رع

ى1 رَعَتِ المَاشِيَةُ, aor. ـْ (Msb, K,) inf. n. رَعْىٌ (S, * Msb, K) and رِعَايَةٌ (K) and مَرْعًى; (S, * K, * JM;) and ↓ ارتعت, and ↓ ترعّت; (K;) The cattle [pastured, or] pastured by themselves. (Msb.) And رَعَتِ المَاشِيَةُ الكَلَأَ, inf. n. رَعْىٌ (Mgh, TA) and رِعَايَةٌ [and مَرْعًى]; and ↓ ارتعت, and ↓ ترعّت; [The cattle pastured upon, or depastured, the herbage;] all signifying the same: (TA:) and of a camel you say, رَعَى الكَلَأَ بِنَفْسِهِ, inf. n. رَعْىٌ [&c., He pastured upon, or depastured, the herbage by himself]; and in like manner ↓ ارتعى. (S.) b2: The saying of 'Áïsheh فَإِنْ كَانَتْ تَرْعَى مَا هُنَالِكَ is an allusion to the feeling, or touching, of the فَرْج itself. (Mgh.) A2: رَعْىٌ also signifies The keeping, or tending, animals; pasturing, or feeding, them; and defending them from the enemy. (Er-Rághib, TA.) You say, رَعَيْتُ الإِبِلَ, (S,) or المَاشِيَةَ, (Msb, K,) or الغَنَمَ, (MA,) aor. ـْ (S, Msb,) inf. n. رَعْىٌ (S, MA) [and رِعَايَةٌ, as appears from a phrase mentioned below,] and رِعْيَةٌ, (MA,) or this last is a simple subst. from this verb, (K,) I [kept, or tended, or] pastured, (MA, Msb,) or lead to pasture, (MA,) the camels, (S,) or the cattle, (Msb, K,) or the sheep or goats; (MA;) and ↓ ارعاها signifies the same as رَعَاهَا. (K.) and صِنَاعَتُهُ رِعَايَةُ الإِبِلِ [His habitual work, or occupation, is the tending, or pasturing, of camels]. (ISd, K.) And فُلَانٌ يَرْعَى أَبِيهِ [Such a one tends, or pastures, for his father;] i. e. يَرْعَى غَنَمَهُ [tends, or pastures, his father's sheep or goats]. (S.) b2: And hence, as also رِعَايَةٌ, The keeping or guarding [a person or thing]; being mindful or regardful [of him or it]; and managing or ruling or governing [him or it]. (Er-Rághib, TA.) You say, رَعَيْتُهُ I kept, or guarded, him, as a ruler or governor, or a prince or commander, who manages, conducts, orders, or regulates, the affairs of the people: (Msb:) and رَعَى الأَمِيرُ رَعِيَّتَهُ [The prince ruled, or governed, his subjects], inf. n. رِعَايَةٌ. (S.) And رَعْيًا لَكَ [I beg God's keeping, or guarding, for thee]; meaning رَعَاكَ اللّٰهُ May God keep thee, or guard thee. (Har p. 617.) And رَعَى أَمْرَهُ, (K,) inf. n. رَعْىٌ (TA) [and رِعَايَةٌ], He was mindful, or regardful, of his affair, or case; as also امره ↓ راعى, (K, TA,) inf. n. مُرَاعَاةٌ. (TA.) And رِعَآءٌ [app. as an inf. n. of ↓ راعى] signifies The guarding of palm-trees. (TA.) فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا, in the Kur [lvii. 27], means But they did not observe it with its right, or due, observance; were not mindful, watchful, observant, or regardful, of it, in the right, or due, manner of being so. (TA.) You say also, رَعَيْتُ عَلَيْهِ حُرْمَتَهُ, inf. n. رِعَايَةٌ, (ISk, S,) i. e. 1 was mindful, regardful, or observant, of his حرمة [meaning of what was entitled to reverence, respect, honour, or defence, in his character and appertenances]: and in like manner, ↓ مُرَاعَاةٌ الحُقُوقِ, mentioned in the S, means The being mindful, regardful, or observant, of rights, or dues. (PS.) This last phrase is from ↓ رَاعَيْتُهُ, inf. n. مُرَاعَاةٌ, (TA,) which means I regarded him; had regard, or an eye, to him; or paid regard, or consideration, to him; (S, Msb, K, TA;) acting, or behaving, well to him; doing good to him; or conferring a benefit, or benefits, upon him. (K, TA.) [Hence also, فِيهِ كَذَا ↓ رُوعِىَ Regard is had, in it, (the meaning of a word or phrase,) to such a thing, as alluded to therein.] And الأَمْرَ ↓ رَاعَيْتُ, (S, K,) inf. n. مُرَاعَاةٌ, (TA,) signifies also I looked to see what would be the issue, or result, of the affair, or case. (S, Msb, K.) Hence, accord. to Er-Rághib, النُّجُومِ ↓ مُرَاعَاةُ: (TA:) you say, رَعَى النُّجُومَ; (S, K;) and ↓ رَاعَاهَا, (K,) inf. n. مُرَاعَاةٌ; (TA;) He watched the stars, (S, K, TA,) waiting for the time when they would disappear. (K, TA.) El-Khansà says, ↓ أَرْعَى النُّجومَ وَمَا كُلِّفْتُ رِعْيَتَهَا وَتَارَةً أَتَغَشَّى فَضْلَ أَطْمَارِى

