or B and y of Ursa Minor] and بَنَاتُ نَعْشٍ [meaning the stars in the tail of Ursa Major]: (K:) so called by way of comparison. (TA.) b3: And حَيَّةٌ also signifies (assumed tropical:) A certain mark made with a hot iron upon the neck, and upon the thigh, of a camel, twisting, or winding, like the حَيَّة [properly so called]. (Ibn-Habeeb, TA.) A2: See also حَىٌّ.

حَيًا Rain; (S, Msb, K;) as also ↓ حَيَآءٌ: (K:) or much rain: (Har p. 185:) as being the means of giving life to the earth: (TA:) and (assumed tropical:) plenty; or abundance of herbage, (S, K,) and the means of giving life to the earth and to men; as being caused by the rain; and so ↓ حَيَآءٌ: (TA:) or [simply] herbage; because produced by the rain: and fat, and fatness; because produced by the herbage: (Ham p. 662:) dual. حَيَيَانِ: (S:) and pl. أَحْيَآءٌ. (TA.) حَيَا الرَّبِيعِ means The rain [called ربيع, or of the season thus called,] that gives life to the earth. (TA.) A2: See also the next paragraph.

حَيَآءٌ an inf. n. of حَيِىَ in the first of the senses explained in this art. (K.) b2: [Hence,] syn. with حَيًا, in two senses: see the next preceding paragraph, in two places. b3: Also inf. n. of حَيِىَ as syn. with اِسْتَحْيَى; (S, * Mgh, Msb, K;) i. q. اِسْتِحْيَآءٌ; (S;) Shame; a sense of shame; shyness, or bashfulness; [and particularly, but not always, honest shame, or pudency, or modesty;] syn. حِشْمَةٌ; (K;) a shrinking of the soul from foul conduct, (Bd in ii. 24, and Er-Rághib,) through fear of blame; (Bd ibid.;) a languor that affects the animal faculty, (Bd ibid, and Mgh, *) and turns it back from its actions: (Bd:) and repentance; syn. تَوْبَةٌ. (K.) b4: And hence, as being a thing that should be concealed, and of which one is ashamed to speak plainly, (TA,) The vulva, or external portion of the female organs of generation, (فَرْج, El-Fárábee, Msb, K, or رَحِم, [which here means the same,] S,) of a camel, (El-Fárábee, S, Msb, K,) or an animal having feet like those of the camel, and of a cloven-hoofed animal, and of a beast of prey: (K:) accord. to Az, the دُبُر [here meaning the same as فَرْج] of any of these and of other animals: (Msb:) accord. to IAar, it is of the ewe or she-goat, the cow, and the gazelle: (ISd, TA:) and [sometimes] the فَرْج of a girl, (El-Fárábee, Msb,:) or of a woman: (Zj in his “ Khalk el-Insán: ” [see also حَىٌّ:]) and ↓ حَيًا signifies the same; (K;) but accord. to Az, this is not allowable except in poetry, in a case of necessity: (TA:) pl. أَحْيَآءٌ (Az, IJ, K) and أَحْيِيَةٌ (As, Sb, S, K) and, by contraction, أَحِيَّةٌ, (Sb, IB, TA,) which is said to be preferable, (TA,) and [quasi-pl. n.] ↓ حَىٌّ and ↓ حِىٌّ [which two have been mistaken by Freytag for syns. of تَحِيَّةٌ, immediately following them in the K]. (Sb, K.) حَيَاةٌ, or ↓ حَيٰوة, (as in different copies of the K, in the latter manner in copies of the S,) written with و in the Kur, to show that و follows ى in the pl. [حَيَوَاتٌ, like صَلَوَاتٌ], or because the sound of the ا is inclined towards that of و, (ISd, TA,) and ↓ حَيَوْةٌ, with sukoon to the و, (K,) which is substituted for the ا of حَيَاةٌ, as is done by the people of El-Yemen in the case of every ا that is changed from و, as in صَلَاةٌ and زَكَاةٌ, though the final radical letter of the verb of حَيَاةٌ is ى, (TA,) an inf. n. of حَيِىَ in the first of the senses explained in this art.; (IB, Mgh, Msb;) Life; contr. of مَوْتٌ; (S, K;) as also ↓ حَيَوَانٌ and ↓ حِىٌّ, (K,) or this last is asserted to be a pl. of حَيٰوةٌ, (S,) and as also ↓ مَحْيًا, (S, * Har pp. 25 and 350,) of which the pl. is مَحَاىٍ: (S:) حَيَاةٌ signifies the faculty of growth, as in an animal, and in a plant: and the faculty of sensation: and (assumed tropical:) the faculty of intellect: and (assumed tropical:) freedom from grief or sorrow: and everlasting life in the world to come; to which one attains by that حياة which is intelligence and knowledge: and the حياة that is an attribute of God. (Er-Rághib.) يَا لَيْتَنِى قَدَّمْتُ لِحَيَاتِى, in the Kur [lxxxix. 25], means [O, would that I had prepared, or laid up in store,] for my everlasting state of existence. (Er-Rághib.) And ↓ فَإِنَّ الدَّارَ الآخِرَةَ لَهِىَ الحَيَوَانُ, in the Kur [xxix. 64], means [And verily the last abode is] the abode of everlasting life: (TA:) or الحيوان here means the life that will not be followed by death: or much life; like as مَوَتَانٌ signifies much death: (Msb:) and it is also the name of a certain fountain in Paradise, [the water of] which touches nothing but it lives, by permission of God. (TA.) الحَيٰوةُ الطَّيِّبَةُ, accord. to I'Ab, explaining xvi. 99 of the Kur, (TA,) means Lawful means of subsistence (K, TA) in the present world: (TA:) or Paradise. (K, TA.) b2: Also (assumed tropical:) Advantage, or profit; or a cause, or means, thereof: whence the saying, لَيْسَ لِفُلَانٍ حَيَاةٌ There is not, in such a one, profit, nor good: and so it is said to mean in the Kur [ii. 175], وَلَكُمْ فِى القِصَاصِ حَيٰوةٌ (assumed tropical:) [And there is to you, in retaliation, an advantage]: (TA:) or this means that the knowledge of the law of retaliation restrains from slaughter, and so is a cause of life to two persons; and because they used to slay one who was not the slayer, retaliation upon the slayer is a cause of saving the lives of the rest: or the meaning is life in the world to come; for when the slayer has suffered retaliation in the present world, he is not punished for his act in the world to come. (Bd.) b3: حَيَاةُ الشَّمْسِ means (assumed tropical:) The remaining of the light and whiteness of the sun: or the remaining of its heat and power: but the former of these two meanings is the more probable. (Mgh. [See الشَّمْسُ حَيَّةٌ, voce حَىٌّ.]) حَيٰوةٌ and حَيَوْةٌ: see the next preceding paragraph.

حَيِىٌّ Having حَيَآء [i. e. shame, shyness, bashfulness, pudency, or modesty]; (K;) part. n. of حَيِىَ as syn. with استحيى; of the measure فَعِيلٌ: (Msb:) fem. حَيِيَّةٌ. (TA.) The saying of I'Ab, اَللّٰهُ حَيِىٌّ, means God is one who acts with others in the manner of him who has حَيَآء; for حَيَآء in its proper sense is not ascribable to Him: (Mgh:) or one who leaves undone evil deeds, and does good deeds. (Er-Rághib.) حُيَىٌّ: see حَىٌّ, of which it is the dim.

حُيَيَّةٌ: see حَيَّةٌ, (of which it is the dim.,) in two places.

A2: And dim. of حَآءٌ, q. v. in art. حوأ. (Lth, TA in باب الالف الليّنة.) حَيَوِىٌّ [Of, or relating to, the serpent;] rel. n. of حَيَّةٌ. (S.) A2: [And rel. n. of حَا: see حَائِىٌّ in art. حوأ.]

حَيَوَانٌ an inf. n. of حَيِىَ, like حَيَاةٌ, (IB,) but having an intensive signification: (Msb:) see حَيَاةٌ, in two places. b2: See also حَىٌّ, first sentence. b3: Also Any thing, or things, possessing animal life, (Msb, K, *) whether rational or irrational; [an animal, and animals;] used alike as sing. and pl., because originally an inf. n.; (Msb;) contr. of مَوَتَانٌ [q. v.]. (S.) [حَيَوَانَاتٌ is used as its pl. of pauc. And hence,] الحَيَوَانَاتُ الخَمْسُ [The five animals] is applied to what may be killed by a person in the state of إِحْرَام, and by one engaged in prayer: (Msb in art. فسق:) these are the rat, or mouse, and the biting dog, and either the serpent, the crow termed أَبْقَع, and the kite, or the serpent, the scorpion, and the kite, or the serpent, the scorpion, and the crow, or the scorpion, the crow, and the kite. (Es-Suyootee, in “ El-Jámi' es-Sagheer,” voce خَمْسٌ.) It is originally حَيَيَانٌ; (Sb, K, TA;) the ى which is the final radical letter being changed into و because the occurrence of two ى together is disliked: (Sb, TA:) Aboo-'Othmán [El-Má- zinee] holds the و to be a radical letter; but his opinion is said to be not admissible, because it is asserted that there is no instance in the language of a word of which the medial radical is ى, and the final و. (TA.) حَيَوَانِىٌّ [Of, or relating to, an animal or animals]. b2: It is [also] particularly applied to A seller of birds. (TA.) حَيَوَانِيَّــةٌ Animality; or animal nature.]

حَيُّوتٌ: see حَيَّةٌ.

حَاىٍ, of the measure فَاعِلٌ, [said to be] originally حَايِوٌ, is syn. with حَاوٍ and حَوَّآءٌ, belonging to art. حوى [q. v.]. (Az, TA.) أُحَىُّ and أُحَىٌّ and أُحَىٍّ: see art. حو.

أُحَيْوٍ: see art. حو.

أَحْيَى in the saying أَحْيَى مِنْ ضَبٍّ [More longlived than a ضبّ, a kind of lizard, which is supposed to live seven hundred years,] is from الحَيَاةُ. (TA.) b2: In the sayings أَحْيَى مِنْ هَدِىٍّ [More shy, or bashful, than the bride] and أَحْيَى مِنْ مُخَدَّرَةٍ [More shy, or bashful, than a girl kept behind the curtain] it is from الحَيَآءُ. (TA.) تِحْيَاةٌ: see the next paragraph.

التَّحَايِى The two stars in the foot and before the foot of the foremost of Gemini: (Kzw:) or three stars over against الهَنْعَة [which is the Sixth Mansion of the Moon]; (IKt, K;) and sometimes the moon deviates from الهنعة, and makes its abode in التحايى: (IKt:) they are between the Milky Way and the stars that follow العَيُّوق [or Capella]: Aboo-Ziyád El-Kilábee used to say that this name means الهنعة, and is also pronounced التَّحَائِى, withء: but AHn says that the moon makes its abode in these stars, and not in الهنعة itself: (TA:) its sing. is ↓ تِحْيَاةٌ; (IKt, AHn, TA;) if so, of the measure تِفْعَلَةٌ, like تِحْلَبَةٌ, not فِعْلَاةٌ, like عِزْهَاةٌ, because there is no such root as تَحى; derived from الحَيَا, because its نَوْء [here meaning its auroral setting, in midwinter,] is attended with much rain: but التحائى, with ء, is irreg.; as though pl. of ↓ تَحِيَّةٌ likened to a word of the measure فَعِيلَةٌ. (IB.) تَحِيَّةٌ inf. n. of 2. (Mgh, Msb, K.) b2: Also A salutation, or greeting, (A'Obeyd, AHeyth, Mgh, Msb,) pronounced by one person to another on their meeting; (AHeyth;) particularly the saying سَلَامٌ عَلَيْكَ; (Mgh, * Msb;) and the like; (Mgh;) the most comprehensive form thereof, used by the believer [to his fellow-believer], being the saying السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللّٰهِ وَبَرَكَاتُهُ: (AHeyth:) hence it is pluralized; the pl. being تَحِيَّاتٌ and تَحَايَا. (Mgh.) b3: Also Continuance, or endurance; or endless, or everlasting, existence: (IAar, Msb, K, &c.:) and so it is said to mean in the following verse of Zuheyr Ibn-Jenáb ElKelbee; who was a [kind of] king among his people: قَدْ نِلْتُهُ إِلَّا التَّحِيَّهْ وَلَكُلُّ مَا نَالَ الفَتَى

[And indeed everything that the young man has attained, I have attained it, except endless existence]: or, as some say, it here means security from death and from evils. (TA. [But more probably the meaning is that next following: for in the Mz, 49th نوع, where this verse is cited, but with مِنْ كُلِّ in the place of وَلَكُلُّ, he is said to have been (not a king, but,) “ a nobleman. ” See also, respecting him, p. x. of my Preface.]) and (tropical:) Dominion, or kingship: (Fr, AA, S, Mgh, Msb, K, &c.:) because the people of the Time of Ignorance used to greet kings [or rather those of Himyer] by the saying أَبَيْتَ الَّعْنَ, which they addressed to none other than a king; so that when any one of them became a king, it was said of him, فُلَانٌ نَالَ التَّحِيَّةَ [meaning (tropical:) Such a one has attained the kingship]. (Mgh: in which, and in the S, the foregoing verse is cited as an ex. of this last meaning.) التَّحِيَّاتُ لِلّٰهِ means Endless existence belongs to God: (Lth, Msb, TA:) or dominion, or kingship: (Lth, Yaakoob, S, Msb, TA:) or freedom, or security, from all evils, (Khálid Ibn-Yezeed, AHeyth,) and from all causes of the cessation of existence: (AHeyth:) or endless existence, and security from evils, and dominion, and the like: (Fr:) or the expressions [of praise] that indicate and imply the ascription of dominion and endless existence: (KT:) or salutations and benedictions are Gods, and at his disposal. (Mgh.) [التَّحِيَّاتُ is also a term applied to the following form of words repeated in the ordinary prayers: التَّحِيَّاتُ لِلّٰهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلَامُ عَلَيْكَ يَاأَيُّهَا النَّبِىُّ وَرَحْمَةُ اللّٰهِ وَبَرَكَاتُهُ السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللّٰهِ الصَّالِحِينَ

أَشْهَدُ أَنْ لَا إِلَاهَ إِلَّا اللّٰهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ, or (instead of عبده ورسوله) رَسُولُ اللّٰهِ: see 5 in art. شهد.] b4: The assigning to this word, as used in the Kur iv. 88, the meaning of A gift is a mistake. (Mgh.) A2: See also التَّحَايِى.

مَحْيًا: see حَيَاةٌ. b2: Also A time, and a place, of life. (TA.) مُحْىٍ and مُحْيِيَةٌ, applied to a she-camel, Having living offspring; whose offspring seldom, or never, die. (S.) مُحَيًّا The face (S, K, Ham p. 23) of a man, because it is specified in salutation; [see 2;] (Ham ubi suprá;) a term used only in praise; (Ham p. 640;) i. e. the face altogether: or the حُرّ of the face [i. e. the ball of the cheek; or what appears of the elevated part thereof; or what fronts one, of the face, &c.]. (K.) b2: Of a horse, it is The place where the flesh is separated (حيث انفرق اللحم) beneath the forelock. (Ham p. 23.) And دَائِرَةُ المُحَيَّا, in a horse, [The feather in] the place of separation [of the hair] beneath the forelock, in the upper part of the forehead. (TA.) محَيِّىٌ act. part. n. of 2; fem. مُحَيِّيَةٌ: (S, TA:) for in every noun in which three ىs occur together, [the last of them being the final radical, and ending the word,] if it is not formed from a verb, the final radical letter is elided from it, as in عُطَىٌّ the dim. of عَطَآءٌ, and in أُحَىُّ the dim. of أَحْوَى: but if it is formed from a verb, that letter remains, as in مُحَيِّىٌ from حَيَّى. (S.) أَرْضٌ مَحْيَاةٌ i. q. مَحْوَاةٌ, i. e. A land containing serpents: (Ibn-Es-Sarráj, S:) or abounding with serpents. (TA in art. حوى.) أَبُو يَحْيَى Death. (TA, Har p. 218.)

برز

1 بَرَزَ, (S, A, Msb, K,) aor. ـُ (S, TA,) inf. n. بُرُوزٌ, (S, Msb, TA,) He (a man, S) went, or came, or passed, out, or forth; he issued. (S, A.) He (a man, TA) went, or came, or passed, out, or forth, into the field, plain, or open tract or country: (K:) or did so to satisfy a want of nature: (TS, TA:) as also, in the former sense, (K,) or in the latter, (S,) ↓ تبرّز; (S, K, TA;) and بَرِزَ; (Sgh, TA;) and so, in the former sense, ↓ برّز inf. n. تَبْرِيزٌ; (Har p. 510;) [and in the latter sense, ↓ بارز accord. to an explanation of its part. n. مُبَارِزٌ in Har p. 566:] or ↓ تبرّز signifies he voided his excrement, or ordure. (Mgh, Msb.) You say, بَرَزَإِلَى القِرْنِ فِى الحَرْبِ He went, or came, out, or forth, into the field to his adversary in battle or war. (TA.) b2: He, or it, (a man, TA, or thing, Msb, or anything, Fr,) appeared, or became apparent, (Fr, Sgh, Msb, K,) after concealment, (Fr, K,) or after obscurity; (Sgh;) as also بَرِزَ (Sgh, K.) b3: [It was, or became, prominent, or projecting: often used in this sense.]

A2: بَرُزَ, (Msb, K,) inf. n. بَرَازَةٌ, (Msb,) He (a man) was, or became, such as is termed بَرْزٌ q. v.: (Msb, K:) and in like manner, بَرُزَتْ, inf. n. as above, she (a woman) was, or became, such as is termed بَرْزَةٌ (A.) 2 برّزهُ, (inf. n. تَبْرِيزٌ, S, K,) He made it apparent, manifest, plain, or evident; he showed, or manifested, it; (S, A, K;) namely, a writing, or book, (A,) or other thing; (S, A;) as also ↓ ابرزهُ: (A, Msb:) or الكِتَابَ ↓ ابرز signifies he put forth, or produced, the writing, or book; syn. أَخْرَجَهُ: (TA:) and [as it often signifies in the present day,] published, it; syn. نَشَرَهُ. (K, TA.) [See also 4 below.] It is said in the Kur [xxvi. 91 and lxxix. 36], وَ بُرِّزَتِ الجَحِيمُ, meaning And Hell shall be uncovered. (A.) b2: برّز رَاكِبَهُ He (a horse) saved his rider. (K.) A2: See also 1. b2: [Hence,] برّز الفَرَسُ, (S, Msb,) or برّز عَلَى

الخَيْلِ, (K,) inf. n. تَبْرِيزٌ, (Msb,) The horse outstripped (S, Msb, K) the [other] horses (Msb, K) in the race-ground: (Msb:) it is said of a horse that outstrips in a race: and, accord. to some, the like is said of whatever outstrips: (TA:) and برّز عَلَى الغَايَةِ [He (a horse) passed beyond the goal]. (A.) b3: Hence, برّز فِى العِلْمِ, inf. n. as above, He surpassed, or excelled, his fellows in knowledge. (Msb.) And [simply] برّز He surpassed his companions (S, K) in excellence, or in courage. (K.) And برّز عَلَى أَقْرَانِهِ [He surpassed, or excelled, his fellows, or his opponents]. (A.) A3: See also 4, last signification.3 بارزهُ فِى الحَرْبِ, (A, Msb,* K*) inf. n. مُبَارَزَةٌ and بِرَازٌ (S, A, Msb, K,) He went, or came, out, or forth, in the field, to [encounter] him (i. e. his adversary) in battle, or war. (K,* TA.) A2: See also 1.4 ابرزهُ He made, or caused, him (a man) to go, or come, or pass, out, or forth: (S:) [or to go, or come, or pass, out, or forth, into the field, plain, or open tract or country: (see 1:)] and he made, or caused, it (a thing) to go, or come, or pass, out, or forth; or he put it, or took it, or drew it, out, or forth; syn. أَخْرَجَهُ; as also ↓ استبرزهُ. (K.) See also 2, in two places.

A2: ابرز He determined, resolved, or decided, upon journeying: (IAar, K:) the vulgar say ↓ برّز (TA.) 5 تَبَرَّزَ see 1, in two places.6 هُمَا يَتَبَارَزَانِ They two (meaning two adversaries) go, or come, out, or forth, into the field, each to [encounter] the other, in battle or war. (K,* TA.) b2: تبارزا They both separated themselves, each from his company, and betook themselves each to the other. (K.) 10 إِسْتَبْرَزَ see 4.

بَرْزٌ A man characterized by pleasing or goodly aspect, and by intelligence: fem. with ة: (S, TA:) or a man of open condition or state: (TA:) or pure in disposition; (TA;) abstaining from what is unlawful and indecorous; (S, A, Msb:) of great dignity or estimation: (Msb:) fem. with ة: (A, Msb:) pl. fem. بَرْزَاتٌ: (A:) or, as also ↓ بَرْزِىٌّ a man who abstains from what is unlawful and indecorous, and in whose intelligence, (K,) or, as in some copies of the K, in whose excellence, بِفَضْلِهِ, but this is app. a mistranscription, or, as some say, in whose abstinence from what is unlawful and indecorous, (TA,) and his judgment, confidence is placed: (K:) and بَرْزَةٌ a woman whose good qualities or actions, or whose beauties, are apparent: (K:) or open in her converse; syn. مُتَاجِرَةٌ: or, as in some correct lexicons, disdainful of mean things; syn. مُتَجَالَّةٌ: or of middle age, (كَهْلَةٌ,) who is not veiled or concealed like young women: (TA:) or of great dignity or estimation: (AO, TA:) or who goes or comes forth to people, and with whom they sit, and of whom they talk, and who abstains from what is unlawful and indecorous, and is intelligent: (TA:) or who abstains from what is unlawful and indecorous, and goes or comes forth to men, and talks with them, and is advanced in age beyond those women who are kept concealed: (Mgh, Msb:) or open in her converse, (مُتَجَاهِرَةٌ,) of middle age, (كَهْلَةٌ,) of great dignity or estimation, who goes or comes forth to people, and with whom they sit and talk, and who abstains from what is unlawful and indecorous: (K:) or in whose judgment, and her abstaining from what is unlawful and indecorous, confidence is placed: (TA:) or who does not veil her face from a man and bend her head down towards the ground. (IAar, on the authority of Ibn-EzZubeyr.) بَرْزِىٌّ: see بَرْزٌ بَرَازٌ A field, plain, or wide expanse of land, (S, Msb, K,) without trees; (Msb;) as also ↓ بِرَازٌ; but this latter form is rare: (Msb:) or an open tract of land destitute of herbage and trees and without hills or mountains: (Mgh, Msb:) or a place in which is no covert of trees or other things: (Fr, S:) an open place in which is no covert of trees or other things: (Fr, S:) an open place in which is no covert. (TA.) b2: [Hence,] خَرَجَ إِلَى البَرَازِ (tropical:) He went forth to satisfy a want of nature. (A.) And إِذَا أَرَادَ البَرَازَ أَبْعَدَ (tropical:) [When he desired to satisfy a want of nature, he went far off]: a trad.; respecting which El-Khattábee says that the relaters of traditions err respecting the word, pronouncing it with kesr, for ↓ بِرَازٌ is an inf. n.: but (SM says that) authorities differ as to this point. (TA.) b3: [It is further said,] بَرَازٌ, (Mgh, Msb,) or ↓ بِرَازٌ (S, K,) is metonymically applied to (tropical:) Excrement; human ordure; (S, Mgh, Msb, K;) the feces of food. (S.) بِرَازٌ: see بَرَازٌ, in three places.

بَارِزٌ act. part. n. of بَرَزَ [q. v.]. b2: Wholly, or entirely, apparent or manifest. (TA.) b3: أَرْضٌ بَارِزَةٌ Land that is apparent, open, or uncovered, (Bd and Jel in xviii. 45, and TA,) upon which is no mountain nor any other thing, (Jel,) or that has no hill nor mountain nor sand. (TA.) إِبْرِزِىٌّ: see what next follows.

إِبْرِيزٌ (Sh, IAar, A, Msb, K) and ↓ إِبْرِزِىٌّ, (Sh, IAar, K,) the latter of which is incorrectly written in [some of] the copies of the K إِبْرِيزِىٌّ, (TA,) Pure gold: (Sh, Msb, K:) or an ornament of pure gold: (IAar:) the former an arabicized word [app. from the Greek ὄβρυζον, as also the latter]: (Msb:) of the measure إِفْعِيلٌ; the ء and ى being augmentative. (IJ.) مَبْرَزٌ [lit. A place to which one goes forth in the field, or plain, or open tract or country;] a privy, or place where one performs ablution; syn. مُتَوَضَّأْ; (S;) [as also ↓ مُتَبَرَّزٌ, occurring in the TA in art. جوز.]

كِتَابٌ مُبْرَزٌ, (K,) and ↓ مَبْرُوزٌ, (S, Msb, K,) A writing, or book, put forth, or published; syn. مَنْشُورٌ: (S, K:) or made apparent, shown, or manifested: (Msb:) ↓ the latter anomalous; (S, Msb;) being from أَبْرَزَ; (Msb;) and AHát disapproved it; and thought that it might be a mistake for مَزْبُورٌ, meaning “written;” but it [is said that it] occurs in two poems of Lebeed: (S:) in one of these instances, however, for المَبْرُوزُ, some read المُبْرَزُ; and Sgh says that he found not the other instance in the poems of Lebeed: IJ says that ↓ المَبْرُوزٌ is for المَبْرُوزٌ بِهِ. (TA.) You say, ↓ قَدْ أَعْطَوْهُ كِتَابًا مَبْرُوزًا They had given him a writing, or book, published; i. e., مَنْشُورًا. (TA.) مَبْرُوزٌ: see مُبْرَزٌ, throughout.

مُتَبَرَّزٌ: see مَبْرَزٌ.

روح

1 رَاحَ, (S, Msb, K,) sec. Pers\. رِحْتَ, (Msb,) aor. ـَ (S, Msb, K,) inf. n. رِيحٌ; (K;) and aor. ـُ (Msb, TA,) inf. n. رَوْحٌ, (Msb,) or رُؤُوحٌ; (TA;) It (a day) was violently windy. (S, Msb, K.) And راح, aor. ـُ inf. n. رُؤُوحٌ, It (a day) was one of good, or pleasant, wind. (TA.) b2: راح, aor. ـَ inf. n. رَوْحٌ, It was, or became, cool and pleasant [by means of the wind]. (L.) It (a house, or tent, the door being opened,) [was, or became, aired by the wind; or] was entered by the wind. (L.) b3: راح الشَّجَرُ The trees felt the wind. (AHn, K.) [See also another meaning below.] b4: [Hence, perhaps,] راح, aor. ـَ inf. n. رَاحٌ, (assumed tropical:) He was, or became, brisk, lively, sprightly, active, agile, prompt, or quick; [as though he felt the wind and was refreshed by it;] (L;) as also ↓ ارتاح: (S, A, L, K:) رَاحٌ and ↓ اِرْتِيَاحٌ signify the same: (S, L, K: [in the CK, الاِرْتِياحِ is erroneously put for الاِرْتِيَاحُ:]) and ↓ اِسْتَرْوَحَ (assumed tropical:) he (a man) became light, or active, and quick; syn. شَمَّرَ. (Msb.) You say, راح لِلشَّىْءِ [and إِلَى الشَّىْءِ] and ↓ ارتاح [and ارتاح بِهِ] (assumed tropical:) He was, or became, brisk, lively, &c, as above, at the thing, [or betook himself with briskness, liveliness, &c., to the thing,] and was rejoiced by it. (Lth, TA.) A poet says, وَ زَعَمْتَ أَنَّكَ لَا تَرَاحُ إِلَى النِّسَا [(assumed tropical:) And thou assertedst that thou dost not, or wilt not, betake thyself with briskness, &c., to women, nor be rejoiced by them]. (Lth, TA.) And راح لِلْأَمْرِ i. q. ↓ ارتاح [He betook himself with briskness, &c., to the thing, or affair; or was brisk, &c., to do it]. (TA.) And راح لِذٰلِكَ الأَمْرِ, (L, K,) and إِلَيْهِ, (L,) aor. ـَ inf. n. رَوَاحٌ and رُؤُوحٌ and رَاحٌ and رِيَاحَةٌ (L, K) and رَاحَةٌ and أَرْيَحِيَّةٌ, (L,) (assumed tropical:) He brightened in countenance at that thing, (L, [there explained by أَشْرَقَ لَهُ, and this I regard as the right reading, rather than that which I find in the copies of the K, which is أَشْرَفَ لَهُ, perhaps meaning the same as أَشْرَفَ عَلَيْهِ, i. e. he became acquainted with that thing, or knew it, syn. اِطَّلَعَ عَلَيْهِ,]) and rejoiced in it, or at it, (L, K,) and was thereby affected with alacrity, cheerfulness, briskness, liveliness, or sprightliness, disposing him to promptness in acts of kindness or beneficence: said of a generous man when he is asked to confer a gift; and sometimes, metaphorically, of dogs when called by their owner, and of other animals. (L.) [It is also said that] رَوَاحٌ and رَوَاحَةٌ and رَاحَةٌ and رَوْحَةٌ and رَوِيحَةٌ [all app. inf. ns. of رَاحَ, or some of them may be simple substs.,] and مُرَايَحَةٌ [as though inf. n. of ↓ رَايَحَ] (L, K) signify (assumed tropical:) The experiencing relief from grief or sorrow, after suffering therefrom: (L:) or the experiencing the joy, or happiness, arising from certainty. (K. [See also رَوْحٌ, below.]) You say also, إِلَى حَدِيثِهِ ↓ اِسْتَرْوَحْتُ [app. meaning (assumed tropical:) I was affected with cheerfulness, liveliness, or the like, at his discourse, or narration; as seems to be indicated by the context in the place where it is mentioned: or perhaps, he trusted to his discourse, and became quiet, or easy, in mind; agreeably with an explanation of the verb which see below]: (A:) or الى حديثه ↓ استراح (assumed tropical:) he inclined to his discourse. (MA.) And راح لِلْمَعْرُوفِ, (S, A, L, K,) sec. Pers\. رِحْتَ, (L,) aor. ـَ inf. n. رَاحَةٌ (S, L, K) and رِيحٌ; (L;) and له ↓ ارتاح; (A, L;) (tropical:) He was affected with alacrity, cheerfulness, briskness, liveliness, or sprightliness, disposing him to promptness to do what was kind or beneficent: (As, S, L, K:) he inclined to, and loved, kindness or beneficence. (L.) And لِلنَّدَى ↓ ارتاح (assumed tropical:) [He was affected with alacrity, &c., and so disposed to bounty or liberality]. (S, K.) And نَزَلَتْ اللّٰهُ بِرَحْمَتِهِ فَأَنْقَذَهُ مِنْهَا ↓ بِهِ بَلِيَّةٌ فَارْتَاحَ (tropical:) [A trial, or an affliction, befell him, and God was active and prompt with his mercy, and delivered him from it]: (T:) but ISd disapproves of thus speaking of God; and El-Fárisee says that it is an instance of the rudeness of speech characteristic of Arabs of the desert. (TA.) [Hence seems to have originated, as is app. implied in the TA, the assertion that] ↓ الاِرْتِيَاحُ signifies (assumed tropical:) The being merciful: and اللّٰهُ لَهُ بِرَحْمَتِهِ ↓ ارتاح, (assumed tropical:) God delivered him from trial, or affliction: (K:) or اللّٰهُ لِفُلَانٍ ↓ ارتاح (assumed tropical:) God was merciful to such a one. (S.) One also says, راحت يَدُهُ لِكَذَا, (K,) or بِكَذَا, (S L,) (tropical:) His hand was active, prompt, or quick, (S, L, K, TA,) to do such a thing, (K, TA,) or with such a thing; (S, L, TA;) as, for instance, with a sword, to strike with it. (L.) Hence the saying of the Prophet, مَنْ رَاحَ

إِلَى الجُمُعَةِ فِى السَّاعَةِ الأُولَى فَكَأَنَّمَا قَدَّمَ بَدَنَةً (tropical:) [Whosoever is brisk, or prompt, or quick, in repairing to the Friday-prayers in the first hour, he is as though he offered a camel, or a cow or bull, for sacrifice at Mekkeh]: (K, * TA:) the meaning is, خَفَّ إِلَيْهَا, (K, TA,) and مَضَى; (TA;) not the going in the latter part of the day. (K, * TA.) [See also what follows.] b5: رَاحَ, aor. ـُ inf. n. رَوَاحٌ; and ↓ تروّح; both signify the same; (S, Msb, K, &c.;) contr. of غَدَا; (S;) said of a man, (TA,) and of a company of men, (K, TA,) He, and they, went, or journeyed, or worked, or did a thing, in the evening, (K, TA,) or in the afternoon, i. e., from the declining of the sun from the meridian until night: (IF, Msb, K, TA:) this is said to be the primary meaning: (TA:) but they also mean he, or they, returned: (Msb:) and went, or journeyed, at any time: (Msb, * TA:) [for] الرَّوَاحُ is not, as some imagine it to be, only [the going, or journeying,] in the last, or latter, part of the day; but is used by the Arabs as meaning the going, or journeying, at any time of the night or day; as also الغُدُوُّ: so say Az and others: (Msb:) or راح, inf. n. رَوَاحٌ, signifies he came, or went, after the declining of the sun from the meridian: but is sometimes used as meaning he went in an absolute sense: (Mgh:) and thus it means in the trad. commencing مَنْ رَاحَ إِلَى الجُمُعَةِ [mentioned above, where a different explanation of the verb is given]: (Mgh, * Msb:) and [in like manner] one says to his companion or companions, ↓ تَرَوَّحْ or تَرَوَّحُوا as meaning Go, or journey: (TA:) but رَاحَتِ الإِبِلُ, (S, L, K,) aor. ـُ and تَرَاحُ, inf. n. رَوَاحٌ (L) and رَائِحَةٌ, (Az, L, K,) signifies only The camels returned in the evening, or afternoon, (S, * Msb,) when their pastors drove or brought them back to their owners: so says Az. (Msb.) You say, رُحْتُ

