سمك

1 سَمَكَ, [aor. ـُ inf. n. سُمُوكٌ, It (a thing) rose, or became high or elevated or lofty. (S, K.) b2: And, aor. and inf. n. as above, He ascended. (TA.) One says, اُسْمُكْ فِى الرَّيْمِ Ascend thou the stairs. (S, TA. [See رَيْمٌ.]) A2: and سَمَكَهُ, (S, K,) aor. as above, (TA,) inf. n. سَمْكٌ, He raised, elevated, upraised, or uplifted, it. (S, K.) So in the phrase, سَمَكَ اللّٰهُ السَّمَآءَ [God raised the heaven]. (S.) سَمْكٌ The roof of a house, or chamber: (S, Mgh, * K: *) or the interior uppermost part [i. e. the ceiling] of a house, or chamber; the exterior uppermost part thereof being called صَهْوَةٌ: (Ham p. 725:) or [the height] from the top to the bottom of a house or chamber. (K.) [and hence, The canopy of the heaven or sky: or] the measure of the height of the heaven from the earth: or the thickness thereof, upwards. (Bd in lxxix. 28.) And The stature, or height in a standing posture, or anything: (K:) thus expl. by Lth: one says بِعِيرٌ طَوِيلُ السَّمْكِ [A camel tall of stature]. (TA.) [In the present day, it signifies The extent of anything from top to bottom; its height, depth, and thickness: and is vulgarly pronounced سُمْك.]

سَمَكٌ Fish; syn. حُوتٌ; (K;) a kind of aquatic creatures: [a coll. gen. n.:] n. un. with ة: pl. of the former سِمَاكٌ and سُمُوكٌ. (S, TA.) شَوَى

فِى الحَرِيقِ سَمَكَتَهُ [He broiled his fish in the fire of a burning house] is a post-classical prov. of the people of Baghdád, relating to the concealing, disguising, or cloaking, of a fault, for the purpose of seizing an opportunity; orginating from the fact that the thief used, when he saw the fire of a burning house in a place, to go thither for the purpose of theft; and if it were in his power, he did what he desired; and if he were lighted on, he said, I came to broil a fish. (Mtr, in Har pp. 481-2.) b2: السَّمَكَةُ [is a name of (tropical:) The constellation Pisces; also called السَّمَكَتَانِ;] a certain sign of the Zodiac; (K, TA;) thought by ISd to be so called because it is a watery sign; and also called الحُوتُ. (TA.) سِمَاكٌ A thing with which a thing is raised, elevated, upraised, or uplifted; (K, TA;) whether a wall or a roof: (TA:) pl. سُمُكٌ. (K.) A2: السِّمَاكَانِ is the name of Two bright stars; السِّمَاكُ الأَعْزَلُ and السِّمَاكُ الرَّامِحُ: (S, O, K:) the former is a star [namely a] in Virgo, called by astrologers السُّنْبُلَةُ [or Spica Virginis]; (Kzw;) and is one of the Mansions of the Moon, (S, O, and Kzw in his descr. of the Mansions of the Moon,) the Fourteenth thereof; (Kzw ibid.;) it is one of the أَنْوَآء [pl. of نَوْءٌ, q. v.], and rises aurorally in تِشْرِينُ الأَوَّلُ [October, O. S.; its auroral rising, in Central Arabia, about the commencement of the era of the Flight, began on the 4th of that month]; it is called الا عزل because it has no star [near] before it, like the اعزل that has with him no spear; or, as some say, because, when it rises [aurorally], it is not accompanied by wind nor by cold: (TA:) the latter سِمَاك, i. e. الرَّامِحُ, [thus called for a reason expl. in art. رمح, q. v., is the star Arcturus, and] is not of the Mansions of the Moon, (S, O, TA,) and has not any نَوْء [here meaning supposed influence in bringing rain &c.]; it is towards the north; the former being towards the south; (TA;) and is also called السِّمَاكُ المِرْزَمُ: (Az, TA in art. رمح:) [it is erroneously said that] the سماكان are in the sign of Libra: (TA:) and it is said that they are the two kind legs of Leo (رِجْلَا الأَسَدِ): (S, O, K: *) [for it appears, as I have before observed, (voce ذِرَاعٌ,) that the ancient Arabs, or many of them, extended the figure of Leo (as they did also that of Scorpio) far beyond the limits which we assign to it: and hence,] السماك الا عزل was also called سَاقُ الأَسَدِ [the thigh, or the hind shank, of Leo]. (Kzw in his descr. of Virgo.) The rhyming-proser says, إِذَا طَلَعَ السِّمَاكْ ذَهَبَ العِكَاكْ فَأَصْلِحْ فِنَاكْ وَأَجِدَّ حِذَاكْ فَإِنَّ الشِّتَآءَ قَدْ أَتَاكْ [When السماك rises aurorally, (i. e. السماك الا عزل,) the sultriness has gone, therefore do thou put thy court, or yard, in good condition, and renew thy sandal, for the winter has come to thee: فِنَاك and حِذَاك being contractions of فِنَآءَك and حِذَآءَك, for the sake of the rhyme]. (O, TA.) The نَوْء [here app. meaning the rain consequent upon the auroral setting] of السماك الاعزل [about the 4th of April, O. S. in Central Arabia] is abundant, but disapproved, because it gives growth to the نَشْر [q. v.], which diseases the camels that pasture upon it. (Kzw in his descr. of the Mansions of the Moon.) [The epithet ↓ سِمَاكِىٌّ is applied to the rain above mentioned.] b2: السِّمَاكُ also signifies, (K,) or سِمَاكُ التَّرْقُوَةِ, (Ibn-'Abbád, O,) The upper part of the chest, next to the collar-bone. (Ibn-'Abbád, O, K.) سِمَاكِىٌّ: see the next preceding paragraph.

سُمَيْكَآءُ i. q. حُسَاسٌ; (S, O, K;) i. e. Certain small fish, which are dried; also called هِفٌّ. (O, TA.) سَمَّاكٌ A fishmonger. (MA.) سَنَامٌ سَامِكٌ A high, (S, TA,) or long and high, and plump, (TA,) camel's hump. (S, TA.) b2: شَرَفُكَ تَامِكٌ وَإِقْبَالُكَ سَامِكٌ (tropical:) [Thy nobility is lofty, and thy good fortune is high]. (A and Ta in art. تمك.) المُسْمَكَاتُ The heavens; (K;) which are seven in number: (TA:) or so ↓ المَسْمُوكَاتُ: (S:) or this is wrong; or it is a dial. var.: (K:) the latter word is used by the vulgar, but is correct. (TA.) مِسْمَاكٌ A pole of a [tent such as is called] خِبَآء, (S, K,) which latter is raised thereby. (S.) مَسْمُوكٌ Tall; (IDrd, O, K;) applied to a man. (IDrd, O.) b2: And, applied to a horse, [من الحَبْلِ in the CK being a mistake for مِنَ الخَيْلِ,] (tropical:) Firm (Ibn-'Abbád, Z, O, K, TA) in the [ribs called] جَوَانِح. (Z, TA.) b3: المَسْمُوكَاتُ: see المُسْمَكَاتُ.

بَيْتٌ مُسْتَمِكٌ and ↓ مُنْسَمِكٌ A tall house or tent. (TA.) مُنْسَمِكٌ: see what next precedes.

شمس

1 شَمَسَ, aor. ـُ and شَمِسَ, (S, Msb, K,) inf. n. شُمُوسٌ; (TA;) and شَمِسَ, aor. ـَ (K) and شَمُسَ also, like فَضِلَ, aor. ـْ accord. to the lexicologists, as ISd says, but he holds the aor. of شَمِسَ to be شَمَسَ [only]; (TA;) and ↓ اشمس; (S, K;) It (a day) was, or became, sunny, or sunshiny; it had sun, or sunshine: (S, Msb, K:) or it had sun, or sunshine, all the daytime: or it was, or became, clear, or unobscured: (TA:) or its sun was, or became, vehement. (IF, Msb.) A2: شَمَسَ, (S, Msb, K,) aor. ـُ (Msb, TA) and شَمِسَ, (Msb,) inf. n. شُمُوسٌ and شِمَاسٌ, (S, Msb, K,) He (a horse) refused to be ridden or mounted: (S, K:) or took fright and broke loose and ran away, refusing to be ridden, by reason of the vehemence of his force of resistance, [for لِشِدَّةِ متعبه in the TA, I read لشدّة مَنَعَتِهِ,] and his sharpness of temper, so that he would not remain still: (TA:) or became rebellious against his rider. (Msb.) b2: [Hence,] شَمَسَتِ المَرْأَةُ (assumed tropical:) The woman abstained from looking at men, and from exciting their desire. (TA.) b3: And شَمَسَ لِى فُلَانٌ (tropical:) Such a one showed enmity to me: (K: *) or showed his enmity to me, (T, S, A,) and almost made it to take effect, (A,) or as though he purposed to act: (T, TA:) or شَمَسَ فِى فُلَانٍ signifies, [unless فى be a mistake for لِى, and فُلَانٍ for فُلَانٌ,] he showed his enmity [towards such a one], and could not conceal it. (M in TA.) [See also 3.] b4: And الخَمْرُ تَشْمُسُ بِصَاحِبِهَا (assumed tropical:) Wine overcomes, and runs away with, its drinker. (TA.) 2 شمّس, (TK,) inf. n. تَشْمِيسٌ, (K,) He worshipped the sun. (K, TK.) A2: And He spread a thing in the sun, or sunshine, (K, TK,) in order that it might dry. (TA.) 3 شامسهُ, inf. n. مُشَامَسَةٌ and شِمَاسٌ, He opposed him, and treated him with enmity or hostility. (Th, TA.) [See also 1.]4 أَشْمَسَ see 1, first signification. b2: [Also He ascended a mountain towards the sun. (Freytag, from the Deewán of the Hudhalees.)]5 تشمّس He (a man) sat in the sun, or sunshine: (TA:) he set himself up [or exposed himself standing] to the sun. (S, TA.) A2: تشمّس عَلَيْهِ He was niggardly, tenacious, or avaricious, to him. (TA.) [See also the part. n., below.]

الشَّمْسُ [The sun;] the body of the solar light, that runs its course in the firmament: (Lth, * TA:) it is fem.: (S, * Msb, K:) and has neither dual nor pl.: (Msb:) or it has a pl., [though this is not used in a pl. sense,] namely, شُمُوسٌ, (S, K,) as though they called every part of it a شمس, like as they said مَفَارِقُ for مَفْرِقٌ. (S.) When it is made determinate without the article ال, [as] in the name عَبْدُ شَمْسَ, meaning The Servant of the Sun, (Msb, K,) i. e., of this luminous object, (Msb,) the شمس of heaven, because they used to worship it, (K,) it is imperfectly decl., (Aboo-'Alee, Msb, K,) because it is determinate and of the fem. gender, (Aboo-'Alee, K,) or because it is a proper name and of the fem. gender and altered from الشَّمْس: (Msb:) and a poet says, كَلَّا وَشَمْسَ لَنَخْضِبَنَّهُمُ دَمًا [Nay verily, by the sun, we will assuredly dye them with blood], making شمس imperfectly decl. because he means the art. ال to be understood: (IAar, TA:) but some say that in the former instance, (Msb, TA,) and in the latter, (TA,) the word in question has a different signification, which will be shown below: (Msb, TA:) and Sb says that none of the Arabs made شمس determinate without the art. ال, except in the proper name mentioned above, in which all of them made it so. (TA.) The dim. is ↓ شُمَيْسَةٌ. (S, TA.) b2: [Also The sun, or sunshine.] You say, قَعَدَ فِى الشَّمْسِ [He sat in the sun, or sunshine]. (TA.) b3: Also, (K, TA,) or شَمْسٌ, (Msb,) A certain ancient idol. (Msb, K.) Accord. to Ibn-El-Kelbee, it is this that is meant by the proper name mentioned above; and if so, it is perfectly decl.: (Msb:) and some say that it is this also that is meant in the words of the poet cited above, and that he makes the word imperfectly decl. because he uses it as a proper name of the image (الصُّورَة). (TA.) A2: شَمْسٌ also signifies A kind of necklace or collar: (S, K:) or a pendant, or suspended ornament, (مِعْلَاق,) of the necklace or collar upon the neck: or the collar of a dog: (TA:) or a kind of women's ornament: of the masc. gender: (Lh, TA:) pl. شُمُوسٌ. (TA.) b2: And A kind of comb, (K,) with which women in the first age used to comb themselves; (TA;) as also ↓ شَمْسَةٌ. (IDrd, TA.) A3: يَوْمٌ شَمْسٌ: see شَامِسٌ.

يَوْمٌ شَمِسٌ: see شَامِسٌ.

شَمْسَةٌ: see شَمْسٌ, last sentence but one.

شَمْسِىٌّ [Of, or relating to, the sun; solar].

السَّنَةُ الشَّمْسِيَّةُ The solar year. (Mgh.) b2: It is also a term applied by some of the Arabs to The first [annual] increase [of sheep and goats]. (Aboo-Nasr, TA voce صَفَرِىٌّ, q. v.) شَمَاسٌ The disposition, in a horse, of refusing to be ridden, or mounted. (S.) b2: [And hence,] (assumed tropical:) The disposition, in a woman, of abstaining from looking at men, and from exciting their desire: a subst. from شَمَسَتٌ. (TA.) شَمُوسٌ A horse that refuses to be ridden or mounted; (S, K;) as also ↓ شَامِسٌ: (K:) or that takes fright and breaks loose and runs away, refusing to be ridden, by reason of the vehemence of his force of resistance and his sharpness of temper, so that he will not remain still: (TA: [see 1:]) or that will hardly remain still: (A:) or that rebels against his rider: (Msb:) or that refuses to be ridden or mounted, and will hardly remain still: (Mgh:) also applied to a she-camel: (TA:) شَمُوصٌ, with ص, applied to a horse is not allowable: (Msb:) pl. شُمُسٌ (A, Mgh, Msb, K) and شُمْسٌ. (K.) b2: [Hence,] (assumed tropical:) A woman who abstains from looking at men, and from exciting their desire; as also ↓ شَامِسَةٌ: pl. of the former, شُمُسٌ; and of the latter, [شَوَامِسُ and] شُمُوسٌ. (TA.) b3: Hence also, (Msb,) (tropical:) A man refractory, untractable, perverse, stubborn, or obstinate, in disposition: (S, Msb, TA:) and a man hard, harsh, or illnatured, in his enmity, vehement in contrariousness to him who opposes him: (TA:) شَمُوصٌ [with ص] is not allowable. (S.) b4: [Hence too,] الشَّمُوسُ (assumed tropical:) Wine: (AHn, K:) because it overcomes, and runs away with, its drinker, like the horse to which this epithet is applied. (AHn.) شُمَيْسَةٌ dir of شَمْسٌ, q. v.