[I watch, or I watching, the stars, waiting for the time when they will, or would, disappear, though I am not, or I was not, tasked with the watching of them; and at one time I cover myself, or covering myself, with the redundant parts of my old and worn-out garments]. (S.) b3: رِعَايَةٌ also signifies The being faithful to an engagement, or promise; syn. وَفَآءٌ. (Mgh. [See رَاعٍ, below; last sentence.]) 2 رعّاهُ, inf. n. تَرْعِيَةٌ, He said [of him], رَعَاهُ اللّٰهُ [May God keep him, or guard him: or he said to him, رَعَاكَ اللّٰهُ May God keep thee, or guard thee]. (TA.) 3 راعى الحِمَارُ الحُمُرَ The ass pastured with the [other] asses: (S, K:) and in like manner one says of camels with wild animals. (TA.) b2: راعت الأَرْضُ, a reading required by the context in the K, is wrong; the correct phrase being ارعت الأَرْضُ [q. v.]. (TA.) b3: See also 1, in the latter half of the paragraph, in eight places. b4: المُرَاعَاةُ is also syn. with المُنَاظَرَةُ [app. as meaning The looking towards, or facing, a person or thing: a signification nearly like the last referred to in the sentence here immediately preceding]. (TA.) b5: See also 4, in three places. b6: وَرِّعِ اللِّصَّ وَلَا تُرَاعِهِ, in a trad. of 'Omar, means Restrain thou the thief, or make him to refrain, from taking thy goods, but bear not witness against him: so says Lth: or the meaning is, and do not wait for him. (TA.) 4 ارعى المَاشِيَةَ i. q. رَعَاهَا: see 1, in the former half of the paragraph. Said of God, it means He caused to grow, for the cattle, that upon which they might pasture. (S.) One says also ارعت الأَرْضُ, [as though المَاشِيَةَ or the like were understood] The land abounded [as though it fed abundantly] with herbage: (Zj, K:) راعت الأَرْضُ, in this sense [as stated above, see 3,] is wrong. (TA.) And ارعاهُ المَكَانَ He made the place to be a pasturage for him. (ISd, K.) b2: أَرعَيْتُهُ سَمْعِى means I made my ear, or ears, to be mindful of his speech: (Er-Rághib, TA:) or I gave ear, hearkened, or listened, to him. (S, Msb.) Yousay, أَرْعِنِى سَمْعَكَ, (Msb, K,) and ↓ رَاعِنِى, i. e. Hearken thou, or listen thou, to my speech. (K.) Hence ↓ رَاعِنَا in the Kur [ii. 98 and iv. 48]: Akh says that it is of the form فَاعِلْنَا from المُرَاعَاةُ, and means أَرْعِنَا سَمْعَكَ; the ى having gone away because it is an imperative: he says also that it is read رَاعِنًا, as an objective complement, from الرُّعُونَةُ: (S: [see art. رعن:]) the reading in Ibn-Mes'ood's copy of the Kur-án is رَاعُونَا. (TA.) You say also, هُوَ لَا يُرْعِى إِلَى قَوْلِ أَحَدٍ He will not pay any regard, or attention, to the saying of any one. (TA.) b3: And أَرْعَيْتُ عَلَيْهِ I showed mercy to him [by sparing him, or letting him live, or by pardoning him, or otherwise]; had mercy on him; pitied, or compassionated, him; syn. أَبْقَيْتُ عَلَيْهِ and تَرَحَّمْتُهُ. (S, K.) Aboo-Dahbal says, إِنْ كَانَ هٰذَا السِّحْرُ مِنْكِ فَلَا تُرْعِى عَلَىَّ وَجَدِّدِى سِحْرَا [app. meaning If this enchantment be from thee, then spare me not, but renew enchantment]. (TA. [It seems to be there cited as an instance of the verb's having a second objective complement; (for which I see no reason;) following the assertion that one says, أَرْعَى عَلَيْهِ كَذَا, signifying ابقى; and that the verb is made trans. by means of على as properly meaning ارعاه متطلعا عليه: but I doubt not that the correct reading is أَرْعَاهُ مُطَّلِعًا عَلَيْهِ, i. e. He showed mercy to him, coming to him, or getting sight and knowledge of him.]) ↓ المُرَاعَآةُ, also, [or المُرَاعَاةُ عَلَى الشَّىْءِ,] signifies الإِبْقَآءُ عَلَى الشَّىْءِ. (TA.) 5 تَرَعَّىَ see 1, first and second sentences.8 إِرْتَعَىَ see 1, in three places, first two sentences.10 استرعى [app. signifies He desired cattle to pasture: and hence, he left them to pasture alone]. You say, اِسْتَرْعَيْتُ مَالِىَ القَمَرَ, meaning I left my cattle to pasture without a pastor to take care of them in the night: and [in like manner,] استرعيتهُ الشَّمْسَ, in the day. (TA in art. قمر.) b2: اِسْتَرْعَيْتُهُ الشَّىْءَ (S, K *) I asked him, or desired him, to keep or guard, or be mindful of or regardful of, the thing. (K, * TA.) Hence the prov., مَنِ اسْتَرْعَى الذِّئْبَ فَقَدْ ظَلَمَ [He who asks, or desires, the wolf to keep guard does wrong]; (S, TA;) i. e. he who trusts in one who is treacherous puts trust in a wrong place. (TA.) [And hence also,] اِسْتَرْعَى الأَسْمَاعَ لِخُطْبَتِهِ He asked, or desired, the ears [meaning the hearers] to mind his discourse, or oration. (Har p. 361.) رِعْىٌ and ↓ مَرْعًى Pasture, or herbage; (S, Mgh, K;) the food of beasts: (Msb:) pl. of the former أَرْعَآءٌ [meaning kinds, or sorts, of pasture or herbage]: (K:) and of ↓ the latter مَرَاعٍ. (Msb.) It is said in a prov., وَلَا كَالسَّعْدَانِ ↓ مَرْعًى

[Pasture, but not like the سعدان: see art. سعد]. (S.) b2: رِعْىُ الحَمَامِ وَالإِبِلِ A certain herb, having berries like myrtle-berries, in which is the least degree of sweetness; not injurious to the camels that feed upon it, but poison to [venomous or noxious reptiles or the like, such as are termed]

هَوَامّ: the decoction thereof blackens the hair. (Ibn-Seenà, book ii. p. 252.) رِعْيَةٌ a subst. from 1 in the first of the senses mentioned in this art.; i. e. [The act of cattle's pasturing, or their pasturing alone,] from رَعَتِ المَاشِيَةُ. (K.) b2: [Also The act, or occupation, of keeping or tending, or of pasturing or feeding, animals.] You say [of a man], يُجِيدُ رِعْيَةَ الإِبِلِ [He performs well the act of keeping or tending, or of pasturing or feeding, camels]. (S, K.) b3: [And The act of watching, and waiting for the time of the disappearance, of the stars.] See a verse cited near the end of the first paragraph.

A2: Also Land in which are projecting stones that impede the plough. (K, TA.) رَعْوَى and رُعْوَى: see the next paragraph. b2: [Both seem to be also substs. from أَرْعَيْتُ عَلَيْهِ; and thus to be syn. with بَقْوَى and بُقْوَى; and in like manner, ↓ رُعْيَا is probably syn. with بُقْيَا: the radical ى being changed into و as it is in بقوى.] You say, مَا لِى عَلَيْهِ رَعْوَى وَلَا بَقْوَى [I have no mercy nor pity to bestow upon him]. (JK in art. بقى. [See بُقْيَا.]) See also 1 in art. رعو [from which رَعْوَى in this phrase may also with reason be regarded as derivable].

رُعْيَا a subst. from رَعَى as used in the phrase رَعَى أَمْرَهُ [expl. in the first paragraph; thus signifying Mindfulness, regardfulness, or observance, of an affair, or a case]; as also ↓ رَعْوَى and ↓ رُعْوَى. (K.) b2: See also the next preceding paragraph. And see art. رعو.

رَعِىٌّ Pastured: ruled, or governed: and kept, or guarded: so accord. to Golius, as on the authority of the KL; but not in my copy of that work. It is agreeable with analogy as syn. with مَرْعِىٌّ: and from it is formed the subst. next following.]

رَعِيَّةٌ [with ة affixed لِلنَّقْلِ, i. e., to transfer the word from the category of epithets to that of substantives,] Cattle pasturing, or pasturing by themselves: and cattle kept, tended, or pastured: (K, TA:) pl. رَعَايَا: (TA:) this latter (the pl.) signifies cattle kept, tended, or pastured, for any one; (K, TA;) for the subjects and for the Sultán; (TA;) as also ↓ رَعَاوِيَّةٌ: (K, TA: in some copies of the K رَعَاوِيَة, without teshdeed:) and ↓ أَرْعَاوِيَّةٌ signifies cattle kept, tended, or pastured, for the Sultán, (K, TA,) especially, and upon which are his brands and marks. (TA.) Hence the trad., كُلُّ رَاعٍ مَسْؤُولٌ عِنْ رَعِيَّتِهِ [Every pastor shall be questioned respecting his pastured cattle: or every ruler shall be questioned respecting his subjects; agreeably with what follows]. (TA.) b2: The people ruled or governed; the subjects of a ruler or governor: (Msb, K:) the community; the people in common or in general; or the common people: (S:) [any persons or person, and things or thing, in the keeping, or under the guardianship or rule or government, of a man or woman:] see رَاعٍ, in the latter half of the paragraph: pl. as above. (TA.) رعاءة الخَيْلِ: see رَاعِيَةٌ.

رَعَاوَى and رُعَاوَى Camels that pasture around the people and their dwellings (S, K) because they are those upon which they work [or perform their business]: (S:) but in the Tekmileh it is written ↓ رُعَاوِيَّةٌ, as meaning cattle that pasture around the dwellings of the people. (TA.) رَعَاوِيَّةٌ: see رَعِيَّةٌ.

رُعَاوِيَّةٌ: see رَعَاوَى.