إِلَيْهِمْ and عِنْدَهُمْ, inf. n. رَوْحٌ and رَوَاحٌ, I went, (K, TA,) and I came, (TA,) to them in the evening, or afternoon; [or at any time, as appears from what has been said above;] and so رُحْتُهُمْ, (K, TA,) inf. n. رَوْحٌ; (TA;) and ↓ رَوَّحْتُهُمْ, (K, TA,) inf. n. تَرْوِيحٌ; (TA;) and ↓ تَرَوَّحْتُهُمْ: (K, TA:) and ↓ أَنَا أُغَادِيهِ وَ أُرَاوِحُهُ [I go, or come, to him early in the morning, in the first part of the day, or between the time of the prayer of daybreak and sunrise, and I go, or come, to him in the evening, or afternoon, app. he doing the like to me]. (A. [See also 6.]) And رَاحَتْ عَلَيْهِ إِبِلُهُ, and غَنَمُهُ, and مَالُهُ, His camels, and his sheep or goats, and his cattle, returned to him after the declining of the sun from the meridian; only at that time: and ↓ اراحت may perhaps be a dial. var. thereof: (L, TA:) or راحت بِالعَشِىِّ عَلَى أَهْلِهَا they (i. e. camels) returned from the place of pasture in the evening, or afternoon, to their owners. (S, * Msb.) b6: راح الشَّجَرُ, (S, A, K,) aor. ـَ (S, A;) and ↓ تروّح; (S, A;) [said in the TA to be tropical, but not so in the A;] The trees broke forth with leaves: (S, A, K:) or the former, the trees broke forth with leaves before the winter, when the night became cold, without rain; (As, TA;) and so the latter: (L:) or the latter, the trees broke forth with leaves after the close of the صَيْف [or summer]: (S, TA:) and الغُصْنُ ↓ تروّح The branch put forth leaves after other leaves had fallen from it. (R, TA.) [See another meaning of راح الشجر near the beginning of this art.] b7: راح, (S, K,) aor. ـَ inf. n. رَاحَةٌ, (S,) said of a horse, [perhaps from the same verb as signifying “ he was, or became, brisk, lively,” &c.,] He became a stallion, or fit to cover. (S, K.) A2: رَاحَتْهُ الرِّيحُ, aor. ـَ The wind smote it; namely, a thing; (L, K;) as, for instance, a tree, and said of a tempestuous wind. (L.) And رِيحَ, said of a pool of water left by a torrent, It was smitten [or blown upon] by the wind. (S, A, K.) In like manner also it is said of other things. (TA.) One says, رِيحَتِ الشَّجَرَةُ The tree was blown upon by the wind: or was blown about, or shaken, by the wind, so that its leaves were made to fall: or had the dust scattered upon it by the wind. (L.) And رِيحُوا They (a people, or party,) were smitten and destroyed by the wind: (K, TA:) or they entered upon [a time of] wind; (K;) as also, in this latter sense, ↓ أَرَاحُوا, (S, K,) or ↓ أَرْوَحُوا. (A.) b2: راح الشَّىْءَ, (A 'Obeyd, S, K,) first Pers\. رِحْتُ, (A 'Obeyd, S,) aor. ـَ (A 'Obeyd, S, K,) and يَرِيحُ, (AA, S, K,) [inf. n., app., of the former رَوْحٌ and of the latter رِيحٌ as in the phrase of similar meaning following;] and ↓ أَرَاحَهُ, (Ks, S, K,) and ↓ أَرْوَحَهُ; (Az, K;) He smelt the thing; perceived its smell, or odour; (S, K, &c.;) as also ↓ استراحهُ and ↓ اِسْتَرْوَحَهُ: (Ham p. 228:) and راح الرِّيحَ, aor. ـَ inf. n. رَوْحٌ; and aor. ـِ inf. n. رِيحٌ; and ↓ أَرَاحَهَا; He smelt the odour. (Msb.) You say of an object of the chase, ↓ أَرَاحَنِى, (S,) and ↓ أَرْوَحَنِى, (Az, S, A,) inf. n. of the latter إِرْوَاحٌ, (Az, TA,) He smelt me; perceived my smell, or odour: (Az, S, A, TA:) and of the same, ↓ اراح, (K,) and ↓ أَرْوَحَ, (T, S, K,) and ↓ اِسْتَرْوَحَ, and ↓ استراح, (T, S,) He smelt a human being; perceived his smell, or odour: (T, S, K:) and the second of these four, (K, TA,) and the third and fourth, (TA,) he smelt gently, that he might perceive the odour of a thing: (K, TA:) or the third and fourth of the same, he smelt, or perceived, odour: (A:) and these two, said of a stallion, he perceived the smell of the female: and of a beast of prey you say, الرِّيحَ ↓ أَرْوَحَ, and ↓ أَرَاحَهَا, and ↓ استراحها, and ↓ اِسْتَرْوَحَهَا, meaning he smelt, or perceived, the odour; and accord. to Lh, some say, رَاحَهَا; but this is seldom used. (TA) [It is asserted (in Har p. 324) that ↓ استراح is only from الرَّاحَةُ; but this assertion is of no weight against the authorities cited above.] It is said in a trad., مَنْ قَتَلَ نَفْسًا مُعَاهِدَةً لَمْ يَرَحٌ رَائِحَةَ الجَنَّةِ, (A 'Obeyd, S, Mgh, * Msb, *) or لم يَرِحْ, (AA, S, Msb,) or ↓ لم يُرِحْ, (Ks, S, Mgh, Msb,) i. e. [He who slays a person with whom he is on terms of peace, (or, as in' the TA, مُؤْمِنًا, i. e. a believer,)] he will not perceive the odour of Paradise: (S, Mgh, Msb:) As says, I know not whether it be from رِحْتُ or from أَرَحْتُ. (S.) You say also, مِنْهُ طِيبًا ↓ أَرْوَحْتُ I perceived from him (a man, S) a sweet odour. (S, A.) b3: [And hence, app.,] راح مِنْكَ مَعْرُوفًا, and ↓ اراحهُ, (assumed tropical:) He obtained from thee a favour, or benefit. (K.) A3: رَوِحَ, aor. ـْ inf. n. رَوَحٌ, He (a man) had the quality termed رَوَحٌ, [explained below, i. e. width in the space between the thighs or legs; &c.; or] a spreading in the fore part of each foot. (Lth, TA.) And رَوِحَتْ قَدَمُهُ His foot had the quality so termed. (TA.) 2 روّح [He fanned]. You say, روّح عَلَيْهِ بِالمِرْوَحَةِ [He fanned him with the fan]. (A, TA.) And اِحْتَاجُوا إِلَى التَّرْوِيحِ مِنَ الحَرِّ بِالمِرْوَحَةِ [They required to be fanned, by reason of the heat, with the fan]. (TA.) b2: Also, (A, Msb,) inf. n. تَرْوِيحٌ, (Msb,) He perfumed oil; rendered it sweet in odour, (A, Msb,) by putting perfume in it. (Msb.) b3: روّح عَنْهُ; and رَوِّحُوا بِنَا: see 4. b4: روّح بِهِمْ, (A, Mgh, Msb,) inf. n. as above, (A, Msb,) He performed with them the prayers termed التَّرَاوِيح. (A, Mgh, Msb.) b5: روّح having for its objects camels, and sheeep or goats: see 4. b6: رَوَّحْتُهُمْ: see رُحْتُ إِلَيْهِمْ, in the latter half of the first paragraph.3 أَنَا أُغَادِيهِ وَ أُرَاوِحُهُ: see 1, in the latter half of the paragraph. b2: المُرَاوَحَةُ فِى العَمَلَيْنِ, (S,) or بَيْنَ العَمَلَيْنِ, (Mgh, K,) signifies The doing the two deeds, or works, alternately; this one time, and that one time: (S, Mgh, K:) as, for instance, reading, or reciting, at one time, and writing at another time: (Mgh:) and المراوحة بين الرِّجْلَيْنِ the standing upon the two legs alternately; upon each in turn: and المراوحة بين الجَنْبَيْنِ the turning over [upon the two sides alternately, or] from side to side. (K.) You say, راوح بَيْنَ عَمَلَيْنِ [He did two deeds, or works, alternately; he alternated them]. (A.) And راوح بَيْنَ رِجْلَيْهِ He stood upon one of his legs one time and upon the other another time: (S, Mgh:) it is said also of one walking [as meaning he moved his legs alternately]. (A.) And it is said in a trad., كَانَ يُرَاوِحُ بَيْنَ قَدَمَيْهِ مِنْ طُولِ القِيَامِ He used to rest upon one of his feet one time and upon the other another time to give relief to each of them [in consequence of long standing]. (TA.) One says also, راوحهُ He did a thing with him by turns, each of them taking his turn [and so relieving the other: for المُرَاوَحَةُ signifies the giving mutual relief, or rest]. (TA in art. عقب.) [See also 6.]

A2: رَايَحَ, inf. n. مُرَايَحَةٌ: see 1, in the former part of the paragraph.4 اراح He breathed: (S, A, K:) said of a man, (A,) and of a horse. (S.) b2: [It emitted an odour:] it (a thing, Msb) stank; (S, Msb, K;) as also أَرْوَحَ: (Msb, TA:) the former said of flesh-meat, (S, K,) and of water; (K;) and so the latter: (TA:) or the latter, it became altered [for the worse] in odour; (Lh, S, M, A, Msb;) said of flesh-meat, (Lh, M, A, * Msb,) and of water, (Lh, S, M, A, Msb,) &c.; (S;) and so the former, said of water: (L, TA:) ISd makes a distinction between اروح and ↓ تروّح [q. v., as does also J,] said of water. (Msb, TA.) b3: Also, (inf. n. إِرَاحَةٌ, L,) He (a man, S, and a beast, Lh) revived, or his spirit returned to him, after fatigue; (Lh, S, K;) like ↓ استراح, q. v.: (TA:) and he had rest. (K.) b4: And [hence], (S, Msb, K,) inf. n. إِرَاحَةٌ, (TA,) or إِرْوَاحٌ, (Msb,) (assumed tropical:) He (a man) died; (S, Msb, K;) as though he found rest: and he (a camel) died, or perished. (TA.) You say, أَرَاحَ فَأَرَاحَ [He rested, i. e. had rest, and so rested others], meaning (assumed tropical:) he died, and so people became at rest from him. (A.) b5: [Hence also,] أَرَحْنَا بِالصَّلَاةِ We performed the act of prayer: because its performance is [a cause of] rest to the soul; the waiting for the time thereof being troublesome. (Msb.) b6: أَرَاحَتْ said of camels &c. [as though meaning They returned in the evening, or afternoon, to rest]: see 1, in the latter half of the paragraph. b7: اراح, inf. n. إِرَاحَةٌ and إِرَاحٌ, said of a man, His camels, and sheep or goats, and cattle, returned to him in the evening, or afternoon, from pasture. (L.) b8: And اراح, [app. for اراح بَعِيرَهُ,] like wise said of a man, He alighted from his camel to rest him and to alleviate him. (L.) b9: أَرَاحُوا, or أَرْوَحُوا: see 1, in the last quarter of the paragraph.

A2: أَرَاحَهُ and أَرْوَحَهُ, and اراح الرِّيحَ, &c.: see 1, in the last quarter of the paragraph, in twelve places. b2: اراحهُ, (S, A, Msb, K,) inf. n. إِرَاحَةٌ, (Msb, TA,) and ↓ رَاحَةٌ is a subst. used as an inf. n., [i. e. a quasi-inf. n.,] like طَاعَةٌ and عَارَةٌ used as inf. ns. of أَطَاعَهُ and أَعَارَهُ, (TA,) said of God, (S, K,) or of a man, (A, Msb,) He rested him, made him to be at rest or at ease, or gave him rest; (S, * A, * Msb;) namely, a hired man, (Msb,) or any man; as also عَنْهُ ↓ روّح: (TA:) and the former, He (God) caused him to enter into a state of rest, (K, TA,) or of mercy. (TA.) And بِنَا ↓ رَوِّحُوا (K in art. لث) Give ye us rest. (TK in that art.) And اراح بَعِيرَهُ He revived, or recovered, his camel. (TA.) b3: [Hence,] اراح النَّاسَ بِالصَّلَاةِ He chanted the call to prayer, and so made the people to ease their hearts by performing the act of prayer. (L.) b4: And اراح, (S, M, A, Msb, K,) inf. n. إِرَاحَةٌ; (M, Mgh;) accord. to one dial., هَرَاحَ, aor. ـَ (TA;) and ↓ روّح, (S, * A, TA,) inf. n. تَرْوِيحٌ; (S;) He (the pastor, Msb) drove back, or brought back, (S, M, Msb, K,) camels, (S, M, A, Mgh, Msb, K,) and sheep or goats, (M, A, * Mgh,) and cows or bulls, (A, * Mgh,) in the evening, or afternoon, (M, Msb,) after the declining of the sun from the meridian, (S,) [from their place of pasture,] to their nightly resting-place, (S, M, K,) or إِلَى أَهْلِهَا [and عَلَى أَهْلِهَا (for you say رَاحَتْ عَلَى أَهْلِهَا) i. e. to their owners]. (Msb.) b5: [Hence,] اراح عَلَيْهِ حَقَّهُ (assumed tropical:) He restored to him his right, or due; (S, K;) as also أَرْوَحَ. (K.) And the saying, in a trad., of Umm-Zara, اراح عَلَىَّ نَعَمًا ثَرِيًّا (assumed tropical:) He gave me much cattle: because she was [as though she were] a مُرَاح for his bounty. (L.) 5 تروّح [He fanned himself]. (A, TA.) and تروّح بِمِرْوَحَةٍ [He fanned himself with a fan]. (S, Msb, K.) رَأَيْتُهُمْ يَتَرَوَّحُونَ فِى الضُّحَى, occurring in a trad., means I saw them requiring the being fanned with the fan (التَّرْوِيح بِالمِرْوَحَة) by reason of the heat [in the morning after sunrise]: or it may mean returning to their tents or houses: or seeking rest. (TA.) b2: تروّحت الرَّائِحَةُ The odour exhaled, or diffused itself. (Msb.) b3: تروّح said of water, It acquired the odour of another thing by reason of its nearness thereto. (S, A, Msb, K.) See also 4. b4: See also 10: b5: and see 1, in five places. b6: تروّح said of herbage, It became tall: (S, K:) and in like manner said of trees; as well as in well as in another sense explained in the first paragraph. (TA.) b7: تَرَيُّحٌ, thought by ISd to be an inf. n., of which the verb is تَرَيَّحَ: see أَرْيَحِيَّةٌ.6 تَرَاوَحَا عَمَلًا (TA) and ↓ اِرْتَوَحَاهُ, (K, TA,) [like تَعَاوَرَاهُ and اِعْتَوَرَاهُ,] They two did a deed, or work, by turns, [resting by turns,] or alternately; syn. تَعَاقَبَاهُ. (K, TA.) And تراوحوا أَمْرًا They did a thing by turns; syn. تعاوروهُ. (TA.) [Hence,] إِنَّ يَدَيْهِ لَتَتَرَاوَحَانِ بِالمَعْرُوفِ (S, A *) [in the S, the context implies that the meaning is, Verily his two hands are occupied alternately in doing that which is kind, or beneficent: in the A, it is said to be tropical, and the context seems to indicate that the meaning is, (tropical:) his two hands vie, one with the other, in promptness to do that which is kind, or beneficent]. b2: تراوحوا لِبُيُوتِهِمْ and تراوحوا بُيُوتَهُمْ [They went in the evening, or afternoon, to their tents, or houses, app. meaning one to another's tent, or house, by turns]. (A.) [See also 3.]8 ارتاح, and its inf. n. اِرْتِيَاحٌ: see 1, in the former half of the paragraph, in ten places: b2: and see also 10.

A2: اِرْتَوَحَا عَمَلًا: see 6.10 اِسْتَرْوَحَ, said of a branch, (Msb, TA,) It became shaken by the wind: (TA:) or it inclined from side to side. (Msb.) b2: See also 1, near the beginning of the paragraph; and see اِسْتَرْوَحْتُ

إِلَى حَدِيثِهِ, and استراح الى حديثه, in the former part of the same paragraph. b3: Also, (K,) and استراح, (S, A, Msb, K,) [which latter is the more common in this sense,] and ↓ ارتاح, (TA,) and sometimes ↓ اراح, q. v., (Msb,) [and ↓ تروّح, as quasi-pass. of رَوَّحَ عَنْهُ or بِهِ,] said of a hired man, (Msb,) [and of any man,] He found, or experienced, rest, or ease; [was, or became, at rest, or at ease; rested;] (S, * A, * Msb, * K;) مِنْهُ [from him, or it], (A,) and بِهِ [by means of it]; (Msb;) from الرَّاحَةُ; (S;) quasi-pass. of أَرَحْتُهُ, (A, Msb,) and of أَرَاحَهُ اللّٰهُ. (S.) b4: استروح إِلَيْهِ (accord. to the S and K, but in other lexicons استراح, TA) He trusted to, or relied upon, him, or it, and became quiet, or easy, in mind. (S, K, TA.) b5: See also 1, in the last quarter of the paragraph, in seven places.

A2: استروح المَطَرُ الشَّجَرَ The rain revived the trees. (L.) رَاحٌ Windy; applied to a day: (TA:) or, so applied, violently-windy; (S, Mgh, Msb, K;) as also ↓ رَائِحٌ, which is the original form, (Msb,) or may be so: (TA:) fem. of the former with ة, applied to a night (لَيْلَةٌ). (A, TA.) [See also رَيِّحٌ.] One says, هٰذِهِ لَيْلَةٌ رَاحَةٌ لِلْمَكْرُوبِ فِيهَا رَاحَةٌ [This is a windy night: the oppressed in mind has rest therein]. (A.) A2: It is also syn. with اِرْتِيَاحٌ. (S, L, K. [See 1, near the beginning of the paragraph.]) b2: And [hence,] Wine; (S, A, * K;) as also ↓ رَيَاحٌ: (S, K:) so called because the drinker thereof becomes brisk, lively, or sprightly; or, accord. to IHsh, because he becomes affected with briskness, liveliness, or sprightliness, disposing him to generous actions: in the L, [which mentions these two words in art. ريح,] the ا in the former word is said to be substituted for ى [and hence the ى in the latter if such be the case]. (TA.) A3: See also رَاحَةٌ, in four places.

رَوْحٌ, as an epithet; fem. with ة: see رَيِّحٌ, in two places.

A2: Also A gentle wind; a gentle gale; a breeze; the commencement of a wind before it becomes strong; or the breath of the wind when weak: (S, K, TA:) or the cold, or coolness, of such gentle wind. (A, TA.) b2: I. q.

نفس [app. نَفَسٌ i. e. Breath; like رُوحٌ]: said to be the primary signification: (MF:) or spirit; [like رُوحٌ;] syn. نَفْسٌ; as in the saying, أَحْيَا النَّاسَ بِرَوْحِهِ [He (meaning God) hath quickened, or vivified, mankind with his spirit: or perhaps the right reading is بِرُوحِهِ]. (A.) b3: See also رَاحَةٌ, with which it is syn. (S, K.) b4: Also (assumed tropical:) Joy, happiness, or gladness; (AA, MF, TA;) said to be a metaphorical meaning, from the same word as syn. with نفس; (MF;) and ↓ رُوحٌ likewise has this meaning: (IAar, TA:) or the former, rest, or ease, from grief, or sorrow, of heart. (As, TA.) In the saying of 'Alee, فَبَاشَرُوا رَوْحَ اليَقِينِ or اليقين ↓ رُوحَ, the phrase روح اليقين is thought by ISd to mean (assumed tropical:) The joy and happiness that arise from certainty. (TA. [See art. بشر.]) b5: Also (assumed tropical:) Mercy (S, K, TA) of God; thus called as being a cause of rest, or ease; (TA;) and so ↓ رِيحٌ; (K;) and ↓ رَيْحَانٌ; (L;) and ↓ رُوحٌ is said by Az to have this meaning in the Kur iv.

169: the pl. of the first of these three words [and of the last, and accord. to some a pl. of the second also,] is أَرْوَاحٌ. (TA.) رُوحٌ The soul, spirit, or vital principle; syn. نَفْسٌ; (IAar, IAmb, L, Msb, TA, and S and K &c. in art. نفس; [but there is a difference between these two words, for they are not always interchangeable, as I have shown in art. نفس;]) [i. e.]

مَا بِهِ حَيَاةُ الأَنْفُسِ; (K; [see also رَوْحٌ, third sentence;]) often occurring in the Kur and the Traditions in different senses, but generally signifying [as explained above, i. e.] the vital principle; (IAth, TA;) [or the nervous fluid; or animal spirit;] a subtile vaporous substance, which is the principle of vitality and of sensation and of voluntary motion; also called the رُوح حَيَوَانِىّ; (KT in explanation of the term نَفْسٌ;) or a subtile body, the source of which is the hollow of the corporeal heart, and which diffuses itself into all the other parts of the body by means of the pulsing veins, or arteries: (KT in explanation of the term الرُّوحُ الحَيَوَانِىُّ: [so too نَفْسٌ; q. v.: see also Gen. ix. 4: many of the ancients believed the soul to reside in the blood: see Aristotle, De Anim. i. 2, and Virgil's Æn. ix. 349:]) or the vital principle in man: (Fr, TA:) or the breath which a man breathes, and which pervades the whole body: [and this seems to be the original idea expressed by the word:] after its exit, he ceases to breathe; and when it has completely gone forth, his eyes remain gazing towards it until they close; called in Pers\. جَانْ: (AHeyth, TA:) accord. to the Sunnees, the rational soul, (النَّفْسُ النَّاطِقَةُ, [also termed الرُّوحُ الإِنْسَانِىُّ,]) which is adapted to the faculty of making known its ideas by means of speech, and of understanding speech, and which perishes not with the perishing of the body, being a substance, not an accident; as is shown by the words in the Kur iii. 163, which refer to the روح: (Msb:) most of the doctors of the fundamentals of religion forbid the diving into this matter, because God has abstained from making it known: (TA:) the philosophers say that it is the blood, by the exhausting of which the life ceases: (Msb:) the word is masc., (IAar, IAmb, Az, S, M, A, Msb, K, *) thus, with the Arabs, differing from نَفْسٌ, for this they make fem., (IAar, IAmb, Msb,) but the former is also fem., (S, M, A, Msb, K,) app. as meaning نَفْسٌ, (Msb,) as is said in the R; (TA;) and most hold it to be as often fem. as it is masc.: (MF:) one says خَرَجَ رُوحُهُ (IAar, Az, TA) [and also خَرَجَتْ رُوحُهُ, meaning His soul departed, or went forth]: the pl. is أَرْوَاحٌ. (S, Msb.) b2: Also i. q. نَفْخٌ (K) [properly A blowing with the mouth; but here] meaning wind that issues from the رُوح; (TA;) wind, or breath. (ADk, TA.) Dhu-r-Rummeh says, respecting fire that he had struck, and upon which he bade his companion to blow, أَحْيِهَا بِرُوحِكَ Give life to it, or enliven it, with thy wind [or breath]. (TA.) And one says, مَلَأَ القِرْبَةَ مِنْ رُوحِهِ He filled the skin with his wind; with his breath. (ADk, TA.) b3: [Hence,] الرُّوحُ also signifies (assumed tropical:) Inspiration, or divine revelation; (Zj, Th, K;) such as is imparted by means of an angel: thus in the Kur xvi. 2 and xl. 15: so called because it quickens from the death of infidelity, and thus is, to a man, like the رُوح which is the vital principle of his body: (T:) or (so says Zj accord. to the L, but in the K “ and ” ) the prophetic commission. (Zj, K.) b4: And (assumed tropical:) The Kur-án; (IAar, Zj, S, * A, * K;) whereby God's creatures are [spiritually] quickened, and guided to the right way. (TA.) So in the trad., تَحَايَوْا بِذِكْرِ اللّٰهِ وَ رُوحِهِ (tropical:) [Revive yourselves with God's book of religion and religious laws, (or ذِكْر may here have some other meaning,) and his Kur-án]. (TA. [Mentioned also in the A; in a copy of which, in the place of تَحَايَوْا, I find تَحَابُوا, an evident mistranscription.]) b5: And (assumed tropical:) What God ordains and commands (K, TA) by means of his assistants and angels. (TA.) b6: Also Jibreel [i. e. Gabriel]; (S, * A, * K;) called in the Kur [xxvi. 193] الرُّوحُ الأَمِينُ, and [in ii. 81] رُوحُ القُدُسِ or القُدْسِ, as related by Az on the authority of Th. (TA.) [The last of these appellations, or generally, but incorrectly, الرُّوحُ القُدُسُ, is applied by the Eastern Christians among the Arabs to The Holy Spirit; the Third Person of the Trinity.] b7: And [sometimes Our Lord] Jesus. (S, * A, * K.) b8: And A certain angel, (I'Ab, K,) in the Seventh Heaven, (I'Ab, TA,) whose face is like that of a man, and his body like that of the [other] angels: (I'Ab, K:) or certain creatures resembling mankind, but not men: so in the Kur lxxviii. 38: (Zj:) or the watchers over the angels who are watchers over the sons of Adam, whose faces are said to be like the faces of men, and whom the other angels see not, like as we see not the watchers nor the [other] angels. (Th.) b9: See also رَوْحٌ, in three places.

A2: Also pl. of رَؤُوحٌ: (L:) b2: and of أَرْوَحُ. (S &c.) رَوَحٌ: see رَائِحٌ, of which it is said to be a quasi-pl. n., in three places.

A2: Also Width, wideness, or ampleness. (S, K.) El-Mutanakhkhil [in the TA El-Muntakhal] El-Hudhalee says, لٰكِنْ كَبِيرُ بْنُ هِنْدٍ يَوْمَ ذٰلِكُمُ فُتْخُ الشَّمَائِلِ فِى أَيْمَانِهِمْ رَوَحُ (S, TA,) meaning But Kebeer Ibn-Hind, a tribe of Hudheyl, on that day, were lax in the joints of the left hands by reason of vehement pulling [of the bows], having wideness in their right hands by reason of vehement striking with the sword. (TA.) b2: And [particularly] Width, or wideness, in the space between the thighs: (TA:) or width, or wideness, (S, Mgh, K,) in, (S, K,) or of, (Mgh,) [or between,] the two legs, (S, Mgh, K,) less than what is termed فَحَجٌ, (S, K,) or less than فَجَجٌ, (A, Mgh,) with wideness between the fore parts of the feet, and nearness of the heels, each to the other: (S:) or [simply] wideness between the fore parts of the feet, and nearness of the heels, each to the other: (Msb:) or a spreading in the fore part of each foot: (Lth, Mgh, Msb:) or a turning over of the foot upon its outer side: IAar says that رَوَحٌ in the legs is less than فَدَعٌ, and this is less than عَقَلٌ. (TA.) A3: هٰذَا الأَمْرُ بَيْنَنَا رَوَحٌ means This is a thing, or an affair, which we do by turns; as also عَوَرٌ. (TA.) رِيحٌ originally رِوْحٌ, the و being changed into ى because of the preceding kesreh, (T, S, Msb,) as is shown by its dim. mentioned below; (T, Msb;) Sb held it to be of the measure فِعْلٌ; and Abu-l-Hasan, فِعْلٌ and فُعْلٌ; [if the latter, originally رُيْحٌ;] (TA;) [Wind; i. e.] the air that is made to obey [the will of God] and to run its course between heaven and earth: (Msb, TA:) or the breath (نَسِيم) of the air; and in like manner, of anything: (L, TA:) said to be thus called because it generally brings رَوْح and رَاحَة [i. e. rest, or ease]: (IAmb, MF:) one says رِيحٌ and ↓ رِيحَةٌ, like دَارٌ and دَارَةٌ; (S;) [using the latter as a more special term; for] رِيحَةٌ signifies a portion of wind (طَائِفَةٌ مِنْ رِيحٍ) [meaning a wind of short duration; or a breath, puff, blast, or gust, of wind]; (Sb, M;) but رِيحٌ and ↓ رِيحَةٌ may be used in the same sense; i. e. the latter may be used as syn. with the former, and they are mentioned by some [as analogous] with كَوْكَبٌ and كَوْكَبَةٌ: (Sb, L:) رِيْح is of the fem. gender (IAmb, L, Msb) in most cases; (Msb;) and all the other names for wind are fem. except إِعْصَارٌ, which is masc.; (IAmb, Msb;) but ريح is sometimes made masc. as meaning هَوَآءٌ: (Az, Msb:) [it is used by physicians as signifying flatus, flatuosity, or flatulence; as in the phrase رِيحٌ غَلِيظَةٌ a gross flatus:] the pl. [of pauc.] is أَرْوَاحٌ (S, Mgh, Msb, K, &c.) and أَرْيَاحٌ, (S, Msb, K,) the latter used by some, but disallowed by AHát because there is in it no kesreh to cause the و to be changed into ى, (L, Msb,) and [the pl. of mult. is] رِيَاحٌ, (S, Mgh, Msb, K, &c.,) with ى because of the kesreh, (Msb,) and رِيَحٌ; (K, but not found by SM in any other lexicon;) and the pl. pl. is أَرَاوِيحُ [pl. of أَرْوَاحٌ] and أَرَايِيحُ [pl. of أَرْيَاحٌ]: (K:) the dim. of رِيحٌ is ↓ رُوَيْحَةٌ. (T, Msb.) رِيَاحٌ, or another form of pl., is often used in a good sense; and the sing., in an evil sense; because the Arabs say that the clouds are not made to give rain save by diverse winds blowing together; and this distinction is observed in the Kur-án. (L.) Hence, it is related in a trad., that he [Mohammad] used to say, when wind rose, اَللّٰهُمَّ اجْعَلْهَا رِيَاحًا وَ لَا تَجْعَلْهَا رِيحًا [O God, make it to be winds, and made it not to be a wind]. (TA.) [But this distinction is not always observed.] One says, فُلَانٌ يَمِيلُ مَعَ كُلِّ رِيحٍ (tropical:) [Such a one inclines, or turns, with every wind]. (TA.) And فُلَانٌ كَالرِّيحِ المُرْسَلَةِ [Such a one is like the wind that is sent forth to drive the clouds, and produce rain; (see the Kur xxv.

50;)] meaning, (tropical:) quick, or prompt, to do acts of kindness, or beneficence. (A.) And رَجُلٌ سَاكِنُ الرِّيحِ (tropical:) A man who is calm, sedate, staid, or grave. (A.) b2: Also (assumed tropical:) Predominance, or prevalence; and power, or force. (S, K.) A poet says, (S,) namely, Suleyk Ibn-Es-Sulakeh, or Taäbbata-Sharrà, or Aashà of the tribe of Fahm, (TA, and so in one of my copies of the S,) أَتَنْظُرَانِ قَلِيلًا رَيْثَ غَفْلَتِهِمْ

أَوْ تَعْدُوَانِ فَإِنَّ الرِّيحَ لِلْعَادِى (assumed tropical:) [Will ye two await, a little, the time of their inadvertence, or will ye act aggressively? for prevalence is for the aggressor]. (S.) and hence the phrase in the Kur [viii. 48], وَ تَذْهَبَ رِيحُكُمْ (assumed tropical:) [And your predominance, or power, depart]: (S:) [or in this latter instance it has the meaning next following.] b3: (tropical:) Aid against an enemy; or victory, or conquest: (K, TA:) and (tropical:) a turn of good fortune. (A, K, TA.) One says, ذَهَبَتْ رِيحُهُمْ (tropical:) Their turn of good fortune departed. (A.) And إِذَا هَبَّتْ رِيَاحُكَ فَاغْتَنِمْهَا (tropical:) [When thy turns of good fortune come, avail thyself of them]. (A.) And الرِّيحُ لِآلِ فُلَانٍ (tropical:) Aid against the enemy, or victory or conquest, or the turn of good fortune, is to the family of such a one. (TA.) b4: See also رَوْحٌ. b5: And see رَائِحَةٌ (with which it is syn.), in four places. b6: Also (assumed tropical:) A good, sweet, or pleasant, thing. (K.) b7: The pl. أَرْوَاحٌ occurs in a trad. as meaning (tropical:) The jinn, or genii; because they are [supposed to be often] invisible, like the wind. (TA.) رَاحَةٌ Rest, repose, or ease; contr. of تَعَبٌ; (TA;) cessation of trouble, or inconvenience, and of toil, or fatigue; (Msb;) [or freedom therefrom;] and ↓ رَوْحٌ signifies the same as رَاحَةٌ, (S, A, K,) from الاِسْتِرَاحَةُ; (S, A;) like ↓ رَوَاحٌ [mentioned in the first paragraph as an inf. n. in a similar sense, as are also رَاحَةٌ and ↓ رَوْحَةٌ and ↓ رَوَاحَةٌ and ↓ رَوِيحَةٌ, i. e., as meaning the experiencing relief from grief &c.]. (TA.) Yousay, ↓ مَا لِفُلَانٍ فِى هٰذَا الأَمْرِ مِنْ رَوَاحٍ i. e. رَاحَةٍ

[There is not, for such a one, in this affair, or case, or event, any rest, &c.]. (TA.) And اِفْعَلْ

↓ ذٰلِكَ فِى سَرَاحٍ وَ رَوَاحٍ (tropical:) Do thou that in a state of ease (S, A, K) and rest. (A.) b2: See also 4, near the middle of the paragraph.