شَمَّاسٌ One of the heads of the Christians, who shaves the middle of his head, and keeps to the church: (Lth, A, Mgh, K:) [in the present day, a deacon: see جَاثَلِيقُ:] not pure Arabic, (IDrd,) or not sound Arabic: (M:) [probably, as Golius says, from the Chaldee 165:] pl. شَمَامِسَةٌ. (Mgh, K: [in the TA, شماسة; and in a copy of the A, شَمَّاسَة; but the right reading is that in the Mgh.]) شَامِسٌ A sunny, or sunshiny, day; a day having sun, or sunshine: or having sun, or sunshine, all the daytime: or clear; unobscured: and in like manner, ↓ شَمْسٌ and ↓ شَمِسٌ, a clear, cloudless, day: and شَامِسٌ also signifies intensely hot: (TA:) and ↓ مُشْمِسٌ, applied to a day, signifies the same as شَامِسٌ; (A;) and so ↓ مَشْمُوسٌ. (Th, TA.) A2: A neck having [ornaments of the kind called] شُمُوس [pl. of شَمْسٌ, q. v.]: a possessive epithet. (TA.) A3: See also شَمُوسٌ, in two places.

أَشْمَسُ More, and most, incompliant or resisting. (Ham p. 324.) مُشْمِسٌ: see شَامِسٌ.

مُشَمَّسٌ Made [or spread to dry (see 2)] in the sun, or sunshine. (S.) مُشَمِّسٌ A worshipper of the sun. (O, TA.) مَشْمُوسٌ: see شَامِسٌ.

مُتَشَمِّسٌ [Sitting in or] setting himself up to [or exposing himself standing to] the sun. (K.) A2: A man who defends what is behind his back: (ISh, TA:) a man strong (ISh, K, TA) in that which sustains or supports him; syn. قَوِىٌّ شَديدُ القُومِيَّةِ: (ISh, TA:) Sgh says شَديدُ القُوَّةِ; but the former is the right reading: (TA:) and niggardly, tenacious, or avaricious, to the utmost degree. (K.)

شرم

1 شَرَمَهُ, (S, K,) aor. ـِ (K,) inf. n. شَرْمٌ, i. q. شَقَّهُ [meaning He slit it; or rent it; and perhaps also he clave it, split it, &c.]. (S, K.) b2: It is also said in the K that الشَّرْمُ signifies قَطْعُ مَا بَيْنَ الأَرْنَبَةِ: but ما بين should be struck out: and the passage, moreover, is defective: it should be, as in the M, الشَّرْمُ and ↓ التَّشْرِيمُ signify The cutting (قَطْع [or rather شَقّ i. e. slitting or rending]) of the end, or tip, of the nose, and of the ثَفْر [here meaning the vulva, or the orifice of the vagina,] of a she-camel: specially said of these two things. (TA. [See also 2; and see شَرِيمٌ.]) b3: شَرَمَ الثَّرِيدَةَ, aor. and inf. n. as above, and the latter, by poetic license, شَرَمٌ, He ate of the sides, or of the edge, of the ثريدة [or mess of crumbled bread moistened with broth]. (TA.) b4: شَرَمَ لَهُ مِنْ مَالِهِ, (S, K,) aor. as above, (K,) and so the inf. n., (TA,) He gave him little of his مال (i. e. property, or cattle]. (S, K.) A2: شَرِمَ, aor. ـَ is quasi-pass. of شَرَمَهُ; [i. e. it signifies It was, or became, slit, or rent;] (TA;) as also ↓ انشرم. (S, TA. [In the former it is implied that the meaning of the latter verb is اِنْشَقَّ.]) b2: Also, aor. as above, (Msb,) inf. n. شَرَمٌ, (S, * Msb, K, *) He (a man) had his nose slit: (Msb:) or he had the end, or tip, of his nose cut. (S, * Msb, K. *) 2 تَشْرِيمٌ i. q. تَشْقِيقٌ [meaning The slitting, or rending, and perhaps also cleaving, splitting, &c., much, or in several places]: (S, K, TA: [see 2 in art. خرم:]) one says, شرّمهُ [he slit it &c.], in relation to the ear &c.: (TA:) [it is used in relation to the end, or tip, of the nose; and to the orifice of the vagina of a she-camel; as shown above:] see 1, second sentence. تَشْرِيمُ الظِّئَارِ is [The scarifying of the vulva, or of the orifice of the vagina, for the purpose of] the making a she-camel to affect and suckle a young one not her own [by causing her to imagine, from the pain thus occasioned, that she has recently brought forth that young one]; (TA;) تشريم in this phrase signifying تَشْقِيق. (T in art. ظأر.) It is said in a trad. of Ibn-'Omar, that he purchased a she-camel, and, seeing in her what is thus termed, returned her: (S:) in this instance, تشريم الظئار means The laceration of the two edges of the vulva on the occasion of ظئار. (T and TA in art. ظأر: see 1 in that art.) b2: تَشْرِيمُ الصَّيْدِ is The wounding of the skin of the animal of the chase without piercing into the belly, or inside, (L in art. حق, [see 8 in that art.,]) so that the animal escapes wounded. (S, K. *) 5 تشرّم, (S, K,) said of the skin, (TA,) or of a thing, (S,) It was, or became, rent, or slit, in several places; (S, K, TA;) quasi-pass. of شَرَّمَهُ. (TA.) It is said in a trad. of Kaab, أَتَى عُمَرَ بِكِتَابٍ قَدْ تَشَرَّمَتْ نَوَاحِيهِ i. e. تَشَقَّقَتْ [meaning He brought to 'Omar a book of which the sides were slit, or rent, in several places]. (TA.) 7 إِنْشَرَمَ see 1, near the end.

شَرْمٌ A canal, or cut, (خَلِيج,) from a بَحْر [i. e. sea, or large river]: (S, K:) [now applied to a creek of a sea:] or the لُجَّة [i. e. main body, or fathomless deep,] of the بَحْر [or sea]: (K:) or the deepest part thereof: (TA:) or a غَمْرَة [or submerging deep] thereof: pl. شُرُومٌ. (IB, TA.) b2: And Any fissure in a mountain or rock, not passing through. (TA.) A2: Also A certain kind of tree. (K.) b2: Also, (K,) or عُشْبٌ شَرْمٌ, (S, [in one of my copies of the S شَرِمٌ,]) Abundant herbs or herbage, of which the upper parts are eaten, the middle parts not being required, (S, K,) nor the lower parts. (S.) شَرُومٌ: see what next follows.

شَرِيمٌ A woman having her vagina and rectum united by the rending of the separation between them; syn. مُفْضَاةٌ; (S, Mgh, K;) as also ↓ شَرُومٌ, (S, K,) and ↓ شَرْمَآءُ; (K;) or the last of these in this sense has not been heard, though mentioned in the sense here following. (Mgh.) b2: Also A she-camel having her ثَفْر [here meaning the vulva, or the orifice of the vagina,] cut [or rather slit or rent]; and so ↓ شَرْمَآءُ, and ↓ مَشْرُومَةٌ: (M, TA:) or ↓ شَرْمَآءُ applied to a she-camel and to a she-ass, accord. to the Tekmileh, means having the vulva slit, or rent: therefore the first-mentioned meaning of this epithet, applied to a woman, if correct, may be tropical. (Mgh.) b3: Also The فَرْج [or vulva]; (K;) because of its being cleft. (TA.) شَارِمٌ An arrow that slits, or rends, (يَشْرِمُ,) the side of the target. (S, K, TA.) أَشْرَمُ, applied to a man, (IAar, S, Msb, K,) i. q. الأَنْفِ ↓ مَشْرُومُ; (S, K,) [i. e.] Having the nose slit; (IAar, Msb, TA;) like أَخْرَمُ: (IAar, TA:) or having the end, or tip, of the nose cut: (Msb:) and having the lower lip slit; like أَفْلَحُ: and having the upper lip slit; like أَعْلَمُ: and having the ear slit; like أَخْرَبُ: and having the eyelid slit; like أَشْتَرُ: it has all these meanings: (IAar, TA:) fem. شَرْمَآءُ, applied to a woman. (Msb.) b2: For the fem., see also شَرِيمٌ, in three places. b3: The fem. is also applied to an ear (أُذُنٌ), meaning Having a small portion cut from the upper part; and so ↓ مُشَرَّمَةٌ. (TA.) مُشَرَّمٌ Slit, or rent, in several places: so in a trad., where it is said, فَجَآءَهُ بِمُصْحَفٍ مُشَرَّمِ الأَطْرَافِ [And he brought him a copy of the Kur-án having the extremities slit, &c.]. (TA.) b2: See also أَشْرَمُ, last sentence.

مَشْرُومٌ: see أَشْرَمُ: b2: and see also شَرِيمٌ.

ثلث

1 ثَلَثَ القَوْمَ, aor. ـُ (S, M, Msb, K,) inf. n. ثَلْثٌ, (TA,) He took the third of the goods, or property, of the people, or company of men. (S, M, Msb, K.) And ثُلِثَتِ التَّرِكَةُ The property left at death had a third of it taken. (A.) and ثَلَثَ, aor. ـِ [but in this case it seems that it should be ثَلُثَ, as above,] is also said to signify He slew a third. (L.) b2: ثَلَثَ القَوْمَ, (T, S, K,) or الاِثْنَيْنِ, (Fr, T, M,) or الرَّجُلَيْنِ, (Msb,) aor. ـِ (S, M, Msb, K,) [thus distinguished from the verb in the first sense explained above,] inf. n. ثَلْثٌ, (TA,) signifies He was, or became, the third of the people, (T, S, K,) or a third to the two, (Fr, T, M,) or to the two men: (Msb:) or he made them, with himself, three: (T, S, K:) and similar to this are the other verbs of number, to ten [inclusive], except that you say, أَرْبَعُهُمْ and أَسْبَعُهُمْ and أَتْسَعُهُمْ, with fet-h, because of the ع. (S.) A poet says, (IAar, S,) namely, AbdAllah Ibn-Ez-Zubeyr El-Asadee, satirizing the tribe of Teiyi, (IB, TA,) فَإِنْ تَثْلِثُوا نَرْبَعْ وَإِنْ يَكُ خَامِسٌ يَكُنْ سَادِسٌ حَتَّى يُبِيرَكُمُ القَتْلُ [And if ye make up the number of three, we will make up the number of four; and if there be a fifth of you, there shall be a sixth of us; so that slaughter shall destroy you]: (IAar, S, IB:) he means, if ye become three, we will become four: or if ye slay three. (IB, TA.) b3: Also; (S, M, TA;) in the K, “or,” but this is wrong; (MF, TA;) ثَلَثَ القَوْمَ signifies He made the people, with himself, thirty; (A 'Obeyd, S, M, K;) they being twenty-nine: and in like manner one uses the other verbs of number, to a hundred [exclusive]. (A 'Obeyd, S.) And ثَلَثَ also signifies He made twelve to be thirteen. (T.) b4: ثَلَثَ الأَرْضَ He turned over the ground three times for sowing, or cultivating. (A, TA.) b5: See also 2. b6: ثَلَثَ, (T, M, L, TA,) [as though intrans., an objective complement being app. understood,] or ↓ ثلّث, (K, [but the former is app. the right reading, unless both be correct,]) said of a horse, He came [third in the race; i. e., next] after that which is called المُصَلِّى: (T, M, L, K: [in the CK, الذى, after الفَرَسُ, should be omitted:]) then you say رَبَعَ: then, خَمَسَ. (T, M, L.) And in like manner it is said of a man [as meaning He came third]. (T.) b7: لَا يَثْنِى

وَلَا يَثْلِثُ, (so in a copy of the M in art. ثنى, but in the present art. in the same copy written لا يثنِى ولا يثْلِثُ,) or ↓ لَا يُثَنِّى وَلَا يُثَلِّثُ, (so in a copy of the A, [in the CK in art. ثنى, and in Freytag's Arab. Prov. ii. 545, لَا يُثَنَّى وَلَا يُثَلَّثُ,]) or ↓ لَا يُثْنِى وَلَا يُثْلِثُ, (so in a copy of the K in art. ثنى, [in the TA, in the present art. and in art. ثنى, without any syll. signs,]) said of an old man, meaning He cannot rise, (M, A, TA,) when he desires to do so, a first time, nor can he (M, TA) the second time, nor the third. (M, A, TA.) 2 ثلّثهُ He made it three; or called it three: (Esh-Sheybánee, and K in art. وحد:) تَثْلِيثٌ signifies the making [a thing] three [by addition or multiplication or division]; as also ↓ ثَلْثٌ [inf. n. of ثَلَثَ]: and the calling [it] three. (KL.) b2: [Hence, ثلّث, inf. n. تَثْلِيثٌ, He asserted the doctrine of the Trinity.] b3: [Hence also,] فُلَانٌ يُثَنِّى وَلَا يُثَلِّثُ Such a one counts two Khaleefehs, namely, the two Sheykhs [Aboo-Bekr and 'Omar], and [does not count three, i. e.,] rejects the other [that succeeded them]: and فُلَانٌ يُثَلِّثُ وَلَا يُرَبِّعُ Such a one counts three Khaleefehs, [namely, those mentioned above and 'Othmán,] and [does not count a fourth, i. e.,] rejects ['Alee,] the fourth. (A, TA.) b4: لَا يُثَنِّى وَلَا يُثَلِّثُ: see 1. b5: ثلّث لِامْرَأَتِهِ, or عِنْدَهَا, He remained three nights with his wife: and in like manner the verb is used in relation to any saying or action. (TA voce سَبَّعَ.) b6: ثلّث بِنَاقَتِهِ He tied, or bound, three of the teats of his she-camel with the صِرَار. (S.) b7: ثَلَّثَتْ said of a she-camel, and of any female: see 4. b8: ثلّث said of a horse in a race: see 1. b9: ثلّث البُسْرُ, (M, K,) inf. n. as above, (K,) The full-grown unripe dates became, to the extent of a third part of them, ripe, or in the state in which they are termed رُطَب. (M, K.) b10: تَثْلِيثٌ also signifies The watering seed-produce [on the third day, i. e.,] another time بَعْدَ الثُّنْيَا [which app. means after excepting, or omitting, one day]. (M.) b11: And The making [a thing] triangular [or trilateral]. (KL.) b12: [The making a letter three-pointed; making it to have three dots.] b13: The making [a thing] to be a third part. (KL.) b14: The making the electuary, or confection, of aromatics, or perfumes, that is called مُثَلَّث. (KL.) 4 اثلث القَوْمُ The party of men became three: (Th, S, M, L, K:) and similar to this are the other verbs of number, to ten [inclusive]: (S:) also The party of men became thirty: and so in the cases of other numbers, to a hundred [exclusive]. (M, L.) b2: اثلثت She (a camel, and any female,) brought forth her third young one, or offspring; (Th, M;) and so ↓ ثلّثت, or ↓ اثتلثت. (TA in art. بكر.) b3: لَا يُثْنِى وَلَا يُثْلِثُ: see 1. b4: اثلث said of a grape-vine, It had one third of its fruit remaining, two thirds thereof having been eaten. (M.) 8 إِثْتَلَثَ see 4.