رَاعٍ [act. part. n. of 1]. You say مَاشِيَةٌ رَاعِيَةٌ Cattle [pasturing, or] pasturing by themselves: (Msb:) pl. رَوَاعِى [a mistranscription for رَوَاعٍ]. (TA.) b2: رَاعِى البُسْتَانِ and الأُتُنِ ↓ رَاعِيَةُ are names of Two species of جَنَادِب [or locusts]; (K;) the latter mentioned by ISd: Sgh says that the former is a large جُنْدَب: and the latter is another species, that does not fly. (TA.) b3: رَاعٍ also signifies A keeper, or guarder, (TA,) or pastor, (Msb,) of cattle: (Msb, TA:) an epithet in which the quality of a subst. is predominant: (TA:) pl. رُعَاةٌ, (S, Msb, TA,) but this is said to be mostly used as pl. of رَاعٍ in another sense as will be shown below, (TA,) and رِعَآءٌ [and app. رُعَآءٌ (mentioned below)] and رُعْيَانٌ; (S, Msb, TA;) and رُعَاةٌ has a pl., namely, رُعًى. (TA.) b4: [Hence,] الرَّاعِى is the name of The star [a] that is upon the head of الحَوَّآء [i. e. Ophiuchus]: that which is upon the head of الحاوى [a mistranscription in my MS. for الجَاثِى, i. e. Hercules, the star a,] being called كَلْبُ الرَّاعِى. (Kzw.) Also The star γ] that is upon the left leg of Cepheus: between whose legs is a star [app. K] that is called كَلْبُ الرَّاعِى: (Kzw:) [from their longitudes it seems that these two stars are the same as are meant by what here follows:] الكَلْبُ [or كَلْبُ الرَّاعِى] is a certain star over against الدَّلْو [or Aquarius, which latter is] below; in the path of which is a red [or perhaps another (آخَر instead of أَحْمَر)] star, called الرَّاعِى. (TA in art. كلب.) [and accord. to Freytag, رَاعِى الجَوْزَآءِ is the name of A star otherwise called the Foot of Orion: and رَاعِى النَّعَائِمِ, the name of The star λ in Sagittarius: see Ideler's “ Untersuch. über den Ursprung etc. der Sternnamen,” to which he refers, pp. 213, 226, for the former; and p. 187 for the latter.] b5: [And hence,] رَاعٍ signifies also A ruler, or governor, (S, K,) or prince, or commander, (Msb,) who manages, conducts, orders, or regulates, the affairs of a people: (Msb, K:) and a ruler, or governor, of himself: (TA:) pl. رُعَاةٌ and رُعْيَانٌ, (K,) but it is said that the former is mostly used as meaning rulers, or governors, and the latter as pl. of رَاعٍ in relation to sheep or goats [or the like], (TA,) and رِعَآءٌ and رُعَآءٌ. (K.) It is said in a trad., كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْؤُولٌ عِنْ

↓ رَعِيَّتِهِ [Every one of you is a ruler, or governor, and every one of you shall be questioned respecting those, or that, of which he is ruler or governor]: such is the man in respect of his family, and in respect of the property of his father; and the servant in respect of the property of his master; and the wife is a رَاعِيَة in respect of the house, or tent, of her husband: and every one of these shall be questioned respecting his, or her, رَعِيَّة. (ElJámi' es-Sagheer of Es-Suyootee.) And one says, كَالرَّاعِى ↓ لَيْسَ المَرْعِىُّ [The ruled, or governed, is not like the ruler, or governor]. (S.) b6: In the saying of El-Karkhee, بَاعَ طَيْرًا عَلَى أَنَّهُ رَاعٍ, relating to [carrier-] pigeons, it is from الــرِّعَايَةُ signifying الوَفَآءُ; [the saying meaning He sold birds on the condition of their being such as would be faithful to their charge;] for pigeons in El-'Irák and Syria are bought for high prices, and sent from distant points with letters of informations, and convey them, and bring back replies to them. (Mgh, JM.) رَاعِيَةٌ [fem. of رَاعٍ. b2: Also a subst. formed from the latter word by the affix ة; like رَعِيَّةٌ from رَعِىٌّ]: see راعٍ, third sentence. b3: الرَّاعِيَةُ is the name of A certain bird: (TA:) [and] so is رَاعِيَةُ الخَيْلِ; (TA, and thus in some copies of the K;) thus correctly written, as in the Tekmileh; in [some of] the copies of the K, راعية الجبل; [perhaps the same as the former bird;] a yellow bird, that is found beneath the bellies of horses or similar beasts; thus in the Tekmileh; said by ISh to be a small bird like the sparrow, that alights beneath the bellies of the horses and other beasts, yellow, as though its neck and wings were tinged with saffron, its back having upon it a dinginess, or duskiness, and blackness, its head being yellow, and its زِمِكَّى [or tail] being neither long nor short; accord. to Sgh, also called الخيل ↓ رعاءة. (TA [thus written without any syll. signs: if applying to the species in the manner of a coll. gen. n., perhaps a mistranscription for رُعَاةُ الخَيْلِ].) b4: رَاعِيَةُ الشَّيْبِ, and رَوَاعِى الشَّيْبِ, (tropical:) The commencement of hoariness, (K, TA,) and the first marks thereof. (TA.) أَرْعَى [app. More, and most, merciful or compassionate; from أَرْعَيْتُ عَلَيْهِ, though by rule it should be formed from an unaugmented verb accord. to many of the grammarians: b2: and hence, being nearly syn. with أَرْفَقُ in the primary sense, syn. with this latter, or nearly so, in a secondary sense]. You say, أَمْرُ كَذَا أَرْفَقُ بِى

وَأَرْعَى عَلَىَّ [app. meaning (assumed tropical:) This affair is more, or most, easy and convenient to me]. (TA.) أُرْعُوَّةٌ The yoke that is placed upon the necks of the two bulls employed in ploughing; (AA, Sgh, K, TA;) of the dial. of Azd-Shanoo-ah. (TA.) أَرْعَاوِيَّةٌ: see رَعِيَّةٌ.

تِرْعِىٌّ: see what next follows.

تِرْعِيَّةٌ and تُرْعِيَّةٌ (Fr, S, ISd, K) and تَرْعِيَّةٌ, (ISd, K,) and sometimes without teshdeed, (K,) the first without teshdeed mentioned by Sgh on the authority of Fr, (TA,) and ↓ تِــرْعَايَةٌ (S, K) and ↓ تُــرْعَايَةٌ (Sgh as from Fr) and ↓ تُرَاعِيَةٌ (Sgh, K) and ↓ تِرَاعِيَةٌ and ↓ تِرْعِىٌّ (K) A man who performs well the act of keeping or tending, or of pasturing or feeding, camels: (S, K:) or whose habitual work, or occupation, or the habitual work, or occupation, of whose fathers, is, or has been, the tending, or pasturing, of camels: (ISd, K:) or who is a good seeker after herbage for the cattle. (ISd, TA.) تُــرْعَايَةٌ: see what next precedes.

تُرَاعِيَةٌ: see what next precedes.

مَرْعًى an inf. n. of 1 [q. v.]. (S, K.) b2: and A pasturage, or place of pasture; (S, K;) as also ↓ مَرْعَاةٌ: (Sgh, K:) pl. مَرَاعٍ. (TA.) [Hence,] فَإِنَّ لِكُلٍّ بُغَاةٌ ↓ لَا تَدَعَنَّ فَتَاةً وَلَا مَرْعَاةً [Do not thou leave uncared for a young woman nor a pasturage, for there are persons that seek, or endeavour, to find and get each]: a prov. enjoining the availing oneself of an opportunity, and the setting about an affair with prudence, discretion, precaution, or sound judgment. (Meyd.) b3: See also رِعْىٌ, in three places.

مَرْعَاةٌ: see the next preceding paragraph, in two places.

مَرْعِىٌّ [Kept, or tended; pastured, or fed: kept, guarded, or minded: and] ruled, or governed; as in an ex. above, voce رَاعٍ, last sentence but one. (TA.)