A2: (assumed tropical:) A wife; syn. عِرْسٌ: (K:) because one trusts to her, or relies upon her, and becomes quiet, or easy, in mind. (TA.) A3: The hand; syn. كَفٌّ: (S, K:) or [rather] the palm of the hand; (Msb, MF;) for the term كَفّ includes the راحة with the fingers: (MF:) pl. ↓ رَاحٌ, (S, A, * Msb, K, *) [or rather this, said in the K to be syn. with رَاحَاتٌ, is a coll. gen. n., of which رَاحَةٌ is the n. un.,] and [the pl. is] رَاحَاتٌ. (Msb, K.) You say, دَفَعُوهُ

↓ بِالرَّاحِ [They pushed him with the palms of the hands]. (A.) The saying of a poet, ↓ إِذَا دَلَكَتْ شَمْسُ النَّهَارِ بِرَاحِ is explained as meaning When the sun of day has set, and men, looking towards it, shield themselves from its rays with the palms of their hands: or, accord. to IAar, when the [sun of] day has become dark, by reason of the dust of battle, and it is as though it were setting, and people have found rest from its heat. (L. [See also بَرَاحٌ, in art. برح; where other readings are mentioned.]) b2: [Hence, app., as seems to be indicated in the TA,] رَاحَةُ الكَلْبِ (tropical:) A certain plant. (K, TA.) b3: And ذُو الرَّاحَةِ (assumed tropical:) A sword of El-Mukhtár Ibn-Abee-' Obeyd (K, TA) Eth-Thakafee. (TA.) b4: رَاحَةٌ also signifies A court, an open area, or a yard, (K, TA,) of a house. (TA.) One says, تَرَكْتُهُ أَنْقَى مِنَ الرَّاحَةِ (K, TA) i. e. I left him, or it, more clear than the court, open area, or yard, [of a house,] or than the palm of the hand; (TA;) meaning, (assumed tropical:) without anything. (K, TA.) b5: And ↓ رَاحٌ signifies also Plain and open tracts of land, producing much herbage, (ISh, K,) hard, but comprising soft places and [what are termed] جَرَاثِيم [pl. of جُرْثُومَةٌ, q. v.], not forming any part of [the bed of] a torrent nor of a valley; (ISh;) one whereof is termed رَاحَةٌ. (ISh, K.) b6: Also The plicature of a garment, or piece of cloth: (K, TA:) or the original plicature thereof: so in the saying, in a trad., respecting a new garment, or piece of cloth, اِطْوِهِ عَلَى رَاحَتِهِ [Fold thou it in the manner of its original plicature]. (TA.) رَوْحَةٌ: see رَاحَةٌ. b2: Also A journey in the evening, or afternoon: an inf. n. of un. of رَاحَ: (L:) pl. رَوْحَاتٌ. (Ham p. 521.) And The space of a journey in the afternoon, or evening. (L.) A2: [Also, as seems to be indicated in the TA, The outer side of each of the legs of a man when bowed: see رَوَحٌ.]

رِيحَةٌ: see رِيحٌ, in two places: A2: and see also رَيِّحَةٌ.

رِيحِىٌّ Of, or relating to, wind: flatulent; as in the phrase قَوْلَنْجٌ رِيحِىٌّ flatulent colic.]

رَيْحَانٌ a word respecting the formation of which there are different opinions; many saying that its medial radical letter is و, and its original form رَيْوَحَانٌ, as may be argued from the form of its dim., mentioned below; (Msb;) others, that its original form is رَوْيَحَانٌ; (MF;) and others, that its medial radical letter is ى, and that it is of the same measure as شَيْطَانٌ, as may be argued from the form of its pl., mentioned below; (Msb;) A certain plant, (S, K,) well known, (S,) of sweet odour; (K;) the شَاهَسْفَرَم [or شَاهِسْفَرَم, i. e. basil-royal, or common sweet basil, ocimum basilicum, the seed of which (called بِزْرُ الرَّيْحَانِ) is used in medicine]: (Mgh: [see also حَبَقٌ:]) or any sweet-smelling plant; (T, Mgh, Msb, K;) but when used absolutely by the vulgar, a particular plant [that mentioned above] is meant thereby: (Msb:) or the extremities thereof; (K;) i. e. the extremities of any sweet-smelling herb, when the first of its blossoms come forth upon it: (TA:) or the leaves thereof: (K:) or the leaves of seed-produce: so, accord. to Fr, in the Kur lv. 11: (S, TA:) [it is a coll. gen. n.:] the n. un. is with ة; (TA;) and is applied to a bunch (طَاقَةٌ) of رَيْحَان; and, with the article ال, (as a proper name, TA,) the حَنْوَة [a certain plant respecting which authors differ]: (K:) the dim. of رَيْحَانٌ is رُوَيْحِينٌ: (Msb:) and the pl. is رَيَاحِينُ. (Mgh, Msb) رَيْحَانُ الحَبَاحِمِ: and رَيْحَانُ الشُّيُوخِ: see حَبَقٌ. رَيْحَانُ القُبُورِ is a name of The مِرْسِين [or myrtle-tree]. (TA in art. مرس.) b2: (tropical:) Offspring; (L, K, TA;) from the same word as signifying “ any sweet-smelling plant; (Ham p. 713;) or from the same word in the sense next following: (L:) [a coll. gen. n.: n. un. with ة; whence,] رِيْحَانَنَىَّ [meaning (tropical:) My two descendants] occurs in a saying of Mohammad as applied to El-Hasan and El-Hoseyn. (TA.) b3: (tropical:) A bounty, or gift, of God; such as the means of subsistence, &c.; syn. رِزْقٌ: (S, L, K, TA:) said to be of the dial. of Himyer. (MF.) So in the saying, خَرَجْتُ أَبْتَغِى رَيْحَانَ اللّٰهِ (tropical:) [I went forth seeking, or seeking diligently, the bounty, &c., of God]. (AO, S, TA.) And in a verse of En-Nemir Ibn-Towlab cited voce دِرَّةٌ. (S, TA.) And in the saying, in a trad., الوَلَدُ مِنْ رَيْحَانِ اللّٰهِ (tropical:) [Offspring are of the bounty of God]. (S, TA.) b4: It is also used (S, K) in the accus. case as an inf. n. [forming an absolute complement of a verb understood], (S,) in the sense of اِسْتِرْزَاق: so in the saying, سُبْحَانَ اللّٰهِ وَ رَيْحَانَهُ (assumed tropical:) [I extol, or celebrate, or declare, the absolute perfection, or glory, or purity, of God, and beg his bounty, or his supply of the means of subsistence]. (S, K.) b5: See also رَوْحٌ.

رَوْحَانِىٌّ, with fet-h to the ر, applied to a place, Good, or pleasant [app., like رَيِّحٌ, in respect of wind or air]. (S, TA.) b2: See also what next follows.

رُوحَانِىٌّ, with damm to the ر, (S, A, K, &c.,) and ↓ رَوْحَانِىٌّ, with fet-h, but this latter is deemed strange by the lexicologists [as syn. with the former], (MF,) app. rel. ns., from رَوحٌ [in the former instance], or from رَوْحٌ meaning the “ breath of the wind when weak ” [in the latter instance], extraordinary in form, with ا and ن added to the usual form of the rel. n.: (TA:) Of, or relating to, the angels and the jinn or genii: (S, A, * K:) in this sense Abu-l-Khattáb asserts himself to have heard the former used: (S:) accord. to AO, it is applied by the Arabs to anything having in it a soul, or spirit, (Sb, S,) whether a human being or a beast: (Sb:) or it has this signification also: (K:) accord. to Wardán Aboo-Khálid, as related by ISh, among the angles are those who are termed رُوحَانِيُّونَ, and those who are created of light; and of the former are Jibreel and Meekáeel and Isráfeel: and ISh adds that the روحانيّون are souls, or spirits, which have not bodies; [spiritual beings;] and that the term روحانىّ is not applied to anything save what is of this description, such as the angles and the jinn and the like: and this is the correct explanation; not that of Ibn-El-Mudhaffar, that it signifies that into which, a soul, or spirit, has been blown. (T, TA.) الحَبَقُ الرَّيْحَانِىُّ: see حَبَقٌ.

رَوَاحٌ: see رَاحَةٌ, in three places. b2: It is also an inf. n. of رَاحَ, [q. v.,] signifying the contr. of غُدُوٌ. (S.) b3: And it signifies also The evening; (K;) or the afternoon, from the declining of the sun from the meridian until night. (S, K.) One says, سَارُوا رَوَاحًا [They journeyed in the evening, or afternoon]. (TA.) And ↓ لَقِيتُهُ رَائِحَةً I met him in the evening, or afternoon. (A.) And خَرَجْوا بِرَوَاحٍ مِنَ العَشِىِّ, (S, K,) and من العشىّ ↓ بِرِيَاحٍ, (so in the T, A, L, and K,) or ↓ بِرَيَاحٍ, (so in the S,) and من العشىّ ↓ بِأَرْوَاحٍ, (A, K,) using a pl. form, (TA,) meaning the same, (S,) or They went forth in the beginning of the evening, (K,) or (tropical:) when there were yet some remains of the evening. (A.) And أَتَى فُلَانٌ وَ عَلَيْهِ مِنَ النَّهَارِ

↓ رِيَاحٌ, and ↓ أَرْوَنحٌ (tropical:) [Such a one came when there were yet some remains for him of day]. (A.) رَيَاحٌ: see رَاحٌ: A2: and see also رَوَاحٌ.

رِيَاحٌ: see رَوَاحٌ, in two places.

رَؤُوحٌ: see رَائِحٌ.

رَيُوحٌ: see رَيِّحٌ, below.

رَوَاحَةٌ: see رَاحَةٌ.

رَوِيحَةٌ: see رَاحَةٌ.

رُوَيْحَةٌ dim. of رِيحٌ, q. v. (T, Msb.) يَوْمٌ رَيِّحٌ A day of good, or pleasant, wind; (S, Mgh, Msb, K;) as also ↓ يَوْمٌ رَوْحٌ and ↓ رَيُوحٌ; (TA;) or these two signify a good, or pleasant, day: (S:) and ↓ لَيْلَةٌ رَوْحَةٌ a good, or pleasant, night; (K;) or a night of good, or pleasant, wind; as also رَيِّحَةٌ and ↓ رَائِحَةٌ: (TA:) and مَكَانٌ رَيِّحٌ a place of good, or pleasant, wind: (S: [see also رَوْحَانِىٌّ:]) or, accord. to Lth, (TA,) and the Kifáyet el-Mutahaffidh, (Msb,) يَوْمٌ رَيِّحٌ signifies a violently-windy day; like يَوْمٌ رَاحٌ [before mentioned]. (Mgh, Msb, TA.) رَيِّحَةٌ and ↓ رِيحَةٌ A certain plant that appears at the roots, or lower parts, of the عِضَاه, remaining from the preceding year: or what grows when affected by the cold, without rain: (K:) in the T, the former is expl. as signifying a plant that becomes green after its leaves and the upper parts of its branches have dried: (TA: [see also رَبْلٌ:]) this term is applied to the حُلَّب, the نَصِىّ, the رُخَامَى, and the مَكْنَان. (TA in art. حلب.) رَوَّاحٌ [(assumed tropical:) Very brisk, lively, sprightly, active, agile, prompt, or quick]. b2: See also رَائِحٌ.

رَوَّاحَةٌ A flock of sheep or goats. (L.) رَائِحٌ, applied to a day; and رَائِحَةٌ, applied to a night (لَيْلَةٌ): see رَاحٌ; and رَيِّحٌ. [In each case it probably has both of the meanings assigned under these two heads.] b2: Also Going, or returning, [or journeying, or working, or doing a thing, (see its verb, 1,)] in the evening, or in the afternoon: (L:) [and going, or journeying, at any time of the night or day: (see, again, its verb:)] and in like manner, [but in an intensive sense,] ↓ رَؤُوحٌ, of which the pl. is رُوحٌ; and ↓ رَوَّاحٌ, of which the pl. is رَوَّاحُونَ, it having no broken pl.: (L:) ↓ رَوَحٌ is pl., (S, K,) or [rather] a quasi-pl. n., (L,) of رَائِحٌ, (S, L, K,) like as خَدَمٌ is of خَادِمٌ. (S, L.) قَوْمُكَ رَائِحٌ [Thy people, or party, are, or is, going, &c.] is a phrase of the Arabs mentioned by Lh on the authority of Ks; but he says that it is only used thus, with a determinate noun; i. e., that one does not say قَوْمٌ رَائِحٌ [though this is agreeable with analogy, as well as قَوْمٌ رَائِحَةٌ and قَوْمٌ رَائِحُونَ]: one says also ↓ قَوْمٌ رَوَحٌ and رُوحٌ. (L, TA.) And one says إِبِلٌ رَائِحَةٌ Camels returning in the evening, or afternoon, from pasture. (Msb.) [Hence,] مَا لَهُ سَارِحَةٌ وَ لَا رَائِحَةٌ [lit. He has not any camels, &c., that go away to pasture, nor any that return from pasture], meaning (assumed tropical:) he has not anything: (S:) and sometimes it means (assumed tropical:) he has not any people, or party. (Lh, TA in art. سرح.) أَعْطَانِى

رَائِحَةٍ زَوْجًا occurs in a trad. as meaning He gave me, of every kind of cattle that returned to him from pasture, a portion, or sort: and in another, مَالٌ رَائِحٌ, as meaning (assumed tropical:) [Property, or cattle,] of which the profit and recompense return to one: or in each, as some relate it, the word is with ب [i. e. رَابِحَة and رَابِح]. (TA.) ↓ طَيْرٌ رَوَحٌ meansBirds in a state of dispersion: or returning in the evening, or afternoon, (S, K,) to their places, (S,) or to their nests: (K:) or, accord. to the T, رَوَحٌ in this case is for رَوَحَةٌ, [a pl. of رَائِحٌ,] like كَفَرَةٌ and فَجَرَةٌ, [pls. of كَافِرٌ and فَاجِرٌ,] and means, in this instance, in a state of dispersion. (TA.) b3: Also, [used as a subst., or an epithet in which the quality of a subst. is predominant,] A wild bull: so in the saying of El-' Ajjáj, عَالَيْتُ أَنْسَاعِى وَ جُِلْبَ الكُورِ عَلَى سَرَاةِ رَائِحٍ مَمْطُورِ i. e. [I put my plaited thongs, and the curved pieces of wood, or the cover, of the camel's saddle, upon the back of (a camel like)] a wild bull rained upon; for when he is rained upon, he runs vehemently: (S, TA:) but the reading commonly known is, بَلْ خِلْتُ أَعْلَاقِى وَ جُِلْبَ كُورِ [Nay, or nay rather, I fancied my bags for travelling-provisions &c. that were hung upon my camel, and the curved pieces of wood of my camel's saddle]. (IB, TA in art. جلب. [اعلاقى is there explained as meaning “ my things that I held in high estimation: ” but the rendering that I have given I consider preferable.]) رَائِحَةٌ [fem. of رَائِحٌ, used as a subst.,] and ↓ رِيحٌ both signify the same; (S, Mgh, Msb, K;) i. e. An accidental property or quality that is perceived by the sense of smelling; [or rather an exhalation that is so perceived; meaning odour, scent, or smell;] (Mgh, Msb;) syn. نَسِيمٌ; whether sweet or stinking: (K:) and the former, a sweet odour which one perceives in the نَسِيم [or breath of the wind]: (L:) ↓ the latter is fem. [like the former]: (Msb:) the pl. of the former is رَوَائِحُ; and El-Hulwánee mentions أَرَايِيحُ as pl. of أَرْيَاحٌ [which is pl. of ↓ رِيحٌ, under which see its other pls.]. (Mgh.) You say, الشَّىْءِ ↓ وَجَدْتُ رِيحَ and رَائِحَتَهُ in the same sense [i. e. I perceived the odour of the thing]. (S.) And لِهٰذِهِ البَقْلَةِ رَائِحَةٌ طَيِّبَةٌ [This herb, or leguminous plant, has a sweet odour]. (L.) b2: It is said in the K, that مَا فِى وَجْهِهِ رَائِحَةٌ means (tropical:) There is not in his face any blood: but [SM says that] this requires consideration; for, accord. to A'Obeyd, one says, أَتَانَا فُلَانٌ وَ مَا فِى وَجْهِهِ رَائِحَةُ دَمٍ مِنْ الفَرَقِ (tropical:) [Such a one came to us not having in his face any tinge of blood by reason of fright, or fear]: and accord. to the A [and the Mgh], one says of a person who has come in fright, or fear, أَتَانَا وَ مَا فِى رَجْهِهِ رَائِحَةُ دَمٍ: (TA:) [accord. to Mtr, however,] one sometimes says, وَ مَا فِى وَجْهِهِ رَائِحَةٌ, without adding دم; and an instance of this occurs in a trad. of Aboo-Jahl. (Mgh.) b3: رَائِحَةٌ also signifies A rain of the evening or afternoon: (Lh, K:) or, as Lh says on one occasion, [simply] rain: (TA:) pl. رَوَائِحُ. (Lh, K.) b4: [And] A cloud (سَحَابَةٌ) that comes in the evening or afternoon. (Har p. 667.) b5: See also رَوَاحٌ.

أَرْوَاحُ [More, and most, conducive to rest or ease]. (K in art. مخر.) A2: Also Having the quality termed رَوَحٌ [q. v.] (Lth, A, Mgh, Msb, K) in the thighs, (TA,) or in the legs, (S, A, * Mgh, * K,) and feet, (S,) or in the feet: (Lth, Mgh, Msb:) fem. رَوْحَآءُ: (S, Msb:) and pl. رُوحٌ. (S.) Such was 'Omar; (K, TA;) appearing as though he were riding when others were walking: (TA:) and such is every ostrich. (S, TA.) You say also قَدَمٌ رَوْحَآءُ, meaning A foot spreading in its fore part: (Lth, Mgh, TA:) or turning over upon its outer side. (TA.) b2: Also, and ↓ أَرْيَحُ, (K,) or the latter only is correct in this case, (TA,) Wide; applied to a مَحْمِل [q. v.]: (K, TA:) and so the latter applied to anything: (Lth, TA:) so too the former applied to a [bowl such as is termed]

قَدَح: and the same also signifies shallow; applied to a vessel: (TA:) and so رَوْحَآءُ; applied to a [bowl such as is termed] قَصْعَة. (S, A, K.) أَرْيَحُ: see the next preceding paragraph.

أَرْيَحِىٌّ (tropical:) Large, or liberal, in disposition; (S, K, TA;) characterized by alacrity, cheerfulness, briskness, liveliness, or sprightliness, disposing him to promptness in acts of liberality, kindness, or beneficence: (S, * A, L, K: *) the former ى is said by AAF to be substituted for و: (TA. Mentioned in the L in the present art. and in art. ريح.) The Arabs have many epithets like this, [as أَجْوَلِىٌّ and أَحْوَذِىٌّ and أَحْوَزِىٌّ and أَلْمَعِىٌّ,] of the meansure أَفْعَلِىٌّ, as though they were rel. ns. (TA.) b2: It is also an epithet applied to a sword, meaning (assumed tropical:) That shakes, (TA, and Ham p. 358,) as though brisk, or prompt, to strike: (Ham:) or meaning of Aryah, a town of Syria, (TA and Ham, [in the latter of which the phrase سُيُوفَ

أَرْيَحَ is cited in confirmation from a poem of Sakhr el-Ghei,]) or a tribe of El-Yemen. (TA.) أَرْيَحِيَّةٌ (tropical:) Largeness, or liberality, of disposition; (S, K, TA;) alacrity, cheerfulness, briskness, liveliness, or sprightliness, disposing one to promptness in acts of liberality, kindness, or beneficence: (S, * A, L, K: *) the former ى is said by AAF to be substituted for و: (TA:) ↓ تَرَيُّحٌ, accord. to Lh, signifies the same, and ISd thinks it to be an inf. n., of which the verb is تَرَيَّحَ. (L: in which these two ns. are mentioned in the present art. and in art. ريح. [See also رَاحٌ: and see 1.]) You say, أَخَذَتْهُ الأَرْيَحِيَّةُ, (S, L, K,) or أَرْيَحِيَّةٌ إِلَى النَّدَى, (A,) i. e. (tropical:) Alacrity, cheerfulness, &c., disposing him to promptness in acts of liberality, affected him. (S, A, L, K.) [See also 1, near the begin ning, where it is mentioned as an inf. n.]

أَرْوَاحٌ [pl. of رَوْحٌ, and of رُوحٌ, and of رِيحٌ]. b2: خَرَجُوا بِأَرْوَاحٍ مِنَ العَشِىِّ: and أَتَى فُلَانٌ وَ عَلَيْهِ مِنْ النَّهَارِ أَرْوَاحٌ: see رَوَاحٌ.

تَرْوِيحَةٌ A single rest: pl. تَرَاوِيحُ. (Mgh, * Msb, * TA.) b2: Hence, the تَرْوِيحَة of the month of Ramadán, (K, TA,) or صَلَاةُ التَّرَاوِيحِ [A form of prayer performed at some period of the night in the month of Ramadán, after the ordinary prayer of nightfall, consisting of twenty, or more, rek'ahs, according to different persuasions]; (Mgh, * Msb, TA;) so called because the per former rests after each ترويحة, which consists of four rek'ahs; (Mgh, * Msb, K, * TA;) or because they used to rest between every two [pairs of] salutations. (TA.) [See De Sacy's Chrest. Ar., sec. ed., i. 167-8.] You say, صَلَّيْتُ بِهِمُ التَّرَاوِيحَ [I performed with them the prayer of the تراويح]. (A, * Mgh, Msb.) مَرَاحٌ a n. of place from 1: (Msb:) A place from which people go, or to which they return, in the evening or afternoon [or at any time: see 1]. (S, Msb, K.) b2: [Hence,] مَا تَرَكَ فُلَانٌ مِنْ

أَبِيهِ مَغْدًى وَ لَا مَرَاحًا, (S, and K in art. غذو,) and ↓ مَغْدَاةً وَ لَا مَرَاحةً, (K in that art.,) (assumed tropical:) Such a one resembled his father [without exception,] in all his states, conditions, or circumstances. (S, K. *) See also what next follows.

مُرَاحٌ a n. of place from 4; (Msb;) meaning The place to which camels, and sheep or goats, and cows or bulls, are driven, or brought, back [from their place of pasture] in the evening, or afternoon; (Mgh;) the nightly resting-place or resort (S, Msb, K) of cattle, (Msb,) or of camels, (S, K,) and sheep or goats [&c.]. (S.) ↓ مَرَاحٌ, with fet-h, in this sense, is wrong. (Mgh, Msb.) مَرُوحٌ and ↓ مَرِيحٌ, applied to a pool of water left by a torrent, (S,) and to a place, &c., (TA,) and the former, (A,) or the latter, (S,) to a branch, (S, A,) Smitten [or blown upon] by the wind: (S:) and مَرُوحَةٌ and ↓ مَرِيحَةٌ, the latter originally مَرْيُوحَةٌ, applied to a tree (شَجَرَةٌ), blown upon by the wind: or blown about, or shaken, by the wind, so that its leaves have been made to fall: or having the dust scattered upon it by the wind. (L.) مِرْوَحٌ: see مِرْوَحَةٌ.

مَرِيحٌ, and its fem., with ة: see مَرُوحُ.

مَرَاحَةٌ: see مَرَاحٌ.

مَرْوَحَةٌ A place in which, or through which, the winds blow, (S, *, K, TA,) and in which they efface the traces of dwellings: (TA:) and [hence,] a desert, or waterless desert: (S, K:) pl. مَرَاوِيحُ [for مَرَاوِحُ]. (S.) [See an ex. in a verse cited voce تَدَلَّى, in art. دلو.]

مِرْوَحَةٌ (S, A, Msb, K) and ↓ مِرْوَحٌ (Lh, K) A fan; a thing, or an instrument, with which one fans himself (يُتَرَوَّحُ): (S, A, Msb, K:) pl. مَرَاوِحُ. (S.) مُرَوَّحٌ Perfumed; applied to oil; (S, A;) and to إِثْمِد [q. v.], (A'Obeyd, S,) which latter is per fumed with musk. (A'Obeyd.) نَاقَةٌ مُرَاوِحٌ A she-camel that lies down behind the other camels. (IAar, Az.) المُرْتَاحُ The fifth of the horses that run in a race; (K, TA;) the number of which is ten. (TA.) مِرْيَاحٌ, applied to food, That occasions much flatulence in the belly. (A, TA.) مُسْتَرَاحٌ a n. of place: and as such meaning (assumed tropical:) The grave [as being a place of rest or ease]. (Ham p. 228.) [And as such] (assumed tropical:) A privy; syn. مَخْرَجٌ. (S.) b2: Also, accord. to rule, a n. of time [i. e. A time of rest or ease]. (Ham ubi suprà.) b3: And a pass. part. n. of 10. (Id. ibid.) [As such] meaning (assumed tropical:) Dead [for مُسْتَرَاحٌ مِنْهُ]; as also ↓ مُسْتَريِحٌ [lit. at rest or ease]. (Id. p. 251.) b4: And it may also be used as an inf. n. of 10. (Ham p. 228.) مُسْتَرِيحٌ: see the next preceding paragraph.

غرو

1 غَرَا الجِلْدَ, (K,) first Pers\. غَرَوْتُ, (S, Msb,) aor. ـُ (Msb, TA,) inf. n. غَرْوٌ, (TA,) He glued the skin; i. e., made it to adhere with غِرَآء. (S, Msb, K.) And غَرَيْتُ السَّهْمَ signifies the same as غَرَوْتُهُ [i. e. I glued the feathers upon the arrow: see the two pass. part. ns.]. (TA.) [And accord. to present usage, ↓ غَرَّاهُ, inf. n. تَغْرِيَةٌ, signifies He glued it.] b2: غَرَا السِّمَنُ قَلْبَهُ, (K, TA,) aor. and inf. n. as above, (TA,) Fatness adhered to his heart, and covered it: (K, TA:) mentioned by ISd. (TA.) A2: غَرِىَ بِهِ It adhered to it [as glue or the like]. (Ksh and Bd in v. 17. [And used in this sense in the S and K as an explanation of لَزِجَ بِهِ.]) b2: And [hence], aor. ـْ (S, Msb, K,) inf. n. غَرًا (Abu-l-Khattáb, Msb, K, TA) and غِرَآءٌ, (K, TA,) like كِسَآءٌ, but in the M like سَحَاب [i. e. غَرَآءٌ], which J [in the S] pronounces to be a subst., (TA,) He became attached to it, or fond of it; was eagerly desirous of it; he adhered, clung, or clave, to it; or loved it; syn. أُولِعَ بِهِ; (Msb, K, TA;) and لَزِمَهُ; (TA;) without his being incited thereto by another; (Msb, TA;) and بِهِ ↓ أُغْرِىَ signifies the same, (Msb, * K, TA,) as also بِهِ ↓ غُرِّىَ, (K, TA,) each with damm, (K,) and the latter with teshdeed, as is stated in the M. (TA.) b3: See also 3. b4: And غَرِىَ فُلَانٌ Such a one persisted, or persevered, in his anger. (S, TA.) b5: غَرِىَ said of what is termed عِدٌّ, [i. e. of the water thus termed,] (M, and so in some copies of the K,) or of a غَدِير, [or pool of water left by a torrent,] (so in other copies of the K [but the former is said in the TA to be the right],) It became cold, or cool, (M, TA,) or its water became cold, or cool. (K.) A3: غَرَوْتُ, (inf. n. غَرْوٌ, S, * Msb,) also signifies I wondered. (S, Msb, TA.) [See غَرْوٌ, below.]2 غرّاهُ: see 1, third sentence. b2: [The inf. n.]

تَغْرِيَةٌ is syn. with تَطْلِيَةٌ [The daubing, smearing, or rubbing over; perhaps particularly, or originally, with غِرَآء i. e. glue]. (K.) b3: غرّاهُ بِهِ: see 4. And غُرِّىَ بِهِ: see 1, latter half.3 غارى بَيْنَ الشَّيْئَيْنِ, (S, K,) inf. n. غِرَآءٌ, (S,) He made no interruption between the two things: (S, K:) mentioned by A'Obeyd, from Khálid Ibn-Kulthoom: and hence the saying of Kutheiyir, إِذَا قُلْتَ أَسْلُو فَاضَتِ العَيْنُ بِالبُكَا غِرَاءً وَمَدَّتْهَا مَدَامِعُ حُفَّلُ [When thou sayest, “I will be forgetful,” or “ unmindful,” the eye overflows with weeping, uninterruptedly, and copious flowings of tears pour into it and replenish it]: AO says that the verb is from غَرِيتُ بِالشَّيْءِ. (S, TA.) b2: and غارى فُلَانًا, (K, TA,) inf. n. مُغَارَاةٌ and غِرَآءٌ, (TA,) He wrangled, quarrelled, or contended, with such a one: (K, TA:) mentioned on the authority of AHeyth, who disallowed بِهِ ↓ غَرِىَ, inf. n. غرآء. (TA. [Whether AHeyth disallowed the latter in this sense or in one of the senses mentioned in the first paragraph is not stated.]) 4 اغراهُ بِهِ He made him to become attached to it, or fond of it; to be eagerly desirous of it; to adhere, cling, or cleave, to it; or to love it; (Msb, K;) syn. وَلَّعَهُ: (K:) one should not say بِهِ ↓ غرّاهُ. (TA. [But one says غُرِّىَ بِهِ: see 1.]) And أُغْرِىَ بِهِ: see 1. b2: He incited, urged, or instigated, him to do it. (MA, and Har p. 355.) You say, أَغْرَيْتُ الكَلْبَ بِالصَّيْدِ (S) I incited, urged, or instigated, the dog, to, or against, the object, or objects, of the chase. (Kull.) b3: And اغراهُ بِهِمْ He set him upon them, or over them; or made him to have mastery, dominion, or authority, over them. (Jel in xxxiii. 60.) b4: اغرى بَيْنَهُمُ العَدَاوَةَ (tropical:) He occasioned enmity between them: (Jel in v. 17:) he cast enmity between them, as though he made it to cleave to them: (K, TA:) a tropical phrase. (TA.) And أَغْرَيْتُ بَيْنَهُمْ [in which an objective complement is understood] (S, Msb) i. q. أَفْسَدْتُ [meaning (assumed tropical:) I excited disorder, disturbance, dis-agreement, discord, dissension, strife, or quarrel-ling, or I made, or did, mischief, between them, or among them]. (Msb.) A2: اغرى الشَّىْءَ, said of God, He made, or rendered, the thing goodly, or beautiful. (IKtt, TA.) 6 هُمَا يَتَغَارَيَانِ فِى الغَضَبِ [app. They two wrangle, quarrel, or contend, in anger]. (JK. [See 3.]) لَاغَرْوَ signifies لَا عَجَبَ [meaning There is no case of wonder], (Msb, K, and Ham p. 603,) the enunciative of لَا being suppressed, as though the saying were لَاغَرْوَ فِى الدُّنْيَا [there is no case of wonder in the present world] or مَوْجُودٌ [existing]; (Ham;) as also ↓ لَا غَرْوَى: (K:) or لَيْسَ بِعَجَبٍ

[meaning it is not a case of wonder]. (S.) One says, لَا غَرْوَ مِنْ كَذَا i. e. لَا عَجَبَ [meaning There is no case of wonder arising from such a thing, or, using غرو as an inf. n., (see 1, last signification,) there is no wondering at such a thing]. (Har p. 488.) And the saying وَلَا غَرْوَ أَنْ يَحْذُو الفَتَى حَذْوَ وَالِدِهْ means And it is not a case of wonder (لَيْسَ بِعَجَبٍ), i. e. there is no wondering (لَا عَجَبَ), that the [young] man should follow the example of his father, doing the like of his deed. (Har p. 86.) غَرًا: see غِرَآءٌ, in two places. b2: Also The غِرْس [q. v.] that descends [from the womb] with the child. (TA.) b3: And The young one of the cow: (K, TA:) or, as some say, peculiarly, of [the species of bovine antelope called] the wild cow: dual غَرَوَانِ: and pl. أَغْرَآءٌ. (TA.) It is also applied to The young camel when just born: and, some say, it signifies a youngling that is very sappy or soft or tender: (TA:) and anything brought forth (K, TA) until its flesh becomes firm, or hard. (TA.) b4: And (K, TA) [hence], by way of comparison, (TA,) as also ↓ غَرَاةٌ, (assumed tropical:) Lean, meagre, or emaciated, (K, TA,) in a great degree: (TA:) pl. أَغْرَآءٌ. (K, TA.) Hence the trad., لَا حَتًّى يَكْبَرَ ↓ تَذْبَحُوهُ غَرَاةً (assumed tropical:) [Do not ye slaughter it while very lean, &c., until it become full-grown] (TA. [See 4 in art. فرع.]) A2: Also Goodliness, or beauty. (S, K. [See غَرِىٌّ.]) غَرَاةٌ [Excitement of disorder, disturbance, disagreement, &c.;] the subst. from أَغْرَيْتُ بَيْنَهُمْ [q. v.]. (S.) A2: See also غَرًا, in two places.

غَرْوَى: see the next paragraph: A2: and see also لَا غَرْوَ.

