لزم

1 لَزِمَهُ It necessarily, or inseparably, belonged, or pertained, or it clave, or adhered, to him, or it; as also لَزِمَ لَهُ: it (disgrace, &c.) attached to him. b2: لَزِمَهُ أَمْرُ فُلَانٍ The management of the affair, or affairs, of such a one was, or became, incumbent, or obligatory, upon him. b3: لَزِمَ شَيْئًا He kept close, clave, clave fast, clung, or held fast, to anything. (S, K, &c.) and hence, He preserved a thing: see قَنِىَ. b4: See 3. b5: لَزمَ الغَرِيمَ, and لَزِمَ بِهِ, and ↓ لَازَمَهُ, He adhered, kept, clave, clung, or held fast, to the debtor. (Msb.) b6: لَزِمَ بَيْتَهُ He kept, or clave, to his house or tent; did not quit it; was not found elsewhere. (Kull, p. 318.) b7: لَزِمَهُ المَالُ The [paying of the] money &c. behoved him, lay on him, was incumbent on him, or obligatory on him. (Msb.) 3 لَازَمَهُ He kept, confined himself, clave, clung, or held fast, to him, or it: as also ↓ لَزِمَهُ: he held on, or continued, it. See 1.4 أَلْزَمَهُ شَيْئًا signifies He necessitated him, or obliged him, to do, and to pay, &c.; or to suffer, or endure, a thing: and hence, said of God, He decreed; or appointed, or ordained, to him a thing. And He made him to cleave to a thing; and he made a thing to cleave to him. See جَدَعَ. b2: أُلْزِمَ شَيْئًا لَا يُفَارِقُهُ [He was made to cleave to a thing, not quitting it]. (K.) b3: أَلْزَمَهُ اللّٰهُ الشَّرَّ May God make evil to cleave to him: or, to attend him constantly: or decree evil to him. b4: أَلْزَمَنَاهُ طَائِرَهُ فِى عُنُقِهِ, (Kur xvii. 14,) We have decreed to him his happiness or his misery, foreseeing that he would be obedient, or disobedient: (AM, in TA, art. طير:) or we have made his works and what is decreed to him to cleave to him like the طَوْق upon his neck. (Bd.) b5: أَلْزَمَهُ البَيِّنَةَ He compelled him, or constrained him, to accept, or admit, the evidence, or proof. (Jel xi. 30.) b6: أَلْزَمَهُ المَالَ He obliged him to pay the money &c. أَلْزَمَهُ العَمَلَ He obliged him to do the deed. (Msb.) b7: أَلْزَمْتُهُ الدَّنْبَ, and الحَقَّ: see زَكَّ. b8: أَلْزِمْ نَعْلَيْكَ قَدَمَيْكَ [Keep thou thy sandals upon thy feet]. (From a trad. in the Jámi' es-Sagheer.) 8 اِلْتَزَمَ He took upon himself an affair. (KL.) You say, اِلْتَزَمَهُ He took it upon himself; charged himself with it; obliged himself to do it; became, or made himself, answerable for it by an inseparable obligation: see بَآءَ. b2: اِلْتَزَمْتُ بَالمَالِ i. q. أَلْزَمْتُ بِهِ نَفْسِى, and تَكَفَّلْتُ بَهَ, accord. to IAmb, or تَحَمَّلْتُ بِهِ, accord. to Az; (Msb in art. كفل;) I made myself answerable, responsible or accountable, by an inseparable obligation, for the property: see ضَمِنَ. b3: اِلْتَزَمَ المَالَ, and العَمَلَ, He obliged himself, or took upon himself the obligation, to pay the money &c., and to do the deed. (Msb.) b4: اِلْتَزَمَهُ He kept, or restricted himself, to it; i. e. an action, or usage, &c. b5: And It was, or became, necessary for him, or obligatory upon him, to do it, or pay it, &c.; or to suffer it, or endure it. b6: دَلَفَ لِالْتِزَامِى He hastened to take me by the hand and embrace me: see دَلَفَ. b7: اِلْتِزَامٌ i. q. لُزُومُ مَا لَا يَلْزَمُ: see below.10 اِسْتَلْزَمَهُ It necessarily required it or involved it.

لَزُومٌ One who keeps, cleaves, clings, or holds fast, much, or habitually, لِشَىْءٍ to a thing: see an ex. in the Ham, p. 238, line 21.

لُزُومُ مَا لَا يَلْزَمُ The imposing upon one's self what is not indispensable; or adhering to a mode of construction that is not necessarily to be followed: as in the following instance in the خُطْبَة of the Kámoos: وَبَلَغُوا مِنَ الْمَقَاصِدِ قَاصِيَتَهَا وَمَلَكُوا مِنَ المَحَاسِنِ نَاصِيَتَهَا.

لَازِمٌ Keeping, keeping close, cleaving, &c.; tenacious: and pertinacious. b2: لَازِمٌ A thing inseparable from another thing: pl. لَوَازِمُ. (TA.) Such as cleaves fast; inseparable: as an epthet. b3: إِسْمٌ لَازِمٌ: see جَمْعٌ, as signifying “ a plural. ”

b4: لَوَازِمُ Necessary, or inseparable, adjuncts, accompaniments, consequences, or results.

أَلْزَمُ as syn. with أَقْنَى in the prov. خَلَاؤُكَ

أَقْنَى لِحَيَائِكَ means Most preservative: see that prov. in art. خلو, and see قَنِىَ الحَيَآءَ, and لَزِمَ شَيْئًا.

عرف

1 عَرَفَهُ, (S, O, Msb, K, &c.,) aor. ـِ (O, K,) inf. n. مَعْرِفَةٌ (S, O, K) and عِرْفَانٌ (S, O, Msb, K) and عِرِفَّانٌ (K) and عِرْفَةٌ, (Msb, K,) or مَعْرِفَةٌ is a simple subst., (Msb,) He knew it; he had cognition of it; or he was, or became, acquainted with it; syn. عَلِمَهُ: (K:) or he knew it (عَلِمَهُ) by means of any of the five senses; (Msb;) [and also, by mental perception:] Er-Rághib says, المَعْرِفَةُ is the perceiving a thing by reflection, and by consideration of the effect thereof [upon the mind or sense], so that it has a more special meaning than العِلْمُ, and its contr. is الإِنْكَارُ; and one says, فُلَانٌ يَعْرِفُ اللّٰهَ وَرَسُولَهُ [Such a one knows God and his apostle], but one does not say يَعْلَمُ اللّٰهَ, making the verb [thus] to have a single objective complement, since man's مَعْرِفَة [or knowledge] of God is [the result of] the consideration of his effects, without the perception of his essence; and one says, اَللّٰهُ يَعْلَمُ كَذَا, but not يَعْرِفُ كذا, since المَعْرِفَةُ is used in relation to عِلْم [or knowledge] which is defective, to which one attains by reflection: it is from عَرَفْتُهُ meaning I found, or experienced, its عَرْف i. e. odour; or as meaning I attained its عُرْف i. e. limit: (TA:) it is said in the B that المَعْرِفَةُ differs from العِلْمُ, in meaning, in several ways: the former concerns the thing itself [which is its object;] whereas the latter concerns the states, or conditions, or qualities, thereof: also the former generally denotes the perceiving a thing as a thing that has been absent from the mind, thus differing from the latter; therefore the contr. of the former is الإِنْكَارُ, and the contr. of the latter is الجَهْلُ; and the former is the knowing a thing itself as distinguished from other things; whereas the latter concerns a thing collectively with other things: (TA in art. علم:) and sometimes they put ↓ اعترف in the place of عَرَفَ; (S, O;) [i. e.] اعترف الشَّىْءَ signifies عَرَفَهُ: (Mgh, K:) and so, sometimes, does ↓ استعرفُه. (Har p. 486.) b2: And عَرَفَ is also used in the place of اعترف [in the first of the senses assigned to the latter below]. (S, O.) See the latter verb, in four places. b3: عَرَفَهُ also signifies He requited him. (O, K.) Ks read, (O, K,) and so five others, (Az, TA,) in the Kur [lxvi. 3], (O,) عَرَفَ بَعْضَهُ, meaning He requited her, namely, Hafsah, for part [thereof, i. e.] of what she had done: (Fr, O, K:) and he did so indeed by divorcing her: (Fr, TA:) or it means he acknowledged part thereof: (K:) but others read بَعْضَهُ ↓ عَرَّفَ, which, likewise, has the former of the two meanings expl. above: (Bd:) or this means he told Hafsah part thereof. (Fr, O, Bd, * TA. [See also 2.]) As first expl. above, this phrase is like the saying to him who does good or who does evil, أَنَا أَعْرِفُ لأَهْلِ الإِحْسَانِ وَأَعْرِفُ لِأَهْلِ الإِسَآءَةِ, (O,) or لِلْمُحْسِنِ وَالمُسِىْءِ, (K,) [I know how to requite the doer of good and the doer of evil,] i. e. the case of the doer of good and that of the doer of evil are not hidden from me nor is the suitable requital of him. (O, K.) لَأَعْرِفَنَّكَهَا عَنْدَ رَسُولِ اللّٰهِ occurs in a trad., meaning I will assuredly requite thee for it in the presence of the Apostle of God so that he shall know thy evil-doing: and is used in threatening. (TA.) A2: عَرَفَ الفَرَسَ, (S, O, K,) aor. ـِ (O,) inf. n. عَرْفٌ, (O, K,) He clipped the عُرْف [i. e. mane] of the horse. (S, O, K.) A3: عَرَفْتُ عَلَى القَوْمِ, aor. ـُ inf. n. عِرَافَةٌ, I was, or became, عَرِيف over the people, or party; i. e., manager, or orderer, of their affairs; as also عَرُفْتُ عَلَيْهِمْ: (Msb:) or عَرُفَ, inf. n. عَرَاعَةٌ, signifies he was, or became, an عَرِيف; (S, O, K;) as also عَرَفَ, aor. ـِ (K;) i. e., a نَقِيب: (S, O:) and when you mean that he acted as an عَرِيف, you say, عَرَفَ عَلَيْنَا سِنِينَ, aor. ـُ inf. n. عِرَافَةٌ, [he acted over us as an عريف during some years,] like كَتَبَ, aor. ـْ inf. n. كِتَابَةٌ. (S, O, K. *) A4: عَرَفَ لِلْأَمْرِ, aor. ـِ He was patient in relation to the affair, or event; (K;) as also ↓ اعترف, (O, K,) as some say. (O.) And عُرِفَ عِنْدَ المُصِيبَةِ He was patient on the occasion of the affliction, or misfortune. (TA.) b2: And عَرَفَ He was, or became, submissive, or tractable; (Ibn-'Abbád, O, TA;) and so ↓ اعترف, (IAar, O, K,) said of a man, (IAar, O,) and of a beast that one rides. (O.) A5: عَرُفَ, inf. n. عَرَافَةٌ, He (a man) was, or became, pleasant, or sweet, in his odour. (TA.) And ↓ اعرف, said of food, It was sweet in its عَرْف, i. e. odour. (TA.) b2: عَرِفَ He (a man, TA) made much use of perfume. (IAar, O, K.) b3: And He relinquished, or abstained from, perfume. (IAar, O.) A6: عُرِفَ, (S, O, K,) inf. n. عَرْفٌ, (K, TA,) accord. to one or more of the copies of the K عِرْفَانٌ, (TA,) He (a man, S, O) had a purulent pustule, termed عَرْفَة, come forth in the whiteness [or palm] of his hand. (S, O, K.) 2 تَعْرِيفٌ signifies The making to know; syn. إِعْلَامٌ: (S, O, K, TA:) [or rather it has a more restricted signification than the latter word, as is indicated in the preceding paragraph:] and in this sense its verb may have two objective complements: one says, عرّفهُ الأَمْرَ He made him to know the affair, or case; syn. أَعْلَمَهُ إِيَّاهُ: [or he acquainted him with it; or told him of it:] and عرّفهُ بَيْتَهُ He made him to know, or acquainted him with, the place of his house, or tent; syn. أَعْلَمَهُ بِمَكَانِهِ: (TA:) [and] one says عَرَّفْتُهُ بِهِ, meaning I made him to know it by means of any of the five senses [or by mental perception; as also عَرَّفْتُهُ إِيَّاهُ]. (Msb.) See also 1, former half. And see 4. b2: Also The making known; contr. of تَنْكِيرٌ. (O, K.) عَرَّفَ بَعْضَهُ, in the Kur [lxvi. 3], has been expl. as meaning He made known part thereof. (TA. [For other explanations, see 1.]) And عَرَّفْتُهُ بِزَيْدٍ means I made him known by the name of Zeyd; like the phrase سَمَّيْتُهُ بِزَيْدٍ. (Sb, TA.) b3: [Hence, The explaining a term: and an explanation thereof: thus used, its pl. is تَعْرِيفَاتٌ: it has a less restricted meaning than حَدٌّ, which signifies the “ defining,” and “ a definition. ” b4: And The making a noun, or a nominal proposition, determinate. b5: Hence also,] The crying a stray-beast, or a beast or some other thing that has been lost; (S, TA;) the mentioning it [and describing it] and seeking to find him who had knowledge of it. (TA.) b6: And [hence likewise,] عرّفهُ بِذَنْبِهِ He branded him, or stigmatized him, with his misdeed. (TA.) A2: Also The rendering [a thing] fragrant; (S, O, * K, * TA;) from العَرْفُ: (S:) and the adorning [it], decorating [it], or embellishing [it]. (TA.) عَرَّفَهَا لَهُمْ, in the Kur [xlvii. 7], is said to mean He hath rendered it fragrant [i. e. Paradise (الجَنَّة)] for them: (S, O:) or it means He hath described it to them so that, when they enter it, they shall know it by that description, or so that they shall know their places of abode therein: (O:) or He hath described it to them, and made them desirous of it: (Er-Rághib, TA:) [and the like is said by Bd:] or He hath defined it for them so that there shall be for every one a distinct paradise. (Bd.) b2: One says also, عرّف رَأْسَهُ بِالدُّهْنِ He moistened the hair of his head abundantly with oil, or with the oil; syn. رَوَّاهُ. (TA.) b3: And عرّف طَعَامَهُ He made his food to have much seasoning, or condiment. (TA.) A3: Also The halting [of the pilgrims] at 'Arafát. (S, O, K.) You say, عرّفوا, (S, Mgh, O, Msb,) inf. n. as above, They halted at 'Arafát; (Mgh, Msb;) or they were present at 'Arafát; (S, O.) And [hence], in a postclassical sense, They imitated the people of 'Arafát, in some other place, by going forth to the desert and there praying, and humbling themselves, or offering earnest supplication; (Mgh;) or by assembling in their mosques to pray and to beg forgiveness: (Har p. 672:) the first who did this was Ibn-'Abbás, at El-Basrah. (Mgh, and Har ubi suprá.) And عرّف بِالهَدْىِ He brought the animal for sacrifice to 'Arafát. (Mgh.) A4: عرّف الشَّرَّ بَيْنَهُمْ He excited evil, or mischief, between them, or among them: the verb in this phrase being formed by permutation from أَ َّ ثَ. (Yaakoob, TA.) 4 اعرف فُلَانًا He told such a one of his misdeed, then forgave him; and so ↓ عرّفهُ. (TA.) A2: اعرف (said of a horse, S, O) He had a long عُرْف [or mane]. (S, O, K.) A3: See also 1, near the end.5 تعرّف It was, or became, known. (Har p. 6.) b2: And تعرّف إِلَيْهِ He made himself known to him; (TA;) [and so ↓ استعرف; for] you say, أَتَيْتُ مُتَنَكِّرًا ثُمَّ اسْتَعْرَفْتُ i. e. [I came disguising myself, or assuming an unknown appearance, then] I made known who I was: (L:) and اِئْتِ فُلَانًا فَاسْتَعْرِفْ إِلَيْهِ حَتَّى يَعْرِفَكَ [Come thou to such a one and make thyself known to him, that he may know thee]. (S, O, K. *) [See also 8.] b3: [Hence,] one says, تعرّف إِلَى اللّٰهِ بِالعِبَادَاتِ وَالأَدْعِيَةِ [He made himself known to God by religious services and prayers]. (Er-Rághib, TA.) And تَعَرَّفْ إِلَى

اللّٰهِ فِى الرَّخَآءِ يَعْرِفْكَ فِى الشِّدَّةَ, occurring in a saying of the Prophet to Ibn-'Abbás, [may be rendered Make thyself known to God by obedience in ampleness of circumstances, then He will acknowledge thee in straitness: or] means render thou obedience to God [&c., then] He will requite thee [&c.]. (O.) A2: تعرّفهُ [He acquainted himself, or made himself acquainted, with it, or him; informed himself of it; learned it; and discovered it: often used in these senses: for an instance of the last, see تَفَرَّسَ: it is similar to تَعَلَّمَهُ, but more restricted in meaning. b2: And] He sought the knowledge of it: (Har p. 6:) [or he did so leisurely, or repeatedly, and effectually:] you say, تَعَرَّفْتُ مَا عِنْدَ فُلَانٍ I sought leisurely, or repeatedly, after the knowledge of what such a one possessed until I knew it. (S, O, K. *) b3: And تعرّفهُ المَكَانَ, and فِى المَكَانِ, He looked at it, endeavouring to obtain a clear knowledge thereof, in the place; syn. تَأَمَّلَهُ بِهِ. (TA.) A3: [تَعَرُّفٌ is also expl. in the KL by the Pers\. words بعرف كارى كردن, app. meaning The acting with عُرْف i. e. goodness, &c.: but Golius has hence rendered the verb “ convenienter opus fecit. ”]6 تعارفوا They knew, or were acquainted with, one another. (S, O, K.) b2: And i. q. تَفَاخَرُوا [i. e. They vied, competed, or contended for superiority, in glorying, or boasting, or in glory, &c.; or simply they vied, one with another]: it occurs in a trad., or, as some relate it, with ز; and both are expl. as having this meaning. (TA.) 8 اعترف بِهِ He acknowledged it, or confessed it, (S, Mgh, O, Msb, K,) namely, a misdeed, (S, O,) or a thing; (Mgh, Msb;) and so به ↓ عَرَفَ and لَهُ, namely, his misdeed [&c.]; (K;) [for] sometimes they put عَرَفَ in the place of اعترف; (O;) and so ↓ عَرَفَهُ: (Ksh and Bd and Jel in xvi. 85:) [الإِحْسَانِ ↓ عِرْفَانُ (occurring in the K voce شُكْرٌ &c.) means The acknowledgment, or confession, of beneficence; thankfulness, or gratitude:] and one says, لأَِحَدٍ يَصْرَعُنِى ↓ مَا أَعْرِفُ (S, O, TA) i. e. ما أَعْتَرِفُ, (S, O,) meaning I do not acknowledge [any one that will throw me down]: this was said by an Arab of the desert. (TA.) b2: اعترف إِلَىَّ He acquainted me with his name and condition. (K.) And اعترف لَهُ He described himself to him in such a manner as that he would certify himself of him thereby. (TA.) [See also 5.]

b3: اعترف also signifies He described a thing that had been picked up, and a stray-beast, in such a manner as that he would be known to be its owner. (TA.) b4: And you say, اِعْتَرَفْتُ القَوْمَ, (S, O,) or فُلَانًا, (K,) I asked the people, or party, (S, O,) or such a one, (K,) respecting a subject of information, in order that I might know it. (S, O, K.) b5: See also 1, former half.