ثُلْثٌ: see ثُلُثٌ.

ثِلْثٌ The third young one or offspring, (M, A, K,) of a she-camel, (M, K,) and, accord, to Th, of any female: (M:) and in like manner others are termed, to ten [inclusive]. (A.) But one should not say نَاقَةٌ ثِلْثٌ [after the manner of ثِنْىٌ, q. v.]. (M.) b2: سَقَى نَخْلَهُ الثِّلْثَ He watered his palm-trees once in three days: (A:) or he watered them بَعْدَ الثُّنْيَا [which app. means after excepting, or omitting, one day]. (K.) ثِلْثٌ is not used [thus] except in this case: there is no ثِلْث in the watering of camels; for the shortest period of watering is the رِفْه when the camels drink every day; then is the غِبّ, which is when they come to the water one day and not the next day; and next after this is the رِبْع; then, the خِمْس; and so on to the عِشْر: so says As: (S, TA:) and this is correct, though J's assertion that ثِلْث is not used except in this case is said by F to require consideration. (TA.) b3: حُمَّى الثِّلْثِ i. q. حُمَّى الغِبِّ, [The tertian fever;] the fever that attacks one day and intermits one day and attacks again on the third day; called by the vulgar ↓ المُثَلِّثَةُ. (Msb.) ثُلَثٌ: see what next follows.

ثُلُثٌ (T, S, M, A, Msb, K) and ↓ ثُلْثٌ (Msb, K) and ↓ ثُلَثٌ, which last is either a dial. var. or is so pronounced to make the utterance more easy, (MF,) A third; a third part or portion; (S, A, Msb, K;) as also ↓ ثَلِيتٌ, (As, T, S, M, Msb, K,) like ثَمِينٌ and سَبِيعٌ and سَدِيسٌ and خَمِيسٌ and نَصِيفٌ, (S,) though Az ignored ثَلِيثٌ (T, S) and خَمِيسٌ: (S:) [and ↓ مِثْلَاثٌ, q. v., app, signifies the same:] the pl. of ثلث, (M, Msb,) and of ثليث also, (M,) is أَثْلَاثٌ. (M, Msb.) It is said in a trad., دِيَةُ شِبْهِ العَمْدِ أَثْلَاثًا [The expiatory mulct for that homicide which resembles what is intentional shall be thirds]; i. e., thirty-three she-camels each such as is termed حِقَّة, and thirtythree of which each is such as is termed جَذَعَة, and thirty-four of which each is what is termed ثَنِيَّة. (TA.) إِنَآءٌ ثَلْثَانُ A vessel in which the corn &c. that is measured therein reaches to one third of it: and in like manner one uses this expression in relation to beverage, or wine, &c. (M, L.) ثِلْثَانٌ, (so in a copy of the M,) or ثَلِثَانٌ, and ثَلَثَانٌ, (K,) I. q. عِنَبُ الثَّعْلَبِ; (K;) the tree thus called. (M, TA.) ثَلَاثٌ, also written ثَلٰثٌ: see ثَلَاثَةٌ, in six places: and ثُلَاثُ, in two places.

ثُلَاثُ and ↓ مَثْلَثُ (S, L, K) Three and three; three and three together; or three at a time and three at a time; (L;) imperfectly decl. [because] changed from the original form of ثَلَاثَةٌ ثَلَاثَةٌ; (K;) or because of their having the quality of epithets and deviating from the original form of ثَلَاثَةٌ: they are epithets; for you say, مَرَرْتُ بِقَوْمٍ

مَثْنَى وَثُلَاثَ [I passed by a party of men two and two, and three and three, together]: (Sb, S:) or they are imperfectly decl. because they deviate from their original as to the letter and the meaning; the original word being changed as above stated, and the meaning being changed to ثَلَاثَةٌ ثَلَاثَةٌ: but the dim. is ↓ ثُلَيِّثٌ, perfectly decl., like أُحَيِّدٌ &c., because it is like حُمَيِّرٌ [dim. of حِمَارٌ], assuming the form of that which is perfectly decl., though it is not so in the cases of أَحْسَنُ and the like, as these words, in assuming the dim. form, do not deviate from the measure of a verb, for مَا أُحَيْسِنَهُ [How goodly is he!] is sometimes said. (S.) It is said in the Kur [iv. 3], فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَآءِ وَثُلَاثَ وَرُبَاعَ, i. e. Then marry ye such as please you, of women, two [and] two, and three [and] three, and four [and] four: [meaning, two at a time, &c.:] here مثنى &c. are imperfectly decl. because deviating from the original form of اِثْنَيْنِ اِثْنَيْنِ, &c., and from the fem. form. (Zj, T, L.) And one says ↓ مَثْلَثَ مَثْلَثَ, like ثُلَاثَ ثُلَاثَ. (T.) You say also, فَعَلْتُ الشَّىْءَ مَثْنَى وَثُلَاثَ وَرُبَاعَ, meaning I did the thing twice and twice, and thrice and thrice, and four times and four times. (L.) b2: [ثُلَاثٌ is app. fem. of ثُلَاثَةٌ, a dial, var. of ثَلَاثَةٌ, of which the fem. is ثَلَاثٌ: and hence,] ذُو ثُلَاثٍ, with damm [to the initial ث], A camel's [girth of the kind called]

وَضِين. (K.) You say, اِلْتَقَتْ عُرَا ذِى ثُلَاثِهَا (tropical:) [lit., The loops of her girth met together]; (A, TA; [but in a copy of the former, ↓ ذى ثَلَاثِهَا;]) meaning, she was, or became, lean, or lank in the belly. (A. [See a similar saying voce بِطَانٌ.]) And a poet says, وَقَدْ ضَمَرَتْ حَتَّى بَدَا ذُو ثُلَاثِهَا [And she had become lean, or lank in the belly, so that her girth appeared]: but some say that ذو ثلاثها [here] means her belly, and the two skins, [namely,] the upper, and that which is pared, or scraped off, after the flaying: (TA:) or, accord. to some, the phrase is حَتَّى ارْتَقَى ذو ثلاثها, meaning, so that her fœtus rose to her back; the ثلاث [here again in a copy of the A written with fet-h to the initial ث, and in like manner ثلاثها,] being the سَابِيَآء and the سَلَا and the womb. (A, TA.) You say also ↓ عَلَيْهِ ذُو ثَلَاثٍ, [so I find it written, but perhaps it should be ذو ثُلَاثٍ,] meaning, (tropical:) Upon him is a [garment of the kind called]

كِسَآء made of the wool of three sheep. (A, TA. [In the latter without any syll. sign to show that ثلاث here differs from the form in the exs. cited before.]) ثِلَاث: see ثَالِثٌ.

ثَلُوثٌ A she-camel that fills three vessels (S, M, A, L, K) such as are called أَقْدَاح, (M, L,) when she is milked, (S, K,) [i. e.,] at one milking. (A.) This is the utmost quantity that the camel yields at one milking. (IAar, M.) b2: Also A she-camel three of whose teats dry up: (S, M, A, K: [accord. to the TA, it is said in the T that such is termed ↓ مَثْلُوثٌ; but I think that this is a mistranscription:]) or that has had one of her teats cut off (IAar, T, M, L, K) by cauterization, which becomes a mark to her, (IAar, M,) and [in some copies of the K “ or ”] is milked from three teats: (T, M, L, K:) or that has three teats; (IAar, TA;) [and] so ↓ مُثَلِّثَةٌ: (T, TA:) or a she-camel having one of her teats dried up in consequence of something that has happened to it. (ISk.) ثَلِيثٌ: see ثُلُثٌ.

ثَلَاثَةٌ, also written ثَلٰثَةٌ, a noun of number, [i. e. Three,] is masc., (S, M, Msb,) and is also written and pronounced ↓ ثُلَاثَةٌ, with damm: (IAar, M, TA:) the fem. is ↓ ثَلَاثٌ, also written ثَلٰثٌ; (S, M, Msb;) [and app. ثُلَاثٌ also, mentioned above, under the head of ثُلَاثُ, but only as occurring with ذُو prefixed to it.] You say ثُلَاثَةُ رِجَالٍ [Three men]: and نِسْوَةٍ ↓ ثَلَاثُ [three women]. (Msb.) In the saying of Mohammad, ↓ رُفِعَ القَلَمُ عَنْ ثَلَاثٍ [The pen of the recording angel is withheld from three persons] ثلاث is for ثَلَاثِ أَنْفُسٍ. (Msb. [See art. رفع.]) [In like manner, ↓ ثَلَاثٌ occurs in several trads. for ثَلَاثُ خِصَالٍ; as, for instance, in the saying,] ثَلَاثٌ مَنْ كُنَّ فِيهِ حَاسَبَهُ اللّٰهُ حِسَابًا يَسِيرًا [There are three qualities: in whomsoever they be, God will reckon with him with an easy reckoning]: these are, thy giving to him who denies thee, and forgiving him who wrongs thee, and being kind to him who cuts thee off from him. (El-Jámi' es-Sagheer.) The people of El-Hijáz say, أَتَوْنِى ثَلَاثَتَهُمْ [The three of them came to me], and أَرْبَعَتَهُمْ, and so on to ten [inclusive], with nasb in every case; and in like manner in the fem., ↓ أَتَيْنَنِى ثَلَاثَهُنَّ, and أَرْبَعَهُنَّ: but others decline the word with the three vowels, making it like كُلُّهُمْ: after ten, however, only nasb is used; so that you say, أَتَوْنِى أَحَدَ عَشَرَهُمْ [and ثَلَاثَةَ عَشَرَهُمْ], and إِحْدَى عَشْرَتَهُنَّ [and ثَلَاثَ عَشْرَتَهُنَّ]. (S.) The saying وَلَدُ الزِّنَا شَرٌ الثَّلَاثَةِ means [The offspring of adultery, or fornication, is the worst of the three] if he do the deeds of his parents. (Mgh.) [It is said that when ثلاثة means the things numbered, not the amount of the number, it is imperfectly decl., being regarded as a proper name; and so are other ns. of number. (See ثُمَانِيةٌ.) See also سِتَّةٌ.] b2: ثَلَاثَةَ عَشَرَ [indecl. in every case, meaning Thirteen,] is pronounced by some of the Arabs ثَلَاثَةَ عْشَرَ: and [the fem.] عَشْرَةَ ↓ ثَلَاثَ, thus in the dial. of El-Hijáz [and of most of the Arabs], is pronounced ثَلَاثَ عَشِرَةَ in the dial. of Nejd. (S in art. عشر.) ثُلَاثَةٌ: see ثَلَاثَةٌ.

الثَّلَاثَآءُ, also written الثَّلٰثَآءُ, (Lth, T, S, M,) or يَوْمُ الثَّلَاثَآءِ or الثَّلٰثَآءِ, (A, Msb, K,) and ↓ الثُّلَاثَآء, with damm, (A, K,) [meaning The third day of the week, Tuesday,] has this form for the sake of distinction; for properly it should be الثَّالِثُ: (S, M:) or it has meddeh in the place of the ة in the noun of number [ثَلَاثَةٌ] to distinguish it from the latter: (Lth, T:) [it is without tenween in every case; when indeterminate as well as when determinate; being fem.:] the pl. is ثَلَاثَاوَاتٌ (S, M, Msb) and أَثَالِثُ. (Th, M.) It has no dim. (Sb, S in art. امس.) Lh relates that Aboo-Ziyád used to say, مَضَى الثَّلَاثَآءُ بِمَا فِيهِ [Tuesday passed with what occurred in it]; making ثلاثاء sing. and masc.; [but this he did because he meant thereby يَوْمُ الثَّلَاثَآءِ; يوم being masc.:] Th is related to have said, بِمَا فِيهَا; making it fem.: and Abu-l-Jarráh used to say, مَضَتِ الثَّلَاثَآءُ بِمَا فِيهِنَّ, treating the word as a numeral. (M.) الثُّلَاثَآءُ: see الثَّلَاثَآءُ.

ثُلَاثِىٌّ a rel. n. from ثَلَاثَةٌ, anomalously formed, (M,) [or regularly formed from ثُلَاثَةٌ,] Of, or relating to, three things. (T, TA.) b2: Three cubits in length, or height; applied in this sense to a garment, or piece of cloth; (T, A;) and to a boy. (T.) b3: A word comprising, or composed of, three letters [radical only, or of three radical letters with one or more augmentative; i. e., of three radical letters with, or without, an augment]. (T, TA.) ثَلَاثُونَ, [also written ثَلٰثُونَ,] the noun of number, [meaning Thirty, and also thirtieth,] is not considered as a multiple of ثَلَاثَةٌ, but as a multiple of عَشَرَةٌ; and therefore, if you name a man ثَلَاثُونَ, you do not make the dim. to be ثَلِيِّثُون, but [you assimilate the noun from which it is formed to a pl. with و and ن from عَشَرَةٌ, or to عِشْرُونَ, and say] ↓ ثُلَيْثُونَ. (Sb, M.) ثُلَيْثُونَ: see what immediately precedes.

ثَلَاثَاوِىٌّ: One who fasts alone on the third day of the week. (IAar, Th, M.) ثُلَيِّثٌ: see ثُلَاثُ.