غَرَآءٌ [A state of attachment, or fondness, &c.;] the subst. from غَرِىَ بِهِ [q. v.] as meaning أُولِعَ بِهِ: (S, Msb, TA:) or, accord. to the M, this is an inf. n.; and the subst. accord. to the K is ↓ غَرْوَى. (TA.) غِرَآءٌ and ↓ غَرًا (S, Mgh, Msb, K) [Glue;] a substance with which a thing is made to adhere, (S, Mgh, Msb, K,) obtained from fish, (S, Mgh,) or made from skins, and sometimes made from fish: (Msb:) or the substance with which one smears; (Fr, K, TA;) and thus the former word is expl. by Sh: (TA:) or a certain thing that is extracted from fish: (K:) [and mucilage, which by concretion becomes gum; the former word is used in this sense in the K voce صَمْغٌ. q. v.:] and it is said that the trees [app. that produce the mucilage termed غِرَآء, otherwise [know not what can be meant thereby,] are [called] غَرًى [or ↓ غَرًا]; but AHn says that certain persons pronounce the word thus, but it is not the approved way. (TA.) A2: رَجَلٌ غِرَآءٌ means A man who has not a beast [to carry him] (لَا دَابَّةَ لَهُ). (K.) غَرِىٌّ Made to adhere; syn. مُلْصَقٌ. (TA voce عَرِيرٌ.) b2: [And hence, (assumed tropical:) An adherent. (See عَرِيرٌ.) b3: Hence also, Daubed, smeared, or rubbed over; as will be shown in the course of this paragraph. (See also مَغْرُوٌّ.) b4: ] And The goodly, or beautiful, (S, K, TA,) in respect of face, (TA,) of mankind, (S, K, TA,) and the goodly, or beautiful, of others than mankind: and [particularly] a goodly building: (K, TA:) and hence. b5: الغَرِيَّانِ Two well-known buildings, in El-Koofeh, (K, TA,) at Eth-Thaweeyeh, where is the tomb of 'Alee, the Prince of the Faithful, asserted to have been built by one of the Kings of El-Heereh: (TA:) or two tall buildings, said to be the tombs of Málik and Akeel, the two cup-companions of Jedheemeh ElAbrash; thus called because En-Noamán Ibn-El-Mundhir used to smear them (كَانَ يُغَرِّيهِمَا) with the blood of him whom he slew when he went forth in the day of his evil fortune [or ill omen, the story of which is well known], (S, TA.) b6: الغَرِىُّ is also the name of A certain idol [or object of idolatrous worship, app. from what here follows, a mass of stone, like as اللَّاتُّ is said to have been by some, and like as were several other objects of worship of the pagan Arabs], with which [probably meaning with the blood on which] one used to smear himself, and upon which one used to sacrifice [victims]. (TA.) b7: And غَرِىٌّ signifies also A certain red dye. (TA.) غُرَاوَى i. q. رَغْوَةٌ [i. e. Froth]: (K, TA: [الغُراءىٰ in the CK is a mistranscription:]) app. formed by transposition; for رُغَاوَى has been mentioned [in art. رغو] as syn. with رَغْوَةٌ: (TA:) pl. with fet-h [i. e. غَرَاوَى]. (K, TA.) هُوَ مُغْرًى بِهِ, from أَغْرَاهُ بِهِ [q. v.], He is made to become attached to it, or fond of it; &c. (TA.) مَغْرُوٌّ [pass. part. n. of غَرَا, q. v.; Glued, &c. b2: Hence, for سَهْمٌ مَغْرُوٌّ, lit. A glued arrow, meaning an arrow having the feathers glued upon it, i. e.] a feathered arrow. (Meyd in explanation of what here follows.) It is said in a prov., أَدْرِكْنِى وَلَوْ بِأَحَدِ المُغْرُوَّيْنِ, meaning [Reach thou me, though] with one of the two [feathered] arrows: or, as Th says, with an arrow or with a spear: (S:) El-Mufaddal says, there were two brothers, of the people of Hejer, a people to whom the Arabs ascribe stupidity, and one of those two rode an intractable she-camel, and the one that did not ride had with him a how, and his name was Huneyn; so the one that was riding called to him, and said, يَا هُنَيْنُ وَيْلَكَ انْزِلْنِى وَلَوْ بِأَحَدِ المَغْرُوَّيْنِ, [in which انزلنى seems to be a mistranscription for ادركنى,] meaning, with his arrow; whereupon his brother shot at him and laid him prostrate; and his saying became a prov., applied on an occasion of necessity, or difficulty, and of the after failing of stratagem. (Meyd.) One says also قَوْسٌ مَغْرُوَّةٌ [A glued bow] (S, Msb, K) and ↓ مَغْرِيَّةٌ. (S, K.) قَوْسٌ مَغْرِيَّةٌ: see what next precedes.

بطن

1 بَطُنَ, aor. ـُ (K,) inf. n. بَطَانَةٌ, (TA,) He (a man) was, or became, big, or large, in the belly, (K, TA,) in consequence of much eating. (TA.) b2: And بَطِنَ, aor. ـَ inf. n. بَطَنٌ, He (a man) was, or became, big, or large, in the belly, in consequence of satiety, (S, TA,) and disordered therein: (TA:) he was, or became, in a state of repletion, or much filled with food. (TA.) b3: b4: And [hence,] بَطِنَ signifies also (tropical:) i. q. أَشِرَ and بَطِرَ [He exulted, or exulted greatly, or excessively, and behaved insolently and unthankfully, or ungratefully: &c.]. (TA.) b5: بُطِنَ He (a man, S, TA) had a complaint of, or a disease in, or a pain in, his belly. (S, Msb, TA.) A2: بَطَنَهُ, (S, K,) aor. ـُ (S, TA,) inf. n. بَطْنٌ, (TA,) He struck, or beat, his belly; as also بَطَنَ لَهُ, (S, K,) accord. to some, or the ل is added [only] in verse; (S;) and ↓ بطّنهُ, (K,) inf. n. تَبْطِينٌ. (TA.) b2: It (a disease) entered into him: [as though it penetrated into his belly: see 10:] in this sense it has for its inf. n. بُطُونٌ. (TA.) And بَطَنَتْ بِهِ الحُمَّى The fever produced an effect within him. (TA.) b3: He entered into it; namely, a valley; (S, TA;) in which sense it has for its inf. n. بَطْنٌ; and ↓ تبطّنهُ signifies the same: or the latter, he went about in it; namely, the valley; as also ↓ استبطنهُ. (TA.) b4: (tropical:) [He penetrated into it mentally;] he knew it; (Msb, K, TA;) namely, the news or story, or the state or case, of another: (K, TA:) (tropical:) he knew the inward, or intrinsic, state or circumstances thereof; (S, Msb, TA;) i. e., of a case, or an affair; (S, TA;) as also ↓ استبطنهُ: (K, A, TA:) and ↓ تبطّنهُ (assumed tropical:) he entered into it so that he knew its inward, or intrinsic, state or circumstances. (Ham p. 688.) b5: بَطَنَ بِفُلَانٍ, accord. to the S and M, but in the K مِنْ فُلَانٍ, (TA,) (tropical:) He became one of his particular, or special, intimates, friends, or associates, (S, K, TA,) entering into his affair [or affairs]: (TA:) or بَطَنَ بِهِ, aor. ـُ inf. n. بُطُونٌ and بَطَانَةٌ, means (assumed tropical:) he entered into his affair [or affairs]. (TA.) b6: And بَطَنَ, (Msb, K,) aor. ـُ said of a thing, (Msb,) It was, or became, unapparent, hidden, concealed, or covert; (K, TA;) contr. of ظَهَرَ. (Msb.) b7: See also 4.2 بطّنهُ, inf. n. تَبْطِينٌ: see 1. b2: See also 4. b3: He put a بِطَانَة, i. e. a lining, to it; namely, a garment, or piece of cloth; (S, K;) as also ↓ ابطنهُ. (K.) b4: بطّن لِحَيَتَهُ, inf. n. as above, He took, or cut off, from that part of his beard which was beneath the chin and lower jaw. (Sh, Nh, TA.) Accord. to the copies of the K, تَبْطِينُ اللِّحْيَةِ signifies the not doing so: but this is wrong. (TA.) 3 بَاطَنْتُ صَاحِبِى i. q. شددته [app. a mistranscription for شَاوَرْتُهُ, meaning (assumed tropical:) I consulted with my companion in order to know what was in his mind]. (TA.) 4 ابطن البَعِيرَ, (IAar, S, K,) inf. n. إِبْطَانٌ, (S,) He bound, or made fast, the camel's بِطَان [or belly-girth]; (S, K;) as also ↓ بطّنهُ, accord. to the copies of the K; but this is a mistake for ↓ بَطَنَهُ, aor. ـُ inf. n. بَطْنٌ; which last verb, however, though said by Az to be a dial. var., is disallowed by IAar and by AHeyth. (TA.) b2: أَبْطَنْتُ السِّيْفَ كَشْحِى (S, TA) I put the sword beneath my waist. (TA.) And ابطن كَشْحَهُ سَيْفَهُ (assumed tropical:) He made his sword to be his ↓ بِطَانَة [app. meaning his secret companion]. (TA.) [This seems to be from the phrase next following.] b3: أَبْطَنْتُ الرَّجُلَ (assumed tropical:) I made the man to be one of my particular, or special, intimates, friends, or associates; (S, TA; *) took him as a بِطَانَة. (TA.) One says also, فُلَانًا دُونَكَ ↓ اِسْتَبْطَنْتُ (Ham p. 688; [there rendered by خامصته, app. a mistranscription for خَصَصْتُهُ; meaning (assumed tropical:) I took, or chose, such a one particularly, or specially, for my companion, in preference to thee: it is said in explanation of the phrase مُسْتَبْطِنًا سَيْفِى, which seems to mean (assumed tropical:) taking my sword as my special companion, or putting it beneath my waist; so that سَيْفَهُ ↓ استبطن is similar to one, or both, of two phrases mentioned above in this paragraph.]) b4: See also 2.5 تبطّن He filled the [meaning his] belly. (Har p. 176.) b2: تبطّن جَارِيَةً (Sh, S, TA) He made his بَطْن to be in contact with that of a girl, skin to skin: (Sh, TA:) or inivit puellam; i. e. أَوْلَحَ ذَكَرَهُ فِيهَا. (TA.) b3: تبطّن الكَلَأَ He was, or became, in the middle, or midst, of the herbage: (TA:) or he went round about in the herbage. (S.) See also 1, in two places.6 تباطن It (a place) was far-extending; one part thereof being remote from another. (TA.) 8 اِبْتَطَنْتُ النَّاقَةَ عَشَرَةَ أَبْطُنٍ I assisted the she-camel in bringing forth, or delivered her of her young, ten times. (S, TA. [Golius and Freytag render the verb by “ ventre enixa fuit: ” and the former renders the phrase above (incorrectly printed in his Lex.) by “ peperit camela decem vicibus. ”]) 10 استبطن الفَرَسَ He sought to find what young was in the belly of the mare. (TA.) b2: استبطن الفَحْلُ الشُّوَّلَ The stallion covered the she-camels raising their tails, so that they conceived, or received his seed into their wombs; as though [meaning] he deposited his seed in their bellies. (TA.) b3: استبطنهُ He, or it, entered [or penetrated] into his, or its, belly, or interior; [or was, or became, or lay, within it;] like as the vein enters [or penetrates] into [or lies within] (يَسْتَبْطِنُ) the flesh. (A, TA.) You say, اِسْتَبْطَنْتُ الشَّىْءَ [I entered, or penetrated, into the thing, whether actually or mentally]. (S.) See 1, in two places. b4: See also 4, in two places. b5: اِسْتِبْطَانٌ also signifies The having, or holding, [a thing] concealed within. (PS.) [This explanation seems to be given to show that, in the opinion of the author of the PS, اِسْتَبْطَنْتُ الشَّىْءَ in the S means I had, or held, the thing concealed within.]

بَطْنٌ The belly, or abdomen; i. e. the part of the body which is separated from the جَوْف [i. e. chest, or thorax,] by the حِجَاب [i. e. midriff, or diaphragm]; containing the liver and the spleen and the stomach and the lower intestines &c.; (Zj in his “ Khalk el-Insán; ” [in which it is erroneously said to comprise also the lungs;]) contr. of ظَهْرٌ; (S, Msb, K;) of a man and of any animal: (TA:) of the masc. gender, (S, K,) and, accord. to AO, fem. also: (AHát, S:) pl. أَبْطُنٌ and بُطُونٌ (Az, Msb, K) and بُطْنَانٌ; (K;) the first a pl. of pauc.; and the second [as also the third] a pl. of mult., applied to more than ten. (Az, TA.) [Hence,] ذُو البَطْنِ [What is in the belly: but generally meaning] excrement, ordure, or dung. (K, TA.) You say, أَلْقَى ذَا بَطْنِهِ He (a man) ejected his excrement, or ordure. (TA.) and أَلْقَتْ ذَا بَطْنِهَا She (a woman, TA) brought forth; (K;) as also وَضَعَتْ ذَاتَ بَطْنِهَا: (TA in art. ذو:) and she (a hen) laid an egg. (K.) And نَثَرَتْ ذَا بَطْنِهَا, (T and Mgh in art. نثر,) and [elliptically]

نَثَرَتْ بَطْنَهَا, (T and A and Mgh in that art.,) She (a woman) brought forth many children. (T in that art.) And it is said in a prov., (TA,) الذِّئْبُ يُغْبَطُ بِذِى بَطْنِهِ [The wolf is envied for what is in his belly]: for one never thinks him to be hungry, but only thinks him to be in a state of repletion, because of his hostility to men and cattle, (A'Obeyd, K,) though he is sometimes distressed by hunger. (A'Obeyd. [See various readings of this prov. in Freytag's Arab. Prov. i. 500 and 501.]) مَاتَتْ فِى بَطْنٍ, a phrase occurring in a trad., means She (a woman) died in childbirth. (TA.) See also فُلَانٌ ابْنُ بَطْنِهِ. بَطَنٌ. means (assumed tropical:) Such a one is solicitous for his belly. (Er-Rághib, TA in art. بنى.) [Many phrases in which the word بَطْن occurs will be found explained under other words of those phrases; as ظَهْرٌ, and أَخَذَ, and عُصْفُورٌ, &c.] بَطْنُ الحُوتِ: see الرِّشَآءُ. b2: Also The inside, or interior, of anything; syn. جَوْفٌ: and so ↓ بَاطِنٌ; syn. دَاخِلٌ: (K:) pl. of the former as above. (TA.) Thus بَطْنُ وَادٍ means The interior of a water-course or riverbed [or valley; i. e. its bottom, in which flows, occasionally or constantly, its torrent or river]. (MA.) And بَطْنُ مَكَّةَ means The interior of Mekkeh. (Bd in xlviii. 24.) [Hence,] it is said of the Kur-án, لِكُلِّ آيَةٍ مِنْهَا ظَهْرٌ وَ بَطْنٌ, meaning (assumed tropical:) To every verse thereof is an apparent sense and a sense requiring development. (TA.) [See ظَهْرٌ.] See also بَاطِنٌ. [And its pl. بُطْنَانٌ is also used as a sing., meaning The middle, or midst, of a thing: and the lower, or lowest, part, or the foundation. Thus,] بُطْنَانُ الجَنَّةِ means The middle, or midst, of Paradise: (S, TA:) and بُطْنَانُ العَرْشِ, The lower, or lowest, part, or the foundation, of the عرش [vulgarly held to be the throne of God]. (TA.) You say also [بَطْنُ الكَفِّ and] الكَفِّ ↓ بَاطِنُ (assumed tropical:) The palm of the hand [opposed to ظَهْرُهَا and ظَاهِرُهَا]: and [بَطْنُ القَدَمِ and]

القَدَمِ ↓ بَاطِنُ (assumed tropical:) The sole of the foot [likewise opposed to ظَهْرُهَا and ظَاهِرُهَا]: (Zj in his “ Khalk-el-Insán: ”) and بَطْنُ الحَافِرُ (S in art. نسر) and الحَافِرِ ↓ بَاطِنُ (M and K in that art.) (assumed tropical:) [The sole of the solid hoof;] the part of the solid hoof in which is the نَسْر, q. v. (S and M and K in that art.) بَطْنُ الرَّاحَةِ is well known [as another name for بَطْنُ الكَفِّ, explained above; for الرَّاحَة is often used as syn. with الكَفّ]: and الخُفِّ ↓ بَاطِنُ is [said to be] (assumed tropical:) The part of the foot of a camel or the like that is next the leg: and one says, ↓ بَاطِنُ الإِبْطِ, [meaning (assumed tropical:) The armpit, or hollow of the inner side of the shoulder-joint,] but not بَطْنُ الإِبْطِ: (TA:) [and العُنُقِ ↓ بَاطِنُ the throat.] The بَطْن of a feather is (tropical:) The long, (S,) or longer, (K,) [or wider, i. e. inner,] lateral half: pl. بُطْنَانٌ; (S, K, TA;) which is explained as signifying the parts beneath the shaft: opposed to ظُهْرَانٌ, pl. of ظَهْرٌ [q. v.]. (TA.) b3: Also A low, or depressed, tract, or portion, of land, or ground; (S, TA;) and so ↓ بَاطِنٌ: (TA:) [or a bottom, or low land; or a low, soft flat; i. e.] soft, plain, fine, low land or ground; opposed to ظَهْرٌ [q. v.]: (TA in art. ظهر:) pl. of the former, (S,) or of the latter, (K,) بُطْنَانٌ, (S, K,) a pl. of mult., (TA,) and أَبْطِنَةٌ, (K,) a pl. of pauc., and anomalous [as pl. of either]: (TA:) the former pl., in relation to land, is also used as a sing., like بَطْنٌ: (AHn, TA:) and accord. to ISh, بُطْنَانُ الأَرْضِ signifies the low, or depressed, tract, or tracts, of land, of the plain, or soft, parts thereof, and of the rugged, and of the meadows, where water rests and stagnates: and such tracts are also called بَوَاطِنُ and بُطُونٌ. (TA.) b4: بَطْنُ السَّمَآءِ and ظَهْرُ السَّمَآءِ both signify (assumed tropical:) The apparent, visible, part of the sky. (Fr, T voce ظَهْرٌ [q. v.].) A2: Also (tropical:) A tribe below that which is termed قَبِيلَة: (S, Msb, K, TA:) or next below the عِمَارَة: (S and TA voce شَعْبٌ, &c.:) or below the فَخِذ and above the عمارة: (K: [but for this I have found no other authority:]) of the masc. gender: (TA:) or [properly] fem.: but if حَيٌّ [said by some to signify a tribe, absolutely,] be meant thereby, it is masc.: (Msb:) or fem. if used in the sense of قَبِيلَة: (TA:) pl. [of pauc.] أَبْطُنٌ and [of mult.]

بُطُونٌ. (Msb, K.) [See شَعْبٌ.]

بَطَنٌ Disease of the belly, (K, TA,) being a state of enlargement thereof arising from satiety; and so ↓ بَطْنٌ; whence the phrase مَاتَ بِالبَطْنِ He died by the disease of the belly. (TA.) بَطَنٌ One whose object of care, or anxiety, is his belly: (K:) or who has an inordinate desire, or appetite, for food; (S;) whom nothing causes care, or anxiety, but his belly; (S, TA;) as also ↓ مِبْطَانٌ: (TA:) or the former, (TA,) or ↓ the latter, (S,) ever large, or big, in the belly in consequence of much eating: (S, TA:) or ↓ both signify voracious; not ceasing from eating. (K.) b2: and [hence,] (tropical:) One who exults, or exults greatly, or excessively, and behaves insolently and unthankfully, or ungratefully: (TA:) or who does so, being abundant in wealth. (K, TA.) بِطْنَةٌ Repletion; the state of being much filled with food (S, K) and drink. (So in a copy of the S.) It is said in a prov., البِطْنَةُ تُذْهِبُ الفِطْنَةَ [Repletion banishes intelligence]. (TA.) b2: and [hence,] (tropical:) Exultation, or great or excessive exultation, and insolent and unthankful, or ungrateful, behaviour. (K, TA.) b3: [Hence also,] مَاتَ فُلَانٌ بِبِطْنَتِهِ (assumed tropical:) Such a one died with his wealth complete, not having expended, or dispensed, anything thereof: or, accord. to A'Obeyd, this prov. relates to religion, and means (assumed tropical:) he went forth from the present world in a state of integrity, without any infringement of his religion. (TA.) [See also تَغَضْغَضَ, in two places.] [Hence also,] نَزَّتْ بِهِ البَطِنَةُ (assumed tropical:) Richness caused him to exult, or exult greatly, or excessively, and to behave insolently and unthankfully, or ungratefully. (TA.) البَطِنَةُ i. q. الدُّبُرُ [The back, hinder part, posteriors, &c.]. (TA.) b2: بَطِنَاتُ الوَادِى The roads, or beaten tracks, of the valley. (TA.) بِطَانٌ [The belly-girth of a camel: or] the girth of the [kind of saddle called] قَتَب, (S, K,) which is put beneath the belly of the camel, and is like the تَصْدِير to the رَحْل: (S:) or the girth of the [saddle called] رَحْل: (Msb:) pl. [of pauc.] أَبْطِنَةٌ and [of mult.] بُطْنٌ. (K.) [Hence,] اِلْتَقَتْ حَلْقَتَا البِطَانِ [The two rings of the belly-girth met]: said of a case, or an affair, that has become severe, strait, or distressing. (S.) And رَجُلٌ عَرِيضُ البِطَانِ (tropical:) A man in ample and easy circumstances; or in an easy, or a pleasant, state or condition; or easy, or unstraitened, in mind. (K, TA. [See also art. عرض.]) And مَاتَ فُلَانٌ وَهُوَ عَرِيضُ البِطَانِ, meaning, accord. to A'Obeyd, (assumed tropical:) Such a one died broad in the fleshy parts (المَلَاحِم); nothing of him having gone. (TA. [But this seems to be said of a man's dying in a state of opulence: see Freytag's Arab. Prov. ii. 601.]) بَطِينٌ, applied to a man, (K,) Big, or large, in the belly; (S, K;) as also ↓ مِبْطَانٌ: the former occurs, in a description of 'Alee, used as an epithet of praise: and signifies also big, or large, in the belly in consequence of much eating: and having the belly full; as also ↓ the latter: pl. of the former بِطَانٌ. (TA.) b2: Hence, (tropical:) Full; applied to a purse [&c.]. (TA.) You say رَجُلٌ بَطِينُ الكُرْزِ (assumed tropical:) [lit. A man having the pair of provision-bags full]; meaning (assumed tropical:) a man who conceals his travel-ling-provision in a journey, and eats that of his companion. (TA.) b3: (assumed tropical:) Far; far-extending. (S, K, TA.) So in the phrase شَأْوٌ بَطِينٌ (assumed tropical:) [A farextending heat, or single run to a goal or limit], (S, TA,) and شَوْطٌ بَطِينٌ [signifying the same]. (TA.) b4: (assumed tropical:) Wide, and low, or depressed; applied to a tract of land or ground. (Ham p. 506.) البُطَيْنُ One of the Mansions of the Moon; (S, K;) namely, the Second; (Kzw, &c.;) three small stars [e and p and n], (S, K,) disposed in the form of an equilateral triangle, (S,) as though they were three stones whereon a cooking-pot is placed, and forming the belly of the Ram; (S, K;) the appellation being made a diminutive because the Ram consists of many stars in the form of a ram; [so I here render حَمَل though it properly signifies a lamb;] the شَزَطَانِ being its two horns; and the بُطَيْن, its belly; [or, accord. to our configuration of Aries, the rump;] and the ثُرَيَّا, its rump, or tail; (S;) three obscure stars, forming the points of a triangle, in the belly of the Ram, between the شَرَطَانِ and the ثُرَيَّا; (Kzw, Mir-át ez-Zemán, &c.;) the three stars of which two are on the tail and one on the thigh of the Ram, forming an equilateral triangle. (Kzw in his description of Aries.) [See مَنَازِلُ القَمَرِ, in art. نزل.] The Arabs assert that it has no نَوْء

[here meaning effect upon the weather], except wind. (TA.) بِطَانَةٌ The lining, or inner covering, of a garment, or piece of cloth [&c.]; contr. of ظِهَارَةٌ; (S, Msb, K;) as also ↓ بَاطِنَةٌ: (JK in art. ظهر:) pl. of the former بَطَائنُ. (TA.) b2: (assumed tropical:) A secret (K, TA) that a man conceals. (TA.) One says, هُوَ ذُو بِطَانَةٍ بِفُلَانٍ, i. e. (assumed tropical:) He is one who possesses knowledge of the inward, or intrinsic, state or circumstances of the case, or affair, of such a one. (TA.) b3: (tropical:) A particular, or special, intimate, friend, or associate; (S, K, TA;) one who is particularly distinguished by entering into, and becoming acquainted with, the inward, or intrinsic, state or circumstances of one's case or affair; (TA;) an intimate and familiar friend or associate; (Zj, TA;) a confidential friend, who is consulted respecting one's circumstances: (TA:) it is from the same word in the sense first explained above, relating to a garment, or piece of cloth: (Mgh, Er-Rághib:) and is used in a pl. sense, as meaning intimate and familiar friends or associates, to whom one is open, or unreserved, in conversation, and who know the inward state or circumstances [of one's case or affair]: (Zj, TA:) or one's family; and one's particular, or special, intimates, friends, or associates. (Mgh.) You say, هُوَ بِطَانَتِى (tropical:) [He is my particular, or special, intimate, &c.]: and هُمْ بِطَانَتِى and أَهْلُ بِطَانَتِى (tropical:) [They are my particular, or special, intimates, &c.]. (A, TA.) See also 4. b4: Coupled with عَلَاوَة, it signifies What is put beneath [the things that compose the main load of a camel], such as a water-skin and the like. (TA.) b5: See also بَاطِنَةٌ.

بَاطِنٌ Unapparent; hidden; concealed; covert: (K, TA:) [and inward; inner; interior; internal; intrinsic; esoteric: in all these senses] contr. of ظَاهِرٌ. (Msb, TA.) b2: بَاطِنُ أَمْرٍ [The inward, or intrinsic, state or circumstances, of a case or an affair]; (TA, &c.;) [and so أَمْرٍ ↓ بَطْنُ; whence the phrases,] أَفْرَشَنِى ظَهْرَ أَمْرِهِ وَبَطْنَهُ (assumed tropical:) [He displayed, or laid open, to me the outward state or circumstances of his case or affair, and the inward state or circumstances thereof]; and هُوَ مُجَرِّبٌ بَطْنَ الأُمُورِ (assumed tropical:) [He is one who possesses experience of the inward, or intrinsic, state or circumstances of affairs], as though he hit their bellies by his knowledge of their true, or real, states or circumstances. (TA.) b3: البَاطِنُ [The internal, inward, or intrinsic, state, condition, character, or circumstances, of a man: and the heart, meaning the secret thoughts; the recesses of the mind; the state of mind; the inward, or secret, disposition of the mind: opposed to الظَّاهِرُ. b4: Also,] an epithet applied to God, meaning He who knows the inward, or intrinsic, states or circumstances of things: (S:) or He who knows the secret and hidden things: or He who is veiled from the eyes and imaginations of created beings. (TA.) b5: [بَاطِنًا Covertly; secretly.] b6: See also بَاطِنَةٌ, in eight places. b7: بِطَانَةٌ also signifies A water-course, or place in which water flows, in rugged ground: pl. بُطْنَانٌ (K) and بُطْنٌ. (TA.) بَاطِنَةٌ: see بِطَانَةٌ. b2: Also The middle, and the retired part, of a كُورَة [i. e. province, or district, or city]: in the copies of the K erroneously written ↓ بِطَانَة, and explained as meaning the “ middle of a كورة. ” (TA.) الأَبْطَنُ A certain vein in the interior of the arm of the horse; one of two veins which are called الأَبْطَنَانِ: (S:) accord. to AO, these are two veins that penetrate into the interior of the arm until they become hidden among the sinews of the shank. (TA.) مُبَطَّنٌ, applied to a man, Lank in the belly: (S, K, TA:) fem. with ة. (S.) b2: Applied to a horse, White in the back and belly. (K.) b3: Lined; having a بِطَانَة put to it. (TA.) مِبْطَانٌ: see بَطِينٌ, in two places: and see بَطِنٌ, in three places.

مَبْطُونٌ Having a complaint of, or a disease in, or a pain in, his belly: (S, Mgh, Msb, K:) one who dies of disease of his belly, as dropsy and the like: such is reckoned a martyr. (TA.)

كلب

1 كَلِبَ, aor. ـَ inf. n. كَلَبٌ, He (a dog) was seized with madness, in consequence of eating human flesh. (K.) See also كَلَبٌ and كَلِبٌ. b2: كَلِبَ, inf. n. كَلَبٌ, He (a man) was seized with madness like that of dogs, in consequence of his having been bitten by a [mad] dog; [was seized with hydrophobia]. (K.) So also a camel. (S, K.) See also كَلَبٌ and كَلِبٌ. b3: كُلِبَ, like عَنِىَ, [i. e., pass. in form, but neut. in signification,] He lost his reason by the kind of madness termed كَلَب. (K.) See كَلَابٌ. b4: كَلِبَ, inf. n. كَلَبٌ, (assumed tropical:) He was angry (K) عَلَيْهِ with him; and thus resembled one afflicted with the disease called كَلَب. (TA.) b5: كَلِبَ, inf. n. كَلَبٌ, (assumed tropical:) He was light-witted; weak and stupid, or foolish; ignorant; deficient in intellect: syn. سَفِهَ: (K:) and thus resembled one afflicted with the disease called كَلَب. (TA.) b6: كَلِبَ, inf. n. كَلَبٌ, (assumed tropical:) He thirsted. (K.) From كَلِبَ signifying “ he was seized with the disease of dogs, and died of thirst: ” for the person afflicted with this disease thirsts, and when he sees water, is frightened at it. (TA.) b7: كَلِبَ عَلَى شَىْءٍ, (TA,) inf. n. كَلَبٌ, (tropical:) He was eager for, or desired with avidity, a thing. (K, TA.) b8: In like manner, النَّاسُ عَلَى الأَمْرِ ↓ تَكَالَبَ (tropical:) The people were eager for the thing, as though they were dogs. b9: كَلِبَ, inf. n. كَلَبٌ, (tropical:) He ate voraciously, without becoming satiated. (K.) b10: كَلِبَ, inf. n. كَلَبٌ, He (a person bitten by a mad dog) cried out, [or barked]. (K.) b11: كَلِبَ, inf. n. كَلَبٌ; (so accord. to the TA; but accord. to some copies of the K, كَلَبَ;) and ↓ استكلب; He (a dog) had the habit of eating men. (TA.) b12: كَلَبَ, aor. ـِ (K: but in some copies, كَلِبَ, aor. ـَ [which is evidently the right reading;]) and ↓ استكلب; He (a man in a desert place, TA,) barked, in order that dogs might hear him and bark, and that one might be guided thereby to him [to receive or direct him]. (K.) b13: كَلِبَ, inf. n. كَلَبٌ and مَكْلَبَةٌ, (assumed tropical:) He performed the office of a pimp. (As, IAar, K.) [This office seems to be thus compared with that which a dog performs, in inviting travellers, by his bark, to enjoy his master's hospitality.] b14: كَلِبَ, inf. n. كَلَبٌ, (assumed tropical:) It (a tree), not having sufficient watering, had rough leaves, without losing their moisture, so that they caught to the garments of those who passed by, thus annoying them like a dog. (ADk, K. *) b15: كَلِبَ (assumed tropical:) It (a tree) became stripped of its leaves, and rugged, or scabrous, so that it caught to men's garments, and annoyed the persons passing by, like a dog. (TA.) A2: كَلَبَ المَزادَةٌ, aor. ـُ (inf. n. كَلْبٌ, TA,) He inserted a strap, thong, or strip of leather, (كَلْب,) between the two edges of the مزادة, in sewing them: (S:) or الكَلْبُ is the action of a woman who sews a skin, when, finding the thong too short, she inserts into the hole a double thong, and puts through it [i. e. through the loop thus formed] the end of the deficient thong, and then makes it to come out [on the other side of the skin, by pulling the loop through]. (IDrd.) See كُلْبَةٌ. b2: كَلَبَتِ السَّيْرِ aor. ـُ inf. n. كَلْبٌ, She (a female sewer of skins or the like), finding the thong [with which she was sewing] too short, doubled a thong, through which she put the end of the deficient thong [in order to draw it through]: (TA:) or كَلَبَ السَّيْرَ, aor. and inf. n. as above, signifies he sewed the thong, or strip of leather, between two other thongs, or strips. (IAar.) A3: كَلِبَ عَلَيْهِ القِدُّ (tropical:) The strap or thong of untanned hide pressed painfully upon him, by his being exposed with it to the sun or air, and its drying. (TA.) كَلِبَ عَلَيْهِ الدَّهْرُ, inf. n. كَلَبٌ, (tropical:) Fortune pressed severely upon him. (TA, from a trad.) See also كَلِيبٌ, and 6. b2: كَلِبَ, inf. n. كَلَبٌ, (tropical:) It (winter, S, K, cold, &c., S,) became severe, or intense: (S, K:) he (an enemy) pressed hard, or vehemently, upon him. (TA.) A4: كَلِبَ, inf. n. كَلَبٌ, It (a rope) fell between the cheek and wheel of the pulley. (K.) A5: كَلَبَهُ, aor. ـُ He struck him with a كُلَّاب, or spur. (S, K.) كلّب, inf. n. تَكْلِيبٌ, He trained a dog to hunt: and sometimes, he trained a فَهْد, or a bird of prey, to take game. (L.) See the act. part. n.3 كالبهُ, inf. n. مُكَالَبَةٌ (S, K, TA) and كِلَابٌ, (TA,) (assumed tropical:) He acted in an evil manner, or injuriously, towards him; or contended against him: (S, K:) he straitened, or distressed, him, (K,) as dogs do, one to another, when set upon each other: (TA:) he acted with open enmity, or hostility, to him: (Msb:) and ↓ تَكَالُبٌ (inf. n. of 6) is syn. with مُكَالَبَةٌ. (S.) A2: كَالَبَتِ الإِبِلُ, (inf. n. مُكَالَبَةٌ, TA,) The camels fed upon كَلَالِيب, i. e., the thorns of trees. (K.) b2: Also sometimes signifying The camels pastured upon dry, or tough, حش [app. a mistake for خَشّ “ what is very rough ”]. (TA.) 4 أَكْلَبَ His camels became affected with the disease called كَلَبٌ; (S, K;) i. e., with a madness like that which arises from the dog. (TA.) 6 تَكَاْلَبَ See 3 and 1. b2: هُمْ يَتَكَالَبُونَ عَلَى كَذَا They leap, or rush, together upon such a thing [in an evil, or injurious, or contentious, manner]. (S.) التَّكَالُبُ is syn. with التَّوَاثُبُ: (S, K:) [and so also, accord. to the CK, is التَّكْلاَبُ, which I suppose to be an intensive inf. n. of كَلِبَ].8 اكتلب He made use of a كُلْبَة, i. e., a thong of leather, &c. in sewing a skin &c. [See كُلْبَة.] (Lh.) 10 إِسْتَكْلَبَ see 1 A2: and see 10 in art. سعل.

كَلْبٌ a word of well-known signification, [The dog:] (S:) or any wounding animal of prey: (L, K, &c.:) but whether birds [of prey] are comprised in this term is a point that requires consideration: (Esh-Shiháb El-Khafájee:) and especially applied to the barking animal [or dog]: (K:) or rather, this is its proper signification; and it admits no other: (MF:) sometimes used as an epithet; as in the ex.