A2: And see 1, last quarter, in two places.10 استعرف [He sought, or desired, knowledge; or asked if any had knowledge; of a person or thing: a meaning clearly shown in the M by an explanation of a verse cited in art. بلو, conj. 8, q. v.]. b2: استعرف إِلَيْهِ: see 5. Also He mentioned his relationship, lineage, or genealogy, to him. (TA.) b3: استعرفهُ: see 1, former half.12 اِعْرَوْرَفَ He (a horse, TA) had a mane (عُرْف). (S, O, TA.) b2: اعرورف الفَرَسَ He (a man, O) mounted upon the mane (عُرْف) of the horse. (O, K. [In the CK, والفَرَسُ عَلا عُرْفُهُ is erroneously put for وَالفَرَسَ عَلَا عَلَى عُرْفِهِ.]) b3: And اعرورف (said of a man, K) (assumed tropical:) He rose upon the أَعْرَاف [pl. of عُرْفٌ, and app. here meaning the wall between Paradise and Hell: (see the Kur vii. 44:) probably used in this sense in a trad.]. (Ibn-'Abbád, O, K.) b4: Said of the sea, (tropical:) Its waves became high, (S, O, K, TA,) like the عُرْف [or mane]: and in like manner said of the torrent, (tropical:) It became heapy and high. (TA.) b5: Said of blood, (assumed tropical:) It had froth (O, K) like the عُرْف [or mane]. (O.) b6: Said of palm-trees (نَخْل), (tropical:) They became dense, and luxuriant, or abundant, or thickly intermixed, like the عُرْف [or mane] of the hyena. (O, K, TA.) b7: And, said of a man, (tropical:) He prepared himself for evil, or mischief, (S, O, K, TA,) and raised his head, or stretched forth his neck, for that purpose. (TA.) [See also 12 in art. عزف.]

عَرْفٌ An odour, whether fragrant or fetid, (S, O, K, TA,) in most instances the former, (K, TA,) as when it is used in relation to Paradise: (TA:) and ↓ عَرْفَةٌ signifies [the same, i. e.] رِيحٌ (K, TK) and رَائِحَةٌ. (TK.) One says, ما أَطْيَبَ عَرْفَهُ [How fragrant is its odour!]. (S, O.) and لَا يَعْجِزُ مَسْكُ السَّوْءِ عَنْ عَرْفِ السَّوْءِ [The bad hide will not lack the fetid odour]; (S, O, K;) a prov.; (S, O;) applied to the low, ignoble, mean, or sordid, who will not cease from his evil doing; he being likened to the hide that is not fit for being tanned; (O, K;) wherefore it is cast aside, and becomes fetid. (O.) And some read, in the Kur [lxxvii. 1], وَالْمُرْسَلَاتِ عَرْفًا, [as meaning By the winds that are sent forth with fragrance,] instead of عُرْفًا. (TA.) A2: Also A certain plant: or the ثُمَام [or panic grass]: (K:) or a certain plant, not of the [kind called] حَمْض, nor of the [kind called] عِضَاه; (Ibn-'Abbád, O, L, K;) of the [kind called] ثُمَام. (Ibn-'Abbád, O, L.) عُرْفٌ [Acknowledgment, or confession;] a subst. from الاِعْتِرَافُ, (S, O, K, TA,) as meaning الإِقْرَارُ. (TA.) Hence, (S, O,) you say, (K,) لَهُ عَلَىَّ أَلْفٌ عُرْفًا, meaning اِعْتِرَافًا [i. e. A thousand is due to him on my part by acknowlegment, or confession]; (S, O, * K;) the last word being a corroborative. (S, O.) b2: Also i. q. ↓ مَعْرُوفٌ; (S, O, Msb, K;) as also ↓ عَارِفَةٌ, (S, O, K,) of which the pl. is عَوَارِفُ; (O, K;) عُرْفٌ being contr. of نُكْرٌ, (S, O, K,) and ↓ مَعْرُوفٌ being contr. of مُنْكَرٌ [as syn. with نُكْرٌ]; (S, Mgh, O, K;) i. e. Goodness, or a good quality or action; and gentleness, or lenity; and beneficence, [favour, kindness, or bounty,] or a benefit, a benefaction, or an act of beneficence [or favour or kindness]: (Msb:) عُرْفٌ is also expl. as signifying liberality, or bounty; (K, TA;) and so ↓ عُرُفٌ, which is a dial. var. thereof: (TA:) and a thing liberally, or freely, bestowed; or given: (K:) and ↓ مَعْرُوفٌ is expl. as signifying liberality, or bounty, when it is with moderation, or with a right and just aim: [and sometimes it means simply moderation:] and sincere, or honest, advice or counsel or action: and good fellowship with one's family and with others of mankind: it is an epithet in which the quality of a subst. predominates: (TA:) and signifies any action, or deed, of which the goodness is known by reason and by the law; and مُنْكَرٌ signifies the contr. thereof. (Er-Rághib, TA.) It is said in the Kur [vii. 198], وَأْمُرْ بِالْعُرْفِ, (O,) meaning [And enjoin thou goodness, &c., or] what is deemed good, or approved, of actions. (Bd.) And you say, أَوْلَاهُ عُرْفًا, (S, O,) or ↓ عَارِفَةً, (TA,) meaning ↓ مَعْرُوفًا [i. e. He did to him, or conferred upon him, a benefit, &c.]. (S, O, TA.) وَلِلْمُطَلَّقَاتِ

↓ مَتَاعٌ بِالْمَعْرُوفِ [in the Kur ii. 242] means [and for the divorced women there shall be a provision of necessaries] with moderation, or right and just aim, and beneficence. (TA.) And ↓ قَوْلٌ مَعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِنْ صَدَقَةٍ يَتْبَعُهَا أَذًى [in the same, ii. 265,] means Refusal with pleasing [or gracious] speech, (Bd, Jel, TA,) and prayer [expressed to the beggar, that God may sustain him,] (TA,) and forgiveness granted to the beggar for his importunity (Bd, Jel) or obtained by such refusal from God or from the beggar, (Bd,) are better than an alms which annoyance follows (TA) by reproach for a benefit conferred and for begging. (Jel.) And مَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ

↓ بِالْمَعْرُوفِ [in the same, iv. 6,] means [And such as is poor, let him take for himself (lit. eat)] according to what is approved by reason and by the law, (TA,) or according to his need (Bd) and the recompense of his labour. (Bd, Jel.) b3: [العُرْفُ, in lexicology, signifies The commonly-known, commonly-received, or common conventional, language; common parlance, or common usage: mostly meaning that of a whole people; in which case, the epithet العَامُّ is sometimes added: but often meaning that of a particular class; as, for instance, of the lawyers. Hence the terms حَقِيقَةٌ عُرْفًا and مَجَازٌ عُرْفًا, expl. in arts. حق and جوز.

See also مُتَعَارَفٌ: and see عَادَةٌ.]

A2: Also The عُرْف of the horse; (S, O;) [i. e. the mane;] the hair (Mgh, Msb, K) that grows on the ridge (Msb) of the neck of the horse (Mgh, Msb, K) or similar beast; (Msb;) as also ↓ عُرُفٌ: (K:) [see also مَعْرَفَةٌ:] or the part, of the neck, which is the place of growth of the hair: [see again مَعْرَفَةٌ:] and the part, of the neck [of a bird], which is the place of growth of the feathers: (TA:) [or the feathers themselves of the neck; used in this sense in the K and TA in art. برل, as is shown by the context therein:] and the [comb or] elongated piece of flesh on the upper part of the head of a cock; to which the بَظْر of a girl is likened: (Msb:) pl. أَعْرَافٌ [properly a pl. of pauc.] (O, TA) and عُرُوفٌ. (TA.) As used it in relation to a man, explaining the phrase جَآءَ فُلَانٌ مُبْرَثِلًّا لِلشَّرِّ as meaning نَافِشًا عُرْفَهُ [i. e. (assumed tropical:) Such a one came as though ruffling the feathers of his neck to do evil, or mischief]. (TA.) And [hence] it is said in a trad., جَاؤُوا كَأَنَّهُمْ عُرُفٌ (assumed tropical:) [They came as though they were a mane], meaning, following one another. (TA.) And one says, جَآء القَوْمُ عُرْفًا عُرْفًا (assumed tropical:) [The people, or party, came] one after another: like the saying, طَارَ القَطَا عُرْفًا (assumed tropical:) [The sand-grouse flew] one after another. (K.) And hence, وَالْمُرْسَلَاتِ عُرْفًا, (S, O, K,) in the Kur [lxxvii. 1], a metaphorical phrase, from the عُرْف of the horse, meaning (tropical:) [By the angels, or the winds, that are sent forth] consecutively, like [the several portions of] the عُرْف [or mane] of the horse: (S, O:) or the meaning is, sent forth بِالْمَعْرُوفِ, (S, O, K, TA,) i. e. with beneficence, or benefit: (TA:) [for further explanations, see the expositions of Z and Bd or others: and see also art. رسل:] some read عَرْفًا [expl. in the next preceding paragraph]. (TA.) b2: [Hence also,] (tropical:) The waves of the sea. (K, TA.) b3: And (assumed tropical:) Elevated sand; as also ↓ عُرُفٌ and ↓ عُرْفَةٌ: pl. (of the last, TA) عُرَفٌ and (of the first, TA) أَعْرَافٌ: (S, O, K:) and all signify likewise (assumed tropical:) an elevated place: (K:) and the first, (assumed tropical:) the elevated, or overtopping, back of a portion of sand, (K, TA,) and of a mountain, and of anything high: and (assumed tropical:) an elevated portion of the earth or ground: and [the pl.] أَعْرَافٌ (assumed tropical:) the حَرْث [meaning land ploughed, or prepared, for sowing] that is upon the [channels for irrigation that are called] فُلْجَان [pl. of فَلَجٌ] and قَوَائِد [pl. of قَائِدٌ]. (TA.) b4: [The pl.] الأَعْرَافُ, (S, O, K,) mentioned in the Kur [vii. 44 and 46], (S, O,) is applied to (assumed tropical:) A wall between Paradise and Hell: (S, O, K:) so it is said: (S, O:) or the upper parts of the wall: or by عَلَى الأَعْرَافِ may be there meant عَلَى مَعْرِفَةِ أَهْلِ الجَنَّةِ وَأَهْلِ النَّارِ [i. e., app., and possessing knowledge of the people of Paradise and of the people of Hell: for it seems that مُحْتَوُونَ, or the like, is to be understood before على]. (Zj, TA.) [And hence it is the name of The Seventh Chapter of the Kur-án.] By

أَصْحَابُ الأَعْرَافِ [The occupants of the اعراف], there mentioned, are said to be meant persons whose good and evil works have been equal, so that they shall not have merited Paradise by the former nor Hell by the latter: or prophets: or angels. (Zj, TA.) b5: See also عُرْفَةٌ. b6: [The pl.]

أَعْرَافٌ also signifies (tropical:) The higher, or highest, (K, TA,) and first, or foremost, (TA,) of winds; (K, TA;) and likewise of clouds, and of mists. (TA.) b7: And عُرْفٌ signifies also, (As, O, K,) in the speech of the people of El-Bahreyn, (As, O,) A species [or variety] of palm-trees; (As, O, K;) and so [the pl.] أَعْرَافٌ (O, K) is expl. by IDrd: (O:) or when they first yield fruit, or edible fruit, or ripe fruit; (K, TA;) or when they attain to doing so: (TA:) or a [sort of] palmtree in El-Bahreyn, also called بُرْشُوم; (K, TA;) but this is what is meant by As and IDrd. (TA.) b8: And The tree of the أُتْرُجّ [i. e. citrus medica, or citron]. (K.) A3: Also pl. of عَرُوفٌ: b2: and of أَعْرَفُ and عَرْفَآءُ. (K.) عِرْفٌ, with kesr, is from the saying, مَا عَرَفَ عِرْفِى إِلَّا بِأَخَرَةٍ, (S, O,) which means He did not know me save at the last, or lastly, or latterly. (S, O, K.) A2: And it signifies Patience. (IAar, O, K.) A poet says, (namely Aboo-Dahbal ElJumahee, TA,) قُلْ لِابْنِ قَيْسٍ أَخِى الرُّقَيَّاتِ مَا أَحْسَنَ العِرْفَ فِى المُصِيبَاتِ [Say thou to the son of Keys, the brother of Er-Rukeiyat, How good is patience in afflictions!]. (IAar, O, TA.) عُرُفٌ: see عُرْفٌ, in three places.

عَرْفَةٌ A question, or questioning, respecting a subject of information, in order to know it; (K, * TA;) as also ↓ عِرْفَةٌ. (K, TA.) A2: See also عَرْفٌ.

A3: Also A purulent pustule that comes forth in the whiteness [or palm] of the hand. (ISk, S, O, K.) عُرْفَةٌ: see عُرْفٌ, latter half. b2: Also An open, elongated, tract of land, producing plants, or herbage. (O, K.) b3: Also, (O, K,) and ↓ عُرْفٌ, (TA,) A limit (O, K, TA) between two things: (K:) [like أُرْفَةٌ:] pl. of the former عُرَفٌ. (O, K, TA.) عِرْفَةٌ [an inf. n.] I. q. مَعْرِفَةٌ. (O, K. [See 1, first sentence. In the O, it seems to be regarded as a simple subst.]) b2: See also عَرْفَةٌ.

يَوْمُ عَرَفَهَ The ninth day of [the month] ذُو الحِجَّة [when the pilgrims halt at عَرَفَات]: (S, Mgh, O, Msb, K:) the latter word being without tenween, (S, O,) imperfectly decl., because it is of the fem. gender and a proper name, (Msb,) and not admitting the art. ال. (S, O, Msb.) b2: See also the next paragraph.

عَرَفَاتٌ The place [or mountain] where the pilgrims halt (Mgh, O, Msb, K) on the day of عَرَفَة [above mentioned], (O, K,) [described by Burckhardt as a granite hill, about a mile, or a mile and a half, in circuit, with sloping sides, rising nearly two hundred feet above the level of the adjacent plain,] said to be nine miles, (Msb,) or twelve miles, (K,) from Mekkeh; (Msb, K;) said by J to be a place in, or at, Minè, but incorrectly, (K, TA,) unless thereby be meant near Minè; (TA;) also called by some ↓ عَرَفَةُ; (Mgh, Msb;) but the saying نَزَلْنَا عَرَفَةَ, (S, O, K,) or نَزَلْتُ بِعَرَفَةَ, (Msb,) [We, or I, alighted at عَرَفَة,] is like a post-classical phrase, (S, O, K,) and (S, O) it is said to be (Msb) not genuine Arabic: (S, O, Msb:) عَرَفَاتٌ is a [proper] name in the pl. form, and therefore is not itself pluralized: (S, O, K:) it is as though the term عَرَفَةٌ applied to every distinct portion thereof: (TA:) as Fr says, it has, correctly, no sing.; (S, O;) and it is determinate as denoting a particular place; (Sb, S, O, K, TA;) and therefore not admitting the article ال; (Sb, TA;) differing from الزَّيْدُونَ [because this is a proper name common to a number of persons]: you say, هٰؤُلَآءِ عَرَفَاتٌ حَسَنَةً [lit. These are 'Arafát, in a good state], putting the epithet in the accus. case because it is indeterminate [as a denotative of state, like مُصَدِّقًا in the saying وَهُوَ الحَقُّ مُصَدِّقًا لِمَا مَعَهُمْ, in the Kur ii. 85]: (S, O:) it is decl. (مَصْرُوفَةٌ [more properly مُعْرَبَةٌ]) because the ت is equivalent to the ى and و in مُسْلِمِينَ and مُسْلِمُونَ, (S, O, K,) the tenween becoming equivalent to the ن, therefore, being used as a proper name, it is left in its original state, like as is مُسْلِمُونَ when used as a proper name: (Akh, S, O, K:) [i. e.,] it is decl. in the manner of مُسْلِمَاتٌ and مُؤْمِنَاتٌ, the tenween being like that which corresponds to the masc. pl. termination ن, not the tenween of perfect declinability, because it is a proper name and of the fem. gender, wherefore it does not admit the article ال. (Msb.) عَرَفَاتٌ was thus named because Adam and Eve knew each other (تَعَارَفَا) there (IF, O, K, TA) after their descent from Paradise: (TA:) or because Gabriel, when he taught Abraham the rites and ceremonies of the pilgrimage, said to him “ Hast thou known? ” (أَعَرَفْتَ), (O, K,) and he replied “ I have known ” (عَرَفْتُ): (K:) or because it is a place sanctified and magnified, as though it were rendered fragrant (عُرِّفَ i. e. طُيِّبَ): (O, K:) or because the people know one another (يَتَعَارَفُونَ) there: or, accord. to Er-Rághib, because of men's making themselves known (نِتَعَرُّفِ العِبَادِ) there by religious services and prayers. (TA.) عُرْفِىٌّ Of, or relating to, العُرْفُ as meaning the commonly-known or commonly-received or conventional language, or common parlance, or common usage. Hence حَقِيقَةٌ عُرْفِيَّةٌ and مَجَازٌ عُرْفِىٌّ, expl. in arts. حق and جوز.]