ثَالِثٌ [Third]: fem. with ة. (T, &c.) The final ث in الثَّالِثُ is sometimes changed into ى. (M.) You say, هُوَ ثَالِثُ ثَلَاثَةٍ [He, or it, is the third of three]: thus you say when the two [terms] agree, each with the other; but not ثَالِثٌ ثَلَاثَةً; ثالث being regarded in the former case as though it were a subst.; for you do not mean to convey by it a verbal signification, but only mean that he, or it, is one of the three, or a portion of the three: (Fr, ISk, T, S:) and in like manner you say, هِىَ ثَالِثَةُ ثَلَاثَ [She is the third of three]; but when there is among the females a male, you say, هِىَ ثَالِثَةُ ثَلَاثَةٍ, making the masc. to predominate over the fem. (T.) When the two [terms] are different, you may make the former to govern the gen. case or to govern as a verb; saying, هُوَ رَابِعُ ثَلَاثَةٍ or هُوَ رَابِعٌ ثَلَاثَةً, like as you say ضَارِبُ زَيْدٍ and ضَارِبٌ زَيْدًا; and thus you also say, هٰذَا ثَالِثُ اثْنَيْنِ and هٰذَا ثَالِثٌ اثْنَيْنِ, meaning This makes two to be three, with himself, or itself. (ISk, T, * S. [In most copies of the S, for ثَالِثٌ اثْنَيْنِ is put ثَالِثَ اثْنَيْنِ; and, in the explanation of this phrase, ثَلَّثَ اثْنَيْنِ for ثَلَثَ اثْنَيْنِ: IB has remarked that these are mistakes.]) ↓ ثِلَاث occurs in the sense of ثَالِث in a trad. cited voce ثَانٍ in art. ثنى. (Sh, T in art. ثنى.) b2: ثَالِثَةُ الأَثَافِى meansA projecting portion of a mountain, by which are placed two pieces of rock, upon all which is placed the cooking-pot. (S, K.) Hence the saying, رَمَاهُ اللّٰهُ بِثَالِثَةِ الأَثَافِى [explained in art. اثف]. (TA.) b3: [ثَالِثَ عَشَرَ and ثَالِثَةَ عَشْرَةَ, the former masc. and the latter fem., meaning Thirteenth, are generally held to be indecl. in every case without the art.; but with the art., most say in the nom. الثَّالِثُ عَشَرَ, accus. الثَّالِثَ عَشَرَ, and gen. الثَّالِثِ عَشَرَ; and in like manner in the fem. Accord. to some,] you say, هُوَ ثَالِثُ عَشَرَ as well as هُوَ ثَالِثَ عَشَرَ [He, or it, is a thirteenth]: he who uses the former phrase says that he means هُوَ ثَالِثُ ثَلَاثَةَ عَشَرَ, (T, S,) i. e. He, or it, is one of thirteen, (T,) and that he suppresses ثلاثه, and leaves ثالث decl. as it was; and he who uses the latter phrase says that he likewise means this, but that, suppressing ثلاثة, he gives its final vowel to the word ثالث, (T, S,) to show that there is a suppression: (S:) but IB says that the former of these two phrases is wrong; that the Koofees allow it, but that the Basrees disallow it, and pronounce it a mistake. (L.) [And accord. to J, one says, هٰذَا الثَّالِثَ عَشَرَ and هٰذِهِ الثَّالِثَةَ عَشْرَةَ This is the thirteenth, or this thirteenth: for he adds,] and you say, هذَا الحَادِى عَشَرَ and الثَّانِىَ عَشَرَ and so on to twenty [exclusive]; all with fet-h; for the reason which we have mentioned: and in like manner in the fem., in which each of the two nouns is with ة. (S.) You say also, ثَالِثَ عَشَرَ ثَلَاثَةَ عَشَرَ [The thirteenth of thirteen]; and so on to تَاسِعَ عَشَرَ تِسْعَةَ عَشَرَ: and in like manner in the fem. (I' AK p. 316.) الثَّالُوثُ The Trinity.]

مَثْلَثُ and مَثْلَثَ: see ثُلَاثُ. b2: مثلث [i. e.

مَتْلَثٌ] signifies A chord [of a lute] composed of three twists: that which is of two twists is called مثنى [i. e. مَثْنًى]: or, as some say, these two words signify [respectively] the third chord and the second: their pls. are مَثَالِثُ and مَثَانٍ. (Har p.244.) مُثْلِثٌ A she-camel, and any female, bringing forth her third young one, or offspring: one should not say نَاقَةٌ ثِلْثٌ. (M.) b2: See also مُثَلِّثٌ.

مُثَلَّثٌ A thing having three angles or corners, triangular [or trilateral]; a triangle. (S, K.) You say مُثَلَّثٌ حَادٌّ [An acute-angled triangle]: and مُثَلَّثٌ قَائِمٌ [A right-angled triangle]. (TA.) And أَرْضٌ مُثَلَّثَةٌ A three-sided piece of land. (TA.) b2: A thing composed of three layers or strata, or of three distinct fascicles or the like; (M, TA;) [see also مَثْلُوثٌ;] and in like manner what are composed of four, and more, to ten [inclusive], are called by similar epithets: (TA:) or a thing of three folds. (Lth, T.) b3: [As a conventional term in lexicology, A word having a letter which has any of the three vowels: ex. gr., بَدْأَةٌ is مُثَلَّثَةُ البَآءِ; i. e., it is written بَدْأَةٌ and بُدْأَةٌ and بِدْأَةٌ. As such also, A verb having its عَيْن (or middle radical letter) movent by any of the three vowels: ex. gr., بَهَأَ بِهِ is مُثَلَّثٌ; i. e., it is written بَهَأَ and بَهُؤَ and بَهِئَ. And as such, مُثَلَّثَةٌ (not مُثْلَثَةٌ) signifies Three-pointed; having three diacritical points: it is an epithet added to ثَآء, to prevent its being mistaken for بَآء or تَآء or يَآء.]

b4: Wine (شَرَاب) cooked until the quantity of two thirds of it has gone; (S, K;) the expressed juice of grapes so cooked. (Mgh.) b5: And A certain electuary, or confection, of aromatics, or perfumes. (KL.) مُثَلِّثٌ A calumniator, or slanderer, of his brother [or fellow] to his prince; because he destroys three; namely, himself and his brother and his prince: (Sh, T, M, * K:) as also ↓ مُثْلِثٌ; (K;) or thus accord. to Aboo-'Owáneh. (Sh, T.) b2: See also ثِلْثٌ, last sentence: b3: and see ثَلُوثٌ.

مِثْلَاثٌ from ثُلُثٌ is like مِرْبَاعٌ from رُبْعٌ. (M.) See ثُلُثٌ and مِرْبَاعٌ.

مَثْلُوثٌ Property of which a third part has been taken. (A.) b2: [Applied to a verse,] That of which a third has been taken away: (M, K:) whatever is مَثْلُوث is مَنْهُوك: (TA:) or the former word signifies as above, and the latter signifies that of which two thirds have been taken away: this is the opinion of the authors on versification with respect to the metres called رَجَز and مُنْسَرِح: (M, TA:) the مثلوث in poetry is that whereof two feet out of six have gone. (TA.) b3: A rope composed of three strands (Lth, T, S, M, A, K) twisted together, (Lth, T, A,) and in like manner woven, or plaited: (Lth, T:) and ropes composed of four, five, six, seven, and nine, strands, but not of eight nor of ten, are similarly called. (M.) b4: A garment of the kind called كِسَآء woven of wool and camels' hair (وَبَر) and goats' hair (شَعَر). (Fr, T.) b5: مَزَادَةٌ مَثْلَوثَةٌ A مزادة [or leathern water-bag] made of three skins. (T. S, A, K.) b6: أَرْضٌ مَثْلُوثَةٌ Land turned over three times for sowing or cultivating. (A.) b7: See also ثَلُوثٌ.

فرز

1 فَرَزَهُ, (S, A, O, Msb, K,) aor. ـِ inf. n. فَرْزٌ, (S, O, Msb, K,) He put it, or set it, apart, away, or aside; removed it; or separated it; from another thing, or from other things; (S, A, O, Msb, K;) as also ↓ افرزهُ, (S, O, K,) inf. n. إِفْرَازٌ: (K:) he divided it therefrom; (A, TA;) [and so ↓ افرزهُ:] he divided it into parts, or shares; as also ↓ افرزهُ: (Az, Msb, TA:) he distributed it, or dispersed it. (AO, Az, TA.) You say, فَرَزَ لَهُ نَصِيبَهُ, aor. and inf. n. as above; and ↓ افرزهُ; He set apart, or separated, for him his portion, or share. (Mgh.) And فَرَزَ لَهُ مِنْ مَالِهِ نَصِيبًا [He set apart, or divided, for him a portion, or share, of his property]; as also ↓ افرزهُ. (A.) And ↓ افرز لَهُ نَصِيبًا مِنَ الدَّارِ [He divided for him a share of the house]. (A.) b2: See also 2.

A2: [Also, app., He made fringes, or similar decorations, to it; namely, a garment, or piece of cloth, or the like: see the pass. part. n.] Aboo-Firás [El-Farezdak] says, بُسُطٌ مِنَ الدِيبَاجِ قَدْ فُرِزَتْ خُضْرِ ↓ أَطرَافُهَا بِفَرَاوِزٍ

[app. meaning, Carpets of silk brocade, the extremities of which had been fringed with green fringes]. (TA.) 2 فرّز عَلَىَّ بِرَأْيِهِ, (K,) or ↓ فَرَزَ, (thus, without teshdeed, in the O,) inf. n. تَفْرِزَةٌ, [which may be of either of the verbs,] (K,) He decided (قَطَعَ) against me by his opinion. (Ibn-'Abbád, O, K. [See also 8.]) 3 فارز شَرِيكَهُ He separated himself from his partner, with the latter's concurrence; syn. فَاصَلَهُ, (S, O, K,) and قَاطَعَهُ, (S, A, O, K,) and فَارَقَهُ. (A.) 4 افرزهُ: see 1, in six places. b2: أَفْرَزْتُ فُلاَنًا بِشَىْءٍ I made such a one to have a thing to himself alone, with none to share, or participate, with him in it. (A.) A2: Also It (an object of the chase) offered him an opportunity (S, O, K) so that he shot it, or shot at it, (S, O,) from within a short distance. (S, O, K.) 6 تفارز الشُّرَكَآءُ The partners separated themselves, one from another. (A.) 7 انفرز بَعْضُهُمْ عَنْ بَعْضٍ They went apart, away, or aside; removed; or separated; one from another, or one party from another. (TA in art. عزل.) 8 افترز أَمْرَهُ دُونَ أَهْلِ بَيْتِهِ means قَطَعَهُ [i. e. He decided his affair exclusively of the people of his house or tent, or of his wife and family]. (O, K. [See also 2.]) Q. Q. 1 فَرْوَزَ He died; (IDrd, O, K;) said of a man: (IDrd, O:) like هَرْوَزَ. (TA.) فَرْزٌ A depressed tract of land (S, O, K, TA) between two hills: (TA:) or an intervening space between two mountains: (TA:) [or] ↓ فُرْزَةٌ has the latter meaning; mentioned by Ibn-'Abbád. (O.) فِرْزٌ: see فِرْزَةٌ, in two places: b2: and see also فُرْزَةٌ. b3: Accord. to Lth, الفِرْزُ is syn. with الفَرْدُ; but this is disallowed by Az. (TA.) فَرْزَةٌ A cleft in rugged ground. (TA.) فُرْزَةٌ A road in, or upon, an [eminence such as is termed] أَكَمَة; as also ↓ فِرْزٌ. (Ibn-'Abbád, O, K.) b2: See also فَرْزٌ.

A2: Also i. q. فُرْصَةٌ, i. e. نَوْبَةٌ [meaning A turn; or time at which, or during which, a thing is, or is to be, done, or had, in succession]. (O, K. *) فِرْزَةٌ A piece, or detached portion, (S, O, Msb, K,) of a thing that is put, or set, apart, away, or aside, or that is removed, or separated; (S, O, K;) as also ↓ فِرْزٌ: pl. [of pauc.] أَفْرَازٌ and [of mult.] فُرُوزٌ: and ↓ فِرْزٌ signifies also a portion, or share, that is put aside for the party to whom it pertains, whether one [person] or two. (TA.) فُرُزٌّ A slave sound, or healthy, or without defect or blemish: or a free man sound, or healthy, or without defect or blemish. and plump. (Ibn-'Abbád, O, K.) فَرْوَازٌ [an arabicized word, from the Pers\. پَرْوَاز, app. as meaning A fringe, or the like; as the latter word does in Turkish, and probably, sometimes, in Persian]: accord. to some, it is of the measure فَعْلَالٌ from فَرَزَ in the first of the senses expl. in this art.; therefore, if so, it is an Arabic word: the pl. is فَرَاوِزُ. (TA.) See 1, last sentence.

فَارِزٌ A tongue distinct [in utterance]: (O, K, TA:) and discriminating language. (A, * O, K, * TA.) A2: Also A species of ant, round and black, found in dates: so says Ibráheem El-Harbee: (O and TA in art. عقف:) or the progenitor (جَدّ) of the black ants: that of the red is termed عُقْفَان: (K:) but it has been before said by the author of the K, in art. فزر, that فَازِرٌ signifies “ black ants in which is a redness: ” and it may be a mistranscription. (TA.) فَارِزَةٌ A road taking its course in a tract of sand amid sands that are compact and cleaving to the ground, and soft, (O, K,) appearing like an extended natural cleft in the ground: but this is mentioned in the book of Lth in art. فزر [as written فَازِرَة]. (O.) أَفْرَزُ Humpbacked; as also أَفْرَسُ and أَفْرَصُ: so says Fr. (TA voce أَعْجَرُ.) [The same meaning is also assigned to أَفْزَرُ, q. v.]

إِفْرِيزٌ, of a wall, an arabicized word, (S, Mgh, O, K,) [of unknown origin, like our word “ frieze,” and the French “ frise,” &c., said in the TA to be from the Pers\. پَرْوَاز, mentioned above, voce فَرْوَازٌ,] A projecting appertenance or roof or covering (جَنَاحٌ) thereof; (Mgh;) the طُنُف [q. v., app. meaning a projecting coping, or ledge, or cornice,] thereof; (O and K in the present art., and the same and S in art. طنف;) surrounding the upper part: (Kr, TA voce زَيْفٌ:) [it is also expl. as meaning] a hole, or an aperture, in a wall. (KL. [But this is app. a mistake, caused by a misunderstanding of the word طَاقٌ, which is expl. as having this meaning and also as syn. with

إِفْرِيزٌ; and the author of the KL evidently doubted its correctness, for he adds, “so we have heard. ”]) مُفْرَزٌ: see what next follows.

مَفْرُوزٌ and ↓ مُفْرَزٌ Put, or set, apart, away, or aside; removed; or separated: (Mgh:) divided into parts, or shares. (Msb.) A2: And the former, Having the back broken; like مَفْرُوسٌ. (TA in art. فرس.) A3: ثَوْبٌ مَفْرُوزٌ, (S, O, K,) by some written مُفَرْوَزٌ, (TA,) is from إِفْرِيزٌ, the افريز of a wall, (S, TA,) and signifies [A garment, or piece of cloth,] having تَطَارِيف [app. meaning a fringe, or fringes; likened to fingers, or the ends of fingers]. (O, K.) [See 1, last sentence.]