إِمْرَأَةٌ كَلْبَةٌ [A woman like a bitch; a woman who is a bitch]: (S:) pl. [of pauc.] أَكْلُبٌ and (of mult., TA,) كِلَابٌ (S, K) and كَلِيبٌ, which is a rare [form of] pl., like عَبِيدٌ, pl. of عَبْدٌ, [or rather a quasi-pl. n.,] (S,) and (pl. of أَكْلُبٌ, S,) أَكَالِبُ (S, K) and (pl. of كِلَابٌ, TA,) كِلَابَاتٌ (K) and (also pl. of كِلَابٌ) أَكَالِيبُ: (Msb:) كِلَابٌ is also used as a pl. of pauc.; ثَلَاثَةُ كِلَابٍ

being said for ثلاثةٌ مِنَ الكِلَابِ; or كلاب being used in this case for أَكْلُبٍ: (Sb:) كَلِيبٌ and ↓ كَالِبٌ signify a pack, or collected number, of dogs: (K:) [both are quasi-pl. ns. in my opinion, though the former is called a pl. in the S:] accord. to some, the former, if masc., is a quasipl. n. ; and if fem., a pl.: (MF:) the latter is like جَامِلٌ and بَاقِرٌ [which are both quasi-pl. ns.]. (L.) The pl. of كَلْبَةٌ [the fem.] is كِلَابٌ and كَلَبَاتٌ. (Msb.) b2: فُلَانٌ بِوَادِى الكَلْبِ (tropical:) [Such a one is in the valley of the dog:] said of one whom no one cares for, and who has no place of abode or resort, but is like a dog, which one sees ever going forth into the desert. b3: كَفَّ عَنْهُ كِلَابَهُ (tropical:) He left reviling him, and injuring or annoying him: [lit., restrained from him his dogs]. (A.) See also كَلَبٌ. b4: الكِلَابُ على البَقَر ِ, (S, K,) the first word being in the nom. case as an inchoative, (TA,) and الكِلَابَ, (S, K,) put in the acc. case as governed by a verb understood, (TA,) or الكِرَابُ and الكِرَابَ; (Kh, S, art. كرب, K;) of which readings, that of الكلاب is the one generally adopted; (TA;) or they are two distinct proverbs, each having its proper meaning; (Meyd;) the former signifying, [if we read الكِلَابَ,] Send the dogs against the wild oxen: i. e., leave a man and his art: (S, K:) [but accord. to MF, this is the meaning if we read كراب; but if we read كلاب, the signification is, as explained above, “ Send the dogs &c., ” and the proverb is applied on the occasion of instigating one set of people against another set, without caring for what may happen to them:] or it alludes to a man's having little care or solicitude for the state, or case, or affair, of his companion. (A 'Obeyd.) If we read الكلابُ, the meaning is The dogs are upon, or against, the wild oxen: and in like manner, if we read الكرابُ, the meaning is “ The turning over of the soil is the work of the oxen: ” if الكرابَ, “ Leave the turning over of the soil to the oxen. ” (MF, from expositions of the Fs.) b5: [كَلْبٌ كَلِبٌ seems also to signify A fierce, or furious, dog. See عَقَنْبَاةٌ.] b6: كَلْبُ البَرِّ The dog of the desert; i. e. the wolf. (K, voce ذِئْب.) b7: كَلْبٌ is also especially applied to A lion. (K, TA.) b8: The first increase of water in a valley. (Nh, K.) b9: A piece of iron at the head of the pivot, or axis, of a mill. (K.) b10: A piece of wood by which a wall is propped, or supported. (K.) b11: A certain fish (K) in the form of a dog. (TA.) [كَلْبُ البَحْرِ and الكَلْبُ البَحْرِىُّ are appellations now applied to The shark.]

A2: كَلْبٌ A strap, or thong, cut from an untanned skin, and ↓ مُكَلَّبٌ is A man bound with a كَلْب, i. e., with a strap, or thong, cut from an untanned skin. (TA.) A3: The extremity of a hill of the kind called أَكَمَة. (K.) A4: كَلْبٌ (and ↓ كُلَّابٌ, TA,) The nail that is in the hilt of a sword, (S, K,) in which is [fixed] the ذُؤَابَة [or cord or other ligature by which the hilt is occasionally attached to the guard]: (S:) or a nail in the hilt of a sword, with which is another [nail] called العَجُوزُ: (L:) and (so accord. to the K: but accord. to the TA, the [cord or ligature, itself, which is called the] ذؤابة, of a sword. (K.) A5: كَلْبٌ A strap, thong, or strip of leather, (or a red أَحْمَر [probably a mistake for آخَر, another] strap, &c., K,) which is put between the two edges of a skin (S, K) when it is sewed. (S.) A6: كَلْبُ الفَرَسِ The line, or streak, that is in the middle of the horse's back. (S, K.) b2: إِسْتَوَى

عَلَى كَلْبِ فَرَسِهِ He sat firmly upon the line, or streak, in the middle of his horse's back. (S.) b3: كَلْبٌ (S, K) and ↓ كَلَّابٌ (K) An iron at the edge of a camel's saddle of the kind called رَحْل: (K:) a bent, or crooked, or hooked, iron, by which the traveller hangs, from the saddle (رحل), his travelling-provisions (S,) and his أَدَاوِى. (TA.) See also فَهْدٌ. b4: كَلْبٌ Anything with which a thing is made firm, or fast, or is bound: syn. كُلُّمَا وُثِّقَ بِهِ شَىْءٌ, (as in some copies of the K,) or أُوثِقَ (as in others): so called because it holds fast a thing like a dog. (TA.) b5: كَلْبٌ i. q. شَعِيرَةٌ [app. meaning the شعيرة of the handle of a knife &c.]. (S.) b6: لِسَانُ الكَلْبِ A certain plant; (K;) [cynoglossum, or dog's tongue]. b7: كَفُّ الكَلْبِ A certain spreading herb, (K,) which grows in the plain low tracts of Nejd; thus called when it has dried, in which case it is likened to the paw of a dog; but while it continues green, it is called كفت. (TA.) b8: أُمُّ كَلْبٍ A certain small thorny tree, (K,) which grows in rugged ground, and upon the mountains, having yellow leaves, and rough; when it is put in motion, it diffuses a most fetid and foul smell: so called because of its thorns, or because it stinks like a dog when rain falls upon him. (TA.) A7: أُمُّ كَلْبَةَ Fever. (K.) So called because it keeps to a man with much tenacity, like a dog. (TA.) b2: لَقِيتُ مِنْهُ اسْتَ الكَلْبَةِ, a prov.: see اِسْتٌ in art. سته.

A8: الكَلْبُ الأَكْبَرُ The constellation of Canis Major: and its principal star, Sirius. (El-Kazweenee &c.) b2: الكَلْبُ الأَصْغَرُ, also called الكلب المُتَقَدِّمُ, The constellation of Canis Minor: and its principal star, Procyon. (El-Kazweenee &c.) b3: الكَلْبُ [or كَلْبُ الرَّاعِى] A certain star, over against الدَّلْوُ (q. v.), [which is] below; in the path of which is a red star, called الرَّاعِى: (TA:) كلب الراعى is a name given to a star between the feet, or legs, of Cepheus; and الرعى, to that which is upon his left foot, or leg; (El-Kazweenee;) [app., from their longitudes, the same two stars to which the above quotation from the TA relates: but the same two names are also given to two other stars.] b4: كلب الرعى is [likewise] a name given to The star which is on, or in, the head of Hercules; [for الحاوى, an evident mistake in my MS. of El-Kazweenee, I read الجَاثِى;] that in the head of Ophiuchus (الحَوَّاءُ) being called الراعى. (El-Kazweenee.) b5: [الكَلْبَانِ, accord. to Freytag, A name of the two stars υ and κ which belong to Taurus: but accord. to my MS. of El-Kazweenee, the two stars that are near together on the ears of Taurus are called الكُلْيَتَانِ.] b6: كِلَابُ الشِّتَاءِ The stars, or asterisms, of the beginning of winter; namely, الذِّرَاعُ and المَّثْرَةُ and الطَّرْفُ and الجَبْهَةُ [the 7th, 8th, 9th, and 10th, of the Mansions of the Moon: so called because they set aurorally in the winter: the first so set, about the period of the commencement of the era of the Flight, in central Arabia, on the 3rd of January: see مَنَازِلُ القَمَرِ, in art. نزل]. (TA.) كَلَبٌ (S, K) and ↓ كُلَابٌ (Lth) Madness which affects a dog in consequence of eating human flesh. (K.) b2: Also, Madness like that of dogs, which affects a man in consequence of his having been bitten by a [mad] dog: (K:) [a disorder] resembling madness, or diobolical possession: (S:) a disease that befalls a man from the bite of a mad dog, occasioning what resembles madness, or diabolical possession, so that whomsoever he bites, that person also becomes in like manner affected, abstaining from drinking water until he dies of thirst: the Arabs concur in the assertion that its cure is a drop of the blood of a king, mixed with water, and given to the patient to drink. (TA.) Accord. to El-Mufaddal, it originates from a disease which befalls the standing corn &c., and which is not removed until the sun rises upon it: if cattle eat of it before that, they die: wherefore Mohammad forbade pasturing by night: but sometimes a camel runs away, and eats of such pasture before sunrise, and dies in consequence: then a dog comes, and eats of its flesh, and becomes mad; and if it bite a man, he also becomes mad, and when he hears the barking of a dog, answers it [by barking]. (TA.) b3: دِمَاءُ المُلُوكِ أَشْفَى مِنَ الكَلَبِ [The blood of kings has cured of canine madness]: or, accord. to another reading, دِمَاءُ المُلُوكِ شِفَاءُ الكَلَبِ [The blood of kings is the cure for canine madness]. A proverb, explained by what is quoted from Lh, voce كَلِبٌ. But some reject this explanation, and assert the meaning to be, that, when a man is enraged [by desire of obtaining revenge], and takes his blood revenge, the blood is the cure of his rage, though not really drunk. (TA.) See also كَلِبٌ and كَلِبَ. b4: [Also كَلَبٌ A madness like that of the dog, affecting camels. (See 4.)]

b5: كَلَبٌ and ↓ كُلْبَةٌ (tropical:) Vehemence; severity; pressure; affliction: (K, TA:) severity, or intenseness of cold &c.; like جُلْبَةُ: (S:) severity and sharpness of winter: (K, for the former word; and TA, for the latter) also the latter, accord. to the TA, [and the former also, as appears from its verb,] severity, or pressure, of him or fortune, and of everything: (TA:) and the latter, straitness, or difficulty, (K,) of life: (TA:) and drought: (K:) or distress arising from drought or from government &c. (AHn.) b6: دَفَعْتُ عَنْكَ كَلَبَ فُلَانٍ (tropical:) I have averted from thee the evil, or mischief, and injurious conduct, of such a one. (S.) See also كَلْبٌ.

كَلِبٌ A dog or man affected with the disease called كَلَبٌ: (S, TA:) b2: A dog accustomed to eating human flesh, and in consequence seized with what resembles madness, or diabolical possession, so that when it wounds a man, he also becomes in like manner affected (Lth. S) by the disease called كُلَابٌ, barking like a dog, reading his clothes upon himself. wounding others, and at last dying of thirst, refusing to drink. (Lth.) b3: A man thus affected is termed كَلِبٌ and ↓ كَلِيبٌ: pl. of the former كَلِبُونَ, and of the latter (or of the former accord. to the S) كَلْبَى. (TA.) When a man thus affected bites another, they come to a man of noble rank, and he drops for them some blood from his finger, which they give to drink to the patient, and he becomes cured. (Lh.) See also كَلَبٌ and كَلِبَ. b4: كَلِبٌ A dog habituated to eating men. (TA.) b5: (tropical:) An importunate beggar. (A.) b6: دَهْرٌ كَلِبٌ (tropical:) Fortune that presses severely and injuriously upon its subjects. (TA.) b7: كَلِبٌ A tree of which the leaves are rough, in consequence of its not having sufficient watering, without losing their moisture, so that they catch to the garments of those who pass by, thus annoying them like a dog. (ADk.) كَلْبَةٌ (assumed tropical:) A thorny tree, destitute of branches: (K:) so called because it catches to [the garments of] those who pass by it, like a dog: (TA:) a rugged tree, with branches standing out apart, and tough thorns. (TA.) b2: A small thorny plant, of the kind called شِرْس, resembling the شكاعا [or شُكَاعَى, or شُكَاعَة], of the description termed ذُكُور: (TA:) or a certain thorny tree, (K,) of the kind called عِضَاه, having [what is termed]

جراء; (TA;) as also ↓ كَلِبَةٌ. (K.) A2: كَلْبَتاَنِ The implement with which the blacksmith takes hold of hot iron; [his forceps]. (S, K.) b2: حَدِيدَةٌ ذَاتُ كَلْبَتَيْنِ [An iron with two curved ends, forming a forceps]. You also say حَدِيدَتَانِ ذَوَاتَا كلبتين, and حَدَائِدُ ذَوَاتُ كلبتين. (TA.) كُلْبَةٌ The shop of a vintner. (AHn, K.) A2: The hairs that grow upon each side of the fore part of the nose and mouth of a dog or cat: (Z, K:) wrongly explained as signifying the nails of a dog. (Z.) A3: A thong, or a strand (طَاقَة) of the fibres of the palm-tree (لِيف), with which skins and the like are sewed: (K, TA:) [see إِقْتَفَأَ:] or a thong, or [so in the O and in the TA, art. قفأ; but here, in the latter, instead of “ or, ” “ behind, ” which is evidently a mistake;] a strand (طَاقَة) of the fibres of the palm-tree, used in the same manner as the shoe-maker's awl that has, at its head, a perforation ثَقْبٌ [so in the O, in the TA حجر a strange mistranscription: what is meant is doubtless an eye, like that of a needle, and it is by means of an implement with an eye at the end that the operation here described is commonly performed in the present day:] the thong, or the thread, or string, is inserted into the كلبة, which is doubled: thus it enters the place [or hole] of the sewing, and the sewer introduces his hand into the إِدَاوَة [q.v., i. e., the vessel upon which he is employed in working], and stretches the thong of leather, or the thread, or string, (O, L, TA,) in the كلبة. (L, TA.) [See كَلَبَ.]

أَرْضٌ كَلِبَةٌ (tropical:) Land which has not sufficient watering, and of which the plants, in consequence, become dry: (S:) or rugged land, and such as is termed قُفّ, in which there are neither trees nor herbage, and which is not a mountain. (Aboo-Kheyreh.) b2: أَرْضٌ كَلِبَةُ الشَّجَرِ Land upon which the rain called الرَّبِيع does not fall: (TA:) or rugged, dry, land, upon which that rain does not fall, and which does not become soft. (ADk.) b3: See كَلْبَةٌ.

كَلَابٌ [perhaps inf. n. of كُلِبَ] The departure of reason by the kind of madness termed كَلَب. (K.) كُلَابٌ: see كَلَبٌ.

كَلِيبٌ: see كَلْبٌ and كَلِبٌ. b2: Respecting this word in the following verse of TaäbbataSharran, إِذَا الحَرْبُ أَوْلَتْكَ الكَلِيبَ فَوَلِّهَا كَلِيبَكَ وَاعْلَمْ أَنَّهَا سَوْفَ تَنْجَلِى

[When war sets over thee &c.] there are two opinions: one, that by كليب is meant مُكَالِب (see 2): the other, that it is an inf. n. of كَلِبَتِ الحَرْبُ [“ The war became vehement, severe, or fierce ”]: the former is the more valid. (IM.) كَلَّابٌ: see كَلْبٌ and مُكَلِّبٌ.

كُلَّابٌ (S, K) and ↓ كَلُّوبٌ (K) A spur; (S, K;) the iron instrument that is in the boot of him who breaks in a horse. (S.) b2: كُلَّابٌ and ↓ كَلُّوبٌ (and ↓ كُلُّوبٌ, MF, art. سبح q. v.,) [A flesh-hook;] an iron implement with which meat is taken out of the cooking-pot: pl. كَلَالِيبُ: (S:) an iron flesh-hook, with prongs: (R, which gives this as the explanation of the latter word:) a hooked iron; like خُطَّاف: (Fr. &c.) a piece of wood at the head of which is a hook, ('Eyn,) of the same or of iron: (T:) an iron instrument for roasting flesh-meat: syn. سَفُّود. (Lh.) See كَلْبٌ. b3: كَلَالِيبُ (tropical:) The talons of a falcon: (K:) pl. of كَلُّوبٌ. (TA.) b4: (tropical:) The thorns of a tree. (K.) كُلُّوبٌ and كَلُّوبٌ: see كُلَّابٌ.

كَلْتَبَانٌ A pimp: from كَلِبَ, q. v., (As, IAar, K) Sb, however, does not mention the measure فَعْتَلَانٌ. ISd thinks it most probable that كَلِبَ is a triliteral-radical, and كلتبان a quadriliteralradical [or rather a quasi-quadriliteral-radical], like زَرِمَ and إِزْرَأَمّ &c. (L.) See also قَرْطَبَانٌ and قَلْتَبَانٌ, and art. كلتب.

كَالِبٌ: see كَلْبٌ, and مُكَلِّبٌ.

تِكِلَّابَةٌ A clamourous, very noisy, very garrulous, woman, of evil disposition. (TA, voce جَلَّابَة.) مُكَلَّبٌ A dog trained and accustomed to hunt. (L.) See the verb.

A2: A captive, or prisoner, (S,) having the feet shackled, or bound; (S, K;) i. q. مُكَبَّلٌ, from which it is formed by transposition, (S,) accord. to some. (TA.) مُكَلِّبٌ One who trains dogs to hunt; (S, K;) as also ↓ كَلَّابٌ: and sometimes signifying one who trains the فَهْد, and birds of prey, to take game: see Kur v. 6: one who possesses dogs trained to hunt, and hunts with them; (L;) as also ↓ كَالِبٌ, pl. كُلَّابٌ: (R:) or كَالِبٌ and كَلَّابٌ (S, L, K) signify an owner, or a possessor, of dogs; (L, K;) the former being similar to تَامِرٌ &c. (S.) مُتَكَالِبٌ an appellation given by the people of El-Yemen to (tropical:) A deputy, or an agent; because of his acting injuriously, or contentiously, towards them over whom he is appointed as such. (TA.)

عقب

1 عَقَبَهُ, (S, K,) aor. ـُ (TA,) inf. n. عَقْبٌ, (TK,) He struck his عَقِب [or heel]. (S, K, TA.) b2: And عَقَبَهُ, (S, Mgh, Msb, K, TA,) aor. ـُ (Mgh, Msb, TA,) inf. n. عَقْبٌ and عُقُوبٌ, (Msb, TA,) He came after him; [as though at his heel; and hence, properly, close after him; but often meaning near after him;] (S, Mgh, Msb, K, TA;) followed him; succeeded him; (S, Mgh, K, TA;) came in, or took, his place; as also ↓ اعقبهُ: (S, K, TA:) and in like manner both are said of anything, (TA,) as also ↓ عقّبهُ, (Msb, K, TA,) inf. n. تَعْقِيبٌ; (S, Msb, K;) and ↓ عاقبهُ; (S, Msb, K;) and ↓ اعتقبهُ; (TA;) meaning it came after; (S, * Msb, K, * TA;) &c., as above: (TA:) and ↓ تعقّبهُ is used in this sense, but not rightly. (Mgh.) [All primarily denote proximate sequence.] You say, عَقَبُونَا and عَقَبُوا مِنْ خَلْفِنَا They came after us. (TA.) and عَقَبُونَا مِنْ خَلْفِنَا and ↓ عَقَّبُونَا They succeeded us, in alighting, or taking up their abode, after our departure. (TA.) And العِدَّةُ تَعْقُبُ الطَّلَاقَ The عِدَّة [q. v.] follows divorce. (Mgh, Msb.) and ابْنُهُ ↓ ذَهَبَ فُلَانٌ فَأَعْقَبَهُ, as also عَقَبَهُ, Such a one went away, and his son succeeded him, or took his place. (S, O.) And هٰذَا هٰذَا ↓ اعقب [This succeeded this] is said when the latter is gone, and there remains nothing of it, and the former has taken its place. (TA.) And one says, عَقَبَ فُلَانٌ مَكَانَ أَبِيهِ, (S, O, TA,) aor. ـُ inf. n. عَقْبٌ, (TA,) and quasi-inf. n. ↓ عَاقِبَةٌ, this being a subst. used in the sense of an inf. n., like as كَاذِبَةٌ is [said to be] in the Kur lvi. 2, (S, O,) or it is an inf. n. syn. with عَقْبٌ, (Msb in art. عفو,) Such a one succeeded, or took the place of, his father; (S, O, TA;) as also ↓ عقّب. (TA.) [Hence also several phrases here following.] b3: It is said in a trad., كُلُّ غَازِيَةٍ غَزَتْ يَعْقُبُ بَعْضُهَا بَعْضًا i. e. [Every party that goes forth on a warring, or warring and plundering, expedition] shall take its turn, one after another:] when one company has gone forth and returned, it shall not be constrained to go forth again until another has taken its turn after it. (TA.) b4: عَقَبْتُ الرَّجُلَ فِى أَهْلِهِ means بَغَيْتُهُ بِشَرٍّ وَخَلَفْتُهُ [i. e. I sought to do evil to the man, and took his place (see art. خلف), with respect to his wife; i. e. I committed adultery with his wife]: (S, O:) or عَقَبَهُ signifies [simply]

بِغَاهُ بِشَرٍّ [he sought to do evil to him]: (K: [in which وَخَلَفَهُ seems to have been inadvertently omitted: but SM immediately adds what here follows:]) and one says also, عَقَبَ فِى إِثْرِ الرَّجُلِ بِمَا يُكْرَهُ, aor. ـُ inf. n. عَقْبٌ, meaning He accused the man [app. behind his back] of a thing disliked, or hated; he [so] defamed him, or charged him with a vice or fault or the like. (TA.) b5: عَقَبَ فُلَانٌ عَلَى فُلَانَةَ [like خَلَفَ عَلَيْهَا] Such a man married such a woman after her first husband. (TA.) b6: عَقَبَ الشَّيْبُ, aor. ـِ and عَقُبَ, inf. n. عُقُوبٌ, Whiteness of the hair, or hoariness, came after [or took the place of] blackness: as also ↓ عقّب. (TA.) b7: عَقَبَ said of a horse, aor. ـِ [or عَقُبَ?], inf. n. عَقْبٌ, [which see below,] He performed a run after another run. (L, TA.) b8: عَقَبَتِ الإِبِلُ مِنْ مَكَانٍ إِلَى مَكَانٍ, aor. ـُ inf. n. عَقْبٌ; and ↓ اعتقبت; The camels removed from place to place, pasturing. (IAar, TA.) b9: مَا عَقَبَ فِيهَا فَعَلَيْكَ مِنْ مَالِكَ, (TA,) or ↓ مَا عَقَّبَ, (so in the O, [in which فِى مالك is put in the place of من مالك,]) Whatever evil consequence happen to me, with respect to it, (referring to merchandise,) the responsibility for it will be on thee [and compensation shall be made from thy property]: and [تَعْقِبَةٌ (thus in the O) appears, from what follows, to be an inf. n. of the latter verb in this sense; or it may perhaps be from the former verb, like تَهْلِكَةٌ from هَلَكَ; for] one says, بَاعَنِى سِلْعَةً وَعَلَيْهِ تَعْقِبَةٌ إِنْ كَانَت فِيهَا [He sold me an article of merchandise, and was responsible for an evil consequence, (or for damage afterwards found in it,) should there be any in it]. (ISh, O, TA. *) b10: عَقَبَهُ and ↓ عقّبهُ and ↓ اعقبهُ signify also He took, or received, from him something in exchange, an exchange, a substitute, or an equivalent, for another thing: it is said in a trad., إِنْ لَمْ يَقْرُوهُ فَلَهُ أَنْ يَعْقُبَهُمْ بِمِثْلِ قِرَاهُ If they entertain him not. he shall have a right to take from them as a substitute the like of his entertainment which they denied him: and one says also مِنْهُ خَيْرًا ↓ استعقب, or شَرًّا, He took, or received, from him in exchange good, or evil: (TA:) and عَقَبَ الرَّجُلَ, aor. ـُ He took from the man's property the like of what he (the latter) had taken from him. (O, * TA.) After the words in the Kur lx. 11, وَإِنْ فَاتَكُمْ شَىْءٌ مِنْ أَزْوَاجِكُمْ إِلَى الْكُفَّارِ, there are three different readings, ↓ فَعَاقَبْتُمْ, and ↓ فَعَقَّبْتُمْ, and فَعَقَبْتُمْ: (TA:) the first means and ye take, or carry off, spoil: (Masrook Ibn-El-Ajda', S, TA:) or the second has this meaning; and the first means and ye punish them so that ye take, or carry off, spoil: and the third means and ye have a requital: the second is the best; and the third is also good; but the second has a more intensive meaning: (Aboo-Is-hák the Grammarian, L, TA:) accord. to Fr, the first and second signify the same: (L, TA:) and As says that عَقْبٌ [inf. n. of عَقَبَ] is syn. with عِقَابٌ [inf. n. of عَاقَبَ; but whether with reference to this case, I do not find]. (TA.) b11: And عَقَبَ, aor. ـُ inf. n. عَقْبٌ, also signifies He sought, or sought after, wealth, or some other thing. (TA.) A2: عَقَبَ, (S, O, K,) aor. ـِ and عَقُبَ, (TA,) inf. n. عَقْبٌ, (S, O,) He bound a thing with [the kind of sinew, or tendon, called] عَقَب; as also ↓ عقّب [inf. n. تَعْقِيبٌ, of which see an ex. in a verse cited voce مَصْنَعٌ]: he bound therewith a خَوْق. i. e. the ring of an ear-drop, fearing lest it should incline on one side: or he bound an earring with a thread called عُقَاب: (TA:) and he wound round a bow, (S, O, K,) and an arrow, (S, O,) with [the kind of sinew, or tendon, called]

عَقَب, (O,) or with somewhat thereof: (S, K:) or عَقَبَهُ بِالعَقَبِ he bound it, namely, the [arrow termed] قِدْح, with the عَقَب, in consequence of its having broken. (IB, L, TA.) A3: عَقَبْنَا الرَّكِيَّةَ [thus I find it written without teshdeed, but perhaps it should be ↓ عَقَّبْنَا, from أَعْقَابُ الطَّىّ, (see عَقِبٌ,)] We lined the well with stones behind [the other] stones. (TA. [See also 4.]) A4: [The inf. n.]

العَقْبُ also signifies الرَّجْعُ, [which generally means The making, or causing, to return, or go back; but this may perhaps be a mistake for الرُّجُوعُ, for it is immediately added,] Dhu-rRummeh says, كَأَنَّ صِيَاحَ الكُدْرِ يَنْظُرْنَ عَقْبَنَا تَرَاطُنُ أَنْبَساطٍ عَلَيْهِ طَغَامِ meaning [As though the crying of the dusky she-camels] looking, or waiting, for our returning from watering that they might go to the water after us [were the barbarous talk of low, or ignoble, Nabathæans, over it, i. e. over the water]. (TA.) A5: عَقِبَ النَّبْتُ, [aor. ـَ inf. n. عَقَبٌ, The branches of the plant, or herbage, became slender, and the leaves thereof turned yellow. (IAar, TA. [See also 2.]) 2 عَقَّبَ see 1, first three quarters, in seven places. b2: The inf. n., تَعْقِيبٌ, signifies also The doing a thing and then returning to doing it: (IAth, TA:) the performing an act of prayer, or another act, and then returning to doing it in the same day: (Sh, TA:) and [particularly] the making a warring, or warring and plundering, expedition, and then another in the same year. (S, O, K.) [See also مُعَقِّبٌ.] You say, عقّب بِصَلَاةٍ بَعْدَ صَلَاةٍ, and بِغَزَاةٍ بَعْدَ غَزَاةٍ, He followed up one prayer with another, and one warring, or warring and plundering, expedition with another. (TA.) and صَلَّى مِنَ اللَّيْلِ ثُمَّ عَقَّبَ He prayed in the night and then repeated the prayer. (IAar, TA.) and عُقِّبَ الغَازِيَةُ بِأَمْثَالِهَا, and ↓ أُعْقِبَ, The warring, or warring and plundering, party was made to be followed by another, consisting of the likes of it, sent in its place. (TA.) And it is said in a trad. of 'Omar, كَانَ كُلَّ عَامٍ يُعَقِّبُ الجُيُوشَ He used, every year, to call back one party of the forces and to send another to take its turn after the former. (O, TA.) b3: Also The performing of prayer (IAth, O, K, TA) as a supererogatory act (TA) after the [prayers called] تَرَاوِيح: (IAth, O, K, TA:) such prayer is to be performed in the house, at home, (IAth, O, TA,) not in the mosque. (IAth, TA.) b4: And The waiting (K, TA) in prayer; or remaining in one's place in prayer waiting for another prayer. (TA.) And you say, عقّب فِى الصَّلَاةِ, (S, O,) inf. n. as above, (S, A, O, Msb, K,) He sat after the performing of the [ordinary] prayer for the purpose of a supplication (S, A, O, Msb, K) or a petition. (S, O, Msb.) وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ, in the Kur [xxvii. 10 and xxviii. 31], means [He did did not turn back retreating] and did not wait; (O, TA;) properly, did not make advancing to follow his retreating: (O:) or and did not turn aside (S, Msb) nor wait in expectation: (S:) or and did not turn aside nor return: (O:) or and did not look aside: (K, * TA.) or and did not return; from عقّب said of a combatant, meaning He returned after fleeing: (Bd in xxvii. 10:) you say, عقّب عَلَيْهِ He returned against him; syn. كَرَّ, and رَجَعَ: and تَعْقِيبٌ signifies also The turning back, or receding, from a thing that one had desired to do. (TA.) b5: عَقَّبَ فِى الشَّيْبِ بِأَخْلَاقٍ حَسَنَةٍ [app. means He had latterly, in the time of hoariness, good dispositions]. (O. [The meaning that I have assigned to this phrase seems to be there indicated by the context: but I incline to think that the right reading is عُقِّبَ, (assumed tropical:) lit. He was made to be followed, in hoariness, by good dispositions; agreeably with what next follows.]) b6: آتَى فُلَانٌ إِلَىَّ خَيْرًا فَعُقِّبَ بِخَيْرٍ مِنْهُ [means Such a one caused good to betide me, and it was made to be followed by what was better than it]. (A, TA. [In the former it is followed by the words وَأَرْدِفَ بِخَيْرٍ مِنْهُ, evidently for the purpose of explanation.]) b7: [Hence,] one says, تَصَدَّقَ بِصَدَقَةٍ لَيْسَ فِيهَا تَعْقِيبٌ, meaning اِسْتِشْنَآءٌ [i. e. He gave an alms in which was no making an exception by following it up with a condition]. (S, A, O, Msb. *) b8: عَقَّبَنِى حَقِّى He delayed, or deferred, the giving, or paying, to me my due. (S.) b9: عقّب الأَمْرَ He looked to the consequence, end, issue, or result, of the affair, event, or case. (TA. [See also 5.]) b10: And عقّب فِى الأَمْرِ He went repeatedly to and fro, or made repeated efforts, in seeking to accomplish the affair, striving, or exerting himself. (S, O, L, TA.) In the K, التَّعْقِيبُ [the inf. n.] is expl. as signifying التَّرَدُّدُ فِى طَلَبِ المَجْدِ: but the right reading is فِى طَلَبٍ مُجِدًّا. (TA.) [See also مُعَقِّبٌ.]