عهد

1 عَهِدَ إِلَيْهِ, (S, A, &c.,) aor. ـَ (Msb,) inf. n. عَهْدٌ, (TA,) He enjoined, charged, bade, ordered, or commanded, him; (S, A, Mgh, O, Msb, K, TA;) as also مِنْهُ ↓ استعهد. (A.) One says, عَهِدْتُ إِلَيْهِ بِالأَمْرِ I enjoined him, or charged him, &c., to do the thing. (Msb.) And it is said in the Kur [xxxvi. 60], أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِى آدَمَ أَنْ لَا تَعْبُدُوا الشَّيْطَانَ [Did I not enjoin you, or charge you, &c., O sons of Adam, that ye should not serve the Devil? or, saying, Serve not ye the Devil?]. (O, Msb.) [And in the same, ii. 119, وَعَهِدْنَا إِلَى إِبْرٰهِيمَ وَإِسْمٰعِيلَ أَنْ طَهِّرَا بَيْتِى And we enjoined, or charged, &c., Abraham and Ishmael, saying, Purify ye my house.] And one says also, عَهِدَ إِلَيْه فِيهِ, meaning تَقَدَّمَ [i. e. He enjoined him, or charged him, &c., respecting it, or to do it]. (TK.) And He obliged him to do it. (L in art. عقد.) b2: Also He imposed a condition, or conditions, upon him; (A;) and so مِنْهُ ↓ استعهد: (A, K:) which latter signifies (O, K) also (K) he wrote a statement of a compact, covenant, confederacy, or league, as binding upon him. (O, K.) b3: And He made a compact, contract, covenant, or the like, with him; or a promise to him. (MA.) [See also 3.] b4: And عَهِدَ إِلَىَّ فُلَانٌ فِى

كَذَا Such a one was, or became, or made himself, responsible, answerable, accountable, amenable, surety, or guarantee, to me, for, or in respect of, such a thing. (TK.) A2: عَهِدَ وَعْدَهُ, inf. n. عَهْدٌ, He fulfilled his promise. (TK.) b2: And عَهِدَ الحُرْمَةَ, inf. n. as above, He was mindful, regardful, or observant, of that which should be sacred, or inviolable; or of that which was entitled to reverence, respect, honour, or defence. (TK.) A3: عَهِدَهُ, (S, Mgh, Msb,) inf. n. عَهْدٌ, (Msb, K,) He met, or met with, him, or it, (S, Mgh, Msb, K, *) بِمَكَانِ كَذَا in such a place. (S, Mgh, Msb.) [See also عَهْدٌ below.] b2: And He knew, or was acquainted with, him, or it, (Msb, K, * TA,) عَلَى حَالٍ in a state, or condition, or فِى مَكَانٍ in a place. (TA.) And عُهِدَ He, or it, was known. (S, O.) One says, الأَمْرُ كَمَا عَهِدْتَ The affair, or case, was as thou knewest. (Msb.) And the saying of Umm-Zara, وَلَا يَسْأَلُ عَمَّا عَهِدَ (O, TA,) means Nor used he to ask respecting that which he saw, (O,) or that which he knew, (TA,) in the tent, or house, by reason of his liberality. (O, TA.) [See, again, عَهْدٌ below.]

A4: عُهِدَتِ الأَرْضُ, (S,) or الرَّوْضَةُ, (A,) The land, or the meadow, was rained upon (S, A) by the rain called عَهْدَة [or عَهْد]: (A:) and عُهِدَ المَكَانُ [in the CK بالمَكَانِ] the place was rained upon by the rain called عهْد, i. e. the first of the rain called الوَسْمِىّ: (K:) or was altogether rained upon. (TA.) 3 مُعَاهَدَةٌ is between two persons; (O;) signifying The uniting with another in a compact, a contract, a covenant, an agreement, a confederacy, a league, a treaty, or an engagement, (Msb,) عَلَى

كَذَا [respecting, or to do, such a thing]. (MA.) You say, يُعَاهِدُكَ وَتُعَاهِدُهُ [He makes a compact, &c., with thee, and thou makest a compact, &c., with him]. (S, O.) [See also عَهِدَ إِلَيْهِ.] b2: and عاهدهُ He swore to him. (K in this art., and Mgh in art. وثق.) A2: See also 5.4 أَنَا أُعْهِدُكَ مِنْ إِبَاقِهِ, (ISh, O, K,) inf. n.إِعْهَادٌ, (K,) I hold thee clear of responsibility for his running away: (ISh, O, K, TA:) said by one who has purchased a slave. (TA.) And in like manner, أَنَا أُعْهِدُكَ مِنْ هَذٰا الأَمْرِ I hold thee, or make thee, secure from this thing. (TA.) Hence the term ↓ عُهْدَةٌ. (TA.) And the latter phrase signifies [also] I am responsible for thy security from this thing. (ISh, O, K.) 5 تعهّدهُ He renewed his acquaintance with it, or his knowledge of it; (S, O, L, Msb, K;) this is the proper signification; (Msb;) as also ↓ اعتهدهُ; (O, * L, K;) and ↓ تعاهدهُ; (L, K;) and ↓ عاهدهُ, inf. n. مُعَاهَدَةٌ: (L:) and he sought it, or sought for it or after it, it being absent from him; syn. تَفَقَّدَهُ; as also ↓ تعاهدهُ, and ↓ اعتهده: (K:) or تعهّدهُ and تفقّدهُ are used, by some, each in the place of the other; but accord. to Er-Rághib and many others, the former signifies he sought, or sought leisurely or repeatedly, to obtain knowledge of it, having known of it before; and the latter, he sought, or sought leisurely or repeatedly, to obtain knowledge of it, having lost it: (MF in art. فقد:) or تعهّدهُ signifies he renewed his acquaintance with it, or his knowledge of it, and sought, or sought leisurely or repeatedly, to find means of rectifying it, reforming it, or putting it into a good or right or proper state: (IDrst, TA:) or he came to it, and rectified it, reformed it, or put it into a good or right or proper state: (Mgh:) or as first expl. above, and also he returned to it time after time, or went frequently to it, and rectified it, reformed it, or put it into a good or right or proper state: (Msb:) or, simply, [as also ↓ تعاهدهُ,] he returned, or recurred, to it time after time, [see an instance voce أَخْرَقُ,] or went frequently to it: (Et-Tedmuree, TA:) and also [i. e. both signify also he paid repeated, or frequent, attention to it; or] he was careful, or mindful, of it; or attentive to it. (S, O, Msb. *) One says also, تَعَهَّدْتُ فُلَانًا [I renewed my acquaintance with such a one; repaired, or betook myself, to him frequently; paid frequent attention to him; or simply paid attention to him]. (S, O.) And تَعَهَّدْتُ ضَيْعَتِى, (S, O, Mgh,) properly signifying I renewed my acquaintance with, or my knowledge of, my estate, is used as meaning I came to my estate, and put it into a good or right or proper condition: (Mgh:) [or I paid repeated, or frequent, or much, attention to it, taking good and effectual care of it; I husbanded it well:] or, accord. to IDrst, the verb here has the meaning given above on his authority: or, accord. to Ed-Tedmuree, the meaning is that given above as his explanation; and is from عَهْدٌ as signifying “ rain that falls after other rain,” or from the same word as signifying “ a place of abode in which one has known a thing: ” (TA:) and one may say also ↓ تَعَاهَدْتُ; (Fr, ISk, Mgh;) but تَعَهَّدْتُ is more chaste, (El-Fá- rábee, S, O, Msb,) because ↓ تَعَاهُدٌ is only between two [or more]: (S, O:) or تعاهدت is not allowable, (Az, AHát, Th, IF, Msb,) for the reason just mentioned: (IF, Msb:) Az says that six Arabs of the desert, of chaste speech, being asked in the presence of himself and of Yoo, one after another, whether they said تعهّدت ضيعتى or ↓ تعاهدت, all answered, تعهّدت. (AHát, TA.) One also says, of a man, يَتَعَهَّدُهُ صَرْعٌ [Epilepsy befalls him repeatedly, or time after time]. (S, O.) 6 تعاهدوا They united in a compact, a contract, a covenant, an agreement, a confederacy, a league, a treaty, or an engagement, [عَلَى كَذَا respecting, or to do, such a thing;] syn. تَعَاقَدُوا, (S and K in art. عقد,) and تَحَالَفُوا. (S and K in art. حلف.) A2: See also 5, in six places.8 إِعْتَهَدَ see 5, near the beginning, in two places.10 إِسْتَعْهَدَ see 1, former half, in two places. b2: One says also, اسْتَعْهَدْتُهُ مِنْ نَفْسِهِ, meaning I made him responsible for accidents [arising, or that might arise,] from himself. (O, K. *) عَهْدٌ [an inf. n. of 1, q. v.: used as a simple subst.,] An injunction, a charge, a bidding, an order, or a command. (S, A, Mgh, O, Msb, K, TA.) [Pl. in this and other senses عُهُودٌ.] عَهْدِى