عَرَفِىٌّ Of, or relating to, عَرَفَات. (O, K.) عِرِفَّانٌ, (O, K,) accord. to Th, A man (O) who acknowledges, or confesses, a thing, and directs to it, or indicates it; (O, K;) thus expl. as an epithet, though Sb mentions his not knowing it as an epithet; (O;) occurring in a poem of Er-Rá'ee, and expl. by some as the name of a companion of his: (O, K: *) and عُرُفَّانٌ signifies the same; (K;) but this is said by Sb to be a word transferred from the category of proper names. (O.) A2: Also the latter, (O,) or both, (K,) A small creeping thing that is found in the sands of 'Álij and of Ed-Dahnà: (O, K:) or a large [sort of locust, or the like, such as is termed] جُنْدَب, resembling the جَرَادَة, (AHn, K, TA,) having a crest (لَهُ عُرْفٌ), (AHn, TA,) not found save upon [one or the other of two species of plants, i. e.] a رِمْثَة or an عُنْظُوَانَة: (AHn, K, TA:) but AHn mentions only the latter form of the word, عُرُفَّانٌ. (TA.) عَرُوفٌ: see عَارِفٌ, in two places.

عَرِيفٌ: see عَارِفٌ, first sentence. b2: [Hence,] One who knows his companions: pl. عُرَفَآءُ. (O, K.) The chief, or head, (Mgh, K, TA,) of a people, or party; (K, TA;) because he knows the states, or conditions, of those over whom he acts as such; (Mgh;) or because he is known as such [so that it is from the same word in the last of the senses assigned to it in this paragraph]; (K;) or because of his acquaintance with the ordering, or management, of them: (TA:) or the نَقِيب [or intendant, superintendent, overseer, or inspector, who takes cognizance of, and is responsible for, the actions of a people], who is below the رَئِيس: (S, O, K:) or the manager and superintendent of the affairs, who acquaints himself with the circumstances, or a tribe, or of a company of men; of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ: (IAth, TA:) or the orderer, or manager, of the affairs of a people, or party; as also ↓ عَارِفٌ: (Msb:) pl. as above: (S, IAth, Msb:) it is said that he is over a few persons, and the مَنْكِب is over five عُرَقَآء, then the أَمِير is over these. (Msb.) It is said in a trad. that the عُرَفَآء are in Hell, as a caution against undertaking the office of chief, or head, on account of the trial that is therein; for when one does not perform the duty thereof, he sins, and deserves punishment. (TA.) b3: [It is now used as meaning A monitor in a school, who hears the lessons of the other scholars.]

A2: See also مَعْرُوفٌ, with which it is syn. عِرَافَةٌ The holding, and the exercising, of the office of عَرِيف. (S, Mgh, * O, Msb, * K. [An inf. n.: see 1, in the middle of the latter half.]) عَرُوفَةٌ: see عَارِفٌ, in two places.

عَرَّافٌ A كَاهِن [or diviner]: (S, O, Msb, K:) or the former is one who informs of the past, and the latter is one who informs of the past and of the future: (Msb:) or, accord. to Er-Rághib, [but the converse of his explanation seems to be that which is correct,] the former is one who informs of future events, and the latter is one who informs of past events. (TA.) Hence the saying of the Prophet, that whoso comes to an عرّاف and asks him respecting a thing, prayer of forty nights will not be accepted from him. (O.) b2: and (Msb) An astrologer, (IAth, Mgh, Msb,) who lays claim to the knowledge of hidden, or invisible, things, (IAth, Mgh,) which God has made to belong exclusively to Himself: (IAth:) and this is [said to be] meant in the trad. above mentioned. (Mgh.) b3: And A physician. (S, O, K.) b4: and One who smells [for يسم I read يَشُمُّ] the ground, and thus knows the places of water, and knows in what country, or district, he is. (ISh, in TA, art. حزى.) عَارِفٌ and ↓ عَرِيفٌ are syn., (S, O, K,) like عَالِمٌ and عَلِيمٌ, (S, O,) signifying Knowing; [&c., agreeably with the explanations of the verb in the first quarter of the first paragraph of this art.;] as also ↓ عَرُوفَةٌ, (S, O, K,) but in an intensive sense, which is denoted by the ة, (S, O, TA,) meaning [knowing, &c., much, or well; or] knowing, or acquainted with, affairs, and not failing to know [or recognise] one that has been seen once; (TA;) as in the phrase, بِالأُمُوِر ↓ رَجُلٌ عَرُوفَةٌ [A man much, or well, acquainted with affairs]. (S, O.) b2: For the first, see also عَرِيفٌ. b3: It also signifies particularly [Skilled in divine things;] possessing knowledge of God, and of his kingdom, and of the way of dealing well with Him. (TA.) b4: See also مَعْرُوفٌ.

A2: Also, the first, [Patient; or] very patient, or having much patience; syn. صَبُورٌ; (AO, S, O, K;) and so ↓ عَرُوفٌ; (S, O, K;) of which latter the pl. is عُرْفٌ. (K.) One says, أُصِيبَ فُلَانٌ فَوُجِدَ عَارِفًا [Such a one was smitten, or afflicted, and was found to be patient]. (S, O.) And حَبَسْتُ نَفْسًا عَارِفَةً, meaning صَابِرَةً [i. e. I restrained a patient soul, or mind]: (O, TA:) like the phrase صَبَرْتُ عَارِفَةً in a verse of 'Antarah [cited in the first paragraph of art. صبر]. (S, * O.) And ↓ نَفْسٌ عَرُوفٌ means [A soul, or mind,] enduring; very patient; that endures an event, or a case, when made to experience it. (TA.) عَوَارِفُ [is pl. of عَارِفَةٌ, and] means Patient she-camels. (IB, TA.) عَارِفَةٌ as a subst.; pl. عَوَارِفُ: see عُرْفٌ, first quarter, in two places.

عُوَيْرِفٌ [dim. of عَارِفٌ, i. e. signifying One possessing little knowledge &c.]. One says of him in whom is a sin, or crime, مَا هُوَ إِلَّا عُوَيْرِفٌ [He is none other than one possessing little knowledge]. (TA.) أَعْرَفَ is mentioned in “ the Book ” of Sb as used in the phrase هٰذَا أَعْرَفَ مِنْ هٰذَا [meaning This is more known than this]: irregularly formed from مَعْرُوفٌ, not from عَارِفٌ. (ISd, TA.) A2: Also A thing having what is termed عُرْف [i. e. a mane, or the like]: (S, O, K:) fem. عَرْفَآءُ: pl., masc. and fem., عُرْفٌ. (K.) It is applied to a horse, (Mgh, K, TA,) meaning Having a full mane, or much hair of the mane. (Mgh, TA.) And to a serpent (O, K) such as is termed شَيْطَان [which is described as having an عُرْف]. (O.) And the fem. is applied to a she-camel, (K, TA,) meaning High in the hump: or resembling the male: or long in her عُرْف [or mane]: (TA:) or having what resembles the عُرْف by reason of her fatness: or having, upon her neck, fur like the عُرْف. (Ham p. 611.) b2: The fem. is also used as meaning The ضَبُع [i. e. hyena, or female hyena], because of the abundance of its hair (S, O, K, TA) of the neck, (O, K, TA,) or because of the length of its عُرْف. (TA.) b3: and one says سَنَامٌ أَعْرَفُ A long, or tall, camel's hump, having an عُرْف. (TA.) And جَبَلٌ أَعْرَفُ (assumed tropical:) A mountain having what resembles the عُرْف. (TA.) And قُلَّةٌ عَرْفَآءُ (tropical:) A high mountain-top. (TA.) And حَزْنٌ أَعْرَفُ (assumed tropical:) High rugged ground. (TA.) مَعْرَفٌ (S, O, K [in one of my copies of the S written مُعَرَّفٌ]) and مَعْرِفٌ also (Ham p. 47) sing. of مَعَارِفُ, which means The face [and faces], and any part thereof that appears; as in the saying اِمْرَأَةٌ حَسَنَةُ المَعَارِفِ [A woman beautiful in the face, or in the parts thereof that appear]; (S, O, K;) because the person is known thereby: (TA:) or, as some say, no sing. of it is known: (Har p. 146:) and some say that it signifies the beauties, or beautiful parts, of the face. (TA.) Er-Rá'ee says, مُتَلَفِّمِينَ عَلَى مَعَارِفِنَا نَثْنِى لَهُنَّ حَوَاشِىَ العَصْبِ [Muffling our faces, or the parts thereof that appeared, we fold, or folding, to them the selvages of the عَصْب (a sort of garment).] (S, O: but the latter has مُتَلَثِّمِينَ.) And one says, حَيَّا اللّٰهُ المَعَارِفَ, meaning [May God preserve] the faces. (O, K.) And قَدْ هَاجَتْ مَعَارِفُ فُلَانٍ The features of such a one, whereby he was known to me, have withered, like as the plant withers: said of a man who has turned away, from the speaker, his love, or affection. (TA.) And هُوَ مِنَ المَعَارِفِ He is of those who are known; [or of those who are acquaintances;] (O, K;) as though meaning مِنْ ذَوِى المَعَارِفِ, i. e. of those having faces [whereby they are known]: (O:) or مَعَارِفُ الرَّجُلِ meansThose who are entitled to the man's love, or affection, and with whom he has acquaintance; [and simply the acquaintances of the man;] and is pl. of ↓ مَعْرِفَةٌ. (Har p. 146.) مَعَارِفُ الأَرْضِ meansThe faces, and known parts, of the land. (TA.) مَعْرَفَةٌ The place [or part] upon which grows the عُرْف [or mane]; (S, Mgh;) the place of the عُرْف of the horse, (O, K, TA,) from the forelock to the withers: or the flesh upon which grows the عُرْف. (TA.) But the phrase الأَخْذُ مِنْ مَعْرَفَةِ الدَّابَّةِ means The cutting [or taking] of somewhat from the عُرْف of the beast. (Mgh.) مَعْرِفَةٌ a subst. [signifying Knowledge, cognition, cognizance, or acquaintance; &c.: as such having for its pl. مَعَارِفُ, meaning sorts of knowledge:] from عَرَفَهُ signifying as expl. in the beginning of this art.: (Msb:) or an inf. n. therefrom. (S, O, K.) b2: See also مَعْرَفٌ, last sentence but one. b3: [In grammar, A determinate noun; opposed to نَكِرَةٌ.]

مُعَرَّفٌ [pass. part. n. of 2, q. v.

A2: ] Food rendered fragrant. (TA.) A3: And Food put part upon part [app. so that the uppermost portion resembles a mane or the like (عُرْف)]. (TA.) [Golius, as on the authority of J, and hence Freytag, assign to it a meaning belonging to مُعَرَّقٌ.]

A4: Also The place of halting [of the pilgrims] at عَرَفَات. (S, O, K.) b2: And in a trad. of I'Ab, the phrase بَعْدَ المُعَرَّفِ occurs as meaning After the halting at عَرَفَة [or rather عَرَفَات]. (TA.) مَعْرُوفٌ [Known: and particularly well, or commonly, known]. أَمْرٌ مَعْرُوفٌ and ↓ عَارِفٌ, (O, Msb, K, TA,) accord. to Lth, but the latter is disapproved by Az, having not been heard by him on any other authority than that of Lth, (O, TA,) [though there are other similar instances well known, (see أَمْرٌ, and دَافِقٌ,)] signify the same [i. e. A known affair or event &c.]; (O, Msb, K, TA;) as also ↓ عَرِيفٌ. (Msb, TA,) b2: [Hence, in grammar, The active voice; opposed to مَجْهُولٌ.]

b3: See also عُرْفٌ, former half, in seven places.

A2: أَرْضٌ مَعْرُوفَهٌ Land having a fragrant عَرْف [or odour]. (TA.) A3: رَجُلٌ مَعْرُوفٌ A man having a purulent pustule, termed عَرْفَة, come forth in the whiteness [or palm] of his hand. (S.) مُعْتَرِفٌ [part. n. of 8, q. v.]. 'Omar is related to have said, اُطْرُدُوا المُعْتَرِفِينَ, meaning [Drive ye away] those who inform against themselves [or confess or acknowledge the commission] of something for which castigation is due to them; as though he disliked their doing so, and desired that people should protect them. (TA.) مُتَعَارَفٌ [applied to language, or a phrase, or word, means Known by common conventional usage]. One says, هُوَ مُتَعَارَفٌ بَيْنَهُمْ It is known [by common conventional usage] among them. (MA. See also عُرْفٌ.])

عتب

1 عَتَبَ عَلَيْهِ, (S, Mgh, O, K, *) aor. ـِ (S, Mgh, O, K) and عَتُبَ, (S, O, K,) inf. n. عَتْبٌ (S, Mgh, O, K) and عَتَبَانٌ or عَتْبَانٌ or عِتْبَانٌ or عُتْبَانٌ (accord. to different copies of the K) and مَعْتَبٌ, (S, O, K,) with which ↓ مَعْتَبَةٌ and ↓ مَعْتِبَةٌ are syn., (K,) but these two are simple substs.; (S, O; [see, however, خَمُصَ;]) and عَلَيْهِ ↓ تعتّب; (S, O, TA;) He was angry with him, (S, Mgh, O, K, TA,) with the anger that proceeds from a friend. (S, * Mgh, * O, * K, * TA.) It is said in a trad., مَا لَهُ تَرِبَتْ ↓ كَانَ يَقُوُلُ لِأَحَدِنَا عَنِ المَعْتَبَةِ يَمِنيُهُ [He used to say of one of us, from a motive of friendly anger, What aileth him? May his right hand (meaning he himself) cleave to the dust: see تَرِبَ]. (TA.) b2: And [sometimes]

عَتَبَ عَلَيْهِ signifies [simply] He was angry with him. (Mgh, TA. *) A poet says, (S, O, TA,) namely, El-Ghatammash (O, TA) Ed-Dabbee, (TA,) أَخِلَّاىَ لَوْ غَيْرُ الحِمَامِ أَصَابَكُمْ عَتَبْتُ وَلٰكِنْ مَا عَلَى الدَّهْرش مَعْتَبُ (S, O, TA; but in the O, عَلَى المَوْتِ, and أَخِلَّآءِ as well as أَخِلَّاىَ, as in the Ham p. 406;) meaning [O my friends, had some other event than the decreed case of death befallen you,] I had been angry: [but there is no being angry with fortune:] i. e., had ye fallen in war, we had taken your blood-revenge: but one cannot revenge himself upon fortune. (TA.) b3: And عَتَبَ عَلَيْهِ, (Msb, K, * TA, *) aor. ـِ and عَتُبَ, inf. n. عَتْبٌ (Msb, K, TA) and عِتِّيبَى [an intensive form] (K, TA) and عِتْبَانٌ (Az, TA) and مَعْتَبٌ, (Msb,) signifies also He reproved, blamed, or censured, him; (K, TA;) and so ↓ عاتبهُ, (TA,) inf. n. مُعَاتَبَةٌ and عِتَابٌ: (K, TA:) or he reproved, blamed, or censured, him, in anger, or displeasure. (Msb.) A poet says, فَلَيْسَ وُدٌّ ↓ إِذَا ذَهَبَ العِتَابُ وَيَبْقَى الوُدَّ مَا بَقِىَ العِتَابُ [When reproof departs, there is no love: but love lasts as long as reproof lasts]. (S, * O, TA.) عَتْبٌ and عِتْبَانٌ signify Thy reproving a man for evil conduct that he has shown towards thee, and from which thou hast desired him to return to what will please thee, or make thee happy. (Az, TA. [See also the latter word below.]) A2: مَا عَتَبْتُ بَابَهُ means I did not tread, or have not trodden, upon the threshold (عَتَبَة) of his door; (A, K, TA;) and so ↓ مَا تَعَتَّبْتُهُ. (A, TA.) b2: And [hence,] عَتَبَ, aor. ـُ and عَتِبَ, inf. n. عَتَبَانٌ (S, O, K) and عَتْبٌ and تَعْتَابٌ, [this last an intensive form,] (K,) (tropical:) He (a stallion [camel], TA) limped, or halted: (K, TA:) or knocked his knees together, or had a distortion in a hind leg: or was hamstrung: (TA:) and he (a camel, S, O, or a stallion [camel], TA) walked upon three legs, (S, O, K, TA,) in consequence of his having been hamstrung, (K, TA,) or in consequence of his knees' knocking together, or of his having a distortion in a hind leg; as though he leaped: (TA:) and he (a man) leaped on one foot, or hopped, (S, O, K,) raising the other: (K:) in each of these cases, the beast or man is likened to one walking upon a series of steps, or the like, of stairs, (O, TA,) or of a mountain, or of rugged ground, (TA,) and leaping from one of these to another. (O, TA.) b3: And عَتَبَ البَرْقُ, aor. ـُ and عَتِبَ, inf. n. عَتَبَانٌ, (assumed tropical:) The lightning flashed in continued succession. (TA.) b4: and عَتَبَ مِنْ مَوْضِعٍ إِلَى مَوْضِعٍ, aor. ـِ [and app. عَتُبَ also], (assumed tropical:) He passed [from place to place], and مِنْ قَوْلٍ إِلَى قَوْلٍ [from saying to saying]. (O, TA.) b5: And عتب القَوْمُ فِى السَّيْرِ [i. e. عَتَبَ, though Freytag assigns this meaning to عَتَّبَ,] (assumed tropical:) The people, or party, turned aside in journeying, and alighted in a place not in the right, or intended, direction. (Ham p. 18. [See also 4 and 8.]) A3: See also أُعْتِبَ, said of a bone.2 تَعْتِيبٌ The making an عَتَبَة [meaning a threshold]. (K, TA.) تَعْتِيبُ البَابِ means The making a threshold (عَتَبَة) to the door. (TA.) b2: [And The making an عَتَبَة (meaning a step):] or so تَعْتِيبُ عَتَبَةٍ.] You say, عَتِّبْ لِى عَتَبَةً فِى

هٰذَا المَوْضِعِ [Make thou for me a step in this place] when you desire to ascend thereby to a place. (O, TA.) b3: And The drawing together the حُجْزَة [of the drawers, or trousers, i. e. the tuck, or doubled upper border, through which passes the waist-band], and folding it, in front: [app. meaning the turning up a portion, drawn together in front, inside the band, to prepare for some active employment:] (IAth, O, K, TA:) you say, عَتَّبَ سَرَاوِيلَهُ فَتَشَمَّرَ [He drew together the tuck of his drawers, or trousers, &c., and prepared himself for active employment]: (O and TA, from a trad.:) and the part so drawn together &c. is called the ثُبْنَة. (IAar, O.) A2: See also أُعْتِبَ, said of a bone.