A2: عقّب said of the [plant called] عَرْفَج, (S, O,) inf. n. تَعْقِيبٌ, (K,) It became yellow in its fruit, (S, O, K,) and attained to the season of its drying up: (S, O:) from عَقِبَ said of a plant or herbage. (TA.) A3: عقّب عُقَابًا, inf. n. as above, He planed off a stone of the kind called عُقَاب, in a well. (TA. [See also مُعَقِّبٌ.]) A4: See also 1, last quarter, in two places.3 عاقبهُ: see 1, second sentence. b2: Also عاقب الرَّجُلَ, (Mgh, * TA,) inf. n. مُعَاقَبَةٌ and عِقَابٌ, (Mgh,) He did a thing with the man alternately, each taking his turn; (Mgh, TA;) and so ↓ اعقبهُ. (TA.) And [particularly], (TA,) inf. n. مُعَاقَبَةٌ, (S, O,) He rode in his turn after the man, each riding in his turn; (S, O, TA;) as also ↓ اعقبهُ, (S, O, K,) and ↓ اعتقبهُ. (TA.) And عَاقَبْتُ الرَّجُلَ فِى الرَّاحِلَةِ I rode in my turn after the man, upon the camel, he riding in his turn after me. (S, O.) And in like manner you say, ↓ اِعْتَقَبُوهُ, and ↓ تَعَاقَبُوهُ They rode by turns with him, taking their turns after him. (TA.) b3: and عاقب بَيْنَ الشَّيْئَيْنِ [He made an interchange, or alternation between the two things; he made the two things interchangeable, or commutable;] he brought, or did, the two things interchangeably, or alternately, i. e. one of them one time and the other of them another time. (TA.) [Thus, for instance,] العَرَبُ تُعَاقِبُ بَيْنَ الفَآءِ والثَّآءِ [The Arabs make an interchange between ف and ث; make ف and ث interchangeable, or commutable; i. e. put ف in the place of ث, and ث in the place of ف]; as in جَدَفٌ and جَدَثٌ; and ↓ تُعْقِبُ signifies the same. (S, O.) b4: And عاقب signifies also He stood upon one of his legs one time and upon the other another time; or moved his legs alternately. (TA.) b5: [عاقبهُ as denoting consequence, and retaliation, or retribution, also signifies He punished him.] You say, عاقبهُ بِذَنْبِهِ, (S, Msb, * TA,) inf. n. عِقَابٌ (S, Msb, TA) and مُعَاقَبَةٌ, (Msb, TA,) He punished him for his crime, sin, fault, or offence: (S, * Msb, * TA:) and [in like manner] ↓ تعقّبهُ He punished him (i. e. a man, S, O) for a crime, a sin, a fault, or an offence, that he had committed. (S, O, K.) In the saying in the Kur [xvi. last verse but one], وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمٌ بِهِ [And if ye punish, then punish ye with the like of that with which ye have been afflicted, lit. punished], the verb first denotes punishment, and is afterwards used for the purpose of assimilation: and similar to this is the saying in the same [xxii. 59], وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ [And whoso punisheth with the like of that with which he hath been afflicted, lit. punished]. (O.) For another ex., from the Kur lx. 11, [where it implies retaliation or retribution,] see 1, latter half. [In like manner,] it is said in a trad., أَبْطَلَ النَّفْحَ إِلَّا أَنْ يُضْرَبَ فَيُعَاقِبَ [He made the kicking of a beast with the hind leg to be of no account unless it were beaten by its master, or rider, and retaliated by kicking another person]; meaning, he made nothing to be incumbent on the master of the beast unless the latter made the kicking to be a consequence of that [i. e. unless the beast kicked in consequence of its being beaten by the master, or rider]. (TA.) [See also 4, which has a similar meaning, that of requital.] b6: عُوقِبَتْ said of a mare means She was required to perform run after run. (Ham p. 277.) 4 اعقبهُ: see 1, first quarter, in three places: b2: and see 3, in three places. b3: [Also He made him to take his place. And hence,] He descended from his beast in order that he (another) might ride in his turn: and one says also أَعْقِبْ meaning Descend thou in order that I may ride in my turn: and in like manner with respect to any kind of action: thus, when the office of Khaleefeh became transferred from the sons of Umeiyeh to the Háshimees, Sudeyf, the poet of the 'Abbásees, said, أَعْقِبِى آلَ هَاشِمٍ يَا مَيَّا meaning Descend from the station of the Khaleefehs that the family of Háshim may mount, O Meiyà [for O sons of Umeiyeh]. (TA.) b4: [And It made a thing to follow as a consequence to him: the verb in this sense being doubly trans.] One says, اعقبهُ نَدَمًا It occasioned him as its consequence repentance, (Mgh, Msb, TA,) and هَمًّا anxiety. (TA.) And أَكَلَ أَكْلَةً أَعْقَبَتْهُ سَقَمًا He ate a repast that occasioned him as its consequence a sickness. (S, O.) And [hence] أُعْقِبَ عِزُّهُ ذُلًّا His might was exchanged for, or changed into, [lit. made to be followed by,] abasement. (TA.) See also 2, first quarter, for another ex. [Hence, likewise,] فَأَعْقَبَهُمْ نِفَاقًا, in the Kur [ix. 78], means [Therefore He caused hypocrisy to follow as a consequence to them; or] He caused them to err, because of their evil deed, as a punishment to them. (O.) And [in like manner] one says, أَعْقَبَهُ اللّٰهُ بِإِحْسَانِهِ خَيْرًا [God gave him, or may God give him, as a recompense, or requital, for his beneficence, good, or prosperity]. (TA.) And اعقبهُ بِطَاعَتِهِ He recompensed, or requited, him for his obedience, (S, O, K, *) and عَلَى مَا صَنَعَ for what he did. (TA. [See also 3, which has a similar meaning, that of retribution.]) اعقبهُ خَيْرًا means also He gave him in exchange good. (TA.) See also 1, latter half, where the verb is expl. in the contr. sense, that of taking, or receiving, in exchange. b5: اعقبهُ الطَّائِفُ The diabolical visitation, or insanity, returned to him at times. (S, O.) b6: اعقب طَىَّ البِئْرِ بِحِجَارَةٍ مِنْ وَرَائِهَا [is app. from

أَعْقَابُ الطَّىِّ (see عَقِبٌ), and] means He laid stones compactly together at the back [behind the regular casing] of the well. (TA. [See also 1, near the end.]) A2: اعقب as intrans., He (a man) died, and left offspring. (S, O, K.) One says, أَعْقَبَ مِنْهُمْ رَجُلَانِ وَدَرَجَ وَاحِدٌ [Two men of them died and left offspring, and one died and left no offspring]: and Tufeyl El-Ghanawee says, كَرِيمَةُ حُرِّ الوَجْهِ لَمْ تَدْعُ هَالِكًا

↓ مِنَ القَوْمِ هُلْكًا فِى غَدٍ غَيْرَ مُعْقِبِ [A female noble of countenance, (or whose nobility was manifest in what appeared of her countenance,) she did not invoke one of the people dead, on a morrow after an engagement, as having perished without leaving a successor, or one to fill his place:] i. e. when a chief of her people died, another chief came; so that she did not bewail a chief who had not his equal. (TA.) b2: He (a borrower of a cooking-pot) returned a cooking-pot with the remains termed عُقْبَة in it. (S, O, K.) b3: He (a man) returned from evil to good. (TA.) b4: اعقب عَلَيْهِ يَضْرِبُهُ He set upon him beating him. (O.) b5: أَعْقَبَتْ رَاحِلَتُكَ Thy riding-camel became, or has become, jaded, or fatigued. (O.) 5 تعقّب He looked to the consequence, end, issue, or result: and he considered a second time. (TA. [See also 2, last quarter.]) b2: تعقّب مِنْ أَمْرِهِ He repented of his affair. (TA.) b3: تعقّب عَنِ الخَبَرِ He doubted of the information, or questioned it, and asked again respecting it. (S, O, K, TA. [In my copies of the S, and in the O, الخَيْرِ: but see what follows; in which مُتَعَقَّب is used as a noun of place of the verb in this sense.]) Tufeyl says, ↓ وَلَمْ يَكُ عَمَّا خَبَّرُوا مُتَعَقَّبُ [And there was no place of, or ground for, doubting, and asking again, respecting what they told]. (S, O, TA.) And one says, لَمْ أَجِدْ عَنْ قَوْلِكَ

↓ مُتَعَقَّبًا, (A, TA,) i. e. [I found not] any place of, or ground for, inquiring into, or investigating, thy saying; syn. مُتَفَحَّصًا; (A, TA;) [or questioning it; or returning to examine it;] meaning, thy saying was right and true, so that it did not require التَّعَقُّب; (A;) or I did not allow myself to doubt, and ask again, respecting it, that I might see whether I should do what thou saidst or abstain from it. (TA.) b4: [And the verb is used transitively in a similar sense.] You say, تعقّب الخَبَرَ He searched after the information repeatedly, or time after time; (Mgh, * TA;) syn. تَتَبَّعَ: (Mgh, TA:) and ↓ اعتقب has a like meaning. (Ham p. 287.) And He asked respecting the information another person than the one whom he asked the first time. (A, TA.) b5: and تَعَقَّبْتُ الرَّجُلَ I sought to discover in the man that which he would be ashamed to expose; or the slip, or fault, that he had committed: and ↓ اِسْتَعْقَبْتُهُ signifies the same. (O, K. *) [In critical observations and the like, تعقّبهُ is often used as meaning He found fault with him; animadverted upon him; or impugned his judgment or assertion; بِقَوْلِهِ كَذَا وَكَذَا by his saying so and so. and تعقّب عَلَيْهِ seems to be similarly used as meaning He animadverted upon his saying: (compare اِعْتَرَضَ عَلَيْهِ:) but more commonly as meaning he animadverted upon it, i. e. a saying, and the like.] b6: See also 3, near the middle of the para-graph. b7: تعقّب الأَمْرَ He thought repeatedly upon the affair, or case. (TA in art. روأ.) b8: تعقّب رَأْيَهُ He found his opinion to have a good issue, or result. (S, O. [See a somewhat similar signification of 8 and 10, under the former.]) b9: See also 1, second sentence. b10: [The saying of Aboo-Thumámeh, وَإِنْ مَنْطِقٌ زَلَّ عَنْ صَاحِبِى ↓ تَعَقَّبْتُ آخَرَ ذَا مُعْتَقَبْ may be rendered, nearly in accordance with an explanation by Et-Tebreezee, And if a speech slip by mistake from my companion, 1 substitute another having superiority: or تعقّبت may here mean I search out: but see the Ham p. 287; where are some remarks, on this verse, that appear to me to be fanciful and far-fetched.]6 يَتَعَاقَبَانِ (T, S, O, Msb, TA) They follow each other [by turns]; or alternate; (T, Msb, TA;) one coming and the other going; (TA;) said of the night and the day; (T, Msb;) or as the night and the day; (S, O, TA;) as also ↓ يَعْتَقِبَانِ. (TA.) You say, تَعَاقَبَ المُسَافِرَانِ عَلَى الدَّابَّةِ The two travellers rode upon the beast, each of them in his turn. (TA: and the like is said in the Msb.) And تعاقبا عَمَلًا They two did a work, or deed, by turns, or alternately: syn. اِرْتَوَحَاهُ, (K and TA in art. روح,) and تَرَاوَحَاهُ (TA in that art.) And تعاقبا They helped each other by turns. (TA.) And بِالضَّرْبِ ↓ يَعْتَقبَانِهِ They two ply him by turns with beating (A.) See also 3, near the beginning. التَّعَاقُبُ also signifies The coming to water [by turns, or] time after time. (TA.) 8 إِعْتَقَبَ see 1, former half, in two places: b2: and see 3, near the beginning, in two places; and 6, also in two places. b3: [اعتقبهُ signifies also He took it, or had it, subsequently. Thus one of the meanings of العُقْبَةُ is expl. in the A and TA by the words مَا يَعْتَقِبُونَهُ بَعْدَ الطَّعَامِ مِنَ الحَلَاوَةِ i. e. What they have, or take, after the main portion of the meal, consisting of sweetmeat. b4: And He had it, or experienced it, as a consequence of an act &c.: and that it may have ↓ مُعْتَقَبُ for an inf. n. in this sense (as well as in other senses agreeably with analogy) seems to be meant by its being said (in the Ham p. 287) that المُعْتَقَبُ signifies أَخْذُ عُقْبَةِ الشَّىْءِ i. e. آخِرِهِ. See also a somewhat similar signification of 5.] One says, فَعَلْتُ كَذَا فَاعْتَقَبْتُ مِنْهُ نَدَامَةً i. e. [I did such a thing and] I found, or experienced, in consequence thereof repentance; (S, O;) as also ↓ اِسْتَعْقَبْتُ. (A, O.) And مِنْ كَذَا خَيْرًا ↓ استعقب He found, or experienced, in consequence of such a thing, or after such a thing, good. (T, Msb.) And hence, perhaps, the saying of the lawyers, يَصِحُّ الشِّرَآءُ عِتْقًا ↓ إِذَا اسْتَعْقَبَ [as meaning The sale, or purchase, is valid when it has emancipation as an after-event]: but this does not agree with the former phrase unless by a far-fetched interpretation; and therefore one should say, إِذَا عَقَبَهُ العِتْقُ i. e. when emancipation follows it. (Msb.) b5: اعتقب also signifies He withheld, or detained, a thing in his possession. (TA.) And [particularly] He (a seller) withheld, or detained, an article of merchandise from the purchaser until he should receive the price: (S, A, O, K:) for the doing of which he is said in a trad. to be responsible; meaning, if it perish in his keeping. (S, A, O.) And He detained, confined, or imprisoned, a man. (S, O.) b6: See also 5.10 إِسْتَعْقَبَ see the next preceding paragraph, in three places: b2: and see also 1, latter half: b3: and 5. b4: [Accord. to Reiske, as mentioned by Freytag, استعقبهُ signifies also He followed his footsteps.]

عَقْبٌ: see عَقِبٌ, in eight places.

عُقْبٌ: see عَقِبٌ, in seven places.

عَقَبٌ The عَصَب [meaning sinews, or tendons,] of which أَوْتَار [i. e. strings for bows or the like] are made: (S, O, K: [see also 1, last quarter:]) n. un. with 3: (S, O:) or such as are white of the أَطْنَاب of the joints; (Mgh, Msb; [see عَصَبٌ;]) the عَصَب being such as are yellow: (Mgh and Msb in art. عصب:) accord. to IAth, the عَصَب [or sinews, or tendons,] of the two portions of flesh next the back-bone on either side, and of the سَاقَانِ and وَظِيفَانِ [meaning the hind and fore shanks], that are intermingled with the flesh, of any animal; the half of one whereof, divided lengthwise from the other half, is extended, or drown out, and trimmed, and cleansed of the flesh, and the وَتَر [or string for the bow or the like] is made thereof; and they are sometimes in the two sides of the camel; but [properly speaking] there is a difference between the عَصَب and the عقَب; the former being such as incline to yellow, whereas the latter incline to white, and are the harder, and firmer, or stronger, of the two: AHn says, on the authority of Aboo-Ziyád, that the عَقَب are [the sinews, or tendons,] of the two portions of flesh next the back-bone on either side, of the sheep or goat, and of the camel, and of the ox or cow,(TA.) [See also عِلْبَآءٌ.]

عَقِبٌ (S, Mgh, O, Msb, K, &c.) and ↓ عَقْبٌ, (Msb, TA,) the latter being a contraction of the former, (Msb,) [The heel of a human being;] the hinder part of the foot of a human being: (S, Mgh, O, Msb, K:) of the fem. gender: (S, O, Msb:) pl. [of pauc.] أَعْقُبٌ (TA) and [of mult. as well as of pauc.] أَعْقَابٌ: (Msb, TA:) and ↓ عَقِيبٌ is said to signify the same; but MF cites an assertion that this is a word of a bad dialect. (TA.) وَيْلٌ لِلْأَعْقَابِ مِنَ النَّارِ [Wo to the heels from the fire of Hell], (O, Msb, TA,) and ويل لِلْعَقِبِ من النّار [Who to the heel &c.], (TA,) occurring in a trad., means wo to him who neglects the washing of the heels in the ablution preparatory to prayer. (O, * Msb, TA. *) عَقِبُ الشَّيْطَانِ, (O, Msb, TA,) or, as some say, ↓ عُقْبَةُ الشيطان, (Msb, TA,) with damm, (TA,) which is forbidden in prayer, is expl. as meaning The placing the buttocks upon the heels between the two prostrations; which is what some term الإِقْعَآءُ: (Mgh, * O, Msb, TA:) so says A'Obeyd: (Msb:) or, accord. to some, this means the leaving the heels unwashed in the ablution preparatory to prayer. (O.) وَطِئَ النَّاسُ عَقِبَ فُلَانٍ [lit. The people trod upon the heel of such a one] means the people walked after, or near after, such a one: and in like manner, هُوَ مُوَطَّأُ العَقِبِ [lit. He is one whose heel is trodden upon]: (O, TA; *) because of his having command over people, and their being submissive to him: (O:) the latter phrase means he is one who has many followers: (A, TA: [see also art. وطأ:]) جَآءَ زَيْدٌ يَطَأُ عَقِبَ عَمْرٍو primarily signifies Zeyd came putting his foot in the place of the foot [or heel] of 'Amr every time that the latter raised his foot. (Msb.) And one says, مِنْ أَيْنَ عَقِبُكَ, (A, O,) or مِنْ أَيْنَ كَانَ عَقِبُكَ, (TA,) meaning Whence camest thou? or Whence hast thou come? (A, O, TA.) and رَجَعَ فُلَانٌ عَلَى عَقِبِهِ Such a one returned by the way of his heel; i. e., by the way that was behind him, and whence he had come; quickly. (Msb.) And وَلَّى عَلَى عَقِبِهِ, and عَلَى عَقِبَيْهِ, He turned back, or receded, from a thing to which he had betaken himself. (TA.) لَا تَرُدَّهُمْ عَلَى أَعْقَابِهِمْ, occurring in a trad., means Turn not thou them back to their former condition of not emigrating [for the sake of religion]: and مَا زَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ, in another trad., means They ceased not to return to infidelity: as though they went back wards. (TA.) b2: The عَقِب of the نَعْل [or sandal] is The part [or wide strap] that embraces the heel. (AO, in an anom. MS. in my possession.) b3: [And عَقِبُ البَابِ means The pivot (generally of wood) at the bottom of the door, turning in a socket in the threshold.] b4: and عَقِبٌ and ↓ عَقْبٌ (TA) and ↓ عُقُبٌ and ↓ عُقْبٌ (S, O, Msb, K, TA) and ↓ عُقْبَى and ↓ عُقْبَةٌ and ↓ عُقْبَانٌ and ↓ عِقْبَانٌ and ↓ عَاقِبٌ (TA) are syn. with ↓ عَاقِبَةٌ, (S, O, Msb, K, TA,) which signifies, (S, O, Msb, K,) i. e. as signifying, (TA,) The end; or the last, or latter, part or state; [but generally as explanatory of this last word, and often as explanatory of عُقُبٌ and عُقْبٌ and عُقْبَى, as meaning the consequence, or result, or issue;] of anything: (S, O, Msb, K, TA:) [and the same words, app. with the exception of عُقْبَى and عَاقِبَةٌ, signify also a time, or state, of subsequence:] the pl. [of the first four words is أَعْقَابٌ, and] of the last عَوَاقِبُ. (TA.) Hence, (S,) it is said in the Kur [xviii. 42], ↓ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقُبًا [or ↓ عُقْبًا or ↓ عُقْبَى, accord. to different readings, i. e. He is the best in respect of recompense, or reward, and the best in respect of consequence, or result, or issue; i. e., the consequence of the actions &c. of believers]. (S, O.) And in the same [xci. last verse], ↓ وَلَا يَخَافُ عُقْبَاهَا i. e. And He feareth not the consequence thereof. (Th, TA.) And they said, لَكَ فِى الخَيْرِ ↓ العُقْبَى meaning العَاقِبَةُ [i. e. May the end to thee be in that which is good; or may thy case end in good]. (TA.) And it is said in a trad., سَافَرَ فِى عَقِبِ رَمَضَانَ, (T, O, Msb,) meaning He journeyed in the end, or the last, or latter, part, of Ramadán: (T, Msb:) or, when Ramadán had almost ended. (O.) One says, جِئْتُ فِى عَقِبِ رَمَضَانَ, (ISk, S, O, * Msb, *) with kesr to the ق, (ISk, S,) meaning [I came] when there was somewhat remaining of Ramadán. (ISk, S, O, * Msb.) And جِئْتُكَ فِى عَقِبِ الشَّهْرِ, and ↓ فى عَقْبِهِ, and عَلَى عَقِبِهِ, I came to thee in the latter part of the month, when ten days of it, or less, remained. (L.) هُوَ فِى عَقِبِ المَرَضِ He is in the state of convalescence in which somewhat remains of the disease: (Msb:) and فِى أَعْقَابِ المَرَضِ in the [state in which there are some] remains of the disease. (TA.) One says also, جَآءَ فِى عَقِبِهِ and ↓ عَقْبِهِ, meaning He came after him; or near after him; [as though at his heel; and hence, properly, close after him;] and جَآءَ عَقِبَهُ; from the phrase جَآءَ زَيْدٌ يَطَأُ عَقِبَ عَمْرٍو, meaning as expl. above. (Msb.) And بَنُو فُلَانٍ سَقْىُ إِبِلِهِمْ عَقِبَ بَنِى فُلَانٍ i. e. [The sons of such a one, the watering of their camels is] after [that of] the sons of such a one; a saying mentioned by ISk. (Msb.) And صَلَّيْنَا أَعْقَابَ الفَرِيضَةِ تَطَوُّعًا i. e. [We performed prayer] after the obligatory [by way of supererogation]. (Lh, IF, Msb, TA.) And جِئْتُ فِى عَقِبِ الشَّهْرِ i. e. I came after the month had passed. (El-Fárábee, Msb.) And خَلَفَ فُلَانٌ بعَقِبِى Such a one remained, or stayed, after me. (Msb.) Er-Rázee says, in the Mukhtár es-Siháh, that he had found no authority in the T nor in the S for the phrase جَآءَ فُلَانٌ عقبَ فُلَانٍ

[app. عَقِبَ], meaning Such a one came after such a one, except a similar saying of ISk, cited by Az, in which عقبَ is expl. as signifying after. (TA.) [But if the word in question be عَقِبَ, sufficient authorities for its use in this sense have been cited above: though it seems from what here follows that عُقُبَ or عُقْبَ in this sense is preferable.] One says, شَهْرِ ↓ جِئْتُ فِى عُقْبِ رَمَضَانَ, (S,) or ↓ عُقُبِهِ, (O,) and ↓ عَلَى عُقْبِهِ and ↓ عُقُبِهِ, (L,) and ↓ فِى عُقْبَانِهِ, (S, O,) meaning I came when the whole of the month of Rama-dán had passed: (S, O, L:) and ↓ جِئْتُكَ عُقْبَ رَمَضَانَ I came to thee at the end of Ramadán: and مَمَرِّهِ ↓ جِئْتُ فُلَانًا عَلَى عُقْبِ and ↓ عُقُبِهِ and عَقِبِهِ and ↓ عُقْبَانِهِ I came to such a one after he had gone: and ذَاكَ ↓ أَتَيْتُكَ عَلَى عُقُبِ and عَقِبَ ذاك and ذاك ↓ عَقْبِ and ذاك ↓ عُقْبَانِ I came to thee after that: and قُدُومِهِ ↓ جِئْتُهُ عُقْبَ I came to him after his arrival. (Lh, TA.) One says also, آلِ فُلَانٍ ↓ فُلَانٌ يَسْتَقِى عَلَى عُقْبَةِ Such a one draws water after the family of such a one. (TA.) And MF mentions ↓ جِئْتُكَ عَلَى عَاقِبِهِ [app. meaning I came to thee after him, or it]: and Aboo-Mis-hal mentions [app. in this sense] ↓ عِقْبَانِهِ, with kesr. (TA.) b5: عَقِبٌ (S, A, Mgh, O, Msb, K) and ↓ عَقْبٌ (S, O, Msb, K) also signify The child, or children, (S, A, O, Msb, K,) of a man; (S, O;) as also ↓ عَاقِبَةٌ: (S, O, K:) and the child, or children, of the child or children, (S, A, O, Msb, K,) of a man: (S, O:) applied to such as remain after the father: (TA:) or a man's offspring; (Mgh;) and so ↓ عَاقِبَةٌ: (Msb:) or his male children: and, accord. to some of the lawyers, the children of the daughters [of a man, also]: (Mgh:) of the fem. gender, on the authority of Akh: (S, O:) pl. أَعْقَابٌ. (TA.) The Arabs say, لَا عَقِبَ لَهُ, meaning There is, or are, no male offspring remaining to him: (TA:) and ↓ لَيْسَتْ لِفُلَانٍ عَاقِبَةٌ There is, or are, to such a one, no [remaining] child, or children. (S, O, Msb.) b6: شَىْءٍ ↓ عَقْبُ [or عَقِبُ شَىْءٍ] signifies A thing, whatever it be, that follows, succeeds, comes after, or takes the place of, a thing; as the water of a well, and the blowing of the wind, and the flying of the sand-grouse (القَطَا), and the running of a horse. (TA. [See also عَاقِبٌ.]) b7: And عَقِبٌ, (IAar, IF, A, Msb,) or ↓ عَقْبٌ, (S, K,) or, as As says, each of these, some of the Arabs using the latter form, by way of contraction, (Msb,) A run after another run, (As, IF, S, Msb, K,) of a horse: (As, IF, S, Msb:) or the last, or latter, run, of a horse: (IAar, Msb:) or one says of a courser, هُوَ ذُوْ عَفْوٍ وَعَقِبٍ meaning He has a first run, and a subsequent, and more vehement, run: (A:) and ↓ عِقَابٌ is said in the L to have the first of these meanings: (TA:) or it is pl. of عَقْبٌ [or عَقِبٌ] as having that meaning: (Ham p. 358:) an ex. of it occurs in the following verse, (Ham, TA,) cited by IAar: (TA:) يَمْلَأُ عَيْنَيْكَ بِالفِنَآءِ وَيُرْ ضِيكَ عِقَابًا إِنْ شِئْتَ أَوْ نَزَقَا [That would satisfy thine eye by his beauty, in the area before the dwelling, and content thee by run after run, or by runs after runs, if thou wilt, or by lightness, or agility]: (Ham, TA:) [or it may be here an inf. n., (of 3,) meaning on an occasion of being required to perform run after run: (see 3, last sentence:)] or, accord. to IAar, the meaning in this instance is, by his owner's making, upon him, warring, or warring and plundering, expeditions time after time: (TA:) accord. to Kh, لَهُ عِقَابٌ, said of a horse, means he has a recovering of strength (جمام [i. e. جَمَامٌ]) after ceasing to run. (Ham ubi suprà.) b8: Hence, A reply: so in the saying, relating to him who stops, or breaks off, in speech, لَوْ كَانَ لَهُ عَقِبٌ لَتَكَلَّمَ [If he had a reply, assuredly he would have spoken]. (A, TA.) b9: See also عِقْبَةٌ.

عُقُبٌ: see the next preceding paragraph, in six places.

عَقْبَةُ القَمَر i. q. عِقْبَةُ القَمَرِ, q. v. (L.) A2: and عَقْبَةٌ and ↓ عِقْبَةٌ signify Variegated, or figured, cloth: (TA:) or one of the sorts of variegated, or figured, cloths [that serve for the covering] of the [women's camel-vehicle called] هَوْدَج: (O, K, TA:) as also عَقْمَةٌ: (O, TA:) accord. to Yaakoob, the ب is a substitute for م. (TA.) عُقْبَةٌ: see عَقِبٌ, in three places. b2: Also The last that remains: so in the saying, فُلَانٌ عُقْبَةُ بَنِى فُلَانٍ [Such a one is the last that remains of the sons of such a one]. (L.) b3: And A turn; or time at which, or during which, anything is, or is to be, done, or had, in succession: (S, Mgh, O, Msb, K:) pl. عُقَبٌ. (Msb.) One says, تَمَّتْ عُقْبَتُكَ Thy turn is completed. (S, O.) And دَارَتْ عُقْبَةُ فُلَانٍ The turn of such a one came round. (TA.) And رَكِبَ عُقْبَةً He rode one turn: and رَكِبَ عُقْبَتَهُ He rode his turn, or in his turn. (TA.) And it is said in a trad., مَنْ مَشَى عَنْ دَابَّتِةِ عُقْبَةً فَلَهُ كَذَا Whoso walks a turn to a certain point, instead of his beast, to him shall be given such a thing. (TA.) عُقْبَةُ الأجِيرِ meansThe hired-man's turn to ride; when the hirer dismounts, for example in the morning, and he (the former) rides. (Mgh.) And [the pl.] عُقَبٌ means [particularly] The turns of camels, when they are being watered: the watering of a number of camels together after another number is termed their عُقْبَة. (TA.) [See also عُقْبَى.] b4: And [it is said that] it means also Camels which a man pastures and waters in his turn; and IAar cites as an ex.

إِنَّ عَلَىَّ عُقْبَةً أَقْضِيهَا لَسْتُ بِنَاسِيهَا وَلَا مُنْسِيهَا

[but this I would rather render, Verily I have incumbent on me a turn to pasture and water camels; and I perform it; I am not a neglecter thereof nor a delayer of it]; meaning I drive the camels which I pasture and water in my turn, and I tend them well: مُنْسِيهَا is for مُنْسِئِهَا, for the sake of the rhyme. (TA.) b5: Also The place in which one mounts a beast to ride [app. in his turn]. (TA.) b6: And The distance, or space, of two leagues; i. e. twice the distance termed فَرْسَخ: and the distance to which one journeys [app. from one halting-place to the next; i. e. a stage of a journey]: pl. as above: a poet says, خَوْدًا ضِنَاكًا لَا تَسِيرُ العُقَبَا [Soft, or tender, heavy in the hinder part, that will not perform men's marches]; meaning that she will not [or cannot] journey with men, because she will not endure the doing so on account of her soft and delicate life. (TA.) b7: And The distance, or space, between the ascending and descending of a bird. (S, O, K.) b8: And The night and the day; because they follow each other. (K.) b9: And A substitute; or thing that is given, or taken, in exchange for another thing; (S, O, L, K;) as also ↓ عُقْبَى. (L, TA.) One says, أَخَذْتُ مِنْ أَسِيرِى عُقْبَةً I took, or received, for my captive, a substitute, or something in exchange. (S, O.) And ↓ سَأُعْطِيكَ مِنْهَا عُقْبَى occurs in a trad., meaning I will give thee something in exchange [for her, i. e.] for sparing her life, and liberating her. (L, TA.) b10: And Pasture, or food, of an ostrich, that is eaten after other pasture or food: [and likewise of camels: and of men:] pl. as above. (AA, S, O.) One says of camels, رَعَتْ عُقْبَتَهَا i. e. They pastured upon the [kind of plants termed] حَمْض after the [kind termed] خُلَّة; (A, L;) or upon the خُلَّة after the حَمْض: (L:) and of men one says, أَكَلُوا عُقْبَتَهُمْ They ate their repast of sweetmeat after the other food. (A, TA. [See 8, near the beginning.]) b11: And The remains of the contents of a cooking-pot, adhering to the bottom. (TA.) and Somewhat of broth which the borrower of a cooking-pot returns when he returns the pot. (S, O, K.) b12: [Hence,] أُمُّ عُقْبَةَ is an appellation of The cooking-pot. (T in art. ام.) أَبْو عُقْبَةَ is a surname of The hog. (Har p. 663. [But the origin of this I know not.]) b13: One says also, لَقِيتُ مِنْهُ عُقْبَةَ الصُّنْعِ, meaning I experienced from him, or it, difficulty: [as though lit. signifying, the result of the deed that I had done:] and [simply]

لَقِىَ مِنْهُ عُقْبَةً He experienced from him, or it, difficulty. (TA. [But in a copy of the A, and in my opinion correctly, the last word in this phrase is written ↓ عَقَبَةً: see عَقَبَةٌ, below.]) b14: And كُنْتُ مَرَّةً نُشْبَة وَأَنَا اليَوْمَ عُقْبَة, expl. by IAar as meaning I was such that, when I clung to a man, he experienced evil from me; but now I have reverted from being such, through weakness. (TA. [It is a prov., somewhat differently related in art. نشب, q. v.]) b15: See also the next paragraph, in four places.

عِقْبَةٌ (Lh, S, O, K) and ↓ عُقْبَةٌ, (Lh, O, K,) but the former is the more approved, (Lh, TA,) and عقب, (so in the TA, [app., if not a mistranscription, ↓ عَقِبٌ,]) A mark, sign, trace, impress, characteristic, or outward indication. (Lh, S, O, K.) One says, عَلَيْهِ عِقْبَةُ السَّرْوِ, (S, O,) and ↓ عُقْبَتُهُ, (O,) and الجَمَالِ, (S, O,) i. e. Upon him is the mark &c. [of generosity and manliness, and of beauty]. (S, O, K.) b2: عِقْبَةُ القَمَرِ and ↓ عَقْبَةُ القمر mean The return of the moon, when it has set, or disappeared, and then risen: (L:) [or the return of the moon after the change; for] one says, مَا يَفْعَلُ ذٰلِكَ إِلَّا عِقْبَةَ القَمَرِ, (S,) or ↓ عُقْبَةَ القمر, (so in the O,) meaning He does not that save once in each month: (S, O:) but, accord. to IAar, القَمَرِ ↓ عُقْبَةُ, with damm, is a certain star, or asterism, which is in conjunction with the moon once in the year; and عُقْبَةَ القَمَرِ means once in the year: so in the following verse, of one of the Benoo-'Ámir: لَا يُطْعِمُ المِسْكَ وَالكَافُورَ لِمَّتَهُ وَلَا الذَّرِيرَةَ إِلَّا عُقْبَةَ القَمَرِ [He will not apply to his hair that descends below the ear musk and camphor, nor the perfume called ذريرة, save once in the year]: or, as Lh relates it, عِقْبَةَ القمر: thus in the L; in which it is added that this saying of IAar requires consideration, because the moon cuts [a meridian of] the celestial sphere once in every month: but MF replies that it may be in conjunction with the said star only once in the year, as the moon's path varies in each successive month. (TA. [See also عَقْمَةٌ.]) A2: See also عَقْبَةٌ.

عَقَبَةٌ [A mountain-road;] a road in [or upon] a mountain: (Bd in xc. 11:) or a road in the upper part of a mountain: (Ham p. 287:) or a difficult place of ascent of the mountains: (K:) or it is in a mountain and the like thereof: (Msb:) or [it sometimes signifies] a long mountain that lies across the way, and over which the way therefore leads; long, or high, and very difficult; so called, too, when it is further impassable after it is ascended; rising high towards the sky, ascending and descending; most difficult of ascent; but sometimes its height is one [or uniform]; and its acclivity is in appearance like a wall: (TA:) [generally it means a road over, or up, or down, or over some part of, a mountain:] pl. عِقَابٌ. (S, O, Msb, K.) اِقْتَحَمَ العَقَبَةَ [properly signifying He attempted the mountain-road] is metaphorically used as meaning He entered upon a hard, or difficult, affair. (Bd in xc. 11.) See also عُقْبَةٌ, near the end. b2: It is also n. un. of عَقَبٌ [q. v.]. (S, O.) عُقْبَى: see عَقِبٌ, second quarter, in four places. b2: It occurs in a trad. respecting the prayer of fear; in which it is said of that prayer, كَانَتْ عُقْبَى [It was an affair of turns]; meaning that it was performed by one company after another; several companies performing it successively, by turns. (TA. [Compare عُقْبَةٌ as expl. in the third sentence of the paragraph on that word.]) b3: Also i. q. مرجع [app. مَرْجِعٌ i. e. A returning, &c.]. (TA.) b4: And The requital, or recompence, of an affair, or action. (S, O, K.) b5: See also عُقْبَةٌ, latter half, in two places.

عُقْبِىُّ الكَلَامِ i. q. عُقْمِىُّ الكَلَامِ, [the ب being app. a substitute for م,] i. e. Obscure speech or language, which men do not know. (TA in art. عقم.) عُقْبَانٌ: see عَقِبٌ, in four places.

عِقْبَانٌ: see عَقِبٌ, in two places.