أَنْ لَا آخُذَ مِنْ رَاضِعٍ شَيْئًا, occurring in a trad., is a phrase tropically abridged, meaning (tropical:) It is in the injunction, or charge, prescribed as obligatory on me [that I should not take anything from a suckling]. (Mgh.) b2: A compact, a contract, a covenant, an agreement, a confederacy, a league, a treaty, an engagement, a bond, an obligation, or a promise: (S, A, Mgh, O, L, Msb, K, TA:) pl. عُهُودٌ: or, accord. to AHeyth, ↓ عَهْدَةٌ has this this meaning, and عَهْدٌ is its pl. [or rather a coll. gen. n.]. (TA.) Hence وَلِىُّ عَهْدٍ The suc-cessor by virtue of a covenant of a Khaleefeh [or King]. (TA.) [And وِلَايَةُ عَهْدٍ The succession by virtue of a covenant.] b3: Protection, or safeguard; a promise, or an assurance, of security or safety; responsibility, or suretiship; syn. أَمَانٌ; and ذِمَّةٌ; (Sh, S, A, O, Msb, K;) and ضَمَانٌ; (O, K;) as also ↓ عُهَّيْدَى [in the O ↓ عُهَيْدَى] and ↓ عِهْدَانٌ [which last is said in the S and O to be syn. with عَهْدٌ, but in what sense is not there specified]. (K.) Hence, ذُو عَهْدٍ, an appel-lation given to a Christian, and a Jew, [and a Sabian, who is a subject of a Muslim government,] meaning One between whom and the Muslims a compact, or covenant, subsists, whereby the latter are responsible for his security [and freedom and toleration] as long as he acts agreeably to the compact [by living peaceably with them and paying a poll-tax]; (Mgh, * Msb, * TA;) [i. e. a free non-Muslim subject of a Muslim government;] as also ↓ مُعَاهِدٌ and ↓ مُعَاهَدٌ, the act. and pass. forms being both applied to such a person because the compact is mutual; (Msb;) both syn. with ذِمِّىٌّ: (S:) persons of this description are called collectively أَهْلُ العَهْدِ. (TA.) b4: An oath: (S, A, O, K:) pl. عُهُودٌ: or, accord. to AHeyth, ↓ عَهْدَةٌ signifies an oath whereby one secures himself against him with whom he makes a compact, contract, covenant, or the like, and عَهْدٌ is its pl. [or rather a coll. gen. n.]. (TA.) [But it is generally used as a sing.: hence,] one says, عَلَىَّ عَهْدُ اللّٰهِ لَأَفْعَلَنَّ كَذَا [The oath by attestation of God is binding on me that I will assuredly do such a thing]. (S, O.) b5: A writ, or diploma, of appointment to the office of a prefect or governor or the like: (S, O, K:) pl. عُهُودٌ. (TA.) b6: Defence of those persons, or things, that should be sacred, or inviolable, or that are entitled to reverence, respect, honour, or defence; (S, A, O, K;) and mindfulness, regard, or observance, (S, K,) of such things, (K,) or of love, or affection; occurring in this sense in a trad., in which it is said that generosity therein is a point of religion. (S.) b7: Fulfilment of a promise or the like. (O, K.) So in the Kur vii. 100. (O.) b8: The assertion of the unity of God: whence, إِلَّا مَنِ اتَّخَذَ عِنْدَ الرَّحْمٰنِ عَهْدًا [Except such as hath made a covenant with the Compassionate to assert his unity], (O, K,) in the Kur [xix. 90]: (O:) and the words of a trad. relating to prayer, أَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ I am persevering in the observance of my covenant and promise to Thee to believe in Thee and to assert thy unity incessantly [as far as I am able]. (TA.) A2: Also A time; (S, * A, K;) and so ↓ عِهْدَانٌ. (A, TA.) One says, كَانَ عَلَى عَهْدِ فُلَانٍ and ↓ عِهْدَانِهِ It was in the time of such a one. (A.) And كَانَ ذٰلِكَ فِى عَهْدِ شَبَابِى That was in the time of my youth, or young manhood. (TK.) And أَتَى عَلَيْهَا عَهْدٌ طَوِيلٌ [Over which a long time has passed]. (S, in explanation of قَرْيَةٌ عَهِيدَةٌ meaning قَدِيمَةٌ.) b2: One says also, عَهْدِى بِهِ قَرِيبٌ i. e. My meeting [with him, or it, was a short time ago]. (S, * Msb.) And هُوَ قَرِيبُ العَهْدِ بَكَذَا He knew, or was acquainted with, such a thing, and was in such a state, or condition, recently, or a short time ago. (Msb. [And in like manner one says حَدِيثُ العَهْدِ and حَدِيثُ عَهْدٍ.]) And عَهْدِى بِهِ بِمَوْضِعِ كَذَا, (K, TA,) and فِى حَالِ كَذَا, (TA,) I met, or met with, or I knew, [or I saw,] him, or it, in such a place, (K, TA,) and in such a state, or condition. (TA.) And مَا لِى عَهْدٌ بِهِ [I have not any knowledge of, or acquaintance with, him, or it]. (A.) And مَتَى عَهْدُكَ بِفُلَانٍ When didst thou meet, or meet with, such a one? (Mgh:) or see such a one? (TA.) And مَتَى عَهْدُكَ بِالخُفِّ When didst thou wear the boots? (Mgh.) and مَتَى عَهْدُكَ بِأَسْفَلِ فِيكَ [When didst thou see the lower part of thy mouth?]: a prov.; said in asking a person respecting an old affair of which he has no knowledge. (L.) The saying of the poet, (Aboo-Khirásh El-Hudhalee, TA, and so in a copy of the S,) فَلَيْسَ كَعَهْدِ الدَّارِ يَا أُمَّ مَالِكٍ

وَلٰكِنْ أَحَاطَتْ بِالرِّقَابِ السَّلَاسِلُ [And it is not like the formerly-known state of the abode, O Umm-Málik; but chains have surrounded the necks;] is expl. as meaning, the case is not as thou knewest it; but El-Islám has come, and has subverted that case. (S, TA.) [Hence, لِلْعَهْدِ and ↓ لِلْمَعْهُودِ, said of the article اَلْ; meaning Used to distinguish a noun as known to the hearer, or reader, in a particular sense.]