A3: عتّب is also said of a man as meaning He was, or became, slow, tardy, dilatory, late, or backward: in which sense, its ب is thought by ISd to be a substitute for the م in عَتَّمَ. (TA.) 3 عاتبهُ, inf. n. مُعَاتَبَةٌ and عِتَابٌ, (S, O, Msb,) He reproved him, &c., as expl. above; see 1, in the middle of the paragraph; in two places: (TA:) or عِتَابٌ and مُعَاتَبَةٌ signify two persons' reproving, blaming, or censuring, each other; each of them reminding the other of his evil conduct to him: (Az, TA:) [or the expostulating, or remonstrating, of each with the other:] or, (Kh, T, S, O, Msb, K,) as also ↓ تَعَاتُبٌ, (Az, T, O, * K,) and ↓ تَعَتُّبٌ, (Az, K,) the conversing, or talking, together, as persons confiding in their reciprocal love, and therefore acting presumptuously, one towards another; and reminding one another of their anger, or friendly anger; (Kh, S, O, Msb, K;) or desiring to discuss, in a goodhumoured way, things by which they had been displeased, and which had occasioned them anger, or friendly anger: (Az, K, * TA:) the language meant is that of one friend to another. (TA.) b2: And مُعَاتَبَةٌ signifies also The act of disciplining, training, exercising, or making tractable: it is said in a trad., ↓ عَاتِبُوا الخَيْلَ فَإِنَّهَا تُعْتِبُ i. e. Train ye horses for war and for riding, for [they will turn from their evil habits, or] they will become trained, and will accept reproof. (TA.) b3: and you say, عاتب الأَدِيمَ, meaning (assumed tropical:) He put the hide again into the tan. (T in art. ادم.) [See an ex. in a prov. cited voce أَدِيمٌ.]4 اعتبهُ, (K, TA,) inf. n. إِعْتَابٌ, with which ↓ عُتْبَى [q. v.] is syn.; (TA;) and ↓ استعتبهُ; He granted him his good will, or favour; regarded him with good will, or favour; became well pleased, content, or satisfied, with him. (K, TA.) In the following verse of Sá'ideh Ibn-Jueiyeh, شَابَ الغُرَابُ وَلَا فُؤَادُكَ تَارِكٌ ذِكْرَ الغَضُوبِ وَلَا عِتَابُكَ يُعْتَبُ

[The raven may become hoary but thy heart will not relinquish the remembrance of Ghadoob, nor will the reproof of thee be met with good will], the last word is expl. by يُسْتَقْبَلُ بِعُتْبَى [meaning as rendered above, or be regarded with favour, or be met by a return to such conduct as will make thy reprover well pleased with thee]. (TA.) b2: [Or] He made him to be well pleased, content, or satisfied: (S, A, O:) and the former verb is used in a contr. sense [or ironically] in the following verse of Bishr Ibn-Abee-Kházim, غَضِبَتْ تَمِيمٌ أَنْ يُقَتَّلَ عَامِرٌ يَوْمَ النِّسَارِ فَأُعْتِبُوا بِالصَّيْلَمِ [Temeem were angry because 'Ámir was slaughtered on the day of En-Nisár; so they were made contented by the sword:] i. e., we contented them by slaughter: (S, * O, * TA: [see also the Ham p. 196:]) [but the meaning may be, so they were made to return from their anger by the sword: that أُعْتِبَ sometimes signifies He was made to return appears from an explanation, in the K, of a phrase in the Kur xli. 23: see 10:] and أَعْتَبَنِى and ↓ اِسْتَعْتَبَنِى signify also He returned to making me happy, or doing what was pleasing to me, from doing evil to me: (S, O:) or he left off doing that for which I was angry with him, and returned to that which made me to be well pleased with him: (TA:) or the former signifies he removed, or did away with, [my] complaint and reproof; the ا having a privative effect: (Msb:) and أَعْتَبَهُ مِنْ شَكْوَاهُ means He caused him to be pleased or contented [and so relieved him from his complaint]. (Har p. 337. [See also أَشْكَاهُ.]) b3: And [hence, app.,] أَعْتَبَنِى signifies He cancelled a bargain, or contract, with me. (TA.) A2: اعتب and ↓ استعتب also signify He returned from doing an evil action, a crime, a sin, a fault, or an offence: or the former signifies he returned from doing evil to do that which made him who reproved or blamed him, or who was angry with him, to be well pleased with him. (TA.) It is said in a prov., مَا مُسِىْءٌ مَنْ أَعْتَبَ [He is not an evildoer who returns from his evil conduct]. (TA.) b2: And اعتب (K) and ↓ اغتتب (S, K) likewise signify He turned away, or turned back, or reverted, from a thing: (S, O, K:) and the latter is also expl. as meaning he turned back from a thing, or an affair in which he was engaged, to another thing, or affair: (S, O, K:) so accord. to Fr, (S, O, TA,) from the phrase لَكَ العُتْبَى signifying as expl. below (voce عُتْبَى) on his authority. (TA.) See also 3.

A3: أُعْتِبَ said of a bone that has been set is like أُتْعِبَ [meaning It was caused to have a defect in it, so that there remained in it a constant swelling, or so that a lameness resulted: see عَتَبٌ]: and تَعْتَابٌ [of which the verb may be either ↓ عُتِبَ or ↓ عُتِّبَ] has the meaning of its inf. n., إِعْتَابٌ. (TA.) 5 تعتّب عَلَيْهِ: see 1, first sentence. b2: Also He accused him of a crime, an offence, or an injurious action, that he had not committed. (TA.) b3: And you say, لَا يُتَعَتَّبُ بِشَىْءٍ He is not to be reproved, blamed, or censured, with anything [i. e. with any reproof &c.]. (K, * TA.) and لَا يُتَعَتَّبُ عَلَيْهِ فِى شَىْءٍ [No reproof, blame, or censure, is to be cast upon him in respect of anything]. (ISk, O, TA.) b4: See also 3.

A2: تعتّب also signifies He kept to, or was constantly at, the عَتَبَة [or threshold] of the door. (A, TA.) b2: And you say, تَعَتَّبْتُ بَابَهَ: see 1, latter half.6 تَعَاْتَبَ see 3. One says, يَتَعَاتَبُونَ بِهَا ↓ بَيْنَهُمْ أُعْتُوبَةٌ [Between them is speech with which they reprove, blame, or censure, one another]. (S.) And إِذَا تَعَاتَبُوا أَصْلَحَ مَا بَيْنَهُمُ العِتَابُ [When they reprove one another in a friendly manner, the reproof rectifies, or sets right, what is amiss between them]. (S.) 8 إِعْتَتَبَ see 4, latter part: and see also مُعْتَتَبٌ. b2: اعتتب فِى طَرِيقِهِ He receded, or retreated, in his way, after proceeding therein for a while; as though in consequence of a difficulty (عَتَب) presenting itself. (TA.) b3: And اعتتب الطَّرِيقَ He quitted the even, or easy, part of the way, and took to the rugged part. (S, O, K.) b4: and اعتتب مِنَ الجَبَلِ He ascended the mountain. (S, O, K. [In the K is added, “and did not recoil from it: ” but this is a portion of the explanation of the verse here following.]) El-Hotei-ah says, إِذَا مَخَارِمُ أَحْنَآءٍ عَرَضْنَ لَهُ لَمْ يَنْبُ عَنْهَا وَخَافَ الجَوْرَ فَاعْتَتَبَا

i. e. [When prominences of bends of mountains present themselves to him,] he does not recoil from them, [but fears the turning aside,] and so ascends the mountain. (S, O.) b5: And اعتتب signifies also He pursued a right, or direct, course, syn. قَصَدَ, (S, IAth, O, K, [perhaps thus expl. in relation to the verse cited above,]) فِى الأَمْرِ [in the affair]. (K.) 10 استعتبهُ He asked him, petitioned him, or solicited him, to grant him his good will, or favour; to regard him with good will, or favour; to become well pleased, content, or satisfied, with him; (S, O, K;) or he desired, or sought, of him that he should return to making him happy, or to doing what was pleasing to him, from doing evil to him. (S.) And استعتب, alone, He asked, solicited, sought, or desired, good will, or favour; or to be regarded with good will, or favour. (S, Msb.) وَلَا هُمْ يُسْتَعْتَبُونَ, in the Kur xvi. 86, and xxx. 57, and xlv. 34. means Nor shall they be asked to return to what will please God. (Jel.) And وَإِنْ يَسْتَعْتِبُوا فَمَا هُمْ مِنَ الْمُعْتَبِينَ, in the Kur xli. 23, means And if they solicit God's favour, they shall not be regarded with favour: (Jel:) or if they petition their Lord to cancel their compact, [or to restore them to the world, He will not do so; i. e.] He will not restore them to the world; (O, K, TA;) knowing that, if they were restored, they would return to that which they have been forbidden to do: this is the meaning if we read the verb in the active form: otherwise, (O, TA,) reading يُسْتَعْتَبُوا [and مُعْتِبِينَ], as 'Obeyd Ibn-'Omeyr did, (O,) the meaning is, If God cancelled their compact, and restored them to the world, they would not [return from their evil ways, and] act obediently to God: (O, TA:) [for] b2: اِسْتَعْتَبْتُهُ also signifies I asked him, or desired him, to cancel a bargain, or compact, with me. (TA.) A2: See also 4, in three places.

عَتْبٌ: see عِتْبَانٌ, in four places.

عِتْبٌ One who reproves, blames, or censures, (O, K, TA,) his companion, or his friend, (O, TA,) much, or frequently, (O, K, TA,) in respect of everything, (O, TA,) from a motive of solicitous affection for him, and to give him good advice. (TA.) [See also عَتَّابٌ.]

عَتَبٌ: see عَتَبَةٌ, in five places. b2: Also The دَسْتَانَات [or frets] (O, TA) that are bound upon the عَمُود [meaning neck] (O) of a lute: (O, TA:) [app. as likened to a series of steps:] or the transverse pieces of wood upon the face of a lute, [i. e., app., upon the face of the neck,] from which the chords are extended to the extremity of the lute: (O, K, TA:) or, accord. to IAar, the thing [app. the small ridge at the angle of the neck] upon which are [or lie] the extremities of the chords, in the fore part, of the lute. (TA.) [See an engraving and a description of a lute in my work on the Modern Egyptians.] b3: And The places of ascent of mountains, and of rugged and hard pieces of ground. (TA.) b4: And Ruggedness of ground. (O, K.) b5: And The space between two mountains. (TA.) b6: And The space between the fore finger and middle finger [when they are extended apart]: (Msb in art. شبر, and K:) or the space between the middle finger and third finger: (S, O, K:) or the [space that is measured by] placing the four fingers close together. (Msb ubi suprà.) [See also بُصْمٌ, and رَتَبٌ.] b7: Also A bending at the ضَرِيبَة [or part with which one strikes], and a bluntness, of a sword. (TA.) One says, مَا فِى طَاعَةِ فُلَانٍ عَتَبٌ (assumed tropical:) There is not in the obedience of such a one any bending nor a recoiling. (TA.) b8: And A defect in a bone, when it has not been well set, after a fracture, and there remains a constant swelling in it, or a lameness. (TA.) b9: And An unsoundness (O, K, TA) in an animal's leg, (O, TA,) and (assumed tropical:) in an affair. (TA.) One says, مَا فِى مَوَدَّتِهِ عَتَبٌ (assumed tropical:) There is not in his love, or affection, anything mingling with it that vitiates it, impairs it, or renders it unsound. (TA.) عَتَبَةٌ The أُسْكُفَّة [meaning threshold] of a door, (S, A, Mgh, O, Msb, K,) upon which one treads: (TA:) or the upper of the two [transverse pieces of wood, of a door-way, whereof each is called أُسْكُفَّة; i. e. the lintel]: (K:) [for it is said that] the upper [piece of wood] in a door-way is the عَتَبَة; and the piece of wood that is above this is the حَاجِب; (Az, TA in this art. and in art. حجب;) and the أُسْكُفَّة is the lowest [or threshold]; and the عَارِضَتَانِ are the عِضَادَتَانِ [or two side-posts]: (TA:) the pl. is ↓ عَتَبٌ [improperly termed a pl., for it is a coll. gen. n.,] (S, O, K) and عَتَبَاتٌ. (TA.) [It is mostly used in the former of the two senses expl. above.] b2: And [hence,] (tropical:) A wife is thus termed, (O, K,) metonymically, in like manner as she is termed نَعْلٌ, &c. (O.) b3: And A step; a single step of a series: (S, O, Msb:) or a single step of a series made of wood: (TA:) pl. ↓ عَتَبٌ [improperly termed a pl., as observed above,] (S, O, Msb) and عَتَبَاتٌ. (S, O.) b4: العَتَبَتَانِ (assumed tropical:) [The two thresholds or lintels or steps] termed الخَارِجَةُ [or the outer] and الدَّاخِلَةُ [or the inner] are two wellknown figures of [the science of] الرَّمْل [i. e. geomancy]. (TA.) b5: عَتَبَةُ وَادٍ The extreme side of a valley, that is next the mountain: (O, TA:) or, as some say, العتبة [i. e. العَتَبَةُ, supposed by Freytag to be العُتْبَةُ,] signifies the place of bending of the valley. (Ham p. 18.) b6: And عَتَبَةٌ signifies also A hardship, or difficulty; and a hateful, or disagreeable, thing, or affair, or case, or event; and so ↓ عَتَبٌ. (K.) One says, حُمِلَ فُلَانٌ عَلَى

عَتَبَةٍ Such a one was incited, urged, induced, or made, to do, or to suffer, a disagreeable, or hateful, thing, of a trying, or an afflictive, kind. (S, O.) And مِنَ الشَّرِّ ↓ حُمِلَ عَلَى عَتَبٍ, and عَتَبَةٍ, He was incited, &c., to do, or to suffer, a hardship, or difficulty. (TA.) And مَا فِى هٰذَا الأَمْرِ وَلَا رَتَبٌ ↓ عَتَبٌ There is not in this thing, or affair, or case, any hardship, or difficulty. (S, O.) And عَتَبَاتُ المَوْتِ means The severities [or pains or agonies] of death. (TA, from a trad.) عُتْبَى The being well pleased, content, or satis-fied, [with a person,] or the regarding with good will, or favour: (M, A, K:) or good pleasure, content, satisfaction, good will, or favour: (MA, K, KL:) its primary signification is the returning of one whose good will, or favour, has been solicited, or desired, to the love of his companion: (TA:) it is the subst. from أَعْتَبَنِى as meaning “ he returned to making me happy,” &c.; (S; see 4;) a subst. from الإِعْتَابُ; (Msb;) [i. e.] it is put in the place of اعتاب; and [thus] it signifies [the returning to making one happy, or doing what is pleasing to him, from doing evil to him: or] the returning, from doing evil, to that which makes the person who has reproved, or blamed, or been angry, to be well pleased, content, or satisfied: and [simply] the returning from doing a crime, a misdeed, an offence, or an evil action. (TA.) One says, أَعْطَانِى العُتْبَى He granted me his good will, or favour. (A.) And إِنَّمَا يُعَاتَبُ مَنْ تُرْجَى عِنْدَهُ العُتْبَى Only he should be reproved in whom the [finding a disposition to a] return from his evil conduct may be hoped for. (TA.) And العُتْبَى is [said to be] used when one does not mean thereby الإِعْتَاب, (S, O, TA,) i. e. in the contr. of its primary sense, (TA,) in the prov. لَكَ العُتْبَى

بِأَنْ لَا رَضِيتَ i. e. [بِلَا رِضَاكَ, as though meaning Thou shalt have content, or satisfaction, without thy being well pleased; or] I will content thee with the contrary of what thou likest: and in like manner the corresponding verb is [said to be] used in the verse of Bishr Ibn-Abee-Kházim cited above in the explanations of that verb: (S, O, TA:) [but the prov. here mentioned may be well rendered thou shalt return from thine evil way against thy wish; for,] accord. to Fr, العُتْبَى

in the phrase لَكَ لعُتْبَى signifies the returning, from what one like, to what he dislikes: (MF:) and it signifies also [as expl. above] the returning from doing a crime, a misdeed, &c. (TA.) عِتْبَانٌ and ↓ عَتْبٌ and ↓ عِتَابٌ [all mentioned before as inf. ns.] are said to be syn. with

إِعْتَابٌ: [see 4, and عُتْبَى:] it is asserted that you say, مَا وَجَدْتُ فِى قَوْلِهِ عِتْبَانًا [meaning I did not find in what he said any evidence of a return to be favourable, or to do what would be pleasing to me], when a man has mentioned his having granted you his good will, or favour, and you see not any proof thereof: and some say, مَا وَجَدْتُ

↓ وَلَا عِتَابًا ↓ عِنْدَهُ عَتْبًا [in the like sense]: but Az says, I have not heard ↓ عَتْبٌ nor عِتْبَانٌ nor

↓ عِتَابٌ in the sense of إِعْتَابٌ; but ↓ عَتْبٌ and عِتْبَانٌ signify thy reproving a man for evil conduct, &c., as stated above; [see 1;] and ↓ عِتَابٌ and مُعَاتَبَةٌ, mutual reproving for such conduct. (TA.) A2: العِتْبَانُ The male hyena: (Kr, TA:) and أُمُّ عِتْبَانَ and ↓ أُمُّ عَتَّابِ [the latter of the measure كَتَّان, accord. to the CK and my MS. copy of the K, but in the TA of the measure كتاب, and therefore ↓ عِتَابٍ,] the female hyena: (K:) said to be so called because of her limping: but ISd says, I am not sure of this. (TA.) عِتَابٌ: see the next preceding paragraph, in five places.