صعد

1 صَعِدَ فِى السُّلَّمِ, (S, A, Msb, K,) aor. ـَ (Msb, K,) inf. n. صُعُودٌ (S, Msb, K) and صَعَدٌ and صُعُدٌ; (Ham p. 407;) and ↓ تصعّد, (A,) or اِصَّعَّدَ, (L,) inf. n. اِصَّعُّدٌ; (K;) and ↓ تصاعد, (A,) or اِصَّاعَدَ, (L,) inf. n. اِصَّاعُدٌ; (K;) and ↓ اصطعد; (K;) He ascended, or went up, the ladder, or stair: (L, Msb, K:) and so the verb is used of ascending a thing similar to a ladder, or stair: but in a case of this kind one should not say اصعد. (L.) And صَعِدَ السَّطْحَ and إِلَى السَّطْحِ (A, Msb) He ascended, or ascended to, the flat house-top. (Msb.) And صَعِدَ المَكَانَ, and فِى

المَكَانِ, and ↓ اصعد, and ↓ صعّد, He ascended the place, or upon the place. (L.) And فِى ↓ صعّد الجَبَلِ, (S, A, Msb, K,) and عَلَى الجَبَلِ, inf. n. تَصْعِيدٌ; (S, K;) and صَعِدَ فِيهِ, a form rarely used, (Msb,) disallowed by Az, (S, TA,) and said by him to have been unknown, (S,) or unheard, (K,) but he afterwards authorized it, and it is also authorized by IAar and ISk, (TA,) and صَعِدَ الجَبَلَ; (S in art. دخل; [for صَعِدَ فِى الجَبَلِ, see دَخَلْتُ البَيْتَ;]) and فِيهِ ↓ تصعّد, (MF, from a trad.,) and اِصَّعَّدَ فِيهِ, (Az,) inf. n. اِصِّعَّادٌ; (TA; [app. a mistranscription for اِصَّعُّدٌ; or اِصَّعَّدَ may be a mistranscription for ↓ اِصَّعَدَ, a var. of اِصْطَعَدَ, and its inf. n. is اِصِّعَادٌ;]) He ascended the mountain. (Msb, K.) And فِى الأَرْضِ ↓ صعّد He ascended the land. (Az, TA.) One says, طَالَ

↓ فِى الأَرْضِ تَصْوِيبِى وَتَصْعِيدِى [Long have continued my descending, or going down, and my ascending, or going up, in the land]. (A. [There immediately following صَعَّدَ فِى الجَبَلِ, expl. above: see also رَكَبٌ مُصَعِّدٌ.]) A2: See also 4, last sentence.2 صعّد, inf. n. تَصْعِيدٌ, as intrans.: see above, in four places. b2: And see also 4, in four places.

A2: صعّدهُ He made him, or caused him, to ascend, or mount; syn. عَلَّاهُ; (K and TA in art. علو;) and رَقَّاهُ; (TA in art. رقى;) [and so ↓ اصعدهُ; and ↓ استصعدهُ; like as one says in the contr. sense نَزَّلَهُ and أَنْزَلَهُ and اِسْتَنْزَلَهُ.] You say, صعّدهُ جَبَلًا and دَابَّةٌ [He made him to ascend, or mount, a mountain and a beast]. (TA in art. علو.) and فِى الجَبَلِ ↓ يُصْعِدُونَهَا is said with reference to wild bulls or cows [as meaning They make them to ascend upon the mountain]. (S and TA in art. سلع.) b2: [Hence,] one says also, صَعَّدَ فِىَّ النَّظَرَ وَصَوَّبَهُ, meaning (assumed tropical:) He looked at me from head to foot, contemplating me. (L, from a trad. [and a similar phrase occurs in Har p. 640.]) b3: [صعّدهُ, inf. n. تَصْعِيدٌ, (the latter as used in the K voce كَافُورٌ,) also signifies (assumed tropical:) He sublimated it: often occurring in medical books, and used in this sense in the present day.] b4: And تَصْعِيدٌ signifies also The act of liquifying, melting, or dissolving. (K.) A3: See also 4, last sentence.4 اصعد فِى المَكَانِ: see 1. b2: [Hence,] اصعد فِى الأَرْضِ He went through the land towards a land higher than the other [from which he came]: (A, TA:) taken from the saying of Lth, that اصعد, inf. n. إِصْعَادٌ, signifies He went towards a declivity, or a river, or a valley, higher than the other [from which he came]. (TA.) And اصعد فِى البِلَادِ He went up, or upwards, through the countries, or lands. (AA, Msb.) And اصعد مِنْ بَلَدِ كَذَا إِلَى بَلَدِ كَذَا He journeyed [upwards] from such a region, or town, to such another region, or town; from one that was lower to one that was higher. (Msb.) [And hence,] اصعد, inf. n. إِصْعَادٌ, He journeyed, or went, towards Nejd, and El-Hijáz, and El-Yemen: [or towards a higher region:] and اِنْحَدَرَ signifies “ he journeyed, or went, towards El-'Irák, and Syria, and 'Omán: ” (ISk, on the authority of 'Omárah:) or the former, he journeyed, or went, towards the Kibleh: and the latter, “he journeyed, or went, towards El-'Irák: ” (Aboo-Sakhr, T:) or the former, he came to Mekkeh; (K;) but this is a defective explanation: (TA:) and مُصْعَدٌ, also, is used as an inf. n. of this verb; and مُنْحَدَرٌ, as an inf. n. of انحدر: (T, TA:) or اصعد, inf. n. إِصْعَادٌ, he commenced a journey, or went forth; as from Mekkeh, and from ElKoofeh to Khurásán, and the like: (Fr:) or he commenced a journey, or the like, in any direction: and انحدر signifies “ he returned, from any town or country. ” (Ibn-'Arafeh.) And اصعد فِى الأَرْضِ, (Akh, S, K,) or فى البِلَادِ, (Akh accord. to the T,) He went away, and journeyed, through the land, (Akh, S, K,) or through the countries, (Akh, T,) in any direction. (L.) and اصعدت السَّفِينَةُ, inf. n. إِصْعَادٌ; (L;) or ↓ صعّدت; (A;) The ship spread her sail, and was borne along by the wind, (A, L,) upwards [app. meaning up a river or the like]. (L.) b3: اصعد فِى الوَادِى; (Akh, S, L, K;) and فِيهِ ↓ صعّد, inf. n. تَصْعِيدٌ; (Akh, S, Msb, K;) and ↓ اِصَّعَّدَ, (Lth,) but this last is disapproved by Az; (TA;) He descended, or went down, into the valley, (Akh, S, L, Msb, K,) from the part whence the torrent comes; not going to the bottom of the valley: and in like manner, اصعد فِى الأَرْضِ He descended, or went down, into the land: (L:) and فِى الجَبَلِ ↓ صعّد He descended the mountain; as well as he ascended it. (IB, L.) Akh cites the following words of 'Abd-Allah Ibn-Hemmám Es-Saloolee, طَوْرًا فِى البِلَادِ وَأُفْرِعُ ↓ أُصَعِّدُ (S, L,) as meaning I descending, or going down, at one time, through the countries, and [another time] ascending, or going up: this, says IB, is what induced Akh to explain صعّد as he has done; but it presents no proof, because إِفْرَاعٌ has two contr. significations, that of إِصْعَادٌ and that of اِنْحِدَارٌ: and accord. to Az, by أُصَعِّدُ the poet means I ascending, or going up, to high places; and by أُفْرِعُ, the contrary. (L.) b4: اصعد also signifies He advanced towards another. (L.) b5: And He went far; syn. أَبْعَدَ. (Ham p. 22.) b6: And اصعد فِى العَدْوِ He exerted himself vehemently in running. (L.) A2: اصعد as trans.: see 2, in two places.

A3: اصعدت She (a camel) became such as is termed صَعُود [q. v.]. (S, L, K.) b2: And أَصْعَدْتُ النَّاقَةَ, (S, L, K,) and ↓ صَعَدْتُهَا, [probably imperfectly transcribed for ↓ صَعَّدْتُهَا,] (L,) I made the she-camel to be, or became, such as is termed صَعُود. (IAar, S, L, K.) 5 تصعّد, and its var. اِصَّعَّدَ: see 1, in two places: b2: and see also 4. b3: تصعّد النَّفَسُ The breath passed forth with difficulty. (L.) A2: تصعّدهُ (S, A, K) and ↓ تصاعدهُ (A, K) It (a thing, S, K, or an affair, A) was, or became, difficult, or distressing, to him; it distressed, or afflicted, him: (A'Obeyd, S, A, K:) from صَعُودٌ as signifying “ a mountain-road difficult of ascent: ” (A' Obeyd:) or from الصَّعُودٌ as the name of “ a certain mountain in Hell. ” (TA.) 6 تصاعد, and its var. اِصَّاعَدَ: see 1: A2: and see also 5.8 اصطعد, and its var. اِصَّعَدَ: see 1, in two places.10 استصعدهُ: see 2. b2: استصعد البَرِيرَ He plucked or gathered, the fruit of the أَرَاك to eat. (TA in art. بر.) صُعْدٌ: see صُعُدٌ.

صَعَدٌ: see صَعُودٌ, in two places. b2: عَذَابٌ صَعَدٌ A vehement, severe, rigorous, or grievous, punishment; (S, A, K;) i. e. ذُو صَعَدٍ: (TA:) or a distressing, or an afflicting, punishment, (Bd and Jel in lxxii. 17,) that shall overcome the sufferer thereof, the latter word being an inf. n. used as an epithet. (TA.) صُعُدٌ an inf. n. of صَعِدَ [q. v.]. (Ham p. 407.) [Hence,] ذَهَبَ السَّهْمُ صُعُدًا [The arrow went upwards]. (A.) And هٰذَا النَّبَاتُ يَنْمِى صُعُدًا This plant increases in height. (S.) And تَنَفَّسَ صُعُدًا: see صُعَدَآءُ. And ↓ مِنْ صُعْدٍ [used by poetic license for من صُعُدٍ], said of a thing falling, i. e. From above; from a higher place. (Ham p. 349.) A2: Also a pl. of صَعُودٌ: and of صَعِيدٌ. (S, L, K.) A3: صُعُدٌ, thus, with two dammehs, is also the name of A certain tree from which pitch is melted forth. (L.) صَعْدَةٌ A high, or an elevated, piece of land or ground; contr. of هَبْطَةٌ. (Mgh in art. هبط.) And صَعْدَةُ is said to be a proper name for The earth. (Ham p.22.) b2: And A she-ass: (L, K:) or a long-backed she-ass: (L:) or long [in the back], applied to a she-ass as an epithet, and therefore the pl. is صَعْدَاتٌ, with the ع quiescent. (Ham p. 385.) And بَنَاتُ صَعْدَةَ Wild asses: (S, K:) said to be so called from صَعْدَةُ meaning as expl. above; and if this be correct, it is like the appellation بَنَاتُ البَرِّ: (Ham p. 22:) or as being likened to the women [or rather woman (as will be shown in what follows)] termed صعدة; and in like manner, أَوْلَادُ صَعْدَةَ: (Har p. 471:) the rel. n. [applied to a single wild ass] is ↓ صَاعِدِىٌّ, (S, L, K,) irregularly formed: thus in the saying of Aboo-Dhu-eyb, فَرَمَى فَأَلْحَقَ صَاعِدِيًّا مِطْحَرًا بِالكَشْحِ فَاشْتَمَلَتْ عَلَيْهِ الأَضْلُعُ [And he shot, and made a far-flying arrow to reach a wild ass in the flank, and the ribs enclosed it]. (S, L.) b3: And A spear, or spear-shaft; syn. قَنَاةٌ: (L:) a spear-shaft (قَنَاةٌ) straight by its growth, (S, L, K,) not requiring to be straightened: (S, L:) and a kind of أَلَّة [or broad-headed dart], which is smaller than a حَرْبَة: (L:) or [simply] an أَلَّة: (K, TA:) [in the CK اٰلَة: and] in some copies of the K أَكَمَة, which is a mistranscription: (TA:) pl. صِعَادٌ and صَعَدَاتٌ; (L;) the latter with fet-h to the ع because it is a subst. (Ham p. 385.) One says, تَطَاعَنُوا بِالصِّعَادِ i. e. [They thrust, or pierced, one another] with the spears. (A.) b4: [Hence,] جَارِيَةٌ صَعْدَةٌ (tropical:) A girl, or young woman, straight in figure, (A, L,) like a spear, or spear-shaft: (L:) pl. جَوَارٍ صَعْدَاتٌ, the latter word with the ع quiescent, (A, L,) because it is an epithet. (L.) صُعْدَةٌ: see صَعِيدٌ, last sentence but one.

صَعْدَآءُ: see صَعُودٌ, in two places.

صُعَدَآءُ A sigh, or sighing; a breathing with an expression of pain, grief, or sorrow: or with difficulty: (L:) a long breathing: (K:) or a prolonged breathing: (S:) or a loud breathing: (A:) accord. to some, a breathing emitted upwards. (L.) You say, تَنَفَّسَ الصُّعَدَآءَ, (L,) or تنفّس صُعَدَآءَ, (A,) and ↓ تنفّس صُعُدًا, (L,) He sighed; uttered a sigh or sighing; or breathed with an expression of pain, grief, or sorrow: (L:) [or uttered a prolonged breathing:] or breathed loudly. (A.) b2: [Hence,] فُلَانٌ يَتْبَعُ صُعَدَآءَهُ, (A,) or يَتَتَبَّعُ صُعُدَآءَهُ, (L, [in which the noun is evidently mistranscribed,]) (tropical:) Such a one raises his head, and does not stoop it, by reason of pride: (A:) or does not raise his head nor stoop it. (L. [The former explanation seems to be the right.]) b3: See also صَعُودٌ, in four places.

صُعْدُدٌ: see the next paragraph.