A3: Also A first rain; the rain immediately following which is called وَلْىٌ: (TA:) or the first of the rain called الوَسْمِىُّ; (IAar, M, K;) and so ↓ عَهْدَةٌ and ↓ عِهْدَةٌ and ↓ عِهَادَةٌ, (M, K, TA,) or, as in some copies of the K [and in the CK], ↓ عِهَادٌ, which is pl. of عَهْدٌ. (TA.) b2: And Rain that falls after other rain, (AHn, S, K,) while the moisture of the former yet remains; (AHn, K;) as also ↓ عَهْدَةٌ and ↓ عِهْدَةٌ: (TA:) pl. عِهَادٌ and عُهُودٌ: (S:) or عِهَادٌ, accord. to some, signifies recent rains; app. from the saying, أَصَابَتْنَا دِيمَةٌ بِعْدَ دِيمَةٍ عَلَى عِهَادٍ

غَيْرِ قَدِيمَةٍ [A continuous and still rain fell upon us after a continuous and still rain following upon عهاد not long anterior]: (AHn, TA:) or عِهَادٌ signifies rains of the [season called] رَبِيع [here meaning autumn, as is shown voce نَوْءٌ], after the rain called الوَسْمِىّ: (A:) or weak, fine rain, of that which is called وَسْمِىّ. (IAar, TA.) b3: And عَامُ العُهُودِ means The year of few rains. (TA.) A4: See also عُهْدَةٌ, near the middle, in two places: A5: and see مَعْهَدٌ, in three places.

عَهِدٌ A man who applies himself repeatedly to affairs, and to prefectures or governments or the like; or who applies himself repeatedly thereto, and to the reforming thereof; expl. by the words يَتَعَاهَدُ الأُمُورَ وَالوِلَايَاتِ: (S, K:) or one who loves prefectures or the like, and writs of appointment thereto; expl. by مُحِبٌّ لِلْوِلَايَاتِ وَالعُهُودِ. (A.) عَهْدَةٌ: see عَهْدٌ, former half, in two places: A2: and again, in the last quarter, in two places.

A3: عهدة [thus written, without any syll. sign], in a verse cited by AHeyth, [the measure of which shows it to be عَهْدَةٌ or ↓ عُهْدَةٌ or ↓ عِهْدَةٌ, and in which it is applied to the depository of a secret,] is expl. as signifying [properly] A place on which the sun does not come. (TA.) عُهْدَةٌ A written statement of a purchase or sale: (S, Msb, K:) so called because one recurs to it on an occasion of doubt. (Msb.) And A written statement of a confederacy, league, compact, or covenant. (K.) b2: Also A return [to claim an indemnification for a fault or the like in a thing purchased]; syn. رَجْعَةٌ: so in the saying, لَا عُهْدَةَ [There shall be no return to claim an indemnification]: (S, O, K:) one says, أَبِيعُكَ المَلَسَى لَا عُهْدَةَ i. e. [I sell to thee on the condition that] thou shalt get thee away, and not return to me, (S in this art., and S and Msb and K in art. ملس,) nor have any claim upon me for indemnification: (Msb in art. ملس:) عُهْدَةٌ with respect to an article of merchandise being when it is sold in a faulty state or subject to a claim on the part of its owner. (TA. [See more voce مَلَسَى.]) One says also, عَلَيْكَ فِى

هٰذِهِ عُهْدَةٌ لَا تَتَفَصَّى مِنْهَا Thou art subject to a claim for acting unjustly [in respect of this, from which thou wilt not liberate thyself]. (A, TA.) And عُهْدَةُ الرَّقِيقِ ثَلَاثَةُ أَيَّامٍ The claim for indemnification for a fault in a slave, from the property of the seller, if he have sold him without making it a condition that he is clear of responsibility for any fault, is during three days, and the purchaser may return him without proof; but if he find a fault after three days, he may not return him without proof. (TA, from a trad.) And ↓ عَهْدٌ and عُهْدَةٌ signify the same: (TA:) you say, بَرِئْتُ

إِلَيْكَ مِنْ عُهْدَةِ هٰذَا العَبْدِ [and ↓ مِنْ عَهْدِهِ], meaning I am clear of responsibility to thee for any fault that thou mayest find in this slave known to exist in him while he was with me. (AHeyth, Mgh, TA.) See 4. And you say also, عُهْدَتُهُ عَلَى فُلَانٍ The responsibility for the rectification of any fault that may be found in him, or it, is upon such a one. (S, * Mgh, Msb, * K, * TA.) and فِى الأَمْرِ عُهْدَةٌ In the affair is an occasion for reverting to it for the purpose of its rectification; (Msb;) i. e. the affair is not yet performed soundly, thoroughly, or well, (S, O, Msb,) and the manager thereof has to revert to it in order to render it so. (Msb.) And فِيهِ عُهْدَةٌ In it is a fault, a defect, or an imperfection. (TA.) and فِى عَقْلِهِ عُهْدَةٌ In his intellect is a weakness. (S, A, O, K.) And فِى خَطِّهِ عُهْدَةٌ In his handwriting is a weakness: (K:) or badness: (A:) or faulty formation of the letters. (O.) A2: See also عَهْدَةٌ.

عِهْدَةٌ: see عَهْدٌ, last quarter, in two places: A2: and see also عَهْدَةٌ.

عِهْدَانٌ: see عَهْدٌ, in three places.

عِهَادٌ: see عَهْدٌ, near the end of the paragraph. b2: Also Parts of land upon which the rain called الوَسْمِىّ has fallen. (TA.) عَهِيدٌ One who makes, and with whom is made, a compact, a contract, a covenant, an agreement, a confederacy, a league, a treaty, or an engagement; [a confederate;] (S, O;) i. q. ↓ مُعَاهِدٌ [and ↓ مُعَاهَدٌ]. (A, K.) A2: Also Old, or ancient. (K.) قَرْيَةٌ عَهِيدَةٌ means An old, or ancient, town or village. (S, O.) عِهَادَةٌ: see عَهْدٌ, last quarter.

عُهَيْدَى and عُهَّيْدَى: see عَهْدٌ, first quarter.

مَعْهَدٌ A place in which one used to know, or be acquainted with, or meet with, a thing; (S, A, O;) a place in which a thing is, or has been, known, or met with; as also ↓ عَهْدٌ; (K;) the latter originally an inf. n.: (TA:) an abode in which one used to know love, or desire: (TA:) and, as also ↓ عَهْدٌ, a place of abode to which people return: (A:) or a place of abode to which people, when they have gone far away from it, always return: (S, O:) pl. of the former مَعَاهِدُ. (A.) One says, الأَحِبَّةِ ↓ اِسْتَوْقَفَ الرَّكْبَ عَلَى عَهْدِ and عَلَى مَعْهَدِهِمْ [He asked the company of riders to stop at the place where he used to know, or meet, the objects of love; or] at the abode to which the objects of love used to return. (A.) أَرْضٌ مُعَهَّدَةٌ Land upon which a partial rain has fallen. (Az, O, K. *) مَعْهُودٌ Known. (S, O.) مَعْهُودٌ وَمَشْهُودٌ وَمَوْعُودٌ, as meaning Past and present and future, are applied to denote the tenses of a verb. (Kh, L.) See also عَهْدٌ, last quarter.

A2: Also, applied to a place, (K,) and, with ة, to a land, (أَرْضٌ, S,) and to a meadow, (رَوْضَةٌ, A,) Rained upon by the rain called عَهْدٌ (S, * K) or عَهْدَةٌ. (A.) مُعَاهِدٌ and مُعَاهَدٌ: see عَهِيدٌ: and see also عَهْدٌ, former half. معاهد [i. e. either the act. or the pass. part. n.] is mostly applied in the trads. to A person of the class called أَهْلُ الذِّمَّةِ [or أَهْلُ العَهْدِ, expl. voce عَهْدٌ]: but sometimes it is applied also to any other of the unbelievers with whom one is on terms of peace, or with whom peace has been made, for a definite time. (L.)