عَتُوبٌ One upon whom reproof, blame, or censure, does not operate. (O, K.) A2: And A road, or way. (TA, as from the K [in which I do not find it].) قَرْيَةٌ عَتِيبَةٌ [A town, or village,] in which is little of good, or of good things. (O, K.) عَتَّابٌ One who reproves, blames, or censures, much, or frequently, [in an absolute sense, (see 1,) or] in anger, or displeasure. (Msb.) [See also عِتْبٌ.]

A2: أُمُّ عَتَّابٍ: see عِتْبَانٌ.

أُعْتُوبَةٌ [like أُسْبُوبَةٌ &c.] A thing [meaning speech] with which one is reproved, blamed, or censured. (O, K.) See 6.

مَعْتَبَةٌ and مَعْتِبَةٌ: see 1, in three places.

مَعْتُوبٌ is for مَعْتُوبٌ عَلَيْهِ [i. e. Reproved, blamed, or censured; &c.]: Mtr says, it is said to signify مُفْسِدٌ [corrupting, rendering unsound, vitiating, &c.]; but I am not sure of it. (Har p. 77.) مُعْتَتَبٌ [is used, agreeably with analogy, in the sense of the inf. n. of اِعْتَتَبَ]. El-Kumeyt says, الشَّوْقُ مِنْ فُؤَادِى وَالش ↓ فاعْتَتَبَ شِعْرُ إِلَى مَنْ إِلَيْهِ مُعْتَتَبُ [And desire turned away from my heart, and my poetry unto him unto whom was its turning]. (S, O.) مُسْتَعْتَبٌ is used in the sense of [the inf. n. of اِسْتَعْتَبَ, meaning] اِسْتِرْضَاءٌ: thus in the saying, وَلَا بَعْدَ المَوْتِ مِنْ مُسْتَعْتَبٍ [And after death there is no asking, petitioning, or soliciting, favour of God]: for after death is the abode of retribution, not that of works. (TA from a trad.)

غمد

1 غَمَدَهُ, aor. ـِ and غَمُدَ, inf. n. غُمْدٌ; and ↓ اغمدهُ, (S, Msb, K,) inf. n. إِغْمَادٌ; (Msb;) mentioned by AO, (S,) or by A'Obeyd, (L, TA,) as two chaste forms; (S, L, TA;) He put it (i. e. a sword, S, Msb, K, or the like, Msb) into its غِمْد [i. e. scabbard, or sheath; he sheathed it]: (S, Msb, K:) or he made for it, or furnished it with, a غِمْد. (Msb.) b2: Hence, غَمَدَهُ بِكَذَا (tropical:) He covered him, or it, with such a thing; as though he made the latter a غِمْد to the former. (A.) b3: See also 5, in two places.

A2: غَمَدَ, inf. n. غُمُودٌ, said of a tree of the species called عُرْفُط, (assumed tropical:) It had its branches abounding with leaves so that one could not see its thorns; (L, K;) as though they were sheathed. (L.) b2: غَمَدَتِ الرَّكِيَّةُ, (L, K,) aor. ـُ inf. n. غُمُودٌ, (L,) (tropical:) The well lost its water. (L, K.) b3: And غَمِدَت, (L, K,) aor. ـَ (K,) inf. n. غَمَدٌ, (L,) (tropical:) It (a well) had much water: (As, L, K:) or it had little water. (AO, L, K.) 2 غَمَّدَ see 5, in two places.4 أَغْمَدَ see 1. b2: [Hence,] اغمد الأَشْيَآءَ (tropical:) He put the things one within another. (K.) b3: And اغمد الحِلْسَ (tropical:) He put the [cloth called] حِلْس beneath the camel's saddle, to preserve the animal's back from being galled by the saddle. (Akh, A, * L.) 5 تغمّد الثَّوْبَ (tropical:) He put the garment, or piece of cloth, beneath him, to conceal it from the eyes of others. (A.) b2: And تغمّدالرَّجُلَ, (JK, L,) and ↓ غمّدهُ, (L,) (assumed tropical:) He took the man beneath him (تَحْتَهُ, thus in the JK, in the L بِخَتْلٍ [by deceit, or guile]), to cover him over, or conceal him. (JK, L.) b3: And تغمّد فُلَانًا, (S, L, K,) and ↓ غمّدهُ, (K,) (tropical:) He concealed, as with a veil, what had proceeded from such a one, or what such a one had done. (S, L, K.) b4: And تغمّدهُ اللّٰهُ بِرَحْمَتِهِ, (S, A, L, Msb, K,) and بِهَا ↓ غَمَدَهُ and فِيهَا ↓ غَمَدَهُ, (L,) (tropical:) God covered him with his mercy, (A'Obeyd, S, A, L, Msb, K,) as with a veil; veiled him therewith; (A'Obeyd, A, L, Msb;) clad him, or invested him, therewith. (A'Obeyd, L.) b5: تغمّد الأَعْدَآءَ (assumed tropical:) He threw himself upon the enemies; or came upon them, or over them; and overwhelmed them. (L.) b6: And تغمّدهُ (tropical:) He filled it, (A, K,) namely, a measure of capacity, (A,) or a vessel. (K.) 8 اغتمد اللَّيْلَ (tropical:) He (a man, S, L) entered into [the darkness of] the night; (S, A, L, K;) as though it became as a غِمْد to him; like as one says اِدَّرَعَ اللَّيْلَ: (S, L:) and simply اغتمد he ventured upon, encountered, or braved, the night, (رَكِبَهُ,) to seek food for his family. (S, L.) 10 اِسْتَغْمَدَتِ السَّمَآءُ فِى السَّحَابِ الكَثِيرِ (assumed tropical:) [The sky became obscured amid the many clouds]. (TA in art. طنفس.) غِمْدٌ (S, L, Msb, K, &c.) and ↓ غُمُدَّانٌ, (L, K,) but the latter is not of established authority, (IDrd,) of a sword, (S, L, Msb, K,) and the like, (Msb,) The scabbard, or sheath; [this is well known to be the correct meaning; it is shown to be so in the S, voce قِرَابٌ; and is the meaning obtaining in the present day;] syn. غِلَافٌ, (S, O,) or جَفْنٌ: (L, K:) [both of these words have the signification mentioned above; but not that only; for غلاف has a wider application; and it is said in the S, voce قِرَابٌ, that the جفن of a sword is a case, or receptacle, in which is (put) the sword together with its غِمْد and suspensory belt or cord:] the pl. is أَغْمَادٌ [a pl. of pauc.] (O, Msb, K) and غُمْدَانٌ, (O,) or غُمُودٌ. (K.) غُمُدَّانٌ: see the next preceding paragraph.

رَكِىٌّ غَامِدٌ, a phrase like عِيشَةٌ رَاضِيَةٌ, [غَامِدٌ meaning مَغْمُودٌ,] (tropical:) Wells having their water covered by earth, or dust; contr. of رَكِىٌّ مُبْدٍ. (A.) And غَامِدَةٌ (tropical:) A well (بِئْرٌ) filled up, or choked up, with earth, or dust. (K, TA.) b2: And غَامِدَةٌ and غَامِدٌ (assumed tropical:) A ship (سَفِينَةٌ) filled, or laden; (K, TA;) as also آمِدَةٌ (TA) and آمِدٌ. (K, TA.) مُغْمَدٌ: see what here follows.

مَغْمُودٌ and ↓ مُغْمَدٌ A sword [or the like] put into its غِمْد [meaning scabbard, or sheath; i. e. sheathed]. (S, A.)

كنس

1 كَنَسَ, (S, A, Mgh, Msb,) aor. ـُ (S, Msb,) or ـِ (Mgh,) inf. n. كَنْسٌ, (S, Mgh, Msb,) He swept (Mgh, TA) a house, or chamber, (S, A, Mgh, Msb,) or place, (TA,) with a مِكْنَسَة [or broom]. (A, Mgh.) b2: مَرُّوا بِهِمْ فَكَنَسُوهُمْ (tropical:) They passed by them and swept them away, or destroyed them; syn. كَسَحُوهُمْ. (A, TA.) A2: كَنَسَ, (S, A, Mgh, Msb, K,) aor. ـِ (S, Msb, K,) or ـُ (Mgh,) inf. n. كُنُوسٌ, (Mgh, Msb,) He (an antelope) entered his كِنَاس, (S, A, Mgh, Msb, K,) i. e., his covert, or hiding-place, among trees; (S, K;) or abode; (Msb;) or cave; (TA;) as also ↓ تكنّس (S, A, Mgh, K) and ↓ اكتنس;) (A, TA;) which two verbs are likewise said of a wild bull or cow, in the same sense. (TA.) [Hence,] ↓ تكنّس also signifies (tropical:) He (a man, TA) entered the tent: (K:) or hid himself, and entered the tent. (TA.) And ↓ تكنّست (tropical:) She (a woman) entered the هَوْدَج [or camel-litter]: (K:) app. taken from the saying of Lebeed, فَتَكَنَّسُوا قُطْنًا, meaning, and they entered هَوَادِج [or camel-litters] covered with cloths of cotton. (TA.) b2: [Hence also,] كَنَسَتِ النُّجُومُ, (Zj,) aor. ـِ (AO, Zj, S, K,) inf. n. كُنُوسٌ, (Lth, Zj,) (tropical:) The stars hid themselves in their place, or places, of setting, (AO, Zj, S, K, *) like antelopes in their كُنُس [or coverts]: (K:) [or] continued in their courses and then departed, returning: (Zj:) or the stars [here meaning planets] became stationary in their circuiting or revolving. (Lth.) See كَانِسٌ.5 تَكَنَّسَ see 1; the former, in four places.8 إِكْتَنَسَ see 1; the former, in four places.

كِنَاسٌ A gazelle's covert, or hiding-place, among trees: (S, K:) so called because he sweeps (يكنس) the sand, or in the sand, [accord. to different copies of the K,] until he reaches the soil, or moist earth: (K, * TA:) or his abode: (Msb:) or cave: (TA:) and [in like manner]

↓ مَكْنِسٌ a place into which a gazelle or a wild bull or cow enters to protect itself therein from the heat: (TA:) pl. [of pauc.] أَكْنِسَةٌ (TA) and [of mult.] كُنُسٌ and كُنَّسٌ (K) and [pl. pl., i. e., pl. of كُنُسٌ,] كُنُسَاتٌ. (TA.) كُنَاسَةٌ Sweepings; (S, Mgh, Msb, K;) the dust of a house that is swept and thrown into a heap. (Lh.) b2: Also, The place of sweepings; (Mgh;) the place where sweepings are thrown. (TA.) كَنِيسَةٌ A place of worship (K) of the Christians; [a Christian church:] (S, A, K:) or of the Jews; (Sgh, K;) i. e., of the Jews only: [a Jewish synagogue;] that of Christians being called بِيعَةٌ: (Sgh:) [Chald כְנישָׁה: (Golius:)] or both; (Mgh, Msb;) being sometimes applied to the former [in classical times, as it is in the present day, as well as to the latter]: (Msb:) or of unbelievers, (K,) absolutely: (TA:) an arabicized word, [from the Chaldee mentioned above, or] from [the Persian word] كُنِسْتْ (Az, Mgh) or كَنَسْتْ (TA) [signifying “ a firetemple ”]: pl. كَنَائِسُ. (A, Msb.) A2: A thing resembling [the kind of camel-litter called] a هَوْدَج, composed of twigs, or branches, stuck in a مَحْمِل or a رَحْل, with a cloth thrown over them, in which the rider sits in the shade and conceals himself: (Mgh, Msb:) of the measure فَعِيلَةٌ from كُنُوسٌ [an inf. n. of كَنَسَ]: (Mgh:) pl. as above. (Msb.) كَنَّاسٌ One who sweeps حُشُوش [meaning privies]. (A, TA.) كَانِسٌ An antelope, (S, A, TA,) and a wild bull, (TA,) entering his كِنَاس, (S, A, TA,) i. e., his covert, or hiding-place, among trees: (S:) fem. with ة: (Zj:) pl. كُنَّسٌ, both of the masc. and fem., (Zj,) and كَوَانِسُ, of the masc., (A,) [and of the fem. also accord. to rule,] and كُنُوسٌ. (TA.) b2: [Hence,] الكُنَّسُ, (S,) or الجَوَارِى الكُنَّسُ, (K,) [in the Kur, lxxxi. 16,] (tropical:) The stars; because they hide themselves in their place of setting: (AO, S:) or the stars that rise running their course, and hide themselves in their places of setting: (Zj:) or all the stars; because they appear by night and lie hidden by day: (K:) or i. q. الخُنَّسُ, (K, TA,) i. e., السَّيَّارَةُ, (TA,) or السَّيَّارَاتُ, (Bd,) or الخُنَّسُ السَّيَّارَةُ, (S,) the five stars, [or planets,] Saturn, Jupiter, Mars, Venus, and Mercury; (TA;) because they hide themselves in their place of setting, like antelopes in their كُنُس [or coverts]; (K;) or because they become hidden beneath the light of the sun: (Bd:) or the stars [meaning plants] that become hidden in their courses, and run their courses and become stationary in their places of circuiting, and then circuit [again]; every star [of those thus named] having a circuit in which it becomes stationary, and [then] revolves [again], and then it departs, returning: (Lth:) or the angels: (K:) or the wild bulls or cows, and the wild antelopes, (Zj, K,) that enter their كُنُس [or coverts] when the heat is vehement. (Zj.) مَكْنِسٌ: [pl. مَكَانِسُ:] see كِنَاسٌ. b2: [Hence,] مَكَانِسُ الرَّيْبِ (assumed tropical:) The places of suspicion. (TA.) مِكْنَسَةٌ A broom; a thing with which one sweeps: (S, A, Msb:) pl. مَكَانِسُ. (A, TA.) مُكَنِّسٌ A maker of brooms. (Golius, from Meyd.) كنش كنع See Supplement

قوم

1 قَامَ He stood still (Ksh and Bd in ii. 19) in his place. (Ksh.) b2: قَامَتِ الدَّابَّةُ The beast stopped (S, K, TA) from journeying, (TA,) from fatigue, or being jaded; (S, TA;) i. q. انقطعت. (A.) And قَامَتْ عَلَيْهِ الدَّابَّةُ His beast, being jaded, stopped with him, and moved not from its place. (Mgh.) b3: قَامَ He, or it, stood up, or erect; syn. اِنْتَصَبَ. (K.) and hence, He rose, i. e. from sitting or reclining. b4: قَامَ بِاللَّيْلِ He rose in the night to pray. b5: قَامَ رَمَضَانَ He passed the nights of Ramadán in prayer: (El-'Alkarnee in a marginal note in a copy of the Jámi' es-Sagheer, voce مَنْ:) or he performed the prayers [of Ramadán] called التَّرَاوِيح. (En-Nawawee, ibid.) b6: قَامَتِ الصَّلَاةُ The people rose to prayer: or the time of their doing so came. (TA.) b7: قَامَتِ السَّاعَةُ The resurrection, or the time thereof, came to pass. b8: قَامَتِ الشَّمْسُ وَكَادَ الظِّلُّ يَعْقِلُ [The sun became high, and the shade almost disappeared, at midday]. (JK.) b9: قَامَ عَلَيْهِ He rose up against him: see a verse cited voce حُوبٌ. b10: قَامَ بِالأَمْرِ He undertook the affair; took, or imposed, it upon himself; syn. تَكَفَّلَ بِهِ; and the epithet is قَائِمٌ and قَيِّمٌ: (Ham, p. 5:) [and] he managed, conducted, ordered, regulated, or superintended, the affair; syn. سَاسَهُ; (TA in art. سوس;) and قام عَلَيْهِ has this latter signification; and he tended, or took care of, it, or him; syn. سَاسَهُ and وَلِيَهُ: (Ham ubi supra:) [and] the former signifies he attended to the affair; [occupied himself with it]; (this should be the first explanation;) was mindful of it; kept to it constantly, or steadily; and is contr. of قَعَدَ عَنْهُ and تَقَاعَدَ: (JM, q. v.:) [or,] as contr. of قعد عنه and تقاعد, he acted vigorously in the affair; as also ↓ أَقَامَهُ; syn. جَدَّ فِيهِ, and تَجَلَّدَ. (Bd in ii. 2.) b11: You say, قَامَ بِشَأْنِهِ He undertook, or superintended, or managed, his affair, or affairs. And you say, قَامَ بِاليَتِيمِ, (Msb in art. عول,) and بِالصَّبِىِّ, (Idem, art. كفل,) He maintained the orphan, and the child; syn. عَالَهُ, and كَفَلَهُ: (Idem:) and قَامَ المَرْأَةَ, and عَلَيْهَا, He undertook the maintenance of the woman; or he maintained her; (مَانَهَا [i. e. قَامَ بِكِفَايَتِهَا (S and K in art. مون)];) and undertook, or managed, her affair, or affairs. (K.) and الرِّجَالُ يَقُومُونَ عَلَى النِّسَآءِ The men govern the women: (Bd, iv. 38:) or are mindful of them, and act well to them, or take care of them. (TA.) b12: قامَ بِعُذْرِى [He undertook, and it served, to excuse me]. (Msb and TA in art. عذر; &c.) b13: قَامَ بِهِ He, or it, was supported, or sustained, by it; subsisted by it: see the explanation of قَِوَامٌ in the Msb. b14: قَامَ عَلَيْهِ كَذَا It cost him such a thing, such a sum, or so much. b15: قَامَ often signifies ثَبَتَ: so in قَامَ فِى نَفْسِهِ أَنَّهُ كَذَا It was, or became, established in his mind that it was so. b16: قَامَ بِهِ قِيَامًا تَامًّا He managed it perfectly. b17: قَامَ يَفْعَلُ كَذَا He began to do such a thing; he betook himself to doing such a thing. (Zj, in TA, art. قدم.) b18: قَامَ المَآءُ (assumed tropical:) The water congealed, or froze; syn. جَمَدَ. (S, M, voce جَمَدَ.) b19: قَامَتْ عَيْنُهُ: see عَيْنٌ قَائِمَةٌ. b20: قَامَ قَائِمُ الظَّهِيرَةِ: see ظَهِيرَة: there expl. from JK. b21: قَامَ وَقَعَدَ: see قَعَدَ; and أَقْعَدَهُ; and see an ex. voce سُدَّةٌ. b22: قَامَ has also for an inf. n. مَقَامٌ, agreeably with a general rule: see Bd in x. 72, &c.; and see مَرَامٌ in art. روم.2 قَوَّمَهُ He made it straight, or even; namely, a crooked thing; as also ↓ أَقَامَهُ: (TK:) and made it right, or in a right condition; direct, or rightly directed. b2: قَوَّمَهُ بِكَذَا He valued it, or rated it, as equal to, or worth, such a thing. A phrase well known, and used in the present day. b3: قَوَّمَهُ He set its price; assigned it its price; valued it; (S, * Msb, K;) as also ↓ اِسْتَقَامَهُ. (Msb, K.) b4: ↓ قَوَّمْتُهُ فَتَقَوَّمَ i. q. عَدَّلْتُهُ فَتَعَدَّلَ. (Msb.) b5: قَوَّمَ He made a writing, and an account, or a reckoning, accurate, or exact, or right.3 قَاوَمَهُ [He rose against him, and withstood him, or opposed him, in contention;] namely, his adversary. (Mgh in art. نهض.) b2: It was equal, or equivalent, to it. (Msb.) b3: قَاوَمَهُ فِى الحَرْبِ He opposed him, or contended with him for equality, in war, or battle. (MA.) b4: قَاوَمَهُ فِى حَاجَةٍ He rose, or stood, with him [or assisted him] to accomplish some needful affair. (IAth, TA.) b5: قَاوَمَهُ It was equal, or equivalent, to it: see Msb: syn. عَادَلَهُ, q. v. (TA in art. بوأ.) b6: يُقَاوِمُ السُّمُوم [It counteracts poisons]. (TA, art. بلس.) 4 أَقَامَ He set up, put up, set upright, a thing. (Msb.) b2: أَقَامَهُ, said of food, [It sustained him, supported him]. (Msb.) b3: أَقَامَ عَلَى خَطَرٍ He stood to a bet, wager, or stake. (TA, voce نَدِبٌ.) b4: أَقَامَ عَلَيْهِ الحَّدَ He inflicted upon him the punishment termed حَدٌّ. (Mgh, art. حد.) b5: أَقَامَ دَرْأَهُ: see درأ. b6: أَقَامَ لِلصَّلَاةِ, inf. n. إِقَامَةٌ, He (the مُبَلِّغ) recited the form of words called إِقَامَة, q. v. infra. b7: أَقَامَ He remained, continued, stayed, tarried, resided, dwelt, or abode, in a place: he remained stationary. b8: أَقَامَ الصَّلَاةَ, He observed prayer: or أَدَامَ فِعْلَهَا. (S, Msb.) See also Bd, and Jel ii. 2. b9: أَقَامَ فِعْلًا He performed an action. b10: See 1. b11: أَقَامَهُ عَلَى الطَّرِيقِ He made him to keep to the road: and للقَصْدِ, to the right way. (L, art. لغد.) b12: See 10. b13: أَقَاَمَ الأَمْرَ He put the affair into a right state; like نَظَمَهُ: see the latter in the Msb. b14: أَقَامَهُ (K in art. عدل) He made it to be conformable with that which is right; namely, a judgment, a judicial decision. (TK in that art.) b15: See 2. b16: أَقَامَ بِهِ in the Hamáseh, p. 75, 1. 9, app. signifies He stood in his stead. b17: أَقَامَ He observed, or duly performed, a religious, or moral, ordinance or duty. b18: أَقَامَ البَيِّنَةَ [He established the evidence or proof; and so اقام بِهَا? the ب being redundant]. (Bd, iii. 68.) And [in like manner,] اقام حُجَّتَهُ i. q.