رَجُلٌ عِقِبَّانٌ A rough, coarse, or rude, man; syn. غَلِيظٌ: pl. عقبان [so in the TA, either عِقْبَانٌ or عُقْبَانٌ]: mentioned by Kr: but Az doubted its correctness. (TA.) عُقَابٌ [The eagle;] a certain bird, (S, O, K,) of those that prey, (Msb,) well known: (K:) of the fem. gender: (S, O, Msb:) [though] applied to the male and the female; but with this distinction, that you say of the male, هٰذَا عُقَابٌ ذَكَرٌ [This is a male eagle]: or it is only female; and a bird of another kind couples with it; whence Ibn-'Oneyn says, satirizing a person named Ibn-Seyyideh, Say thou to Ibn-Seyyideh, مَا أَنْتَ إِلَّا كَالْعُقَابِ فَأُمُّهُ مَعْرُوفَةٌ وَلَهُ أَبٌ مَجْهُولُ [“ Thou art not other than the like of the eagle; ” for his mother is known, but he has a father unknown]: (MF, TA:) the pl. (of pauc., S, O) is أَعْقُبٌ, (S, O, K,) because it is of the fem. gender and the measure أَفْعُلٌ specially belongs to pls. of fem. nouns [though not to such exclusively], (S, O,) and أَعْقِبَةٌ, (Kr, TA,) and (of mult., S, O) عِقْبَانٌ (S, O, K) and عَقَائِبُ accord. to AHei, but Ed-Demámeenee thinks this to be strange; and pl. pl. عَقَابِينُ. (TA.) عِقْبَانُ الجِرْذَانِ [The eagles that prey upon the large field-rats] are not black, but of the colour termed كُهْبَة; and no use is made of their feathers, except that boys feather with them round-topped pointless arrows. (AHn, TA.) b2: [Hence,] العُقَابُ is the name of (assumed tropical:) One of the northern constellations, [i. e. Aquila,] the stars of which are nine within the figure, and six without, of the former of which are three well known, called النَّسْرُ الطَّائِرُ [q. v.]. (Kzw.) b3: [Hence also,] (assumed tropical:) The عُقَاب of the banner, or standard; (S, O;) [app. meaning the flag attached to a lance;] what is bound [to a lance] for a prefect, or governor; likened to the bird so called; and of the fem. gender. (L, TA.) It is also the name of (assumed tropical:) The banner, or standard, of the Prophet. (O, K.) And عُقَابٌ also means (assumed tropical:) A large banner or standard. (TA.) And (assumed tropical:) i. q. غَايَةٌ: so in the saying of Aboo-Dhu-eyb, describing wine, لَهَا غَايَةٌ تَهْدِى الكِرَامَ عُقَابُهَا [meaning It has a banner, which guides the generous; like as the military banner guides and attracts warriors: for غَايَةٌ sometimes signifies a sign which the vintner used to set up to attract customers]: the repetition is approvable because of the difference of the two words in themselves: pl. عِقْبَانٌ. (TA.) b4: عُقَابٌ also signifies (assumed tropical:) A black she-camel; as being likened to the bird. [so called], (AA, O.) b5: And A stone (or piece of rock, L) protruding in the inside of a well, which lacerates the [leathern] bucket; (S, O, K, TA;) sometimes it is before [i. e. above] the casing [of stones or bricks]: it is when a mass of stone becomes displaced; and sometimes the water-drawer stands upon it: it is of the fem. gender: pl. as above. (TA.) And The stone upon which the waterer stands, (O, K,) [accord. to SM,] projecting beyond the casing in a well, the same that is meant in the next preceding sentence, (TA,) [but this I think doubtful, for Sgh adds,] between two stones which support it. (O.) Accord. to IAar, the قَبِيلَة is a mass of stone, or rock, at the mouth of a well; and the عُقَابَانِ are [two masses of stone] at the two sides of the قبيلة, supporting it. (TA.) And A rock, or mass of stone, projecting in the side of a mountain, like a stair, or series of steps: (S, O, K:) or an ascent, like stairs, in the side of a mountain. (TA.) b6: Also A hill; syn. رَابِيَةٌ. (O, K.) And Anything elevated, that is not very long or tall. (O, K. *) b7: A channel by which water flows to a trough, or tank. (O, K.) b8: A thing resembling an almond, that comes forth in one of the legs of a beast. (O, K.) b9: A small thread that enters into [or passes through] the two bores of the ring of the قُرْط [or ear-drop], (O, K, *) with which the latter is bound, or fastened: (O:) or, accord. to Az, the thread that binds the two extremities of the ring of the قُرْط. (TA.) b10: Accord. to Th, it signifies also Garments of the kind called أَبْرَاد [pl. of بُرْدٌ, q. v.]. (TA voce خُدَارِيَّةٌ.) b11: And accord. to Kr, [in the Munjid,] i. q. حَرْثٌ [app. meaning A ploughshare]. (TA.) b12: See also أَعْقَابٌ. b13: And العُقَابَانِ signifies Two pieces of wood between which a man is extended to be flogged: (L, TA:) or two pieces of wood which are set up, stuck in the ground, between which he who is beaten, or he who is [to be] crucified, is extended. (Mgh.) عِقَابٌ: see عَقِبٌ, last quarter.

A2: It is also pl. of عَقَبَةٌ [q. v.]. (S, &c.) A3: See also أَعْقَابٌ.

عَقُوبٌ: see عَاقِبٌ, near the end.

عَقِيبٌ Anything that is a sequent, of, or to, another thing; [in an absolute sense,] (S, Msb, TA,) as when you say, السَّلَامُ عَقِيبٌ لِلتَّشَهُّدِ [The salutation is a sequent to the تشهّد (q. v.)], and العِدَّةُ عَقِيبٌ لِلطَّلَاقِ [The عِدَّة (q. v.) is a sequent to divorcement], i. e., one follows the other; (Msb;) and [by alternation,] as when one says of the night and the day, كُلُّ وَاحِدٍ مِنْهُمَا عَقِيبُ صَاحِبِهِ [Each of them is the alternating sequent of its correlative]: (Az, Msb, TA:) you say of the night and the day, هُمَا عَقِيبَانِ [They are two alternating sequents]; and عَقِيبُكَ signifies He who does a deed, or work, with thee by turn, he doing it one time and thou another: (A, * TA:) and ↓ مُعَاقِبٌ signifies the same, (S, Msb,) as also [↓ مُعْقِبٌ and ↓ مُعْتَقِبٌ and] ↓ مُعَقِّبٌ. (Msb.) As for the saying of the lawyers, يَفْعَلُ ذٰلِكَ عَقِيبَ الصَّلَاةِ [meaning He does that after the prayer], and the like thereof, there is no reason to be given but a suppression; the meaning being, فِى

وَقْتٍ عَقِيب وَقْتِ الصَّلَاةِ [in a time following that of prayer], عقيب being an epithet qualifying وقت: (Msb:) and Er-Rázee says, in the Mukhtár es-Siháh, that he had found no authority in the T nor in the S for the phrase جَآءَ عَقِيبَهُ meaning He came after him. (TA.) See also عَقِبٌ, first sentence. [And compare عَاقِبٌ.]

عُقُوبَةٌ Punishment; (S, * MA, Msb, * KL;) i. q. نَكَالٌ. (MA.) b2: And Detention, confinement, or imprisonment: so in the trad., لَىُّ الوَاجِدِ يُحِلُّ عُقُوبَتَهُ وَعَرْضَهُ i. e. [The solvent man's putting off the payment of his debt with promises repeated time after time renders allowable] the imprisoning of him and the accusing of him. (IAar, TA. [Accord. to one relation, mentioned in the TA in art. عرض, this trad. ends with وَعِرْضَهُ, there said to mean وَنَفْسَهُ.]) عُقَيِّبٌ, with teshdeed of the ى, (O,) or عُقَّيْبٌ, like قُبَّيْطٌ, (K,) A certain bird, (O, K,) well known. (O.) [If the name be correctly as in the O, the bird meant is probably an eaglet, or a small species of eagle.]

عُقَابٌ عَقَنْبَاةٌ, and عَبَنْقَاةٌ, and بَعْنَقَاةٌ, (S, O, K,) and قَعْنَبَاةٌ, (O,) and عَبَنْقَآءُ, (K in art عبق,) the vars. of the first being formed by transposition, (O,) An عُقَاب [or eagle] having sharp talons: (S, O, K:) or having abominable, or hideous, talons: (T, TA:) or quick in seizing, and abominable, or hideous: accord. to IAar, the epithet denotes intensiveness of quality, as in the cases of أَسَدٌ أَسِدٌ and كَلْبٌ كَلِبٌ: accord. to Lth, عَقْنْبَاةٌ applied to an عُقَاب signifies cunning: and the pl. is عَقَنْبَيَاتٌ. (TA.) [See also art. عبق.]

عَاقِبٌ [act. part. n. of عَقَبَ;] Coming after [&c.]. (Msb.) عَاقِبُ شَىْءٍ means Any person [or thing] that comes after, or succeeds, or comes in the place of, a thing. (S, O, TA.) العَاقِبُ is an appellation applied to the Prophet (S, O, Msb) by himself (S, O) because he came after other prophets, (Msb,) meaning The last of the prophets, (S, O.) And عَاقِبٌ لِامْرَأَةٍ means One who is the last of the husbands of a woman. (TA.) b2: [Hence,] عَاقِبَةٌ مِنْ طَيْرٍ Birds succeeding one another, this alighting and flying, and then another alighting in the place where the former alighted. (TA.) And إِبِلٌ عَاقِبَةٌ Camels that betake themselves to plentiful pasture where they feed freely, after eating of the [kind of plants called] حَمْض: [or] they are not so called unless they be camels that, in a severe year, eat of trees, and then of the حمض; not when they pasture upon fresh, juicy, or tender, herbage. (IAar, TA.) And إِبِلٌ عَوَاقِبُ Camels that drink water, and then return to the place where they lie down by the water, and then go to the water again. (IAar, S, O, K.) b3: And عَاقِبٌ signifies also A successor of another in goodness, or beneficence; and so ↓ عَقُوبٌ. (O, K.) b4: And A chief, or lord: or one who is below the chief or lord: (TA:) or the successor of the chief or lord. (S, K.) b5: See also عَقِبٌ, in two places.

عَاقِبَةٌ a quasi-inf. n.: see 1, first quarter. b2: See also عَقِبٌ, in four places.

أَعْقَابٌ pl. of عَقِبٌ [q. v.]. (Msb, TA.) b2: and [hence] Streaks, one behind another; as streaks of fat so disposed. (TA.) b3: And Pottery [or potsherds] put between the bricks in the casing of a well, in order that it may become strong; said by Kr to have no sing.: (TA:) [or,] accord. to IAar, ↓ عِقَابٌ, i. e. like كِتَابٌ, (TA,) or ↓ عُقَابٌ, (thus written in the O,) signifies pottery [or potsherds] between the rows, or courses, of bricks, (O, * TA,) in the casing of a well. (O.) [IAar cites an ex., in a verse, in which اعقاب would not be admissible.] And أَعْقَابُ الطَّىِّ signifies What surround the casing of a well; i. e. what are behind it. (TA. [See 4, latter half.]) تَعْقِيبَةٌ a modern word signifying A catchword at the bottom of a page: pl. تَعَاقِيبُ.]

مُعْقَبٌ [appears, from what here follows, to be used for مُعْقَبٌ حَالُهُ i. e. One whose state is changed]. IAar cites as an ex. of this word, كُلُّ حَىٍّ مُعْقَبٌ عُقَبَا meaning [Every living being] comes to a state different from that in which he was [by turns, or time after time]. (TA.) مُعْقِبٌ [accord. to the O, مِعْقَبٌ, but this I think a mistranscription,] A star that succeeds, i. e. rises after, another star, (S, K, TA,) and on the rising of which, he who rides in his turn, after another, mounts the beast: (TA:) a star at the appearance of which two persons who ride by turns during a journey take each the other's place; when one star sets and another rises, he who was walking mounts the beast. (AO.) See عَقِيبٌ.

A2: See also 4, latter half; where an ex. occurs in a verse.

مِعْقَبٌ He who is brought up for the office of Khaleefeh after the [actual] Imám [or Khaleefeh]. (O, K.) b2: And A skilful driver. (O, K.) b3: And A camel that is ridden by different persons in turns. (O, * TA.) b4: And A woman's خِمَار [i. e. muffler, or head-covering]; (IAar, O, * K, TA;) so called because it takes the place of the مُلَآءَة. (O, TA.) b5: And An ear-drop; syn. قُرْطٌ. (O, K.) مُعَقَّبٌ One who is made to go forth, (so in the CK,) or who goes forth, (O, and so in my MS. copy of the K,) from the shop of the vintner when a greater man than he enters. (O, K.) b2: جَآءَ مُعَقَّبًا He came at the end, or close, of the day. (TA.) b3: قِدْحٌ مُعَقَّبٌ An arrow which [in the game called المَيْسِر] is returned into the رِبَابَة [q. v.] time after time; the prize allotted to which is hoped for. (TA.) b4: جَزُورٌ سَحُوفُ المُعَقَّبِ A fat slaughtered camel. (TA.) b5: نَعْلٌ مُعَقَّبَةٌ A sandal having an عَقِب [q. v.]. (O, TA.) مُعَقِّبٌ Coming after, or near after, another thing. (O.) See عَقِيبٌ. b2: It is said that it is applied as an epithet to an angel; that one says مَلَكَ مُعَقِّبٌ [meaning An angel that follows another]; and مَلَائِكَةٌ مُعَقِّبَةٌ; and that مُعَقِّبَاتٌ is a pl. pl. (O.) المُعَقِّبَاتُ means The angels of the night and the day; (S, O, K;) because they succeed one another by turns; and the fem. form is used because of the frequency of their doing so, in like manner as it is in the words نَسَّابَةٌ and عَلَّامَةٌ: (S, O:) the angles called الحَفَظَةُ [pl. of حَافِظٌ, q. v.]: so in the Kur xiii. 12: in which some of the Arabs of the desert read مَعَاقِيبُ: (TA:) this [may be an anomalous pl. of عَقِيبٌ, like as مَهَاجِينُ is of هَجِينٌ, or it] is pl. of مُعَقِّبٌ or of مُعَقِّبَةٌ, the ى being to compensate for the suppression of one of the two ق. (Bd.) b3: المُعَقِّبَاتُ also signifies The she-camels that stand behind those that are pressing towards the wateringtrough, or tank; so that when one she-camel goes away, another comes in her place. (S, O, K.) b4: And The ejaculations of سُبْحَانَ اللّٰهِ, which follow one another, (O, K,) repeated at the end of the ordinary prayer, thirty-three in number, and which are followed by اَلْحَمْدُ لِلّٰهِ thirty-three times, and اَللّٰهُ أَكْبَرْ thirty-four times. (O.) b5: and مُعَقِّبٌ signifies also One who makes repeatedly warring, or warring and plundering, expeditions; and who journeys repeatedly, and does not stay with his family after his return. (TA.) b6: and One who seeks after a thing repeatedly, striving, or exerting himself: (S, O:) one who follows after a thing that is his due, demanding restitution of it: or one who follows close after a man, for something that is his due: one who seeks to recover his right, or due: and one who, being despoiled of all his property in a hostile attack, makes a hostile attack upon him from whom he has thus suffered, and endeavours to recover his property. (TA.) Lebeed says, describing a [wild] he-ass and his female, حَتَّى تَهَجَّرَ بِالرَّوَاحِ وَهَاجَهَا طَلَبَ المُعَقِّبِ حَقَّهُ المُظْلُومُ (S, O, but in the latter فِى الرَّوَاحِ,) i. e. [Until he went along in the midday heat, (بالرواح or فى الرواح being redundant,)] and drove her on [by a pursuit] like the seeking of him who is making repeated efforts, having been wronged, to obtain his due: (O:) المظلوم is an epithet qualifying المعقّب, and is in the nom. case agreeable with the meaning, (S, O,) because it is put after its proper place; (O;) and المعقّب is literally in the gen. case, but as to the meaning is an agent: (S, O: *) or, accord. to some, المعقّب [here] signifies the debtor who puts off the payment of his debt; so that المظلوم is an agent and المعقّب is an objective complement: (S:) or, as some say, المعقّب signifies he who demands the payment of a debt and repeats his demand thereof. (TA.) b7: Also Any one returning [app. to the doing of a thing]. (O.) b8: See also مَعَاقِبٌ. b9: لَا مُعَقِّبَ لِحُكْمِهِ, in the Kur [xiii. 41], means There is no repeller of his decree. (TA.) A2: Also A man who descends into a well to raise a stone of the kind called عُقَاب. (TA.) [See also the verb.]

مِعْقَابٌ A woman who usually brings forth a male after a female. (S, O, K.) A2: And A chamber (بَيْت) in which raisins are put. (K.) مُعَاقِبٌ: see عُقِيبٌ, with which it is syn. b2: [Hence,] إِبِلٌ مُعَاقِبَةٌ Camels that eat one time, or turn, of the [kind of plants called] حَمْض, and another of the [kind called] خُلَّة. (S, O, K.) b3: And نَخْلَةٌ مُعَاقِبَةٌ A palm-tree that bears fruit one year, and fails to do so another. (TA.) b4: And مُعَاقِبٌ also signifies A revenger of blood: a poet, cited by IAar, says, وَنَحْنُ قَتَلْنَا بِالمَحَارِقِ فَارِسًا جَزَآءَ العُطَاسِ لَا يَمُوتُ المُعَاقِبُ meaning [And we slew, in El-Mahárik, (app. the name of a place,) a horseman,] taking our bloodrevenge quickly, in the time that elapses between a sneeze and the prayer for the sneezer [which is usually “ God have mercy on thee ”]: the memory of the blood-revenger shall not die. (TA. [It is there also said that العقب (app. a mistranscription for ↓ المُعَقِّبُ, as may be conjectured from the fact that the م after the article is often indistinctly written, and inferred on other grounds,) is syn. with المُعَاقِبُ as here explained.]) مُعْتَقَبٌ: see 8: A2: and see also 5, last sentence.

مُعْتَقِبٌ: see عَقِيبٌ.

مُتَعَقَّبٌ: see 5, former half, in two places.

يَعْقُوبٌ, perfectly decl., because it is an Arabic word, not altered, and, although having an augmentative letter at the beginning, not of the measure of a verb; whereas يعقوب as a proper name of foreign origin is imperfectly decl.; (S, O;) The حَجَل [or partridge]: (K:) or the male of the حَجَل; (S, O, Msb;) or of the قَبْج; (Lh, Mgh;) but ISd says, I know not whether Lh mean by this the حَجَل or the قَطَا or the كَرَوَان, nor do I know that the قَبْح is the same as the حَجَل: (TA:) and the male of the قَطَا [or sand-grouse]: (TA:) pl. يَعَاقِيبُ. (S, Mgh, O, Msb.) كَأَنَّكُمْ يَعَاقِيبُ الحَجَلِ, occurring in a trad., means [As though ye were the males of partridges] in your haste, and your flying into destruction: for they are such that, when they see the female in the possession of the fowler, they throw themselves upon him, so as to fall into his hand. (Z, TA in art. ركب.) b2: and accord. to some, (TA,) the pl. also signifies Horses: they being thus termed as being likened to the يعاقيب of the حَجَل, (O, TA,) because of their swiftness: (TA:) so in the phrase رَكْضَ اليَعَاقِيبِ [As the running of the horses, or of the swift horses]; in a verse of Selámeh Ibn-Jendel: (O, TA:) but others say that the meaning [here] is, the males of the حَجَل. (TA.) It is said in the L that فَرَسٌ يَعْقُوبٌ means A horse that has a run after another run [or the power of repeating his running] (ذُو عَقْبٍ [or عَقِبٍ]). (TA.) b3: J has cited [in the S] the words of a poet, عَالٍ يُقَصِّرُ دُونَهُ اليَعْقُوبُ [High, so that the يعقوب falls short of reaching it] as an ex. of the last word meaning the male of the حَجَل: but IB says that it appears to mean in this case the male of the عُقَاب [or eagle]; like as اليَرْخُومُ means the male of the رَخَم; and اليَحْبُورُ, the male of the حُبَارَى; for the حَجَل is not known to have so high a flight: and ElFarezdak describes يَعَاقِيب as congregating with vultures over the slain. (TA.) اليَعْقُوبِيَّةُ [a coll. gen. n., n. un. يَعْقُوبِىٌّ,] the name of A sect of the خَوَارِج, followers of Yaakoob Ibn-'Alee El-Koofee. (TA.) b2: And A sect of the Christians; the followers of Yaakoob ElBarádi'ee [or Jacobus Baradæus], who assert the unity of the divine and human natures [in the person of Christ], and who are the most unbelieving and stubborn of the Christians: so says El-Mak- reezee, in one of his tracts. (TA.)

حجر

حَجَرَ, aor. ـُ (ISd, TA,) inf. n. حَجْرٌ (ISd, Mgh, K) and حُجْرٌ and حِجْرٌ and حُجْرَانٌ and حِجْرَانٌ, (ISd, K) He prevented, hindered, withheld, restrained, debarred, inhibited, forbade, prohibited, or interdicted, (ISd, Mgh, K,) عَلَيْهِ from him, or it: (ISd, TA:) [or عليه is here a mistranscription for عَنْهُ: for] you say, لَا حَجْرَ عَنْهُ, meaning There is no prevention, &c., from him, or it: (TA:) and حَجَرَ عَلَيْهِ, aor. ـُ inf. n. حَجْرٌ, (S, A, * Msb,) He (a Kádee, or judge, S, A) prohibited him (a young or a lightwitted person, TA) from using, or disposing of, his property according to his own free will: (S, A, Msb, TA:) or حَجَرَ عَلَيْهِ فِى مَالِهِ he (a Kádee) prevented, or prohibited, him from consuming, or wasting, or ruining, his property. (Mgh.) b2: See also 5: b3: and 8.2 حجّرهُ: see 5. b2: حجّر حَوْلَ أَرْضِهِ [He made a bound, or an enclosure, around his land]. (A. [Perhaps from what next follows; or the reverse may be the case.]) b3: حجّر عَيْنَ الَعِيرِ, (Msb,) inf. n. تَحْجِيرٌ, (S, L,) He burned a mark round the eye of the camel with a circular cauterizing instrument: (S, L, Msb:) and حجّر عَيْنَ الدَّابَّةِ, and حَوْلَهَا, [i. e. حَوْلَ عَيْنِهَا, like as is said in the A,] he burned a mark round the eye of the beast. (L.) A2: حَجَّرَ البَعِيرُ The camel had a mark burned round each of his eyes with a circular cauterizing instrument. (K. [Perhaps this may be a mistake for حُجِّرَ البَعِيرُ: or for حَجَّرَ البَعِيرَ, meaning he burned a mark round each of the eyes of the camel &c.: but see what follows.]) b2: حجّر القَمَرُ, (S, K,) inf. n. as above, (K,) The moon became surrounded by a thin line, which did not become thick: (S, K:) and (S [in the K “ or ”]) became surrounded by a halo in the clouds. (S K,) 5 تحجّر عَلَيْهِ He straitened him, (K, TA,) and made [a thing] unlawful to him, or not allowable. (TA.) And تحجّر مَا وَسَّعَهُ اللّٰهُ He made strait to himself what God made ample. (A.) And تَحَجَّرْتَ عَلَىَّ مَا وَسَّعَهُ اللّٰهُ Thou hast made strait and unlawful to me what God has made ample. (Mgh.) And تحّجر وَاسِعًا He made strait what was ample: (Msb:) or he made strait what God made ample, and made it to be peculiar to himself, exclusively of others; as also ↓ حَجَرَهُ and ↓ حجّرهُ. (TA.) A2: See also 8: A3: and 10. b2: [Hence, perhaps,] تحجّر لِلْبُرْءِ It (a wound) closed up, and consolidated, to heal. (TA from a trad.) 8 احتجر, (TA,) or احتجرحَجْرَةً, (S, Msb,) and ↓ استحجر and ↓ تحجّر, (K,) He made for himself a حُجْرَة [i. e. an enclosure for camels] (S, Msb, K.) b2: And hence, (Msb,) احتجر الأَرْضَ, (Mgh, Msb, K,) and ↓ حَجَرَهَا, (TA,) He placed a land-mark to the land, (Mgh, Msb, K,) to confine it, (Mgh, Msb,) and to prevent others from encroaching upon it. (Mgh, TA.) b3: احتجر بِهِ He sought protection by him, (A, * K,) as, for instance, by God, مِنَ اشَّيْطَانِ from the devil. (A.) A2: احتجر اللَّوْحَ He put the tablet in his حِجْر [or bosom]. (K.) 10 استحجر: see 8.

A2: Also It (clay) became stone: (TA:) or became hard; as when it is made into baked bricks: (Mgh:) or became hard like stone: (A, Msb;) as also ↓ تحجّر. (A.) b2: (assumed tropical:) He became emboldened or encouraged, or he emboldened or encouraged himself, (K TA,) عَلَيْهِ against him. (TA.) Q. Q. 1 حَنْجَرَهُ He slaughtered him by cutting his throat [in the part called the حنْجَرَة]. (K in art. حنجر.) حَجْرٌ: see حِجْرٌ, in three places.

A2: Also, and ↓ حِجْرٌ, (S, A, Mgh, Msb, K TA,) [the latter of which I have found to be the more common in the present day,] and ↓ حُجْرٌ, (K, [but this I have not found in any other lexicon, and the TA, by implication, disallows it,]) The حِضْن; (Mgh, Msb, K;) [i. e. the bosom; or breast; agreeably with explanations of حِضْن in the K: or] the part beneath the armpit, extending to the flank; (Mgh, Msb;) [agreeably with other explanations of حِضْن;] of a man or woman: (S A, Mgh, Msb, K:) pl. حُجُورٌ. (S, Msb.) Hence the saying, (Mgh,) فُلَانٌ فِى حَجْرِ فُلَانٍ (assumed tropical:) Such a one is in the protection of such a one; (Az, T, Mgh, Msb;) as also ↓ فى حَجْرَتِهِ. (TA.) And نَشَأَ ↓ فِى حِجْرِهِ and حَجْرِهِ (assumed tropical:) He grew up in his care and protection. (K.) b2: Also ↓ حِجْرٌ (T, K) and حَجْرٌ (T, TA) [The bosom as meaning] the fore part of the garment; or the part, thereof, between one's arms. (T, K.) b3: See also حَجْرَةٌ: b4: and مَحْجِرُ العَيْنِ.

A3: Also An extended gibbous tract of sand. (K.) حُجْرٌ: see حِجْرٌ, in three places:

A2: and حَجْرٌ: b2: and مَحْجِرُ العَيْنِ.

حِجْرٌ (S A, Mgh, Msb, K) and ↓ حُجْرٌ (S, Mgh, Msb, K) and ↓ حَجْرٌ, (S, K,) of which the first is the most chaste, (S,) and ↓ مَحْجَرٌ (S, K) and ↓ حَاجُورٌ (K) [and ↓ مَحْجُورٌ], Forbidden, prohibited, unlawful, inviolable, or sacred. (S, A, Mgh, Msb, K.) Each of the first three forms occurs in different readings of the Kur vi. 139. (S.) You say, هٰذَا حِجْرٌ عَلَيْكَ This is forbidden, or unlawful, to thee. (A.) In the time of paganism, a man meeting another whom he feared, in a sacred month, used to say, ↓ حِجْرًا مَحْجُورًا, meaning It is rigorously forbidden to thee [to commit an act of hostility against me] in this month: and the latter, thereupon, would abstain from any aggression against him: and so, on the day of resurrection, the polytheists, when they see the punishment, will say to the angels, thinking that it will profit them: (Lth, S: *) but Az says that I' Ab and his companions explain these words [occurring in the Kur xxv. 24] otherwise, i. e., as said by the angels, and meaning, the joyful annunciation is forbidden to be made to you: and accord. to El-Hasan, the former word will be said by the sinners, and the latter is said by God, meaning it will be forbidden to them to be granted refuge or protection as they used to be in their former life in the world: but Az adds, it is more proper to regard the two words as composing one saying: (TA:) and the latter word is a corroborative of the former, like مَائِتٌ in the expression مَوْتٌ مَائِتٌ. (Bd.) The same words in the Kur xxv. 55 signify A strong mutual repugnance, or incongruity; as though each said what one says who seeks refuge or protection from another: or, as some say, a defined limit. (Bd.) A man says to another, “Dost thou so and so, O such a one?” and the latter replies حِجْرًا, or ↓ حُجْرًا, or ↓ حَجْرًا, meaning [I pray for] preservation, and acquitment, from this thing; a meaning reducible to that of prohibition, and of a thing that is prohibited. (Sb.) The Arabs say, on the occasion of a thing that they disapprove, لَهُ ↓ حُجْرًا, with damm, meaning, May it be averted. (S.) b2: Homeyd Ibn-Thowr says, فَهَمَمْتُ أَنْ أَغْشَى إِلَيْهَا مَحْجَرًا وَلَمِثْلُهَا يُغْشَى إِلَيْهِ المَحْجَرُ meaning, And I purposed doing to her a forbidden action: and verily the like of her is one to whom that which is forbidden is done. (S, K.) ↓ مَحْجَرٌ is also explained as signifying حُرْمَةٌ; [app. meaning a thing from which one is bound to refrain, from a motive of respect or reverence;] and to have this meaning in the verse above. (Az.) b3: Also, the first of these words, Any حَائِط [i. e. garden, or walled garden of palm-trees,] which one prohibits [to the public]. (S.) b4: and الحِجْرُ That [space] which is comprised by [the curved wall called] the حَطِيم, (S, A, Mgh, K,) which encompasses the Kaabeh on the north [or rather north-west] side; (S, A, K;) on the side of the spout: (Mgh:) or the حطيم [itself], which encompasses the Kaabeh on the side of the spout. (Msb.) [It is applied to both of these in the present day; but more commonly to the former.] b5: Also, حِجْرٌ, The anterior pudendum of a man and of a woman; and so ↓ حَجْرٌ: (K, TA:) the latter the more chaste. (TA.) b6: A mare; the female of the horse: (S, A, Msb, K:) and a mare kept for breeding; (A;) as though her womb were forbidden to all but generous horses: (T:) but in the latter sense the sing. is scarcely ever used; though its pl., the first of the following forms, (as well as the second, A,) is used to signify mares kept for breeding: (K:) ↓ حِجْرَةٌ, as a sing., is said by F and others to be a barbarism: it occurs in a trad.; but perhaps the ة is there added to assimilate it to بَغْلَةٌ, with which it is there coupled: (MF:) the pl. [of pauc.] is أَحْجَارٌ (Msb, K) and [of mult.] حُجُورٌ (A, Msb, K) and حُجُورَةٌ. (K.) A poet says, إِذَا خَرِسَ الفَحْلُ وَسْطَ الحُجُورِ وَصَاحَ الكِلَابُ وَعَقَّ الوَلَدْ When the stallion, seeing the army and the gleaming swords, is mute in the midst of the mares kept for breeding, and does not look towards them, and the dogs bark at their masters, because of the change of their appearances, and children behave undutifully to their mothers whom fear diverts from attending to them. (A.) b7: Relationship [that prohibits marriage]; nearness with respect to kindred. (Msb, K.) b8: Understanding, intelligence, intellect, mind, or reason: (S, A, Msb, K:) so in the Kur lxxxix. 4: (S, Bd:) thus called because it forbids that which it does not behoove one to do. (Bd.) One says, فِى ذٰلِكَ عِبْرَةٌ لِذِي حِجْرٍ In that is an admonition to him who possesses understanding, &c. (A.) A2: See also حَجُرٌ, in three places.

حَجَرٌ [A stone; explained in the K by صَخْرَةٌ; but this means “a rock,” or “a great mass of stone” or “of hard stone”]; (S, K, &c.;) so called because it resists, by reason of its hardness; (Mgh;) and ↓ أُحْجُرٌّ signifies the same: (Fr, K:) pl. (of pauc., of the former, S) أَحْجَارٌ (S, Mgh, K) and أَحْجُرٌ (K) and (of mult, S) حِجَارٌ and [more commonly] حِجَارَةٌ, (S, K,) which last is extr. [with respect to rule], (S,) or agreeable with a usage of the Arabs, which is, to add ة to any pl. of the measure فِعَالٌ or of that of فُعُولٌ, as in the instances of ذِكَارَةٌ and فِحَالَةٌ and ذُكُورَةٌ and فُحُولَةٌ. (AHeyth.) And (metonymically, TA) (tropical:) Sand: (IAar, K;) pl. أَحْجَارٌ. (TA.) b2: [Hence,] أَهْلُ الحَجَرِ The people of the desert, who dwell in stony and sandy places: occurring in a trad., coupled with أَهْلُ المَدَرِ. (TA.) b3: الحَجَرُ الأَسْوَدُ, and simply الحَجَرُ, The [Black] Stone of the Kaabeh. (K, TA.) El-Farezdak applies to it, in one instance, the pl. الأَحْجَارُ, considering the sing. as applicable to every part of it. (TA.) b4: One says, فُلَانٌ حَجَرُ الأَرْضِ, meaning (assumed tropical:) Such a one is unequalled. (TA.) and رُمِىَ فُلَانٌ بِحَجَرِ الأَرْضِ (tropical:) Such a one has had a very sagacious and crafty and politic man made to be an assailant against him. (K, * TA.) El-Ahnaf Ibn-Keys said to 'Alee, when Mo'á-wiyeh named 'Amr Ibn-El-'Ás as one of the two umpires, قَدْ رُمِيتَ بِحَجَرِ الأَرْضِ فَاجْعَلْ مَعَهُ ابْنَ عَبَّاسٍ فَإِنَّهُ لَا يَعْقِدُ عُقْدَةً إِلَّا حَلَّهَا (assumed tropical:) Thou hast had a most exceedingly sagacious and crafty and politic man made to be an assailant against thee: so appoint thou with him Ibn-'Abbás; for he will not tie a knot but he shall untie it: meaning one that shall stand firm like a stone upon the ground. (L from a trad.) One says also, رُمىَ فُلَانٌ بِحَجَرِهِ, meaning (tropical:) Such a one was coupled [or opposed] with his like: (A:) [as though he had a stone suited to the purpose of knocking him down cast at him.] b5: لِلْعَاهِرِ الحَجَرُ, occurring in a trad., means (assumed tropical:) For the fornicator, or adulterer, disappointment, and prohibition: accord. to some, it is meant to allude to stoning; [and it may have had this meaning in the first instance in which it was used;] but [in general] this is not the case; for every fornicator is not to be stoned. (IAth, TA.) [See also art. عهر.] b6: الحَجَرُ Gold: and silver. (K.) Both together are called الحَجَرَانِ. (S.) حَجِرٌ [Stony; abounding with stones]. Yousay أَرْضٌ حَجِرَةٌ [so in several copies of the K; in the CK حَجْرَةٌ;] Land abounding with stones; as also ↓ حَجِيرَةٌ and ↓ مُتَحَجِّرَةٌ. (K.) حُجُرٌ The flesh surrounding the nail. (K.) حَجْرَةٌ A severe year, that confines men to their tents, or houses, so that they slaughter their generous camels to eat them. (L in art. نبت, on a verse of Zuheyr.) A2: A side; an adjacent tract or quarter; (ISd, K;) as also ↓ حَجْرَةٌ: (EM p. 281:) pl. of the former ↓ حَجْرٌ, [or rather this is a coll. gen. n., of which the former is the n. un.,] and حَجَرَاتٌ (S, K) and ↓ حَوَاجِرُ: (K:) the last is mentioned by ISd as being thought by him to be a pl. of حَجْرَةٌ in the sense above explained, contr. to analogy. (TA.) Hence, حَجْرَةٌ قَوْمٍ The tract or quarter adjacent to the abode of a people. (S.) And حَجْرَتَا الطَّرِيقِ The two sides of the road. (TA.) And حَجْرَتَا عَسْكَرٍ The two sides of an army; (A, TA;) its right and left wings. (TA.) And قَعَدَ حَجْرَةً He sat aside. (A.) And سَارَ حَجْرَةً He journeyed aside, by himself. (TA.) And ↓ مَحْجَرًا is also said to signify the same, in the following ex.: تَرْعَى مَحْجَرًا وَتَبْرُكُ وَسَطًا She (the camel) pastures aside, and lies down in the middle. (TA.) It is said in a prov., يَرْبِضُ حَجْرَةً وَيَرْتَعِى وَسَطًا He lies down aside, and pastures in the middle: (S:) or فُلَانٌ يَرْعَى وَسَطًا وَيَرْبِضُ حَجْرَةً Such a one pastures in the middle, and lies down aside: (TA:) applied to a man who is in the midst of a people when they are in prosperity, and when they become in an evil state leaves them, and lies down apart: the prov. is ascribed to Gheylán Ibn-Mudar. (IB.) Imra-el--Keys says, [addressing Khálid, in whose neighbourhood he had alighted and sojourned, and who had demanded of him some horses and riding-camels to pursue and overtake a party that had carried off some camels belonging to him (Imra-el-Keys), on Khálid's having gone away, and returned without anything,] فَدَعْ عَنْكَ نَهْبًا صِيحَ حَجَرَاتِهِ وَلٰكِنْ حَدِيثًا مَا حَديثُ الرَّوَاحِلِ [Then let thou alone spoil by the sides of which a shouting was raised: but relate to me a story. What is the story of the riding-camels?]: hence the prove., الحُكْمُ لِلّهِ وَدَعْ عَنْكَ نَهْبًا صِيحَ فِى حَجَرَاتِهِ [Dominion belongeth to God: then let thou alone &c.]; said with reference to him who has lost part of his property and after that lost what is of greater value. (TA.) [And hence the saying,] قَدِ انْتَشَرَتْ حَجْرَتُهُ (assumed tropical:) His property has become large, or ample. (S.) b2: See also حَجْرٌ.