جوز

1 جَازَ المَوْضِعَ, (S, K,) or المَكَانَ, (A, Mgh, Msb,) aor. ـُ (S, Msb,) inf. n. جَوَازٌ (S, Msb, K) and جَوْزٌ and جُؤُوزٌ and مَجَازٌ, (K,) He went, or passed, in, or along, the place, and left it behind; (Mgh, K;) [whether this be meant for one signification or two, does not appear; but in either case it is evident that one signification is he passed through, or over, or along, and beyond, the place; and this signification is of frequent occurrence;] as also جاز بِهِ; (K;) and ↓ اجازهُ; (Mgh;) and ↓ جاوزهُ, (Mgh, K,) inf. n. جِوَازٌ; (K, TA; in the CK جَوَازٌ;) and ↓ تجاوزهُ; (Mgh;) lit., he traversed, or crossed, its جَوْز, i. e., middle, and passed through it: (Mgh:) or he went, or passed, in, or along, the place; (As, S, A, Msb, TA;) as also جاز بِهِ, and ↓ جاوزهُ, (TA,) and ↓ اجازهُ, (A,) and ↓ اجتازهُ: (S: [so it appears from its being said that اِجْتِيَازٌ is syn. with سُلُوكٌ:]) and in like manner, الطَّرِيَقَ the road: (TA:) الموضعَ ↓ جاوز and جازهُ signify the same: (TA:) or ↓ اجازهُ (As, S, Msb, K) and ↓ جاوزهُ and ↓ تجاوزهُ (A) signify he left it behind him, (As, S, A, K,) and traversed, or crossed, it; (As, S, A, Msb;) and ↓ جاوزهُ and بِهِ ↓ جاوز also signify he left it behind. (TA.) You say, جُزْتُ خِلَالَ الدِّيَارِ, which is like جُسْتُ [I passed amid, or among, the houses: (see the remarks on the letter ز:) or I went to and fro amid, or among, the houses, in a hostile attack upon them: or went round about them]. (Ibn-Umm-Kásim, TA.) and جُزْتُ بِكَذَا, i. e., بِهِ ↓ اِجْتَزْتُ [I passed by, and beyond, such a thing]. (TA.) And جاز عَلَيْهِ He passed by him, or it; syn. مَرَّ بِهِ, and اِمْتَرَّ بِهِ and عَلَيْهِ. (M and K in art. مر.) And جَازَهُ He passed, or crossed, over it. (L.) جاز and ↓ اجاز are syn. [in this last sense]. (TA.) You say, الصِّرَاطِ ↓ أَعَانَكَ اللّٰهُ عَلَى إِجَازَةِ (A, TA) May God aid thee [to pass, or cross, over, or] to pass along, and to leave behind thee, the Sirát. (TA.) and it is said in a trad. respecting the Sirát, فَأَكُونُ أَنَا عَلَيْهِ ↓ وَأُمَّتِى أَوَّلَ مَنْ يُجِيزُ [And I, with my people, shall be the first who will pass over it]: يجيز being here syn. with يَجُوزُ. (TA.) b2: جُزْتُ الشَّىْءَ إِلَى غَيْرِهِ: see 3. b3: ↓ جاز الدِّرْهَمُ فَتَجَوَّزَهُ [The piece of money passed, or was current, and he accepted it as current: in the TA written جاز الدرهم كتجوزه, and without any syll. signs; but that the reading which I have adopted is right appears from what immediately follows:] a poet says, وَزُيَّفُ [Pieces of money whereof there are current and bad]: and Lh mentions the saying, لَمْ أَرَ النَّفَقَةَ تَجُوزُ بِمَكَانٍ كَمَا تَجُوزُ بِمَكَّةَ [I have not seen money for expenses pass away in a place as it passes away in Mekkeh]: ISd says, He has not explained it, but I think that the meaning is تَنْفُقُ. (TA.) b4: جاز الشَّىْءُ, inf. n. جَوَازٌ, The thing was, or became, allowable; it passed for lawful: as though it kept the middle (جَوْز) of the road. (TA.) You say, جَازَ البَيْعُ, and النِّكَاحُ, (A, Mgh,) and العَقْدُ وَغَيْرُهُ, (Msb,) [The sale, and the marriage, and the contract, or other thing, was, or became, allowable; or] passed as right, sound, valid, or good [in law:] (Msb:) or had effect. (Mgh.) [And جاز لَهُ أَنْ يَفْعَلَ كَذَا It was allowable to him to do so. And يَجُوزُ أَنْ يَكُونَ كَذَا It may be so; or such a thing may be.]

A2: جَازَهُ in the sense of اجازهُ: see 4, second sentence, in two places.2 جَوَّزَ see 4, in nine places.3 جاوزهُ and جاوز بِهِ, inf. n. جِوَازٌ: see 1, in six places. b2: جاوز الحَدَّ, and القَدْرَ, inf. n. مُجَاوَزَةٌ; and so ↓ تجاوز, alone; He exceeded, or transgressed, the proper bound, or limit, or measure; acted extravagantly, exorbitantly, or immoderately: he, or it, was, or became, excessive, extravagant, exorbitant, or immoderate. (The Lexicons &c. passim.) b3: جَاوَزْتُ الشَّىْءِ أِلَى غَيْرِهِ (S, Msb *) I passed from the thing [to another thing]; (Msb;) as also ↓ تَجَاوَزْتُهُ; (S, Msb;) i. q. ↓ جُزْتُهُ. (S.) b4: جاوز عَنْ ذَنْبِهِ: see 6. b5: [Hence, app.,] كَانَ مِنْ خُلُقِى الجِوَازُ It was of my disposition to be easy, or facile, in selling and demanding. (TA from a trad.) A2: جاوز بِهِ: see 4, in two places.4 اجاز and اجازهُ: see 1, in six places.

A2: اجازهُ He made him to go, or pass along; as also ↓ جَازَهُ: (TA:) he made him to pass through, or over, or along and beyond: (S, IF, Msb, K;) as also [بِهِ ↓ جاوز, as will be shown by an ex. below, and ↓ جوّزهُ, and ] ↓ جَازَهُ, for which we find جاوزهُ incorrectly substituted in the K. (TA.) A rájiz says,

خَلُّوا الطَّرِيقَ عَنْ أَبِى سَيَّارَهْ حَتَّى يُجِيزَ سَالِمًا حِمَارَهْ [Leave ye the road to Aboo-Seiyárah until he make his ass to pass through, or over, safely]. (S.) And it is said in the Kur [vii. 134, and x. 90], بِبَنِى إِسْرَائِيلَ البَحْرَ ↓ وَجَاوَزْنَا [And we made the Children of Israel to pass through the sea]. (TA.) You say also لَهُمْ إِبِلَهُمْ ↓ جَوَّزَ, inf. n. تَجْوِيزٌ, He led for them their camels one by one until they passed. (K.) b2: [He made it to pass, or be current; as also ↓ جوّزهُ: as in the following phrases.] أَجَزْتُ عَلَى اسْمِهِ i. q. جَعَلْتُهُ جَائِزًا [I made his name to pass, or be current, by stamping money with it]: (ISk, S, TA:) and ضَرَبْتُ [I coined, or minted, money in his name]. (ISd, TA.) And الضَّرَّابُ الدَّرَاهِمَ ↓ جوّز, inf. n. تَجْوِيزٌ, [The coiner, or minter,] made the dirhems, or pieces of money, to pass, or be current. (Mgh.) b3: He made it, or held it, to be allowable, or to pass for lawful; he allowed it, or permitted it; (S, K, TA;) as also ↓ جوّزهُ: (S, TA:) syn. سَوَّغَ: (S, K:) and syn. of إِجَازَةٌ, [the inf. n. of the former verb,] إِذْنٌ. (K, TA: omitted in the CK.) You say, اجاز لَهُ مَا صَنَعَ, (S, K, *) and له ↓ جوّز, (S,) He made, or held, what he did to be allowable, &c. (S, K.) And العَقْلُ ↓ هٰذَا مِمَّا لَا يُجُوِّزُهُ [This is of the things which reason will not allow]. (A, TA.) b4: [He granted him the authority or degree of a licentiate in some one or more of the various departments of learning, for the instruction of others therein;] he granted him a license with respect to the matters that he had related and heard [from other learned men, to teach the same]. (TA.) You say also, اجاز لِفُلَانٍ جَمِيعَ مَسْمُوعَاتِهِ مِنْ مَشَائِخِهِ [He ters which he had heard from his sheykhs, to teach the same to others]. (TA.) The licentiate is termed ↓ مُجَازٌ: and the matters which he relates are termed ↓ مُجَازَاتٌ. (TA.) b5: اجاز البَيْعَ, (A, Mgh, K,) and النِّكَاحَ, (A, Mgh,) and العَقْدَ, (Msb,) He (the judge, A, Mgh) made the sale, (A, Mgh, K,) and the marriage, (A, Mgh,) and the contract, (Msb,) to have effect; he executed or performed it; (Mgh, Msb K;) لَهُ for him: (K:) he decreed it. (Mgh.) And [in like manner] اجاز رَأْيَهُ, and ↓ جوّزهُ, He made his judgment, or opinion, to have effect; he executed or performed it. (K.) Hence the saying, in a trad. of Aboo-Dharr, قَبْلَ أَنْ يُجَيزُوا عَلَىَّ, i. e., Before they slay me, and execute your order upon me. (TA.) A3: أَجَازَنِى (S, K *) (tropical:) He gave me water for, (S,) or he watered [for me], (K,) my land, or my beasts. (S, K.) And إِبِلَهُ ↓ جوّز, (K,) inf. n. تَجْوِيزٌ, (TA,) He watered his camels. (K.) And اجاز الوَفْدَ He gave to the party who came as envoys, or the like, the quantity of water sufficient to pass therewith from one watering-place to another. (TA.) and أَجَازَهُ مَآءً يَجُوزُ بِهِ الطَّرِيقَ (assumed tropical:) He gave him water wherewith to travel the road. (A.) And أَجِزْنِى