أَثْبَتَهَا; (TA in art. ثبت;) and so, app., بِحُجَّتِهِ; the ب being redundant, as in an ex. voce خُطَّةٌ; but this is the only ex. that I know, and it is without explanation: Golius mentions the phrase أَقَامَ بِى عَلَيْكُمْ; but without indicating his authority. b19: أَقَامَ عَلَى حَالٍ He abode, or continued, in a state, or condition; and اقام على أَمْرٍ the same; and he abode, continued, stayed, or waited, intent upon, or occupied in, an affair, a business, or a concern; he kept to it.5 تَقَوَّمَ It subsisted: see رُكْنٌ. b2: تَقَوَّمَ It had a price; was valued. b3: See 2.6 تَقَاوَمُوهُ فِيمَا بَيْنَهُمْ They valued it, or estimated its price, among them. (TA.) 10 اِسْتَقَامَ It became right; direct; in a right state; straight: even: tended towards the right, or desired, point, or object; had a right direction, or tendency; was regular. b2: اِسْتَقَامَ عَلَى طَرِيقِ الحَقِّ (K, art. رشد) He continued in the way of truth, or the right way; as also أَقَامَ ↓ عَلَيْهِ b4: لَمْ يَسْتَقِمِ الأَمْرُ The affair was, or became, difficult: see تَعَذَّرَ. b5: استقام لَهُ الأَمْرُ The affair, or case, became in a right state for him; syn. اِعْتَدَلَ. (S.) b6: اِسْتَقَامَ He, or it, was, or became, right, direct, rightly directed, undeviating, straight, or even: and he, or it, stood right, or straight, or erect. (MA, KL.) He went right on, straight on, or undeviatingly: (see زَعَبَ:) whence اِسْتَقَامَ عَلَى الطَّرِيقَةِ he went on undeviatingly in the way. (See Kur lxxii. 16.) He went right; pursued a right course; acted rightly, or justly. See also سَدَّ, with which it is syn. It (an affair) was direct in its tendency, or had a right tendency. It (discourse, &c.) had a right tenour. b7: See 2.

قَوْمٌ [A people, or body of persons composing a community: and people, or persons:] a company, or body, [or party, (see what follows,)] of men, [properly] without women: (S, Msb, K, &c.:) or of men and women together; (K;) for the قوم of every man is his party, and his kinsfolk, or tribe: (TA:) or (K) sometimes including women, as followers; (S, Msb, K;) for the قوم of every prophet is of men and women. (S, Msb.) b2: قَوْمٌ opposed to نِسَآءٌ: see a verse cited voce سَوْفَ.

قَامَةٌ The stature of a man; his height in a standing posture; it is a span (شِبْر) shorter than a باع: (JK:) tallness, height; and beauty, or justness, of stature. (K.) b2: قَامَةٌ A structure [or post] like the figure of a man, raised at the side of a well, whereon is placed the wood to which the pulley is attached: pl. قَامٌ: (JK:) also called ↓ قَائِمَةٌ: see K, voce عَمُود: or قَامَةُ البَكْرَةٌ signifies the sheave (بَكْرَة) with its apparatus. (S, K.) دِينٌ قِيَمٌ A right religion. (Kur, vi. 162.) See دِرَّةٌ.

الرِّيَاحُ القُوَّمُ The right [or cardinal] winds. (S, voce نَكْبَاءُ.) الدِّينُ القَيِّمُ (Kur ix. 36) The right, correct, or true, reckoning. (T in art. دين.) b2: قَيِّمُ الأَمْرِ i. q. ↓ مُقِيمُهُ and سَائِسُهُ: fem. قَيِّمَةٌ. (TA.) b3: قَيِّمٌ بِالأَمْرِ A manager of an affair; i. q. إِزَاؤُهُ. (S, Msb, art. ازى.) See قَامَ بِالأَمْرِ. b4: قَيِّمٌ A manager, conductor, orderer, regulator, or superintendent, of an affair: (TA:) a manager, conductor, &c., of the affairs of a people. (JK.) قَيِّمٌ عَلَى المَالِ A good [manager and] tender of camels, &c. (TA in art. بلو.) قِيمَةٌ The real value, or worth, of a thing; its equivalent; differing from ثَمَنٌ, q. v. (MF in art. ثمن.) قَوَامٌ Stature, and goodly stature, or tallness, of a man: (S:) symmetry, or justness of proportion. (Msb.) b2: قِوَامُ الأَمْرِ and قِيَامُهُ and قَوَامُهُ The stay, or support, of the thing, or affair, whereby it subsists, and is managed and ordered. (Msb.) And قِوَامٌ The food that is a man's support; (Msb;) [his subsistence.] b3: قِوَامٌ [The main stay of a thing.] b4: لَا قِوَامَ لَهُ بِهِ [He has not power to withstand him. (K, art. نجز.) قِوَامٌ Subsistence: see رُكْنٌ and طَبَعٌ.

قِيَامٌ [A state of purging, or flux of the belly: used in this sense in the S, K, voce هَيْضَةٌ].

قَوِيمٌ : see صَوِيبٌ.

القَيُّومُ : see يَا قَيُّومُ in the last paragraph of art. شره, where I have rendered it on the authority of an explanation in the TA.

قَوَّامٌ One who rises much, or often, in the night to pray. (TA.) See صَوَّامٌ.

قُومِيَّةٌ is written with damm in copies of the S, K, JK: in the CK, erroneously, قَوْمِيَّةٌ, in both senses. See voce مُتَشَمِّسٌ.

قَائِمٌ Appearing; conspicuous; [as though standing before one]: said of a thing whether standing or thrown down. (TA, in explanation of the phrase هٰذَا نُصْبُ عَيْنِى, art. نصب.) b2: قَائِمَةٌ, pl. قَوَائِمُ, Leg of a horse, &c. b3: عَيْنٌ قَائِمَةٌ An eye [blind, or white and blind, but still whole or] that has become white and blind, but not yet burst, (Az in L, art. سد,) or sightless, but with the black still remaining. (Mgh, Msb.) b4: قَائِمٌ and قَائِمَةٌ The hilt of a sword. (Msb.) b5: قَائِمَةٌ A leg of a table, and of a throne, or moveable seat, &c. (JK.) See also قَامَةٌ; and see إِسْنَادٌ. b6: قَوَمَةُ بَيْتِ النَّارِ (K, art. هربذ.) The servants of the fire-temple. (TA, same art.) b7: القَوَائِمُ The winds. So in a verse of Umeiyeh Ibn-Abi-s-Salt. (TA, voce سَدِرٌ.) b8: قَوَائِمُ المَائِدَةِ [The legs of the table]. (K, art. عقر.) b9: قَطٌّ قَائِمٌ A nibbing in which the pith and the exterior of the reed are made of equal length: opposed to مُصَوَّبٌ. (TA in art. حرف.) b10: مَآءٌ قَائِمٌ Frozen water. And stagnant water: see حِبَاك.

إِقَامَةٌ The form of words chanted by the مُبَلِّغ, not by the مُؤَذِّن, consisting of the common words of the أَذَان, with the addition of قَدْ قَامَتِ الصَّلَاةُ (The time of prayer has come!) pronounced twice after حَىَّ عَلَى الفَلَاحِ. See ثَوَّبَ.

مَقَامٌ The place of the feet; (K;) a standingplace; (S, Msb;) as also ↓ مُقَامٌ: (S:) or the latter, a place of stationing: (Msb:) and both, a place of continuance, stay, residence, or abode: (K:) [a standing:] and the latter, a place of long continuance, stay, residence, or abode: (Expos. of the Mo'allakát, Calc., p. 138:) and both, continuance, stay, residence, or abode. (S, K.) مُقَامٌ : see مَقَامٌ.

مُقِيمٌ Lasting; continuing: (Bd, ix. 21:) unceasing. (Bd, ix. 69.) b2: أَخَذَهُ المُقِيمُ المُقْعِدُ: see art. قعد. b3: See قَيِّمٌ.

مَقَامَةٌ A standing-place. Hence, (assumed tropical:) A sittingplace. Hence, (assumed tropical:) The persons sitting there. Hence, (assumed tropical:) An oration, or a discourse, or an exhortation, (خُطْبَة او عِظَة,) or the like, there delivered; as also مَجْلِسٌ. (Mtr, in De Sacy's ed. of El-Hareeree, p. 5.) حَجَرٌ مُتَقَوِّمٌ (K, art. موس) A precious stone. (TA, same art.) المِعَى المُسْتَقِيمُ The rectum.

تَقْوِيمَاتٌ [pl. of تَقْوِيمٌ] Stellar calculations. (TA, voce اِيجٌ.)

ر

أس1 رَأَسَهُ, (S, M, K,) aor. ـَ (K, TA, [in a copy of the M رَاُ^َ,]) inf. n. رَأْسٌ, (M, TA,) He (a man, S) hit, or hurt, his head. (S, M, K.) b2: رَأَسْتُهُ بِالعَصَى I struck his head with the staff, or stick. (A.) b3: رَأَسَهُ البِرْسَامُ The disease called برسام affected, or overcame, (أَخَذَ,) his head. (A.) [And hence,] رُئِسَ, (M, A,) inf. n. رَأْسٌ, (M,) His (a man's) head was, or became, affected, or overcome, by the disease called برسام, or otherwise: (A:) or he had a complaint of his head. (M, TA.) A2: رَأَسَ القَوْمَ, (S, M, A,) and رَأَسَ عَلَيْهِمْ, (M,) aor. ـَ (S, M,) inf. n. رِئَاسَةٌ, (S, M, A,) (tropical:) He was, or became, head, chief, commander, governor, ruler, lord, master, prince, or king, of, or over, the people; he headed them; (M, A; *) he was, or became, their superior, (M.) [See also 5.]

b2: Also رَأَسَ, alone, aor. ـَ inf. n. رِئَاسَةٌ, (tropical:) He was, or became, high in rank or condition. (Msb.) b3: And, with the same aor. and inf. n., (tropical:) He strove for رِئَاسَة [or headship, or command,] (زَاحَمَ عَلَيْهَا,) and desired it. (IAar, TA.) 2 رأّس الضَّبُّ الأَفْعَى The [lizard called] ضبّ turned his head towards the viper, or met the viper head-foremast, in coming forth from his hole: for the viper comes to the hole of the ضبّ, and hunts after it, and sometimes the latter comes forth with its head towards the former, and is said to be مَرَئِّس: and sometimes a man hunts after the ضبّ, and puts a stick into the mouth of its hole, and it imagines it to be a viper, and comes forth head-foremost or tail-foremost, i. e., مُرَئِّسًا أَوْ مُذَنِّبًا. (TA.) A2: [The verb is also used intransitively, as meaning It (a ضَبّ) put its head foremost in coming forth from its hole: contr. of ذَنَّبَ.]

A3: رَأَّسْتُهُ, inf. n. تَرْئِيسٌ, (tropical:) I made, or appointed, him رَئِيس [i. e. head, chief, commander, governor, ruler, lord, master, prince, or king], (S, K,) عَلَى القَوْمِ over the people. (S, TA.) And رَأَّسُوهُ عَلَىأَنْفُسِهِمْ, (M, A,) seen by Az, in the book of Lth, written رَوَّسُوهُ, but the former is the regular form, (TA,) (tropical:) They made him head, chief, commander, &c., over themselves. (M, A.) 5 ترأّس عَلَىالقَوْمِ (tropical:) He became made, or appointed, head, chief, commander, governor, ruler, lord, master, prince, or king, over the people; (S, M, A;) as also عَلَيْهِمْ ↓ ارتأس: (S:) or both signify [like رَأَسَ على القوم,] he was, or became, رَئِيس [i. e. head, chief, &c.] (K, TA) over the people. (TA.) 8 ارتأس الشَّىْءَ He, or it, became mounted, or fixed, upon the head of the thing. (M, TA. *) In the saying, يَرْتَاسُ السِّنَانَ فَيُقْتَلُ [He becomes fixed upon the point of the spear-head, and is slain], in a verse cited by Th, يَرْتَاسُ is for يَرْتَئِسُ. (M.) A2: See also 5.

A3: ارتأس زَيْدًا He took Zeyd by the neck, and lowered it to, or towards, the ground. (K, from the “ Nawádir el-Aaráb. ”) b2: Hence, (assumed tropical:) He occupied Zeyd so as to divert his attention: (K, from the same:) and اِكْتَاسَهُ and اِرْتَكَسَهُ and اِعْتَكَسَهُ also signify the same [app. in the former sense, or perhaps in both senses.] (TA, from the same.) رَأْسٌ, (S, M, A, Msb, K,) generally with ء, except in the dial. of Benoo-Temeem, who constantly suppress the ء, (Msb,) [The head of a man and of any animal;] a certain part of an animal, (Msb,) well known: (Msb, K:) masc., (Msb, TA,) by common consent: (TA:) and (K) the highest or uppermost part, or top, or summit, (M, A, K,) of a thing, (M,) or of anything; (A, K;) as, for instance, of a mountain, &c.; (the Lexicons, passim;) and the upper, or uppermost, part of a valley: (TA: see رَائِسٌ:) pl. (of pauc., S, TA) أَرْؤُسٌ, (S, M, Msb, K,) and, by transposition, آرُسٌ, (M, TA, * [originally أَأْرُسٌ, in the L, erroneously, أاراس,]) and (of mult., S, TA) رُؤُوسُ, (S, M, Msb, K, [by some carelessly written رُؤُسٌ, and by some, allowably, رُؤُسٌ,]) which is not transposed, and رُوْسٌ, which is elliptical. (M, TA.) A poet uses the pl. for the dual, saying, رُؤُوسُ كَبِيرَيْهِنَّ يَنْتَطِحَانِ [The heads of the two great ones, or old ones, of them, smite each other with their horns]. (M.) b2: أُمُّ الرَّأْسِ: see أُمٌّ. b3: يَوْمُ الرُّؤُوسِ [The day of the heads] is applied by the people of Mekkeh to the day called يَوْمُ القَرِّ, because then they eat the heads of the animals sacrificed. (A, TA.) b4: أَصَابَ رَأْسَهُ (tropical:) He kissed his head: a metonymical phrase. (TA.) b5: رُمِىَ فُلَانٌ مِنْهُ فِى الرَّأْسِ [lit., Such a one was shot by him in the head; meaning,] (assumed tropical:) he turned away from him, and did not look towards him nor pay any regard or attention to him, and deemed him troublesome. (S, TA.) You say also, رُمِيتُ مِنْكَ فِى الرَّأْسِ, meaning, (assumed tropical:) Thou hast an evil opinion of me (S, K) so that thou canst not look towards me. (S.) b6: رَكِبَ رَأْسَهُ: see art. ركب. b7: وَلَدَتْ وَلَدَهَا عَلَى رَأْسٍ وَاحِدٍ (assumed tropical:) She brought forth her children one after, or near after, another. (IAar, M.) In like manner you say, وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ رَأْسًا عَلَى إِثْرِ رَأْسٍ, (M,) or رَأْسًا عَلَى رَأْسٍ, (TA,) (assumed tropical:) He had three children born to him one after, or near after, another. (M, TA.) And اِجْعَلْ هٰذَا الشَّىْءَ رَأْسًا وَاحِدًا (assumed tropical:) Make thou this thing to be [uniform, or] of one way, or mode, or manner. (ISK, TA in art. بأج.) b8: عِنْدِى رَأْسُ مِنَ الغَنَمِ (tropical:) [I have one head of sheep or goats]: and عِدَّةٌ مِنْ