صَعُودٌ An acclivity; contr. of هَبُوطٌ, (S, L, K,) or of حَدُورٌ; (Msb;) and ↓ صَعَدٌ is [syn. therewith, being] contr. of صَبَبٌ: (L:) pl. صَعَائِدُ and صُعُدٌ. (S, K.) An ascending road: of the fem. gender: pl. [of pauc.] أَصْعِدَةٌ and [of mult.] صُعُدٌ. (L.) A mountain-road difficult of ascent; (S, A, L, K;) as also ↓ صَعُودَآءُ, (L, K,) and ↓ صُعَدَآءُ: (L in art. كأد:) a difficult place of ascent. (L in that art.) [Hence,] الصَّعُودُ A certain mountain in Hell, (L, K, MF,) consisting of fire, which the unbeliever will ascend during a period of seventy years, after which he will fall down it, and thus he will do for ever: (MF:) it is of one live coal; the unbeliever will be compelled to ascend it, and will be beaten with مَقَامِع [pl. of مِقْمَعَةٌ, q. v.]; and whenever he puts his leg upon it, it will dissolve as high as the lower part of his hip, and will then become replaced whole and sound. (L.) b2: [Hence also,] (tropical:) Difficulty, grievousness, distress, affliction, or trouble; (A, L, Msb;) as also ↓ صَعَدٌ (L) and ↓ صَعْدَآءُ, (K,) or ↓ صُعَدَآءُ, (L,) and ↓ صُعْدُدٌ. (K.) You say, أَرْهَقْتُهُ صَعُودًا (tropical:) I made him, or constrained him, to do a difficult, grievous, distressing, afflicting, or troublesome, thing: (A:) or I imposed upon him such a punishment. (L.) And ↓ لِلسِّيَادَةِ صَعْدَآءُ [or ↓ صُعَدَآءُ? (see above)] (tropical:) There is a difficult, or distressing, ascent to lordship, or mastery. (A.) And أَكَمَةٌ

↓ ذَاتُ صُعَدَآءَ (assumed tropical:) A hill difficult to ascend. (L.) b3: Also A she-camel that brings forth a young one imperfectly formed, (As, S, K,) after six or seven months, (As,) and is made to take an affection to the young one of the preceding year, (As, S,) or and takes an affection to the young one of the preceding year: (K:) or a she-camel whose young one dies, and which returns to her former young one, and yields it milk: when she does this, her milk is the sweeter: (Lth:) or a she-camel that brings forth her young one after its hair has grown, and then takes an affection to her former young one, or to the young one of another: pl. صَعَائِدُ and صُعُدٌ; but this latter pl. is disapproved by Sb. (L.) صَعِيدٌ High, or elevated, land or ground: or high, or elevated, land or ground, above such as is low, or depressed: or even land or ground: (L:) or even land or ground, without any trees: (Lth, L:) or a [desert such as is termed] صَحْرَآء: (A:) or the surface of the earth; (Th, Zj, S, A, Msb, K;) whether it be dust or earth, or otherwise: Zj says, I know not any difference of opinion among the lexicologists on this point: (Msb:) [such is said to be its meaning in the Kur iv. 46 and v. 9; and therefore in performing the act termed التَّيَمَّم,] a man should strike his hands upon the surface of the earth, and not care whether there be in chat place dust or not: (Zj:) [hence] one says, طَارَ صِيتُكَ فِى القَرِيبِ وَالبَعِيدِ وَبَلَغَ مُنْتَهَى

الصَّعِيدِ [Thy fame has flown through the near and the distant regions, and reached the extremity of the surface of the earth]: (A:) or صَعِيدٌ signifies the earth, or ground, itself; (IAar, A, L;) as in the saying عَلَيْكَ بِالصَّعِيدِ, meaning Sit thou upon the earth, or ground: (A:) or good earth or land: or earth, or land, not mixed with sand nor with salt soil: (L:) or dust, or earth, (Fr, S, L, Msb, K,) such as is pure, upon the surface of the ground or that has come forth from within it; thus accord. to Az in the Kur iv. 46 and v. 9, in the opinion of most of the learned: (Msb:) or only earth containing dust; not applied to a coarse, nor to a fine, بَطْحَآء; nor to a coarse كَثِيب; although it be mixed with dust: (Esh-Sháfi'ee, L:) pl. صُعُدٌ and صُعُدَاتٌ, (S, L, K,) the latter a pl. pl. (Msb, TA.) b2: And A wide, or an ample, place. (L.) b3: And A road, (L, Msb, K,) whether wide or narrow: (L:) pls. as above (L, Msb) and صُعْدَانٌ. (L.) It is said in a trad., إِيَّاكُمْ وَالقُعُودَ بِالصُّعُدَاتِ

إِلَّامَنْ أَدَّى حَقَّهَا, i. e. Beware ye of sitting in, or by, the roads, save he who performs the duty relating thereto: [respecting which duty see طَرِيقٌ:] صُعُدَات is here the pl. of صُعُدٌ, which is pl. of صَعِيدٌ: or, as some say, it is pl. of ↓ صُعْدَةٌ, which signifies A court, or an open space, before the door of a house, and the place through which men pass in front of it. (L.) b4: Also A grave. (AA, Mtr, L, K.) إِنَّهَا لَفِى صَعِيدَةِ بَازِلَيْهَا (tropical:) Verily she (a camel) is near to cutting her two teeth called the بَازِلَانِ. (L, TA.) صَعُودَآءُ: see صَعُودٌ.

صُعَادِيَّةٌ, applied to a she-camel, Tall, or long; syn. طَوِيلَةٌ. (K.) صَعَّادٌ عَلَى الجِبَالِ One who climbs the mountains much or often. (TA in art. رقى.) صَاعِدٌ [Ascending, &c.]. b2: [Hence,] عُنُقٌ صَاعِدٌ (tropical:) A tall neck. (A, L.) b3: And شَرَفٌ صَاعِدٌ (tropical:) [High nobility]. (A.) b4: [Hence also,] one says, بَلَغَ كَذَا فَصَاعِدًا (tropical:) It reached such an amount and upwards: (K, TA:) and أَخَذْتُهُ بِدِرْهَمٍ فَصَاعِدًا (tropical:) I got it for a dirhem and upwards; an elliptical phrase, for أَخَذْتُهُ بِدِرْهَمٍ فَزَادَ الثَّمَنُ صَاعِدًا I got it for a dirhem and the price increased upwards, or ذَهَبَ صَاعِدًا went upwards: you may not say وَصَاعِدًا, because you do not mean to tell that the dirhem with something more made the price, as when you say بِدِرْهَمٍ وَزِيَادَةٍ; but you mention the lowest price that you offered, and mean that you then offered more and more. (Sb, L.) and قَرَأَ فَاتِحَةَ الكِتَابِ فَصَاعِدًا (assumed tropical:) He read the opening chapter of the Book [i. e. of the Kur-án] and more is a phrase of the same kind. (L.) صَاعِدِىٌّ rel. n. of صَعْدَةُ, q. v.

مَصْعَدٌ [A place of ascent: pl. مَصَاعِدُ]. One says رُتْبَةٌ بَعِيدَةُ المَصْعَدِ and المَصَاعِدِ (tropical:) [meaning A station, or post of honour, to which the ascent and ascents (lit. the place and places of ascent) is, and are, distant]. (A.) مُصَعَّدٌ A high mountain. (L.) And رَكَبٌ مُصَعَّدٌ, or ↓ مُصَعِّدٌ, A high, or prominent, pubes. (L.) A2: Also Beverage, or wine, (K,) and vinegar, (TA,) prepared with pains by means of fire, or well boiled, (عُولِجَ بِالنَّارِ, K, TA,) until it becomes altered in flavour and colour. (TA.) مُصَعِّدٌ: see the next preceding paragraph.

مِصْعَادٌ The [rope called] حَابُول, [made in the form of a hoop,] by means of which a man ascends palm-trees. (K, * TA.) b2: [And A scaling-ladder. b3: And, accord. to Freytag, A chain with which the feet of captives are shackled, to prevent their taking wide steps: b4: and A chain upon the feet of women, serving as an ornament: in relation to which he refers to Schröder de vestitu mulierum Hebr. p. 123.]

عود

1 عَادَ إِلَيْهِ, (S, A, O, TA,) and لَهُ, and فِيهِ, (TA,) aor. ـُ (S, O,) inf. n. عَوْدٌ and عَوْدَةٌ, (S, O, K, TA,) which latter is also an inf. n. of un., (TA,) and مَعَادٌ, (K, TA,) He, or it, returned to it, (S, A, O, K, * TA,) namely, a thing: (TA:) or, accord. to some, the verb is differently used with فِى and with other preps.: (MF, TA:) [with فى it seems generally to imply some degree of continuance, in addition to the simple meaning of the verb alone:] one says, عاد الكَلْبُ فِى قَيْئِهِ The dog returned to his vomit: (Msb in art. رجع:) and عاد لَهُ بَعْدَ مَا كَانَ أَعْرَضَ عَنْهُ [He returned to it after he had turned away from it]: (S, O:) and ↓ اِعْتَادَ, also, signifies he returned: (KL:) or عاد إِلَى كَذَا, and لَهُ, inf. n. عَوْدٌ (Mgh, Msb) and عَوْدَةٌ, (Msb,) signifies He, or it, came to such a thing or state or condition; syn. صَارَ إِليْهِ; (Mgh, * Msb;) at first, or for the first time, or originally; and also, a second time, or again; and the verb is trans. by means of عَلَى and فِى as well as إِلَى and لِ, and also by itself: (Mgh:) لَتَعُودُنَّ فِى مِلَّتِنَا, in the Kur [vii. 86 and xiv. 16], means Ye shall assuredly come to our religion; for the words relate to the apostle: (O, * and Bd in xiv. 16:) or the words relate to the apostle and to those who believed with him, the latter being made to have a predominant influence upon the verb; (Bd in vii. 86 and xiv. 16, and Jel in vii. 86;) the meaning being ye shall assuredly return to our religion: (Bd * and Jel in vii. 86:) or the meaning is, ye shall assuredly enter the communion of our religion; the verb here signifying beginning: and the saying, of a poet, وَعَادَ الرَّأْسُ مِنِّى كَالثَّغَامِ is cited as an ex. [i. e. as meaning And my head began to be white like the plant called ثغام]: or the meaning in this instance may be, became like the ثغام: (MF, TA:) you say also, عاد كَذَا He, or it, became so, or in such a state or condition: (K, TA:) and it is said in a trad., وَدِدْتُ

أَنَّ هٰذَا اللَّبَنَ يَعُودُ قَطِرَانًا [I wish that this milk would become tar]. (O, TA.) عاد is also used as an incomplete [i. e. a non-attributive] verb in the sense of كَانَ [He, or it, was], requiring an enunciative [generally] on the condition of its being preceded by a conjunction, as in the saying of Hassán, وَلَقَدْ صَبَوْتُ بِهَا وَعَادَ شَبَابُهَا غَضًّا وَعَادَ زَمَانُهَا مُسْتَظْرَفًا [And I had inclined to silly and youthful conduct with her, when her youth was fresh and her time of life was deemed comely]; the meaning being كَانَ شَبَابُهَا [and كَانَ زَمَانُهَا]. (MF, TA.) [See also an ex. in a verse cited voce مَطْمَعَةٌ. But the first of the significations mentioned in this art. is that which is most common. Hence several phrases mentioned below voce عَوْدٌ. And hence the phrase يَعُودُ عَلَى كَذَا, inf. n. عَوْدٌ, used by grammarians, It refers, or relates, to such a thing; as a pronoun to a preceding noun. Hence, likewise,] b2: عَادَهُ is also syn. with اِعْتَادَهُ, q. v. (S, O.) b3: [Hence, also,] عاد, (Az, TA,) inf. n. عَوْدٌ (Az, K, TA) and عِيَادٌ, (K,) He repeated, or did a second time. (Az, K, * TA.) One says, بَدَأَ ثُمَّ عَادَ He began, or did a first time, or the first time: then repeated, or did a second time. (Az, TA.) It is said in a prov., العَوْدُ أَحْمَدُ [Repetition is more praiseworthy: see art. حمد]. (S, O.) See also 4, in two places. b4: And عُدْتُهُ, (S, O, Msb, K,) aor. ـُ (S, O,) inf. n. عِيَادَةٌ (S, O, Msb, K) and عِيَادٌ and عَوْدٌ and عُوَادَةٌ (K) and عَيْدُودَةٌ [like كَيْنُونَةٌ], (MF,) [I came to him time after time: see its act. part. n., عَائِدٌ:] I visited him, (Msb, K, TA,) [commonly and especially (see again عَائِدٌ)] meaning a sick person. (S, O, Msb, K, TA.) b5: عَادَنِى الشَّىْءُ, (TA,) inf. n. عَوْدٌ; (K;) and ↓ اِعْتَادَنِى, (TA,) inf. n. اِعْتِيَادٌ; (K;) The thing befell me, betided me, or happened to me. (K, * TA.) One says, هَمٌّ وَحُزْنٌ ↓ اِعْتَادَنِى