حُجْرَةٌ An enclosure (حَظِيرَةٌ) for camels. (S, K.) b2: [And hence,] The حُجْرَة of a house; (S;) [i. e.] a chamber [in an absolute sense, and so in the present day]; syn. بَيْتٌ: (Msb:) or an upper chamber; syn. غُرْفَةٌ: (K:) pl. حُجَرٌ and حُجُرَاتٌ (S, Msb, K) and حُجَرَاتٌ and حُجْرَاتٌ. (Z, Msb, K.) b3: See also حَجْرَةٌ.

حِجْرَةٌ: see حِجْرٌ.

حُجْرِىٌّ and حِجْرِىٌّ A right, or due; a thing, or quality, to be regarded as sacred, or inviolable; (K;) a peculiar attribute. (TA.) أَرْضٌ حَجِيرَةٌ: see حَجِرٌ.

حَاجِرٌ The part of the brink (شَفَة) of a valley that retains the water, (S, K,) and surrounds it; (ISd;) as also ↓ حَاجُورٌ: pl. of the former حُجْرَانٌ. (S, K.) High land or ground, the middle of which is low, or depressed; (K;) as also ↓ مَحْجِرٌ: (TA:) and ↓ مَحَاجِرُ [pl. of the latter] low places in the ground, retaining water. (A.) A fertile piece of land, abounding with herbage, low, or depressed, and having elevated borders, upon which the water is retained. (AHn.) A place where water flows, or where herbs grow, surrounded by high ground, or by an elevated river. (T, TA.) A place where trees of the kind called رِمْث grow; where they are collected together; and a place which they surround: (M, K:) pl. as above. (K.) b2: A wall that retains water between houses: so called because encompassing. (TA.) حَاجُورٌ: see حِجْرٌ: b2: and حَاجِرٌ. b3: Also A refuge; a means of protection or defence: analogous with عَاثُورٌ, which signifies “a place of perdition:” whence, وَقَالَ قَائِلُهُمْ إِنَّى بِحَاجُورِ And their sayer said, Verily I lay hold on that which will protect me from thee and repel thee from me; مُتَمَسِّكٌ being understood. (TA.) حَوَاجِرُ: see حَجْرَةٌ.

حَنْجَرَةٌ and ↓ حُنْجُورٌ, (S, K,) each with an augmentative ن, (S, Msb,) [The head of the windpipe; consisting of a part, or the whole, of the larynx: but variously explained; as follows:] the windpipe; syn. حُلْقُومٌ: (S, K:) or the former [has this meaning, i. e.], the passage of the breath: (Mgh, Msb:) or the extremity of the حلقوم, at the entrance of the passage of the food and drink: (Bd in xxxiii. 10:) or [the head of the larynx, composed of the two arytenoides;] two of the successively-superimposed cartilages of the حلقوم (طَبَقَانِ مِنْ أَطْبَاقِ الحُلْقُومِ), next the غَلْصَمَة [or epiglottis], where it is pointed: or the inside, or cavity, of the حلقوم: and so ↓ حُنْجُورٌ: (TA in art. حنجر:) or ↓ the latter is syn. with حَلْقٌ [q. v.]: (Msb:) pl. حَنَاجِرُ. (K.) حُنْجُورٌ: see the next preceding paragraph, in three places. b2: Also A small سَفَط [or receptacle for perfumes and the like]. (K.) b3: And A glass flask or bottle (قَارُورَة), (K, TA,) of a small size, (TA,) for ذَرِيرةَ [q. v.]. (K, TA.) أُحْجُرٌّ: see حَجَرٌ.

مَحْجِرٌ: see حِجْرٌ, in four places. b2: Also, (S,) or ↓ مَحْجِرٌ and ↓ مِحْجَرٌ, (K,) The tract surrounding a town or village: (S, K:) [pl. مَحَاجِرُ.] Hence the مَحَاجِر of the kings (أَقْيَال) of ElYemen, which were Places of pasturage, whereof each of them had one, in which no other person pastured his beasts: (S, K:) the محجر of a قَيْل of El-Yemen was his tract of land into which no other person than himself entered. (T.) b3: See also حَجْرَةٌ. b4: And see مَحْجرُ العَيْنِ.

مَحْجِرٌ (S, K) and ↓ مِحْجَرٌ (K) A garden surrounded by a wall; or a garden of trees; syn. حَدِيقَةٌ: (S, K:) or a low, or depressed, place of pasture: (T, TA:) or a place in which is much pasture, with water: (A, * TA:) pl. مَحَاجِرُ. (S, A.) See also حَاجِرٌ for the former word and its pl.: and see مَحْجَرٌ. b2: مَحْجِرُ العَيْنِ (S, K, &c.) and ↓ مَحْجَرُهَا (TA) and ↓ مِحْحَرُها (K) and simply المحجر (Msb, TA) and ↓ الحَجْرُ (K) and ↓ الحُجْرُ, which occurs in a verse of El-Akhtal, (IAar,) [The part which is next below, or around, the eye, and which appears when the rest of the face is veiled by the نِقَاب or the بُرْقُع:] that part [of the face, next below the eye,] which appears from out of the [kind of veil called] نِقَاب (T, S, A, Msb, K) of a woman (A, Msb, K) and of a man, from the lower eyelid; and sometimes from the upper: (Msb:) or the part that surrounds the eye (Msb, K) on all sides, (Msb,) and appears from out of the [kind of veil called] بُرْقُع: (Msb, K:) or the part of the bone beneath the eyelid, which encompasses the eye: (TA:) and محجر العين means also what appears from beneath the turban of a man when he has put it on: (K: [accord. to the TA, the turban itself; but this is a meaning evidently derived from a mistranscription in a copy of the K, namely, عِمَامَتُهُ for عِمَامَتِهِ:]) also محجرُالوَجْهِ that part of the face against which the نقاب lies: and المحجر the eye [itself]: (T, TA:) the pl. of محجر is مَحَاجِرُ. (A, Msb.) مِحْجَرٌ: see مَحْجَرٌ: b2: and see also مَحْجِرٌ, in two places.

مَحْجُورٌ عَلَيْهِ, for which the doctors of practical law say مَحْجُورٌ only, omitting the preposition and the pronoun governed by it, on account of the frequent usage of the term, A person prohibited [by a kádee] from using, or disposing of, his property according to his own free will: (Msb:) or prohibited from consuming, or wasting, or ruining, his property. (Mgh.) b2: See also حِجْرٌ, in two places.

أَرْضٌ مُتَحَجِّرَةٌ: see حَجِرٌ.

بهم

2 بهّموا البَهْمِ, inf. n. تَبْهِيمٌ, They separated the بهم [i. e. lambs, or kids, or both,] from their mothers, (S, K,) and pastured them alone. (S.) A2: بهّموا بِالمَكَانِ, inf. n. as above, They stayed, or remained, in the place; (K, TA;) did not quit it. (TA.) b2: Also بهّم, said of a man, (assumed tropical:) He continued looking at a thing without his being relieved by doing so. (JK.) b3: (assumed tropical:) He was silent, and confounded, or perplexed, when asked respecting a thing. (JK.) b4: (assumed tropical:) He did not fight, or engage in conflict. (JK.) 4 ابهم, (K,) inf. n. إِبْهَامٌ, (JK,) (assumed tropical:) It (a thing, or an affair,) was, or became, dubious, confused, or vague, (JK, K, TA,) so that one knew not the way, or manner, in which it should be engaged in, done, executed, or performed; (JK, TA;) as also ↓ استبهم; (JK, K, TA;) for which grammarians often use ↓ انبهم; but this has not been heard in the [classical] language of the Arabs: (MF, TA:) [said to be] from بَهِيمٌ denoting a colour, whatever it be, except that which is termed شُهْبَة, in which is no colour differing therefrom. (Har p. 50.) A2: He closed, or locked, a door; (S, Mgh, TA;) [or, so that one could not find the way to open it; (see مُبْهَمٌ;)] and stopped it up. (TA.) [and hence,] one says of the thumb, تُبْهِمُ الكَفَّ, meaning It closes upon [the palm of] the hand, as a cover. (TA.) b2: [Hence also,] (assumed tropical:) He made a thing, or an affair, to be dubious, confused, or vague, (JK, TA, *) so that there was no way, or manner, of knowing it, (TA,) or so that one knew not the way, or manner, in which it should be engaged in, done, executed, or performed: (JK:) [in the former sense, or meaning (assumed tropical:) he made it to be dubious, confused, or vague,] said of speech, or language, (K in art. غمض, &c.,) and of information, or news, or a narration; (Msb;) contr. of أَوْضَحَ; (TA in art. غمض;) i. q. لمْ يُبَيِّنْ. (Msb.) b3: (assumed tropical:) He made, or held, a thing to be vague, or indefinite. (Mgh.) b4: And, said of a prohibited thing, (assumed tropical:) He made it, or held it, to be not allowable in any manner, nor for any cause: (Az, TA:) or to be prohibited unconditionally. (Mgh.) [See مُبْهَمٌ.] b5: (assumed tropical:) He made a man to turn away, or withdraw, or retire, (JK, K,) عَنْ كَذَا from such a thing, (JK,) or عَنِ الأَمْرِ from the affair. (K.) A3: ابهمت الأَرْضُ The land produced what is termed بُهْمَى: (JK, K:) or produced much thereof. (S.) 5 تَبَهَّمَ see 10.7 إِنْبَهَمَ see 4.10 إِسْتَبْهَمَ see 4. b2: You say, استبهم عَلَيْهِ الأَمْرُ (tropical:) The affair was as though it were closed against him, so that he knew not the way in which to engage in it, or execute it; syn. أُرْتِجَ عَلَيْهِ. (TA.) and استبهم عَلَيْهِ, (K,) or استبهم عليه الكَلَامُ, (S, TA,) (assumed tropical:) Speech was as though it were closed against him; or he was, or became, impeded in his speech, unable to speak, or tongue-tied; (S, * K, TA;) syn. اِسْتَغْلَقَ; (S;) and عليه كَلَامُهُ ↓ تبهّم [signifies the same]; syn. أُرْتِجَ; (JK, S; *) on the authority of Az. (S.) And استبهم الخَبَرُ (assumed tropical:) The information, or narration, was dubious, confused, vague, or difficult to be understood or expressed; or was not to be understood or expressed; as though it were closed [against the hearer or speaker]; syn. اِسْتَغْلَقَ, and اِسْتَعْجَمَ. (Msb.) بَهْمٌ is pl. of ↓ بَهْمَةٌ, (S, Msb, K,) as are also ↓ بَهَمٌ and بِهَامٌ, (K,) [or rather بَهْمٌ is a coll. gen. n., and ↓ بَهْمَةٌ is its n. un., and ↓ بَهَمٌ is a quasi-pl. n., and] بِهَامٌ is pl. of بَهْمٌ, (S, Msb,) and بِهَامَاتِ is a pl. pl. [i. e. pl. of بِهَامٌ]: (K:) ↓ بَهْمَةٌ signifies A lamb, and is applied to the male and the female; (S, Msb;) or, accord. to a trad. in which it occurs, it is a name for the female; (IAth, TA;) but بِهَامٌ, which is applied to lambs when they are alone, as سِخَالٌ is to kids when they are alone, is also applied to lambs and kids together: (S, * Msb:) or, accord. to IF, بَهْمٌ signifies young lambs or goats: (Msb:) and accord. to Az, (Msb,) or A'Obeyd, (TA,) ↓ بَهْمَةٌ is applied to a lamb or goat, whether male or female, after the period when it is termed سَخْلَةٌ, which is when it is just brought forth; (Msb, TA;) and its pl. is ابهم: (Msb: [so in my copy of that work, as though meant for أَبْهُمٌ; but perhaps a mistranscription for البَهْمُ:]) or it is applied to a lamb or goat when just brought forth, i. e., before it is termed سَخْلَةٌ: (Mgh: [and this is agreeable with its application in a trad. cited by IAth:]) or to the young one, not, as in the K, young ones, (TA,) of the sheep, and of the goat, and of an animal of the bovine kind (K, TA) both wild and not wild, alike to the male and the female, while small; or, as some say, when it has attained to youthful vigour: (TA:) Lebeed applies بِهَامٌ to the young ones of [wild] animals of the bovine kind: (S, TA:) accord. to Th, بَهْمٌ signifies young kids. (TA.) b2: سَعْدُ البِهَامِ One of the Mansions (K, TA) of the Moon: (TA:) or two stars which are not of the Mansions of the Moon. (S and L and K in art. سعد, q. v.) بَهَمٌ: see بَهْمٌ, in two places.

بَهِمٌ an epithet of which only the fem. form is mentioned. You say] أَرْضٌ بَهِمَةٌ Land abounding with what is termed بُهْمَى: (AHn, K:) the word بهمة is a possessive epithet. (TA.) بَهْمَةٌ: see بَهْمٌ, in four places.

بُهْمَةٌ A rock, or great mass of stone or of hard stone, (K, TA,) that is solid, not hollow. (TA.) b2: And hence, accord. to some, (TA,) or because his condition is such that one knows not how to prevail with him, (Ham pp. 334 and 610,) A courageous man, (K, and Ham ubi suprà,) or a horseman, (AO, S,) to whom one knows not the way whence to gain access, or whence to come, (AO, S, K,) by reason of his great might, or valour: (AO, S:) or, as in the Nawádir, رَجُلٌ بُهْمَةٌ signifies a man who will not be turned from a thing that he desires to do: (TA:) it is not applied as an epithet to a woman: (IJ, TA:) pl. بُهَمٌ. (S, A.) You say, هُوَ بُهْمَةٌ مِنَ البُهَمِ, meaning (assumed tropical:) He is a courageous man, of those to whom the approach is as though it were closed against his adversaries. (A, TA.) Accord. to IJ, it is an inf. n. used as an epithet, though having no verb. (TA.) [Hence,] it applies to one and to a number of persons. (Ham p. 494.) [For] it signifies also b3: (assumed tropical:) An army: (S, K:) or courageous men, or courageous men clad in armour; because one knows not the way in which to fight with them: or, as some say, a company of horsemen: (TA:) pl. as above. (K.) b4: (assumed tropical:) A difficult affair or case; (K, TA;) such that one cannot find the way to perform it, or manage it: pl. as above. (TA.) You say, وَقَعَ فِى بُهْمَةٍ لَا يُتَّجَهُ لَهَا (assumed tropical:) [He fell into a difficult, or an embarrassing, case, which one knew not the way to manage]. (TA.) The pl. is also explained as meaning (assumed tropical:) Dubious, confused, or vague, affairs or cases. (TA.) b5: (assumed tropical:) Blackness. (TA.) b6: And البُهَمُ (assumed tropical:) The three nights in which the moon does not [visibly] rise. (TA.) بُهْمَى, a word both sing. and pl., (Sb, S, K,) its alif [written ى] being a denotative of the fem. gender, wherefore it is without tenween; (Sb, S;) or [it is written بُهْمًى, with tenween, for it is a coll. gen. n., and] its n. un. is بُهْمَاةٌ, (S, K, and so in the JK,) its alif, some say, being a letter of quasi-coordination; but Mbr says that this is not known, and that the alif in a word of the measure فُعْلى is nought but a denotative of the fem. gender; (S;) and the n. un. بهماة is anomalous; (El-'Ash-moonee's Expos. of the Alfeeyeh of Ibn-Málik, § التأنيث;) [A species of barley-grass; app. hordeum murinum, or common wall-barley-grass;] a certain plant, (Lth, JK, S, K,) well known; (K;) the sheep and goats, (Lth, TA,) or the camels, (JK,) are vehemently fond of it as long as it is green; (Lth, JK, TA;) but when it dries up, its prickles bristle out, and it repugns; (Lth, TA;) it is of the herbs (بُقُول) that are termed أَحْرَاز [app. here meaning slender and sweet] when fresh and when dry, and comes forth at first undistinguishably as to species, from the earth, like as does corn; then it becomes like corn, and puts forth prickles like those [that compose the awn, or beard,] of the ear of corn, which, when they enter the noses of the sheep or goats and the camels, cause pain to their noses, until men pull them out from their mouths and their noses; and when it becomes large, and dries up, it is a pasture that is fed upon until the rain of the next year falls upon it, when its seed that has fallen from its ears germinates beneath it. (AHn, TA.) بَهِيمٌ Black: (K:) pl. بُهُمٌ. (TA.) And [app. used also as a subst., signifying] A black ewe (K, TA) in which is no whiteness: pl. as above and بُهْمٌ. (TA.) b2: Applied to a horse, to the male and the female, (S, * Mgh, * K,) Of one, unmixed, colour; in which is no colour differing from the rest: (S, Mgh, K:) pl. بُهُمٌ. (S.) لَا أَغَرُّ وَ لَا بَهِيمٌ [Not having a star, or blaze, on the forehead or face, nor of one, unmixed, colour, or not white nor black, (some such proposition as “This is a horse” being understood before لا,)] is a prov. applied to a dubious, confused, or vague, affair or case. (TA.) b3: A colour of one kind, (JK,) in which is no colour differing from the rest, (JK, and Har p. 50,) whatever colour it be, except that which is termed شُهْبَة: (Har ubi suprà:) or a colour that is clear, pure, or unmixed, not resembling any other, (AA, K, * TA,) whether it be black or any other colour, (AA, TA,) except, as Z says, that which is termed شُهْبَة. (TA.) b4: A night in which is no light (JK, TA) until the dawn. (TA.) b5: (tropical:) A sound, or voice, in which is no trilling, or quavering, or reiteration in the throat or fauces. (JK, K, * TA. *) b6: Perfect, or complete, in make; as also ↓ مُبْهَمٌ: pl. بُهْمٌ: so in the phrase in a trad. (respecting the day of resurrection, TA), يُحْشَرُ النَّاسُ بُهْمًا, i. e. Mankind shall be congregated perfect, or complete, in make, without mutilation, or defect: (JK:) or the meaning here is, sound, or healthy: (S:) or not having any of the diseases or noxious affections of the present state, as blindness, and elephantiasis, and leprosy, and blindness of one eye, and lameness, &c.: (A'Obeyd, K, * TA:) or naked; (JK, K;) not having upon them anything to conceal them: (JK:) or not having with them anything (S, TA) of worldly goods or commodities. (TA.) b7: (assumed tropical:) Unknown. (El-Khattábee, TA.) A2: See also إِبْهَامٌ.

بَهِيمَةٌ [A beast; a brute;] any quadruped, (Akh, M, Msb, K,) even if in the water, (Akh, M, K,) [i. e.,] of the land and of the sea; (Msb;) and (so in the Msb, but in the K “or”) any animal that does not discriminate: (Zj, Msb, K:) pl. بَهَائِمُ. (S, Msb, K.) بَهِيمِى Of, or relating to, beasts, or brutes.]

بَهِيمِيَّةٌ The nature of beasts, or brutes.]

أَبْهَمُ: see مُبْهَمٌ, in two places. b2: Also i. q. أَعْجَمُ [app. as meaning Destitute of the faculty of speech or articulation, like the beasts]. (K.) إِبْهَامٌ The thumb, and the great toe; (M, K;) the greatest إِصْبَع, (JK, T, S,) that is next to the forefinger, having two joints, so called because it closes upon [the palm of] the hand, as a cover; (T, TA;) the greatest of the أَصَابِع in the hand and in the foot: (M, K:) of the fem. gender, (S, Msb,) accord. to common repute; (Msb;) and sometimes masc.: (Lh, M, K:) and ↓ بَهِيمٌ signifies the same; mentioned by Az in the T, and by others; but Az adds that one should not say بِهَامٌ: (TA:) the pl. of ابهام is أَبَاهِيمُ (JK, S, M, Msb, K) and أَبَاهِمُ, (M, K,) which latter is used by poetic license for the former, (M,) and إِبْهَامَاتٌ. (Msb.) أَقْصَرُ مِنْ إِبْهَامِ الضَّبِّ [Shorter than the great toe of the (lizard called) ضبّ], and من ابهام القَطَاةِ [than the back toe of the (bird called) قطاة], and من ابهام الحُبَارَى [than the back toe of the (bird called) حبارى], are proverbs of the Arabs. (Har p. 335.) مُبْهَمٌ, applied to a door, Closed, or locked, (JK, K,) so that one cannot find the way to open it: (JK, TA:) and stopped up: (TA:) or having a lock upon it, with which it is fastened. (Mgh.) b2: A wall in which is no door. (TA.) b3: A chest having no lock [by means of which it may be opened]. (IAmb, TA.) b4: I. q. مُصْمَتٌ [as meaning Solid; not hollow; in the CK أَصْمَتُ, which signifies the same]; as also ↓ أَبْهَمُ: (K:) having no fissure in it: and ↓ the latter, applied to a heart is said to mean (assumed tropical:) impenetrable by admonition. (TA.) b5: (assumed tropical:) A thing, or an affair, made to be dubious, confused, or vague; (JK;) [such that there is no way, or manner, of knowing it; (see the verb;)] or such that one knows not the way, or manner, in which it should be engaged in, done, executed, or performed: (JK, S, Mgh, TA:) (assumed tropical:) speech, or language, [that is dubious, confused, or vague,] such that there is no way, or manner, of knowing it: (Mgh, TA:) applied to a road, (assumed tropical:) unapparent, or hardly apparent: (TA:) and, applied to the ordinance respecting the making up for the days in which one has broken a fast, [and to many other cases,] (assumed tropical:) undefined; in this instance meaning, as to whether the days may be interrupted, or whether they must be consecutive. (Mgh.) [Hence,] مُبْهَمَاتٌ (assumed tropical:) Difficult things, or affairs, such that one cannot find the way to perform them. (TA.) and الأَسْمَآءُ المُبْهَمَةُ, so termed by the grammarians, (assumed tropical:) The nouns of indication, (S, K,) such as هٰذَا and هٰؤُلَآءِ and ذَاكَ and أُولَائِكَ: (S:) accord. to Az, الحُرُوفُ المُبْهَمَةُ signifies (assumed tropical:) the particles which have no derivatives, and of which the roots are not known, as الَّذِى and مَا and مَنْ and عَنْ and the like. (TA.) b6: Applied to a vow, and to [certain ordinances respecting] marriage and divorce and emancipation, (assumed tropical:) From which there is no getting out, or extricating of oneself; as though they were closed doors with locks upon them: (Mgh:) and, applied to prohibited things, (assumed tropical:) not allowable in any manner, (T, K, TA,) nor for any cause; (T, TA;) or prohibited unconditionally; (Mgh;) as the prohibition of [the marriage with] the mother, and the sister, (T, Mgh, * K, TA,) and the like: (T, TA:) such a woman is said to be مُبْهَمَةٌ عَلَى الرَّجُلِ (assumed tropical:) [absolutely prohibited to the man; as though she were closed against him, or inaccessible to him]. (Msb. [But in this last work it seems to be مثبْهِمَةٌ, which is not agreeable with common usage.]) In the copies of the K, بُهْمٌ and بُهُمٌ are given as pls. of this word: but it seems that there is an omission or a misplacement in the passage; for these are said to be pls. of بَهِيمٌ, as shown above. (TA.) b7: (assumed tropical:) In a state of swooning or insensibility, speechless, and without discrimination; in consequence of a blow [&c.]. (TA.) b8: See also بَهِيمٌ.

مُسْتَبْهِمٌ عَنِ الكَلَامِ (assumed tropical:) Debarred from the faculty of speech. (Niftaweyh, TA.)

غلف

1 غَلَفَ, (S, O, Msb, K,) aor. ـِ (Msb,) inf. n. غَلْفٌ, (O, Msb, TA,) He put a bottle, or flask, (S, O, K, TA,) or a knife, (Msb,) &c., (TA,) into a غِلَاف [q. v.]; (S, O, Msb, K, TA;) as also ↓ اغلف, (S, Msb,) inf. n. إِغْلَافٌ; (Msb;) or ↓ غلّف, inf. n. تَغْلِيفٌ: (K, TA:) or ↓ the second signifies, (Msb,) or signifies also, (S,) he furnished it with a غِلَاف; (S, Msb;) or ↓ غلّف signifies thus: (TA:) القَارُورَةَ ↓ أَغْلَفْتُ is said by Lth to be from الغِلَافُ; and so ↓ غَلَّفْتُهَا, inf. n. تَغْلِيفٌ. (O.) b2: And accord. to Lth, (O,) one says, غَلَفَ لِحْيَتَهُ بِالغَالِيَةِ, (S, Mgh, O, Msb,) aor. ـِ (Msb,) inf. n. غَلْفٌ, (S,) meaning He daubed, or smeared, his beard with [the perfume called] غَالِيَة [q. v.], (Mgh, TA,) and likewise with other perfume, and with حِنَّآء; (TA;) and ↓ غَلَّفَهَا: (Mgh, TA:) but accord. to IDrd, the vulgar say so: (O, Msb, TA:) he says that the correct phrase is غَلَّاهَا (Mgh, O, Msb, TA) بالغالية, (O,) and غَلَّلَهَا: (Mgh, O, Msb:) in a trad. of 'Aacute;ïsheh, however, لِحْيَةَ رَسُولِ اللّٰهِ ↓ كُنْتُ أُغَلِّفُ occurs as meaning I used to daub, or smear, the beard of the Apostle of God with غالية, doing so abundantly: (TA:) and one says, of a man, ↓ تغلّف (Lth, Th, S, O, TA) بِالغَالِيَةِ (Th, S, TA) وَسَائِرِ الطِّيبِ (Th, TA) [i. e. He daubed, or smeared, himself, or his beard, with غالية and the other sorts of perfume]; and [in like manner,] ↓ اغتلف (Lth, O, TA) مِنَ الغَالِيَةِ (Lth, O) or مِنَ الطِّيبِ: (TA:) but accord. to the saying of IDrd [mentioned above], these are wrong, and should be only تَغَلَّى and تَغَلَّلَ, and اِغْتَلَى and اِغْتَلَّ: (O:) or, accord. to Ibn-El-Faraj, one says بالغالية ↓ تغلّف when it is external; and تغلّل بِهَا when it is internal, at the roots of the hair. (O, TA. [See also 2 in art. غل.]) A2: غَلِفَ, aor. ـَ inf. n. غَلَفٌ, He was uncircumcised. (Msb.) 2 غَلَّفَ see 1, first sentence, in three places. Yousay also, غَلَّفْتُ السَّرْجَ [I put a غِلَاف upon, or to, the horse's saddle] and الرَّحْلَ [the camel's saddle: see also its pass. part. n., below]. (O.) b2: and الحِنَّآءُ يُغَلِّفُ الرَّأْسَ The حنّآء [q. v.] covers the head. (Mgh.) See also 1, second sentence, in two places.4 أَغْلَفَ see 1, first sentence, in three places.5 تغلّف, said of a رَحْل [or camel's saddle, (in some copies of the K erroneously رَجُل,) and in like manner of other things], It had a غِلَاف [q. v.], (K, TA,) of leather or the like; (TA;) as also ↓ اغتلف. (K, TA. [See 2, of which the former is quasi-pass.]) b2: See also 1, latter half, in two places.8 إِغْتَلَفَ see 5: b2: and see also 1, last quarter.

غَلْفٌ A species of trees, (S, O, K, TA,) with which one tans, (TA,) like [accord. to some meaning the same as] the غَرْف [q. v.]: (S, O, K, TA:) some say that one does not tan therewith unless together with the غَرْف. (TA.) غَلَفٌ inf. n. of غَلِفَ [q. v.]: (Msb:) [as a simple subst.,] The state of being uncircumcised. (S, O, K.) b2: [Also, of the heart, (assumed tropical:) The state of being أَغْلَف: so, app., accord. to the TA: in the L written غَلَفَة.] b3: And (assumed tropical:) Ample abundance of herbage, or of the goods, conveniences, or comforts, of life. (TA.) غَلِفٌ A certain plant, which is eaten, peculiarly, by the apes, or monkeys: mentioned by AHn. (TA.) غُلْفَةٌ i. q. قُلْفَةٌ (Mgh, O, Msb, K) and غُرْلَةٌ; (Msb;) i. e. [The prepuce;] the little piece of skin which the circumciser cuts off from the غِلَاف [or sheath] of the head of the penis. (Mgh.) b2: and الغُلْفَتَانِ signifies The two extremities of the two halves of the mustache, next to the صِمَاغَانِ [or two sides of the mouth which are the places where the lips conjoin]. (TA.) غِلَافٌ A thing well known; (K, TA;) i. e. a receptacle used as a repository; and a covering, or an envelope, of a thing: (TA:) it is of a sword [i. e. the scabbard, or sheath; and also a case, or covering, enclosing the scabbard, or enclosing the scabbard with its appertenances]; (S, O;) and of a knife and the like [i. e. the sheath]; (Msb;) and of a flask or bottle [i. e. the case thereof]; (S, O;) and [likewise] of a bow; (S, O, K;) and of a camel's saddle (K, TA) and of a horse's saddle, [i. e. a covering] of leather and the like; (TA;) and is such as the enclosing membrane (قَمِيص) of the heart; [غِلَافُ القَلْبِ signifying the pericardium;] and the pellicle (غِرْقِئ) of the egg; and the calyx of a flower; and the [imaginary]

سَاهُور [q. v.] of the moon: (TA:) pl. غُلُفٌ (O, Msb, K) and غُلْفٌ (K) and غُلَّفٌ. (O, * K.) In the phrase in the Kur [ii. 82], وَقَالُوا قُلُوبُنَا غُلُفٌ, as some read it, and, accord. to one reading غُلَّفٌ, the last word means (assumed tropical:) receptacles for knowledge: (O, TA:) but others read غُلْفٌ, which is pl. of ↓ أَغْلَفُ; (S, * O, * TA;) meaning (assumed tropical:) covered from hearing and accepting the truth; (TA;) or (assumed tropical:) as though they were covered from that to which thou invitest us. (O.) أَغْلَفُ [Enclosed] in a غِلَاف [q. v.]; applied in this sense to a sword, as also [the fem.] غَلْفَآءُ to a bow; (S, O, K;) and likewise to anything. (S, O. [See also مُغَلَّفٌ.]) b2: And A man having upon him a sort of garment from beneath which he has not put forth his fore arms. (Khálid Ibn-Jembeh, L, TA.) b3: And, applied to a man, i. q. أَقْلَفُ; (S, Mgh, O, K;) i. e. (Mgh) Uncircumcised: (Mgh, Msb:) fem. غَلْفَآءُ [see بَظْرٌ]: and pl. غُلْفٌ. (Msb.) b4: Applied also to a heart, meaning (assumed tropical:) As thought it were covered with a غِلَاف, so that it does not learn; (S, O, Msb, K, TA;) or covered from hearing and accepting the truth. (TA.) See also غِلَافٌ. [And see مُغَلَّفٌ.] b5: أَرْضٌ غَلْفَآءُ (assumed tropical:) A land that has not been depastured, so that there is in it every sort of small and large herbage. (Sh, O, K.) And سَنَةٌ غَلْفَآءُ (assumed tropical:) A year in which is abundance of herbage; (S, O, K, TA;) and so عَامٌ أَغْلَفُ. (TA.) And عَيْشٌ

أَغْلَفُ (assumed tropical:) Life that is ample in its means or circumstances, unstraitened, or plentiful, and easy, or pleasant. (S, O, K, TA.) مُغَلَّفٌ, applied to a horse's saddle and to a camel's saddle, Having upon it a غِلَاف [or covering] of leather or the like. (TA.) b2: And applied also to a heart as meaning [As though it were] covered. (TA.) [See also أَغْلَفُ.]