أَرْؤُسٍ (tropical:) [a number of head thereof]. (A, TA.) It is said in a trad. of' Omar, وَاجْعَلُوا الرَّأْسَ رَأْسَيْنِ (tropical:) And make ye the one head two head, by buying two animals with the price of one, that, when one dies, the second may remain. (Mgh in art. فرق.) And you say, فُلَانٌ يَــرْتَبِــطُ كَذَا رَأْسًا مِنَ الدَّوَابِّ [Such a one ties so many head of beasts]. (S in art. ربط.) b9: أَعْطِنِى رَأْسًا مِنْ ثُومٍ وَ سِنًّا مِنْهُ (tropical:) [Give thou to me a head of garlic, and a clove thereof]: and كَمْ فِى رَأْسِكَ مِنْ سِنِّ (tropical:) [How many cloves are there in thy head of garlic?]. (A, TA.) b10: رَأْسٌ also signifies The extremity of a thing: or, as some say, the end, or last, thereof. (MF. TA.) b11: [A head, head-land, cape, or promontory.] b12: The hilt of a sword; (A;) and so ↓ رِئَاسٌ; (S, M, K; [in a copy of the A رِيَاسَةٌ;]) or this signifies its pommel, (Sgh, K,) more correctly; (Sgh;) and is also written رِيَاسٌ, but whether for رِئَاسٌ or originally with ى is doubtful. (M.) [From the first of the above-mentioned significations arise several others, which are tropical. b13: Hence, الرَّأْسُ وَالذَّنَبُ (assumed tropical:) The two nodes of a planet: see تِنِّينٌ. b14: Hence likewise,] رَأْسٌ is also (tropical:) syn. with رَئِيسٌ, q. v. infrà. (M, K.) You say, مَا أُرِيدُهُ رَأْسًا (tropical:) [I do not desire him as a رئيس, i. e. head, chief, &c.]. (A.) And it is said in a trad., رَأْسُ الكُفْرِ مِنْ قِبَلِ المَشْرِقِ (tropical:) [The head, or leader, of infidelity is from the direction of the place of sunrise]: indicating that Ed-Dejjál or some other of the heads of error will come forth in the east. (TA.) b15: رَأْسُ المَالِ (tropical:) The capital, or principal, of property. (Msb, K.) [Hence the saying,] أَقْرَضَتْنِى عَشَرَةً بِرَؤُوسِهَا (tropical:) She lent me ten [pieces of money] as a loan whereof the principal was to be repaid without interest. (Mgh, TA. *) b16: القَافِيَةُ الرأْسُ البَيْتِ (assumed tropical:) [The rhyme is the principal, or most essential, part of the verse]: said by one of the tribe of' Okeyl, to IJ. (M.) b17: رَأْسُ الدِّينِ الخَشْيَةُ (tropical:) [The principal part, or the beginning, of religion is fear of God]. (A, TA.) b18: رَأْسُ الشَّهْرِ (assumed tropical:) The beginning of the month. (Msb.) [And in like manner, رَأْسُ السَّنَةِ (assumed tropical:) The beginning, or first day, of the year.] b19: رَأْسُ الأَمْرِ, (K, TA,) or ↓ رِئَاس, (so in the CK,) [both correct, as will be seen from what follows,] (tropical:) The beginning of the affair; the first thereof. (K, TA.) b20: أَعِدْ عَلَىَّ كَلَامَكَ مِنْ رَأْسٍ, (S, M,) and مِنَ الرَّأْسِ, but this is less common, (M,) or is a vulgar phrase, not allowable, (S,) (tropical:) [Repeat thou to me thy speech from the beginning:] said by a person to one talking to him. (TA.) One also says to a person talking to him, خُذْهُ مِنْ رَأْسٍ (tropical:) [Take thou it from the beginning]. (A.) b21: أَنْتَ عَلَىرَأْسِ أَمْرِكَ, and ↓ على رِئَاسِهِ (assumed tropical:) Thou art on the point of accomplishing thine affair: (M, TA:) or أَنْتَ عَلَى

أَمْرِكَ ↓ رِئَاسِ signifies (assumed tropical:) thou art at the beginning of thine affair; and the vulgar say, عَلَى رَأْسِ أَمْرِكَ (S, TA.) b22: أَضْرَعَتْ عَلَى رَأْسِ الوَلَدِ: see art. ضرع. b23: كَانَ ذٰلِكَ عَلَى رَأْسِ فُلَانٍ (tropical:) That was in the time of such a one; in his life-time: like the phrase عَلَى رِجْلِ فُلَانٍ. (TA in art. رجل.) b24: رَأْسٌ also signifies (tropical:) A numerous and strong company of people. (As, S, M, K.) You say, هُمْ رَأْسٌ (tropical:) They are a numerous and strong company of people. (S.) And هُمْ رَأْسٌ عَظِيمٌ (tropical:) They are an army by themselves, not needing any aid. (A, TA.) 'Amr Ibn-Kulthoom says, (S,) بِرَأْسٍ مِنْ بَنِى جُشَمِ بْنِ بِكْرٍ

نَدُقُّ بِهِ السُّهُولَةَ وَالحُزُونَا [as though meaning, With a numerous and strong company of Benoo-Jusham-Ibn-Bekr, with which we beat the plains and the rugged tracts]: (S, M:) but [J says,] I think that he means رَئِيس, [i. e. head, chief, &c.,] because he says ندقّ بِهِ, not بِهِمْ (S.) رُؤَاسٌ: see أَرْأَسُ.

رِئَاسٌ: see رَأْسٌ, in the middle of the paragraph: and again, in three places, in the latter part thereof.

رَؤُوسٌ: see رَائِسٌ. b2: Also A camel having no fatness (طِرْق) remaining except in the head; (S, K;) and so ↓ مُرَائِسٌ, (S, TA,) incorrectly said in the K to be ↓ مُرَأَّسٌ, like مُعَظَّمٌ; (TA;) mentioned by A' Obeyd, from Fr.; (S;) so too ↓ مِرْآسٌ. (K.) رَئِيسٌ Hit, or hurt, in the head; as also ↓ مَرْؤُوسٌ. (S.) Hence, شَاةٌ رَئِيسٌ A sheep or goat, or a ewe or she-goat, hit, or hurt, in her head: pl. رَآسَى: (S, M, K:) you say غَنَمٌ رَآسَى. (S, K.) b2: Having his head broken, its skin being cleft. (TA.) b3: Having his head affected, or overcome, by the disease called بِرْسَام; as also ↓ مَرْؤُوسٌ: (A:) or ↓ the latter, a man afflicted with that disease: (M, TA:*) and ↓ the same, also, a man having a complaint of his head. (TA.) A2: (tropical:) The head, or headman, chief, commander, governor, ruler, lord, master, prince, or king, of a people; a person of authority; (S, M, A, * K;) as also ↓ رَيِّسٌ (S, K) and ↓ رَأْسٌ [q. v.]; (M, A, K;) and [in like manner] ↓ رَائِسٌ, syn. of this last, وَالٍ: (K:) or رَئِيسٌ signifies, [or rather signifies also,] a person high in rank or condition: (Msb:) its pl. is رُؤَسَآهُ, (M, Msb,) pronounced by the vulgar رُوَسَآء: (TA:) in El-Yemen, ↓رَيِّسٌ is applied to one who shaves the head. (TA in art. ريس.) b2: رَئِيسُ الكِلَابِ (S, M, A,) and ↓ رَائِسُهَا, (M, TA,) (tropical:) [The chief, or leader, of the dogs;] the dog that is' among the other dogs, as the رَئِيس among a people: (S:) the chief of the dogs, that is not preceded by them in the chase. (M, TA.) b3: الأَعْضَآءُ الرَّئِيسَةُ (tropical:) [The capital parts of an animal] are, with physicians, four; (Mgh, TA;) namely, the heart, the brain, the liver, and the testicles: (Mgh, K, TA:) the first three, because without every one of them the person cannot exist; and the last, because privation thereof is a privation of نَوْع [properly species]: the assertion that they are the nose, and the tongue, and the penis, is erroneous. (Mgh, TA.) رُؤَاسِىٌّ: see أَرْأَسُ.

رُؤُوسٌ رُوَّسٌ: see مِرْأَسٌ.

رَأّسٌ A seller of heads: (S, M, Mgh, Msb, K:) رَوَّاسٌ, (S, Mgh, Msb,) or رَوَّاسِىٌّ, (K, TA,) with و and with the relative ى, (TA,) is vulgar, (S,) or incorrect, (Mgh, K,) or post-classical. (Msb.) رِئِّيسٌ One who is often made or appointed, or who often becomes, رَئِيس [i. e. head, chief, &c.]. (K, TA.) رَائِسٌ [act. part. n. of 1.] b2: كَلْبَةٌ رَائِسٌ, (M,) or رَائِسَةٌ, (TA,) A bitch that takes the object of the chase by the head. (M, TA.) And [in like manner] ↓ كَلْبَةٌ رَؤُوسٌ A bitch that springs upon the head of the object of the chase. (TA.) A2: رَائِسٌ also signifies Anything elevated, or rising above the part or parts adjacent to it. (M, TA.) The head (↓ رَأْس) of a valley: (M, TA:) pl. رَوَائِسُ, (TA,) which signifies the upper, or uppermost, parts of valleys. (K, TA.) A3: سَحَابَةٌ رَائِسٌ, (M,) or رَائِسَةٌ, (TA,) and ↓ مُرَائِسٌ, (M,) (assumed tropical:) A cloud preceding the other clouds: (M: [but perhaps سَحَابَةٌ in the copy of the M from which this is taken is a mistake for سَحَابٌ, i. e. clouds:]) pl. رَوَائِسُ. (K, * TA.) b2: See also رَئِيسٌ, in two places.

رَيِّسٌ: see رَئِيسٌ, in two places.

أَرْأَسٌ Having a large head; (S, M, A, Mgh, K; *) applied to a man, (S, A, Mgh,) and to a sheep or goat, (S, TA,) and to a stallion; (TA; [but فحل, there, is perhaps a mistake for رَجُلٌ;]) as also ↓ رُؤَاسِىٌّ; (S, M, A, K;) which is likewise applied to a man, (S, A,) and to a stallion, (TA,) but not to a sheep or goat; (ISk, S;) and رَوَّاسِىٌّ; (TA in art. روس;) and ↓ رُؤَاسٌ; (M, TA;) applied to a stallion; (TA;) and ↓ مَرْؤُوسٌ: (K, * TA:) fem. of the first, رَأْسَآءُ. (M.) b2: Also رَأْسَآءُ A ewe, (S, M, K,) or she-goat, (M,) having a black head (A'Obeyd, S, M, K) and face, (S, M, K,) the rest of her being white. (S.) رَأْسٌ مِرْأَسٌ, incorrectly written in the K مَرْأَسٌ, like مَقْعَدٌ, (TA,) i. q. مِصَكٌّ لِلرُّؤُوسِ [app. meaning A head strong to butt, or knock, against other heads]: pl. رُؤُوسٌ مَرَائِيسُ, (K, TA,) or مَرَائِسُ; (CK;) and ↓ رُؤُوسٌ رُؤَّسٌ [signifies the same]. (K, * TA.) مُرَأَّسٌ: see رَؤُوسٌ.

مُرَئِّسٌ A [lizard of the kind called] ضبّ coming forth from his hole having his head foremost: opposed to مُذَنِّبٌ. (TA.) b2: المُرَئِّسُ The lion. (K.) مِرْآسٌ A horse that bites the heads of other horses when running with them in a race: (M, K: *) or [so in some copies of the K, but in others “ and,”] that takes precedence of the other horses in a race. (K, * TA.) b2: See also رَؤُوسٌ.

مَرْؤُوسٌ: see رَئِيسٌ, in four places: b2: and see أَرْأَسُ. b3: Also One whose desire (شَهْوَة) is in his head only. (Fr, Sgh, K.) A2: (tropical:) Subjects [of a رَئِيس]. (K.) مُرَائِسٌ: see رَائِسٌ: b2: and رَؤُوسٌ.

A2: Also One holding back (Sgh, K) from the party [to which he belongs] (Sgh, TA) in fight, or battle. (Sgh, K.)

رتق

1 رَتَقَ, aor. ـُ (S, L, Msb) and رَتِقَ, (L,) inf. n. رَتْقٌ, (S, M, L, Msb, K,) He closed up, (M, Msb, TA,) and repaired, (M, TA,) a rent: (S, M, Msb, TA:) [he sewed up, or together: see رِتَاقٌ:] الرَّتْقُ is the contr. of الفَتْقُ. (S, K.) b2: [Hence,] one says, رَتَقَ فَتْقَهُمْ, meaning (tropical:) [He closed up the breach that was between them; he reconciled them; or] he reformed, or amended, the circumstances subsisting between them. (TA.) A2: رَتِقَتْ, aor. ـَ (IKoot, Msb, TA,) inf. n. رَتَقٌ, (S, Mgh, Msb, TA,) in the K, erroneously, رَتَقَةٌ, (TA,) She was, or became, such as is termed رَتْقَآء; (IKoot, S, Mgh, Msb, K;) said of a woman, (S, Mgh, Msb, K,) or of a girl, and also of a camel. (IKoot, Msb.) 8 ارتتق It was, or became, closed up, (S, Msb, K,) [and repaired; and sewed up, or together;] said of a rent: (S, Msb:) and also of the vulva of a woman. (S, * TA.) رَتْقٌ i. q. ↓ مَرْتُوقٌ [and مَرْتُوقَةٌ, &c., being originally an inf. n.; i. e. Closed up, and repaired; applied to a rent; and so ↓ رَتَقٌ]. (TA.) كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا, in the Kur [xxi. 31, lit. They (the heavens and the earth) were closed up, and we rent them], is from الرَّتْقُ as the contr. of الفَتْقُ: (S:) accord. to Ibn-'Arafeh, it means they were closed up, without any interstice, and we rent them by the rain and by the plants: accord. to Az, it means they were a heaven closed up and an earth closed up, and we rent them into seven heavens and seven earths: Lth says that the heavens were closed up, no rain descending from them; and the earth was closed up, without any fissure therein; until God rent them by the rain and the plants: Zj says that رَتْقًا is for ذَوَاتَىْ رَتْقٍ: (TA:) and he says that the heaven and the earth were united, and God rent them by the air, which He placed between them: (TA in art. فتق:) some read ↓ رَتَقًا, for شَيْئًا رَتَقًا, meaning مَرْتُوقًا. (Bd.) رَتَقٌ: see the next preceding paragraph, in two places.

A2: It is [also] pl. [or rather coll. gen. n.] of ↓ رَتَقَةٌ, syn., accord. to the copies of the K, with رُتْبَــةٌ, but correctly with رَتَبَــةٌ, which signifies The space between [any two of] the fingers: mentioned [in the JK, where I find the correct reading, and] by Ibn-'Abbád. (TA.) رَتَقَةٌ: see what next precedes.

رَتْقَآءُ, applied to a woman, (AHeyth, S, Mgh, Msb, K,) or to a girl, (Lth,) [and also to a she-camel, (see 1, last sentence,)] Impervia coëunti; (S, Msb, K;) having the meatus of the vagina closed up: (S, * Msb:) or having no aperture except the مَبَال [or meatus urinarius]: (Lth, Mgh, K:) or having the فَرْج so drawn together that the ذَكَر can hardly, or not at all, pass. (AHeyth.) رِتَاقٌ [A garment composed of] two pieces of cloth sewed together (يُرْتَقَانِ) by their borders. (Lth, S, K.) Hence the saying of a rájiz, جَارِيَ بَيْضَآءُ فِى رِتَاقِ تُدِيرُ طَرْفًا أَكْحَلَ المَآقِى

[A fair girl in a رتاق, turning about eyes black in the inner angles.] (Lth, S. *) رُتُوقٌ Inaccessableness, or unapproachableness; (مَنَعَةٌ, [in some copies of the K, الخنعة is erroneously put for المَنَعَةُ,]) and might; and high, or elevated, rank. (Ibn-'Abbád, K, TA.) رَاتِقٌ [for سَحَابٌ رَاتِقٌ] Clouds closing up, or coalescing. (AHn, TA.) b2: هُوَ الفَاتِقُ الرَّاتِقُ (assumed tropical:) He is the possessor of command or rule, so that he opens and closes, and straitens and widens. (Har p. 208.) [See also مِخْلَطٌ.]

فَرْجٌ أَرْتَقُ A vulva of which the sides stick together. (TA.) مَرْتُوقٌ: see رَتْقٌ.

مَرْتَتِقٌ Herbage of which the blossoms have not yet come forth from their calyxes. (TA in art. صوح.) [See remarks on a verse cited voce مُرْتَفِقٌ.]