[Anxiety and grief betided me]. (TA.) b6: عَاد بِمَعْرُوفٍ, aor. ـُ inf. n. عَوْدٌ, He conferred, or bestowed, favour, or a favour or benefit. (Msb.) One says, عاد عَلَيْنَا فُلَانٌ بِمَعْرُوفِهِ [Such a one conferred, or bestowed, his favour upon us]. (A.) And عاد عَلَيْهِ بِصِلَةٍ [He conferred, or bestowed, a free gift upon him]. (TA.) And عاد عَلَيْهِ بِالعَائِدَةِ الصَّالِحَةِ, aor. ـُ [meaning It brought him that which was a good return or profit,] is said of a thing purchased with the price of another thing. (S. and K in art. رجع.) b7: عاد عَلَيْهِمُ الدَّهْرُ Fortune destroyed them. (A.) And عَادَت الرِّيَاحُ وَالأَمْطَارُ عَلَى الدِّيَارِ حَتَّى دَرَسَتْ [The winds and the rains assailed the dwellings so that they became effaced]. (A.) b8: عَوْدٌ is also syn. with رَدٌّ: (K, TA:) one says عاد, inf. n. عَوْدٌ, meaning He rejected (رَدَّ) and undid (نَقَضَ) what he had done [as though he reverted from it]. (TA.) [Accord. to the TK, one says, عاد السَّائِلَ, meaning رَدَّهُ, i. e. He turned back, or away, the beggar, or asker.] b9: And i. q. صَرْفٌ: (K:) one says, عَادَنِى أَنْ أَجِيْئَكَ, in which عادنى is [said to be] formed by transposition from عَدَانِى, meaning He, or it, diverted me from coming to thee: mentioned by Yaakoob. (TA.) 2 عوّدهُ إِيَّاهُ He accustomed, or habituated, him to it. (Msb, K.) One says, عوّد كَلْبَهُ الصَّيْدَ He accustomed, or habituated, his dog to the chase. (S, O.) And هٰذَا أَمْرٌ يُعَوِّدُ النَّاسَ عَلَىَّ is a saying mentioned by Aboo-'Adnán as meaning This is a thing that causes men to become accustomed, or addicted, to treating me wrongfully. (O, TA.) A2: عوّد [from the subst. عُوَادَةٌ] He (a man, O) ate what is termed عُوَادَة, (O, K,) i. e. food brought again after its having been once eaten of. (O.) A3: عوّد said of a camel, (S, O, K,) and of a sheep or goat, (IAth, TA,) inf. n. تَعْوِيدٌ, (K,) He became such as is termed عَوْد [i. e. old, &c.]: (S, O, K:) or, said of a camel, he exceeded the period of his بُزُول [q. v.] by three, or four, years: one does not say of a she-camel عوّدت. (T, TA.) And, said of a man, He became advanced in age, or years. (IAar, TA.) A4: عيّد [from عِيدٌ, and therefore retaining the ى in the place of the original و], (S, Msb, K,) inf. n. تَعْيِيدٌ, (Msb,) He was present on the occasion of the عِيد [or periodical festival; or at the prayers, or other observances, thereof; or he kept, observed, or solemnized, the festival, or a festival]. (S, Msb, K.) One says, عيّد بِبَلَدِ كَذَا, meaning He was, on the day of the عِيد, [or he kept the عيد or an عيد,] in such a town, or country. (O.) 3 مُعَاوَدَةٌ signifies The returning to the first affair. (S, O.) b2: And عاودهُ He returned to it time after time. (Msb.) b3: [Hence,] i. q. اِعْتَادَهُ, q. v., as syn. with تَعَوَّدَهُ. (K.) b4: [عاودهُ الكَلَامَ, or عاودهُ alone, or each of these phrases, the latter being probably used for the former, like as رَاجَعَهُ is used for رَاجَعَهُ الكَلَامَ, app. signifies primarily He returned time after time to talking with him: and hence, he talked with him alternately; (compare a signification assigned to 6;) he returned him answer for answer, or answers for answers; held a dialogue, or colloquy, or conference, or a disputation, or debate, with him; bandied words with him: for it is said that] رَاجَعَهُ الكَلَامَ is syn. with عَاوَدَهُ [app. meaning عاودهُ الكَلَامَ]; (S * and K in art. رجع;) [and that] رَاجَعْتُهُ is syn. with عَاوَدْتُهُ. (Msb in that art.) b5: And عاودهُ بِالْمَسْأَلَةِ He asked him the question repeatedly, or time after time. (S, O.) b6: [Hence,] عاود مَا كَانَ فِيهِ He persevered in that in which he was engaged. (TA.) b7: And عَاوَدَتْهُ الحُمَّى (S, O, TA) [may signify The fever returned to him time after time: or] means the fever clave perseveringly to him. (TA.) 4 اعادهُ (O, K) He returned it, or restored it, (K,) إِلَى مَكَانِهِ [to its place; he replaced it]. (O, K.) b2: And He did it a second time: (S, Msb:) he repeated it, or iterated it; syn. كَرَّرَهُ; namely, speech; (K;) as also لَهُ ↓ عَادَ; he said it a second time; (Mgh;) and إِلَيْهِ ↓ عاد and عَلَيْهِ [likewise] signify the same as اعادهُ: (TA:) but Aboo-Hilál El-'Askeree says that كَرَّرَهُ signifies he repeated it once or more than once; whereas اعادهُ signifies only he repeated it once: (MF, TA:) اعاد الكَلَامَ mean he repeated the speech [saying it] a second time; syn. رَدَّدَهُ ثَانِيًا. (O.) One says, اعاد الصَّلَاةَ He said the prayer a second time. (Msb.) and مَا يُبْدِئُ وَمَا يُعِيدُ signifies ما يَتَكَلَّمُ بِبَادِئَةٍ وَلَا عَائِدَةٍ, (Lth, A, O,) i. e. He does not say anything for the first time; nor anything for the second time; or anything original, nor anything in the way of repetition; بَادِئَةُ الكَلَامِ signifying what is said for the first time; and الكَلَامِ ↓ عَائِدَةُ, what is said for the second time, afterwards: (TA in art. بدأ:) or he says not anything: (A:) and he has no art, artifice, or cunning. (IAar, TA; and A in art. بدأ; q. v.) b3: [Also He returned it, or restored it, to a former state: and hence, he renewed it: he reproduced it.] One says of God, يُبْدِئُ الخَلْقَ ثُمَّ يُعِيدُهُ, meaning [He createth, or bringeth into existence, mankind:] then He returneth them, after life, to lifelessness, in the present world; and after lifelessness, to life, on the day of resurrection. (TA.) b4: See also 8. b5: [اعاد also signifies He, or it, rendered; or made to be, or become; (like جَعَلَ;) in which sense it is doubly trans.: see an ex. in a verse cited voce عَسِيفٌ.]5 تَعَوَّدَ see 8, in three places.6 تعاودوا They returned, each party of them to its chief, or leader, in war or battle, (S, K,) &c. (S.) b2: And تَعَاوَدْنَا العَمَلَ وَالأَمْرَ بَيْنَنَا We did the work, and the affair, by turns among us. (T in art. دول. [But perhaps the right reading here is تَعَاوَرْنَا.]) 8 اعتاد: see 1, near the beginning.

A2: اعتادهُ He frequented it; or came to it and returned to it; namely, a place. (T in art. ارى.) b2: and He looked at it time after time until he knew it. (TA in art. بلد.) b3: And, as also ↓ تعوّدهُ, (S, O, Msb, K,) and ↓ عَادَهُ; (S, O;) and so ↓ عاودهُ, inf. n. مُعَاوَدَةٌ and عِوَادٌ; and ↓ اعادهُ, (K,) and ↓ استعادهُ; (O, K;) He became accustomed, or habituated, to it; or he accustomed, or habituated, himself to it; or made it his custom, or habit. (S, O, Msb, K.) It is said in a trad., الخَيْرَ ↓ تَعَوَّدُوا فَإِنَّ الخَيْرَ عَادَةٌ وَالشَّرَّ لَجَاجَةٌ, meaning Accustom yourselves to good; for good becomes a habit, and evil is persevered in. (A.) And one says, ↓ تعوّد الكَلْبُ الصَّيْدَ The dog became accustomed, or habituated, to the chase. (S.) b4: See also 1, latter half, in two places.10 استعادهُ He asked him to return. (O, Msb, K.) b2: And استعادهُ الشَّىْءَ He asked him to repeat the thing; to do it a second time: (S, O, Msb, K:) and استعادهُ مِنْهُ [He asked for the repetition of it from him]. (Har p. 28.) b3: See also 8.

عَادٌ: see عَادَةٌ.

A2: مَا أَدْرِى أَىُّ عَادَ هُوَ, (S, O, K,) عاد being in this case imperfectly decl., (S, O, [but in the CK and in my MS. copy of the K it is written عادٍ,]) means I know not what one of mankind he is. (S, O, K.) [Perhaps it is from عَادٌ the name of an ancient and extinct tribe of the Arabs.]

عَادِ, indecl., with kesr for its termination, is a particle in the sense of إِنَّ, governing an accus. case, on the condition of its being preceded by a verbal proposition and a conjunction; as in the saying, رَقَدْتُ وَعَادِ أَبَاكَ سَاهِرٌ [I slept, and verily thy father was waking, or remaining awake, by night]: b2: it is also an interrogative particle in the sense of هَلْ, indecl., with kesr for its termination, requiring an answer; as in the saying, عَادِ أَبُوكَ مُقِيمٌ [Is thy father abiding?]: b3: it also denotes an answer, in the sense of a proposition rendered negative by means of لم or of ما, only; indecl., with kesr for its termination; and this is when it is conjoined with a pronoun; as when an interrogator says, هَلْ صَلَّيْتَ [Didst thou perform, or hast thou performed, the act of prayer?], and thou answerest, عَادِنِنى, meaning Verily I (إِنَّنِى) did not perform, or have not performed, the act of prayer: b4: and some of the people of El-Hijáz suppress the ن in عَادِنِى: both the modes are chaste when عَادِ is used in the sense of إِنَّ: b5: sometimes, also, it is used by the interrogator and the answerer; the former saying, عَادِ خَرَجَ زَيْدٌ [Did Zeyd go forth? or has Zeyd gone forth?], and the latter saying, عَادِهِ, meaning Verily he did not go forth, or has not gone forth: b6: all this is unmentioned by the leading authors on the Arabic language, those of lengthy compositions as well as the epitomisers. (MF, TA.) عَوْدٌ an inf. n. of 1, as also ↓ عَوْدَةٌ, (S, O, K,) and ↓ عُوَادَةٌ, and ↓ مَعَادٌ. (K.) [Hence,] one says, لَكَ العَوْدُ and ↓ العَوْدَةُ and ↓ العُوَادَةُ It is for thee to return (Lh, K, TA) فِى هٰذَا الأَمْرِ in this affair. (TA.) And ↓ اَللّٰهُمَّ ارْزُقْنَا إِلَى البَيْتِ مَعَادًا and ↓ عَوْدَةً (A, TA) O God, grant us a return to the House [i. e. the Kaabeh, called “ the House” as being “ the House of God”]. (TA.) and رَجَعَ عَوْدَهُ عَلَى بَدْئِهِ, (Sb, K,) [expl. in the TA in art. غبر as meaning He returned without his having obtained, or attained, anything,] and عَوْدًا عَلَى بَدْءٍ: (K:) and رَجَعْتُ عَوْدِى عَلَى بَدْئِى: (Sb:) expl., with other similar phrases, in art. بدأ, q. v.

A2: See also عَائِدٌ.

A3: Also A camel, (IAar, S, O, Msb, K,) and a sheep or goat, (IAar, O, K,) old, or advanced in age: (S, O, Msb, K:) applied to the former, that has passed the ages at which he is termed بَازِل and مُخْلِف: (S, O:) or that has passed three years, or four, since the period of his بُزُول: (Az, TA:) or a camel old, or advanced in age, but retaining remains of strength: (L:) or one old, or advanced in age, and well trained, and accustomed to be ridden or the like: (TA:) fem. with ة: you say نَاقَةٌ عَوْدَةٌ, (As, S, O,) and نَاقَتَانِ عَوْدَتَانِ, (As, TA,) and عَنْزٌ عَوْدَةٌ: (TA:) or one should not say نَاقَةٌ عَوْدَةٌ, nor نَعْجَةٌ عَوْدَةٌ; (Az, TA;) but one says شَاةٌ عَوْدَةٌ: (Az, IAth, O:) the pl. of عَوْدٌ is عِوَدَةٌ (As, S, O, K) and عِيَدَةٌ (O, K) as some say, but this is anomalous, (O,) of a particular dial., and bad; (Az, TA;) and the pl. of عَوْدَةٌ is عوَدٌ. (As, O, TA.) It is said in a prov., إِنْ جَرْجَرَ العَوْدُ فَزِدْهُ وِقْرًا [If the old camel make a grumbling sound in his throat, then increase thou his load]. (S.) and in another, عَوْدٌ يُعَلَّمُ العَنَجِ [expl. in art. عنج]. (O.) b2: It is also applied to man: (S, O:) one says, زَاحِمْ بِعَوْدٍ أَوْ دَعْ, (S, O, K,) (assumed tropical:) Ask thou aid of a person of age, (S, O,) and experience in affairs, (O,) and knowledge, (S, O,) or let it alone; (O;) for the judgment of the elder is better than the aspect, or outward appearance, (مَشْهَد,) of the youth, or young man: (S, O:) or ask aid, in thy war, of perfect men advanced in age: (K:) a proverb. (S, O.) [See also Freytag's Arab. Prov. i. 586.] b3: And (tropical:) An old road: (S, O, K:) from the same word as an epithet applied to a camel. (O.) A poet says, (S, O,) namely, Besheer Ibn-En-Nikth, (TA, and so in a copy of the S,) عَوْدٌ عَلَى عَوْدٍ لِأَقْوَامٍ أُوَلْ يَمُوتُ بِالتَّرْكِ وَيَحْيَا بِالعَمَلْ (S, * O, TA) i. e. An old camel upon an old road [belonging to prior peoples], (S, O, TA,) a road that dies away by being abandoned and revives by being travelled. (TA.) And another says, عَوْدٌ عَلَى عَوْدٍ عَلَى عَوْدٍ خَلَقْ i. e. An old man upon an old camel upon an old worn road. (IB, TA.) [See also مُعِيدٌ.] b4: and سُودَدٌ عَوْدٌ means (tropical:) Old [lordship, or glory or honour or dignity]. (S, A, O, K, TA.) [See also عَادِىٌّ.] b5: And إِنَّكَ لَتَمُتُّ بِرَحِمٍ عَوْدَةٍ occurs in a trad., as said by Mo'áwiyeh, meaning [Verily thou seekest to advance thyself in my favour] by an old and remote tie of relationship. (TA.) b6: And عَوْدٌ is used by Abu-n-Nejm as meaning The sun, in the saying, وَتَبِعَ الأَحْمَرَ عَوْدٌ يَرْجُمُهْ [And a sun followed the red dawn, driving it away]: by الأَحْمَر he means الصُّبْح. (TA.) عُودٌ Wood; timber; syn. خَشَبٌ: (Mgh, O, K:) any slender piece of wood or timber: (Lth, TA:) or a piece of wood of any tree, whether slender or thick: or a part, of a tree, in which sap runs, whether fresh and moist or dry: (TA:) a staff; a stick; a rod: and also a sprig: (the lexicons &c. passim:) a branch; or twig; properly, that is cut off; but also applied to one not cut off: (Har p. 499:) [and the stem of the raceme of a palm-tree, and the like: (see فَجَّانٌ, in art. فج:)] pl. [of mult.] عِيدَانٌ, (S, Mgh, O, Msb, K,) originally عِوْدَانٌ, (Msb,) and [of pauc.]