رخم

1 رَخُمَ, (S, Msb, K,) aor. ـُ (K,) inf.n. رَخَامَةٌ; (S, Msb;) and رَخَمَ aor. ـُ (K;) It (the voice, S, TA, and speech, K, TA) was, or became, soft, or gentle, and easy: (S, * K, TA:) [or it (the voice) was, or became, soft, or gentle, plaintive, and melodious: (see رَخِيمٌ:)] it (a thing, and the speech,) was, or became, easy: (Msb:) رَخَامَة in speech is a good quality in women. (TA.) One says also of a girl, رَخُمَتْ, (K, TA,) inf. n. as above, (TA,) meaning She was, or became, easy [and soft or gentle] in speech: (K, TA:) and in like manner, of a [young gazelle such as is termed] خِشْف [meaning in voice, or cry]: and رَخَمَتْ, said of a she-gazelle, means she uttered a [soft or gentle] cry. (TA.) A2: رَخَمَتْ بَيْضَهَا and عَلَى بَيْضِهَا: see 4. b2: [Hence, perhaps,] رَخَمَتْ وَلَدَهَا, aor. ـُ and رَخَمَ, (assumed tropical:) She (a woman) played with her child: (K:) [or,] accord. to the “ Nawá-dir el-Aaráb,” ترخم صَبِيَّهَا and ترخم عَلَيْهِ, [app. تَرْخُمُ and تَرْخَمُ in both cases,] said of a woman, mean تَرْحَمُهُ (tropical:) [She treats, or regards, her boy with mercy, pity, or compassion; &c.]: (TA:) and رَخَمْتُ الشَّىْءَ means رَحِمْتُهُ (tropical:) [I treated, or regarded, the thing with mercy, &c.]: (K, TA:) Az says that رَخِمَهُ, aor. ـَ inf. n. رَخَمَةٌ, and رَحِمَهُ, aor. ـَ inf. n. رَحْمَةٌ, are syn.: (S:) and he says that رَخَمَ [thus accord. to the TA] is of the dial. of some of the people of El-Yemen: it is tropical: Lh, also, mentions رَخَمَهُ, aor. ـَ inf. n. رخَمَةٌ, as meaning (assumed tropical:) He was, or became, inclined to favour him, or affectionate to him. (TA.) A3: رَخِمَ, said of a skin for water or milk, It was, or became, stinking. (TA.) 2 رخّمه, (Msb,) inf. n. تَرْخِيمٌ, (S, Msb, TA,) He made it soft, or gentle: (S, TA:) or he made it easy: namely, [the voice, (see 1,) or] speech. (Msb.) b2: Hence, (Msb, K,*) or from التَّرْخِيمُ signifying, as some say, The cutting off [a thing], or cutting [it] at its extremity, or curtailing [it], (S,) the تَرْخِيم of the name, (S, Msb, K,) in the vocative form of speech; (S;) [accord. to general opinion,] because it facilitates the pronunciation thereof; (K;) i. e. the [abbreviating by the] eliding of the end thereof, for the alleviation of the utterance; (Msb;) the curtailing a name of its last letter, or more; (S, TA;) as when, to one whose name is حَارِثٌ or مَالِكٌ, you say يَا حَارِ or يَامَالِ: but accord. to Z, in the A, it is from the ترخيم of the hen; because this is only on the occasion of the cutting short (قَطْع) [of the laying] of the eggs: (TA:) [in like manner also] the تَرْخِيم of the diminutive is the [abbreviating thereof by the] cutting off of [one or more of] the augmentative letters [and sometimes of radical letters]; as when, in forming the diminutive of أَسْوَدُ [and that of إِبْرَاهِيمُ], one says سُوَيْدٌ [and بُرَيْهُ]. (Har p. 334.) b3: رخّم الدَّجَاجَةَ, inf. n. as above, He made the hen to cleave to, or keep to, [or brood upon,] her eggs [for the purpose of hatching them]. (M, K.) A2: [رخّم also signifies He constructed, or cased, a building, or a floor &c., with رُخَام: but this is perhaps post-classical.]4 ارخمت عَلَى بَيْضِهَا; (S, K;) or ارخمت alone; (JK;) and بَيْضَهَا ↓ رَخَمَتْ, and عَلَى بَيْضِهَا, (K,) aor. ـُ (TA,) inf. n. رَخْمٌ and رَخَمٌ and رَخَمَةٌ; (K;) She (a domestic hen, JK, S, K, and an ostrich, JK, TA) brooded upon her eggs, to hatch them. (JK, S, K.) 8 ارتخمت فَصِيلَهَا (assumed tropical:) She (a camel) loved, affected, or inclined to, and kept to, or clave to, her young one. (TA.) رَخَمٌ (assumed tropical:) Favour, or affection; or mercy, pity, or compassion: and love: and gentleness; (K, TA;) as also ↓ رَخَمَةٌ [which appears to be the more common, and which is mentioned above as an inf. n]: (S, K,* TA:) the latter is nearly the same as رَحْمَةٌ. (S.) One says, ↓ وَقَعَتْ عَلَيْهِ رَخَمَتُهُ (assumed tropical:) His love, and his gentleness, fell, or lighted, upon him. (S.) And ↓ أَلْقَى عَلَيْهِ رَخَمَتَهُ and رَخَمَهُ, (K, TA,) i. e. (assumed tropical:) [He made to fall, or light, upon him, or bestowed upon him,] his love, and his gentleness: this is said of God. (TA.) and أَلْقَتْ عَلَيْهِ رَخَمَهَا and ↓ رَخَمَتَهَا i. e. (assumed tropical:) [She made to fall, or light, upon him, or bestowed upon him,] her favour, or affection, or her mercy, pity, or compassion. (TA.) And أُمِّهِ ↓ أُلْقِيَتْ عَلَيْهِ رَخَمَةُ, i. e. (assumed tropical:) [upon whom] the love and familiarity of his mother [have been made to fall or light, or have been bestowed], is an explanation given by As of the pass. part. n. ↓ مَرْخُومٌ. (S, TA.) [But accord. to Z, these significations are from رَخَمَةٌ as signifying a bird of a certain species described in what follows: for] it is said in the A that أَلْقَى عَلَيْهِ

↓ رَخَمَةً means (assumed tropical:) He was, or became, affectionate, or pitiful, or compassionate, to him, and attached to him: because the رَخَمَة is vehemently voracious, and fond of alighting upon carcasses: therefore love and affection lighting upon one are likened thereto. (TA.) A2: A certain [species of] bird, well known; [the vultur percnopterus; being for the most part white, called by some the white carrion-vulture of Egypt and the neighbouring countries; and also called Pharaoh's hen; in Hebr. 165: (see Bochart, Hieroz., 297-322:)] n. un. ↓ رَخَمَةٌ: (K:) the former is the pl. of the latter, (S, Msb,) denoting the genus, (S,) [i. e., its coll. gen. n.,] like as قَصَبٌ is of قَصَبَةٌ: (Msb:) the pl. [properly so termed] of رَخَمَةٌ is رُخْمٌ [like as بُدْنٌ is of بَدَنَةٌ, or perhaps of رَخَمٌ, like as أُسْدٌ is of أَسَدٌ,] (JK, TA) and also ↓رُخَمٌ [which is anomalous]: (JK:) the ↓ رَخَمَة is a partycoloured bird, white and black, (S, TA,) resembling the نَسْر (JK, S, TA) in form; and also called أَنُوقٌ: (S, TA:) [it is said to be] a bird that eats human dung, a foul bird, not of such as are pursued as game, wherefore no expiation is incumbent on him who kills it when he is in the state of إِحْرَام, for it is not eaten: it is [said to be] thus called because it is too weak to take prey: (Msb:) [various fanciful uses of its gall-bladder and flesh &c. for medicinal and other purposes are described in the K: accord. to some, if not all, it is a term for the female: (see أَنُوقٌ:)] the male is called ↓يَرْخُمٌ and ↓يَرْخُومٌ (JK, K) and ↓تَرْخُومٌ. (Kr, K.) A3: Also Thick milk. (IAar, K.) A4: The ↓رَخَمَة [as written in the JK, but in the TA without any syll. signs,] of the horse is like the رَبْلَة [app. as meaning The inner part of the thigh] of a human being: (JK, TA:) one says, فَرَسٌ نَاتِىءُ الرخمةِ [A horse having the رخمة protuberant]. (TA.) [If correctly written in the JK, it is probably a n. un. of which رَخَمٌ is the coll. gen. n.: and hence, perhaps,] وَرْهَآءُ الرَّخَمِ, applied by the poet ' Amr Dhu-l-Kelb to a ewe abounding with milk, as meaning Soft [in the رَخَم, and app. protuberant therein, and by reason thereof, and of the largeness of her udder, waddling,] as though she were mad, or possessed. (TA.) رُخَمٌ a pl. of رَخَمَةٌ q. v. [n. un. of رَخَمٌ; like رُخْمٌ, but anomalous]. (JK.) رُخُمٌ Lumps of biestings. (IAar, K.) رُخْمَةٌ, with damm, (TA, [analogously with the generality of words of similar meaning, but this fact may have occasioned some writer's adding

“ with damm,”] or ↓ رَخَمَةٌ, (so in the JK, [if correct, app., as being likened to a white vulture,]) A whiteness in the head of a ewe or she-goat: (JK, TA:) and a dust-colour in her face, the rest of her being of any colour. (TA.) رَخَمَةٌ: see رَخَمٌ, in nine places: b2: and see also رُخْمَةٌ.

رَخْمَانُ i. q. رَحْمَانُ. (TA.) رُخَامٌ [commonly applied to Marble: and sometimes to alabaster: the latter application is the more agreeable with the following explanation:] a certain white, soft stone: (JK, S, Mgh, K, TA:) what is of the colour of wine, or yellow, or dappled, is of the kinds of stones, (K, TA,) i. e., not [a sort] of رُخَام: (TA:) a well-known kind of stone: (Msb:) n. un. with ة [meaning a piece, or slab, &c., thereof]. (Mgh, Msb.) [See also مَرْمَرٌ.]

رَخِيمٌ, applied to speech, (S, Msb, K,) &c., (Msb,) Soft, or gentle, and easy: (S,* K:) or [simply] easy: (Msb:) and, applied to the voice, soft, or gentle, plaintive, and melodious. (TA.) b2: Also, applied to a girl, (K,) and so رَخِيمَةٌ, (As, JK, K,) Easy [and soft or gentle] in speech: (As, K:) and in like manner, الصَّوْتِ ↓ مُرْخُوَمةُ [a girl soft, or gentle, &c., in voice]: (JK:) and in like manner also the first and second are applied to a [young gazelle such as is termed]

خِشْف. (TA.) b3: رَخِيمُ الحَوَاشِى Gentle, gracious, or courteous, to his associates. (TA.) رُخَامَةٌ n. an. of رُخَامٌ [q. v.]. (Mgh, Msb.) b2: Also A certain plant. (AHn, K.) رُخَامَى A certain plant, (AHn, K,) different from the خضرة [app. خَضِرَة, with which some probably identify it], having a blossom of a pure white, and a white root, which the [wild] asses dig up with their hoofs, and all the wild animals eat because of its sweetness and pleasantness; and its places of growth are the sands: (AHn, TA:) or, as some say, (TA,) a kind of tree like the ضَال [q. v.]. (S, TA.) [See also رَيِّحَةٌ, in art. روح.]

A2: Also [or رِيحٌ رُخَامَى] A soft, or gentle, wind. (K.) رَاخِمٌ: see مُرْخِمٌ. b2: إِنَّهُ لَرَاخِمٌ لَهُ Verily he is inclined to favour him; or is affectionate to him. (Lh, TA.) أَرْخَمُ, applied to a horse, and the fem. رَخْمَآءُ applied to a ewe or she-goat, Whose head is white, the rest being black: (S, K:) the latter like مُخَمَّرَةٌ : one should not say مُرَخَّمَةٌ: (S:) or the former, a horse whose face is white: (Mgh:) and the latter, a ewe, or she-goat, having a whiteness on her head. (JK.) مَا أَدْرِى أَىُّ تُرْخَمٍ هُوَ (JK, S, K) and تُرْخَمَ (JK, K, TA, but not in the CK) and تُرْخُمٍ (S, K) and تُرْخُمَ (K, TA, but not in the CK) and, accord. to the M, تَرْخُم, (TA,) and ↓ تُرْخَمَةَ, (accord. to the JK,) or تُرْخَمَةٍ, and تُرْخُمَةٍ, (K,) I know not who of mankind he is. (JK, S, K.) مُرْخِمٌ (JK, S, K) and مُرْخِمَةٌ (S, TA) and ↓ رَاخِمٌ (K) A domestic hen, (JK, S, K,) and an ostrich, (JK,) Brooding upon eggs, for the purpose of hatching. (JK, S, K.) يَرْخُمٌ: see رَخَمٌ, in the latter part of the paragraph.

تُرْخَمَةُ [or تُرْخَمَةٌ and تُرْخُمَةٌ] i. q. تُرْخَمٌ and تُرْخَمُ [&c.]. (JK.) تَرْخُومٌ: see رَخَمٌ, in the latter part of the paragraph.

مَرْخُومٌ: see رَخَمٌ, in the former half of the paragraph. b2: مَرْخُومَةُ الصَّوْتِ: see رَخِيمٌ.

يَرْخُومٌ: see رَخَمٌ, in the latter part of the paragraph.

سعل

1 سَعَلَ, aor. ـُ (S, O, Msb, K,) inf. n. سُعَالٌ (S, O, K) and سُعْلَةٌ, (K,) or the latter of these is the inf. n., and the former is a simple subst., (Msb,) [He coughed:] سُعْلَةٌ signifies [the having] a motion whereby nature expels somewhat hurtful from the lungs and the organs connected therewith: (Ibn-Seenà, K, TA:) wherefore the ducts of the lungs are called قَصَبُ السُّعَالِ [the tubes of coughing, meaning the bronchial tubes,] because it [i. e. what is hurtful in the lungs] has its exit by them. (TA.) One says, إِنَّهُ يَسْعُلُ سُعْلَةً

مُنْكَرَةً [Verily he coughs with an abominable coughing]. (TA.) And بِهِ سُعْلَةٌ [In him is a coughing; i. e. he has a coughing, or cough]. (TA.) And أَغْصَّكَ السُّؤَالُ فَأَخَذَكَ السُّعَالُ [The question, or petition, has choked thee, and consequently coughing has seized thee]. (TA.) b2: Hence the saying, رَمَاهُ فَسَعَلَ الدَّمَ [He shot him, and he consequently coughed up blood]; i. e., he threw [up] blood from his chest. (TA.) A2: سَعِلَ, aor. ـَ inf. n. سَعَلٌ; accord. to the K, app., سَعَلَ, aor. ـُ inf. n. سَعْلٌ; [and thus the pret. and inf. n. are written in the copies of the K;] but the former is the right; (TA;) (assumed tropical:) He was, or became, brisk, lively, or sprightly; (K, TA;) like زَعِلَ, inf. n. زَعَلٌ. (TA. [See the part. n., سَعِلٌ, below.]) 4 اسعلهُ It [made him to cough, or] occasioned him a coughing. (TA.) A2: And (assumed tropical:) He, or it, made him, or pronounced him, to be like the سِعْلَاة [q. v.]. (O, TA.) b2: And (assumed tropical:) He. (a man, K, TA,) and it, (pasture, or herbage, O, TA,) rendered him (a horse, TA) brisk, lively, or sprightly; (O, K, TA;) as also أَزْعَلَهُ. (O, TA.) 10 استسعلت (tropical:) She (a woman) became a سِعْلَاة, i. e., very clamorous, and foul-tongued; (S, O;) or like a سِعْلَاة, (K, TA,) in badness, wickedness, or guile, and clamorousness, and foulness of tongue: (TA:) similar to استكلبت, and to استأسد said of a man, &c. (Az, TA.) سَعَلٌ Dry [dates of the bad sort termed] شِيص. (IAar, O, K.) سَعِلٌ, applied to a horse, (assumed tropical:) Brisk, lively, or sprightly; like زَعِلٌ. (AO, O, TA.) سِعْلَى: see the next paragraph.

سِعْلَاةٌ and ↓ سِعْلَآءُ (S, O, K [app. thus, without tenween, as a fem. noun, though فِعْلَاء without tenween is unusual,]) and ↓ سِعْلَى (S, O, TA) The [kind of goblin, demon, devil, or jinnee, called] غُول: (K:) or the female of the غُول: (Abu-l-Wefee El-Aarábee, TA in art. غول; and Har p. 76:) or the worst, most wicked, or most guileful, of the غِيلَان [pl. of غُول]: (S, O:) or an enchantress of the jinn, or genii: (K:) pl. [of the first] سَعَالٍ [written with the article السَّعَالِى] (S, O, K) [and of the second سَعَالِىُّ] and of the third سِعْلَيَاتٌ, which is said to signify the females of the غِيلَان. (TA.) b2: [Hence,] سِعْلَاةٌ signifies (tropical:) A very clamorous, foul-tongued, woman: (S, O, TA:) accord. to Aboo-'Adnán, a woman foul in face, evil in disposition, is likened to the سِعْلَاة: but some of the Arabs say that the Arabs do not apply the epithet سِعْلَاةٌ to any but an old woman. (TA.) b3: And [the pl.] السَّعَالِى signifies (tropical:) Horses; as being likened to what are [properly] so termed. (TA.) b4: And [the same pl.] السَّعَالِى, (K, TA,) with kesr to the ل, (TA,) [in the TK السَّعَالِىُّ, and in the CK ↓ السُّعالٰى,] signifies (assumed tropical:) A certain plant, the leaves of which make [the ulcers termed] دُبَيْلَات to discharge their contents, and dissolves them; and the fresh thereof remove the mange, or scab: it is a most excellent remedy for the cough; [wherefore it is also called حَشِيشَةُ السُّعَالِ; (TK;)] and causes the erection of the ذَكَر to subside (وَيَفُشُّ الاِنْتِصَابَ, K, TA, for which we find in some copies of the K وَنَفْسِ الاِنْتِصَابِ); even the fumigating of oneself therewith. (K.) سِعْلَآءُ: see the next preceding paragraph.

سُعَالٌ an inf. n. of سَعَلَ [q. v.]: (S, O, K:) or a simple subst. [meaning A cough]. (Msb.) السُّعَالٰى: see سِعْلَاةٌ.

سَاعِلٌ [Coughing]. You say نَاقَةٌ سَاعِلٌ, (O, K,) without ة, (O,) meaning A she-camel having a cough. (O, K.) b2: And إِنَّهُ لَذُو سُعَالٍ سَاعِلٍ

[Verily he has a violent cough]: (O, K: *) a phrase having an intensive meaning: (K:) by rule one should say سُعَال مُسْعِل; but thus the Arabs said, like as they said شُغْلٌ شَاغِلٌ and شِعْرٌ شَاعِرٌ: and [in like manner] a poet cited by Lth says ذُو سَاعِلٍ. (O.) b3: See also what follows.

مَسْعَلٌ The part of the fauces, or throat, which is the place of coughing: (S, Msb:) or [simply] the fauces, or throat; as also ↓ سَاعِلٌ; (K) which latter is expl. by Az as meaning The mouth; because with it one coughs. (TA.)