أَعْوَادٌ. (S, O, Msb, K.) b2: [Hence,] رَكَّبَ اللّٰهُ عُودًا عُودًا, (A,) or عُودًا عَلَى عُودٍ, (TA,) God caused the arrow to be put upon the bow, for shooting; (A;) meaning that civil war, or conflict, or faction, or sedition, became excited. (A, TA.) b3: And سَبِيلُ ذِى الأَعْوَادِ (assumed tropical:) Death: الاعواد meaning the pieces of wood upon which the dead is carried: (El-Mufaddal, Az, L:) for the Arabs of the desert, having no biers, put two pieces of wood together, and on them carry the dead to the grave. (Az, L.) b4: And العُودَانِ The pulpit and the staff of the Prophet. (Sh, O, K.) b5: and one says, هُوَ صُلْبُ العُودِ: (tropical:) see art. صلب. b6: and هُوْ مِنْ عُودِ صِدْقٍ and سَوْءٍ (tropical:) [He is of a good branch and of a bad branch]. (TA.) b7: And it is said in a trad. of Shureyh, إِنَّمَا القَضَآءُ جَمْرٌ فَادْفَعِ الجَمْرَ عَنْكَ بِعُودَيْنِ [Verily the exercise of the judicial office is like the approaching live coals; and repel thou the live coals from thee by means of two sticks]: meaning, guard thyself well from the fire [of Hell] by means of two witnesses; like as he who warms himself by means of fire repels the live coals from his place with a stick or other thing that he may not be burned: or act firmly and deliberately in judging, and do thy utmost to repel from thee the fire [of Hell]. (L.) b8: عُودُ الصَّلِيبِ: see يَبْرُوحٌ. b9: العُودُ also signifies [Aloes-wood;] a well-known odoriferous substance; (Msb;) that with which one fumigates himself; (S, O, K; *) a certain aromatized wood, with which one fumigates himself; thus called because of its excellence: (L:) العُودُ الهِنْدِىُّ [which, like عُودُ البَخُورِ and عُودُ النَّدِّ and العُودُ القَمَارِىُّ and العُودُ القُاقُلِّىُّ, is a common, well-known, term for aloes-wood,] is said to be the same as القُسْطُ البَحْرِىُّ. (TA. [See art. قسط.]) b10: And A certain musical instrument, (S, O, L, Msb, K,) well known; (TA;) [the lute; which word, like the French “ luth,” &c., is derived from العُود: accord. to the L, it has four chords; but I have invariably found it to have seven double chords: it is figured and described in my work on the Modern Egyptians: in the present day it is generally played with a plectrum, formed of a slip of a vulture's feather; but in former times it seems to have been usually played upon with the tips of the fingers:] pl. as above, عِيدَانٌ and أَعْوَادٌ. (Msb.) b11: And The bone [called os hyoides] at the root of the tongue; (O, K;) also called عُودُ اللِّسَانِ. (O.) b12: And أُمُّ العُودِ signifies The [portion, or appertenance, of the stomach of a ruminant animal, called] قِبَة, (O,) or قِبَّة, (K,) i. e. the فَحِث: (TA:) pl. أُمَّهَاتُ العُودِ. (O.) عِيدٌ, originally عِوْدٌ, the و being changed into ى because of the kesreh before it, (Az, TA,) An occurrence that befalls, or betides, one, or that happens to one, [or returns to one, of some former affection of the mind or body, i. e.] of anxiety, (S, O, K,) or of some other kind, (S, O,) of disease, or of grief, (O, K,) and the like, (K,) of affliction, and of desire: and accord. to Az, the time of return of joy and of grief. (TA.) b2: [And hence, A festival; or periodical festival;] a feast-day; (KL;) i. q. مَوْسِمٌ; (Msb;) any day on which is an assembling, or a congregating; (K;) [and particularly an anniversary festival:] so called because it returns every year with renewed joy: (IAar, TA:) or, from عَادَ, because people return to it: or from عَادَةٌ, “a custom,” because they are accustomed to it: (TA:) pl. أَعْيَادٌ; the ى being retained in the pl. because it is in the sing., or to distinguish it from أَعْوَادٌ the pl. of عُودٌ; (S, O, Msb;) for regularly its pl. would be أَعْوَادٌ, like as أَرْوَاحٌ is pl. of رِيحٌ. (TA.) [The two principal religious festivals of the Muslims are called عِيدُ الأَضْحَى The festival of the victims (see art. ضحو and ضحى) and عِيدُ الفِطْرِ The festival of the breaking of the fast after Ramadán.] The dim. of عِيدٌ is ↓ عُيَيْدٌ; the ى being retained in it like as it is retained in the pl. (TA.) b3: See also عَادَةٌ, in two places.

A2: Also, A certain sort of mountain-tree, (K, TA,) that produces twigs about a cubit in length, dust-coloured, having no leaves nor blossoms, but having much peel, and having many knots: fresh wounds are dressed with its peel, and close up in consequence thereof. (TA.) عَادَةٌ A custom, manner, habit, or wont; syn. دَأْبٌ, and وَتِيرَةٌ, (MA,) or دَيْدَنٌ: (K:) so called because one returns to it time after time: it respects more especially actions; and عُرْفٌ, sayings; as in indicated in the Telweeh &c.; or, accord. to some, عُرْفٌ and عَادَةٌ are syn.: (MF, TA:) and accord. to El-Mufaddal, [↓ عِيدٌ signifies the same as عَادَةٌ; for he says that] عَادَنِى عِيدِى meansعَادَتِى [i. e. My habit returned to me: but see the next preceding paragraph, first sentence]: (L, TA:) the pl. of عَادَةٌ is عَادَاتٌ (S, O, Msb) and ↓ عَادٌ, (S, O, Msb, K,) or rather this is a coll. gen. n., (TA,) and ↓ عِيدٌ, (L, K, TA,) mentioned by Kr, but not of valid authority, (L, TA,) [app. a mistranscription for عِيَدٌ, like حِوَجٌ, a pl. of حَاجَةٌ,] and عَوَائِدُ, (Msb, TA,) like as حَوَائِجُ is pl. of حَاجَةٌ; but, accord. to Z and others, this last is pl. of عَائِدَةٌ, not of عَادَةٌ. (TA.) عَوْدَةٌ: see عَوْدٌ, first three sentences.

عَادِىٌّ An old, or ancient, thing: (S, A, Mgh, * O, Msb, * K:) as though so called in relation to the [ancient and extinct] tribe of 'Ád (عاد). (S, A, O, Msb.) One says خَرِبٌ عَادِىٌّ Old, or ancient, ruins. (Mgh.) And بِئْرٌ عَادِيَّةٌ An old, or ancient, well: (O:) or a well strongly cased with stone or brick, and abounding with water, the origin of which is referred to [the tribe of] 'Ád. (Msb.) And بِنَآءٌ عَادِىٌّ A firm, or strong, building, the origin of which is referred to [the tribe of] 'Ád. (Msb.) And عَادِىُّ أَرْضٍ Land possessed from ancient times. (Msb.) And مُلْكٌ عَادِىٌّ Dominion of old, or ancient, origin. (Msb.) And مَجْدٌ عَادِىٌّ Old, or ancient, glory. (A.) [See also عَوْدٌ.]

عِيدِيَّةٌ an appellation given to Certain excellent she-camels; (S, O, K;) so called in relation to a stallion, (S, O, K,) well-known, (K,) that begat an excellent breed, (S, O,) named عِيدٌ: (O, K:) [so some say:] but ISd says that this is not of valid authority: (TA:) or so called in relation to El-'Eedee Ibn-En-Nadaghee Ibn-Mahrah-Ibn- Heidán: (Ibn-El-Kelbee, O, K:) or in relation to 'Ád Ibn-'Ád: or 'Ádee Ibn-'Ád: (K:) but if from either of the last two, it is anomalous: (TA:) or in relation to the Benoo-'Eed-Ibn-El- 'Ámiree: (O, K:) Az says that he knew not the origin of their name. (L.) b2: And accord. to Sh, [A female lamb;] the female of the بُرْقَان [pl. of بَرَقٌ]; the male of which is called خَرُوف until he is shorn: but this was unknown to As. (L.) عَيْدَانٌ Tall palm-trees: (As, S, O, K:) or the tallest of palm-trees: (K in art. عيد:) but not so called unless the stumps of their branches have fallen off and they have become bare trunks from top to bottom: (AHn, M, TA in art. عيد:) or i. q. رَقْلَةٌ [q. v.]: (AO, TA in art. عيد:) [a coll. gen. n.:] n. un. with ة: (S, O, K:) which As explains as applied to a hard, old tree, having roots penetrating to the water: and he says, ومنه هيمان وعيلان: [but what these words mean, I know not:] (TA:) the word belongs to this art. and to art. عيد: (K in art. عيد:) or it may belong to the present art., or to art. عدن [q. v.]. (Az, S, O.) The Prophet had a bowl [made of the wood] of an عَيْدَانَة, (K, TA,) or, accord. to some, it is preferably written with kesr [i. e.

عِيدَانَة], (TA,) in which he voided his urine. (K, TA.) عَوَادٌ: see عُوَادَةٌ. b2: عُدْ فَإِنَّ لَكَ عِنْدَنَا عَوَادًا حَسَنًا, (S, O, K,) as also عُوَادًا and عِوَادًا, (O, K,) these two only, not the first, mentioned by Fr, (O,) means [Return thou, and thou shalt have with us] what thou wilt like: (S, O, K:) or kind treatment. (TA.) عَوَادِ, [an imperative verbal noun,] like نَزَالِ (S, O) and تَرَاكِ, (S,) means Return thou; syn. عُدْ. (S, O, K.) عُيَيْدٌ dim. of عِيدٌ, q. v. (TA.) عُوَادَةٌ: see عَوْدٌ, first and second sentences. b2: Also, (S, O, K,) and if you elide the ة you say ↓ عَوَادٌ, like لَمَاظٌ and قَضَامٌ, (Az, TA,) [in the O عَوَادَةٌ and عُوَادَةٌ with damm, (but the former is probably a mistranscription,)] Food brought again after its having been once eaten of: (S, O:) or food brought again for a particular man after a party has finished eating. (A, K.) عَوَّادٌ A player upon the عُود [or lute]: (K:) or one who makes, (يَتَّخِذُ,) the stringed عُود [or lute]; (O;) or a maker (مُتَّخِذ) of عِيدَان [or lutes]. (TA.) [Fem. with ة.]

عَائِدٌ A visiter of one who is sick: (Msb, TA:) thus it more commonly and especially means: but it also signifies any visiter of another, who comes time after time: (TA:) pl. عُوَّادٌ (Msb, K) and ↓ عَوْدٌ, (K,) or [rather] عَوْدٌ and عُوَّادٌ signify the same, like زَوْرٌ and زُوَّارٌ, (Fr, O, TA,) but عَوْدٌ is a quasi-pl. n. like as صَحْبٌ is of صَاحِبٌ: (TA:) the fem. is عَائِدَةٌ, of which the pl. is عُوَّدٌ, (Az, Msb, TA,) incorrectly said in the K to be a pl. of عَائِدٌ; and عَوَائِدُ also is a pl. of the fem. (TA.) عَائِدَةٌ fem. of عَائِدٌ [q. v.]. (Az, Msb, TA.) b2: عَائِدَةُ الكَلَامِ: see 4. b3: عَائِدَةٌ also signifies Favour, kindness, pity, compassion, or mercy: (S, O, K:) a favour, a benefit, an act of beneficence or kindness: a gratuity, or free gift: (K:) and [a return, i. e.] advantage, profit, or utility; or a cause, or means, thereof: (S, O, K:) a subst. from عَادَ بِمَعْرُوفٍ: (Msb:) pl. عَوَائِدُ. (A.) One says, فُلَانٌ ذُو صَفْحٍ وَعَائِدَةٍ Such a one is a person of forgiving disposition, and of favour, kindness, or pity. (S, A, O.) And إِنَّهُ لَكَثِيرُ العَوَائِدِ عَلَى قَوْمِهِ [Verily he is one who confers, or bestows, many favours, or benefits, upon his people]. (A.) هٰذَا الشَّىْءُ أَعْوَدُ عَلَيْكَ مِنْ كَذَا means This thing is more remunerative, advantageous, or profitable, to thee than such a thing: (S, O, K: *) or more easy, or convenient, to thee. (A, * TA.) مَعَادٌ, signifying Return, is originally مَعْوَدٌ. (IAth, TA.) See عَوْدٌ, first and third sentences. b2: Also A place to which a person, or thing, returns: a place, state, or result, to which a person, or thing, eventually comes; a place of destination, or an ultimate state or condition: syn. مَرْجِعٌ: and مَصِيرٌ. (S, A, O, K.) b3: [Hence,] المَعَادُ signifies [particularly] The ultimate state of existence, in the world to come; syn. الآخِرَةُ; (M, K, TA;) [and] so مَعَادُ الخَلْقِ: (S, O:) the place to which one comes on the day of resurrection. (TA.) And Paradise. (K.) And Mekkeh: (O, K:) the conquest of which was promised to the Prophet: (TA:) so called because the pilgrims return to it. (O.) لَرَادُّكَ إِلَى مَعَادٍ, in the Kur [xxviii. 85], is expl. as meaning will assuredly return thee, or restore thee, to Mekkeh: (O, K:) or معاد here means Paradise: (K:) or thy fixed place in Paradise: (I'Ab, TA:) or the place of thy birth: (Fr, TA:) or thy home and town: (Th, TA:) or thy usual state in which thou wast born: or thy original condition among the sons of Háshim: or, accord. to most of the expositors, the words mean will assuredly raise thee from the dead. (TA.) b4: And The pilgrimage. (K.) b5: And مَعَادٌ (Lth, TA) and ↓ مَعَادَةٌ (Lth, A, TA) A place of wailing for a dead person: (Lth, A, TA:) so called because people return to it time after time: (Lth, * A:) pl. مَعَاوِدُ. (A.) [Hence,] one says, ↓ لِآلِ فُلَانٍ مَعَادَةٌ, meaning An affliction has happened to the family of such a one, the people coming to them in the places of wailing for the dead, or in other places, and the women talking of him. (Lth, TA.) مَعُودٌ and مَعْوُودٌ, (K,) the latter anomalous, (TA,) A sick person visited. (K.) مُعِيدٌ A stallion-camel that has covered repeatedly; (S, M, O, K;) and that does not require assistance in his doing so. (Sh, O.) b2: and hence, (Sh, O,) applied to a man Acquainted with affairs, (Sh, O, K,) not inexperienced therein, (Sh, O,) possessing skill and ability to do a thing. (O, K. *) One says, فُلَانٌ مُعِيدٌ لِهٰذَا الأَمْرِ, meaning Such a one is able to do this thing: (S, O, Msb, K: *) because accustomed, or habituated, to it. (Msb.) b3: And hence, (O,) or because he returns to his prey time after time, (TA,) The lion, (O, K, TA.) b4: المُبْدِئُ المُعِيدُ applied to God: b5: and مُبْدِئٌ مُعِيدٌ applied to a man, and to a horse: see art. بدأ. b6: مُعِيدٌ also signifies A road travelled and trodden time after time. (TA.) [See also عَوْدٌ.]

مَعَادَةٌ: see مَعَادٌ, last two sentences.

مُعَاوِدٌ Persevering; (Lth, A, K;) applied to a man. (Lth, A.) b2: A courageous man; (S, O, K;) because he does not become weary of conflict. (S, O.) b3: And One skilful in his work. (A.)