مَآءً Give thou me some water that I may go my way, and pass from thee. (Aboo-Bekr, TA.) b2: Hence, (Aboo-Bekr, TA,) اجازهُ بِجَائِزَةٍ, (Aboo-Bekr, TA,) and اجازهُ بِجَائِزَةٍ سَنِيَّةٍ, (S, A,) (assumed tropical:) He (the Sultán) gave him a gift, or present, (Aboo-Bekr, TA,) and he gave him a gift, or present, of high estimation. (S, A. *) Or the origin of the expression was this: Katan the son of 'Owf, of the tribe of Benoo-Hilál-Ibn-'Ámir-Ibn-Saasa'ah, gave the government of Fáris to 'Abd-Allah Ibn-'Abbás; and El-Ahnaf passing by him with his army on an expedition to Khurásán, he waited for them upon a bridge, and said, أَجِيزُوهُمْ [Make ye them to pass over]; and he began to mention the lineage of each man and to give him according to his rank: (S:) or from the fact that a certain commander, having a river between him and an opposing force, said, مَنْ جَازَ هٰذَا النَّهْرَ فَلَهُ كَذَا [Whoso passeth this river shall have such a thing]; and whenever one passed over, he received a جَائِزَة. (TA.) You say also, أَجَازَهُ, meaning (assumed tropical:) He gave him. (TA.) And it is said in a trad., أَجِيزُوا الوَفْدَ بِنَحْوِ مَا كُنْتُ أُجِيزُهُمْ بِهِ Give ye to the party who come as envoys, or the like, a similar جَائِزَة to that which I used to give them. (TA.) 5 تجوّز اللَّيْلُ The darkness of the night cleared away. (A.) A2: تجوّز فِى صَلَاتِهِ He relaxed, or remitted, in his prayer; (S, A, Mgh, Msb, K, TA;) and so in other things; (A;) and abridged it; and was quick in it: said to be from الجَوْزُ “the act of traversing, and going, or passing along:” (TA:) or did less than was sufficient in it. (Msb.) b2: Hence, تجوّز فِى أَخْذِ الدَّرَاهِمِ, (A, Mgh,) or تجوّز الدَّرَاهِمَ, (K,) He accepted the dirhems, or pieces of money, as current; did not reject them: (A, Mgh:) see 1: or he accepted them as they were, or notwithstanding what was in them: (Lth, TA:) or he accepted them notwithstanding what was intermixed with them, (K, TA,) [of bad money,] concealed therein, and notwithstanding their fewness. (TA.) In the phrase التَّجَوُّزُ بِدُونِ الحَقِّ [The accepting less than what was due], the inf. n. is made trans. by means of بِ because it implies the meaning of الرِّضَا [which is made trans. by the same means]. (Mgh.) ↓ تَجَاوَزْ also occurs in the sense of تَجَوَّزْ in a trad. of Ibn-Rawáhah: هٰذَا لَكَ وَتَجَاوَزْ فِى

القَسْمِ This is thine, or for thee, and be thou remiss, or not extreme, in, or with respect to, the division: and is allowable, though we have not heard it. (Mgh.) You say also, تَجَوَّزَ فِى هٰذَا الأَمْرِ مَا لَمْ يَتَجَوَّزْ فِى غَيْرِهِ He bore patiently, or with silence and forgiveness, and with feigned neglect, or connivance, in this affair, or case, what he did not so bear in another. (K, * TA.) b3: See also 6, in three places.

A3: تجوّز فِى كَلَامِهِ He made use of a trope, or tropes, in his speech. (S, K.) [See مَجَازٌ, below.]6 تجاوزهُ: see 1, first sentence: and see also 3.

A2: تجاوز i. q. أَفْرَطَ, [i.e., جاوز الحَدَّ, explained above,] فِيهِ in it, or with respect to it. (K. See 3.) b2: تجاوز عَنْهُ, (S, A, Mgh, Msb,) and ↓ تجوّز; (S, A, Mgh;) and تجاوزعَنْ ذَنْبِهِ, (A, K,) and ↓ تجوّز, and ↓ جاوز; (K;) He (God, S, A, or a man, Msb) passed him by, or over, without punishing him; or forgave him; (S, A, Mgh, Msb;) namely, an evil-doer; (A, Mgh, Msb;) and He passed by, or over, without punishing, or forgave, his sin or offence. (A, K. *) You say, اَللّٰهُمَّ تَجَاوَزْ عَنِّى, and عَنِّى ↓ تَجَوَّزْ, O God, pass me by, or over, without punishing me; or forgive me. (S, A.) تجاوز عَنْهُ, followed by a noun in the accus. case, also signifies He forgave him a thing. (L.) And the same alone, He feigned himself neglectful of it; he connived at it. (K.) b3: [Also, this last phrase alone, He transcended it.] b4: تَجَاوَزْ فِى القَسْمِ: see 5.8 اجتازهُ: and اجتاز بِهِ: see 1.10 استجازهُ He asked, or demanded, of him permission. (K, * TA.) b2: He asked, or demanded, of him [the authority or degree of a licentiate; i. e.,] a license with respect to the matters that he had related and heard [from other learned men, to teach the same]. (TA.) [See 4.]

A2: (tropical:) He asked, or demanded, of him (S, K) water for, (S,) or to water [for him], (K,) his land, or his beasts. (S, K.) A3: He approved it. (Har p. 326.) جَوْزٌ The middle (S, K) of a thing, (K,) or of anything; (S;) [as, for instance,] of a desert, (A,) and of a camel, (TA,) and of the night: (A, TA:) and the main part of a thing, (K,) or of the night: (TA:) pl. أَجْوَازٌ; (Sb, S, A;) beside which it has no other. (Sb.) A2: [The walnut; or walnuts;] a well-known fruit, (K,) which is eaten: (Msb:) a Persian word, (S,) arabicized; (S, Msb, K;) originally گَوْزْ: (Mgh, Msb, K:) n. un. جَوْزَةٌ: (S, TA:) pl. جَوْزَاتٌ: (S, K, TA: in the CK جَوْزَانٌ:) the tree thereof abounds in the land of the Arabs, in the province of El-Yemen, where it bears fruit and is cultivated; and in the Sarawát (السَّرَوَات) are trees thereof, which are not cultivated: the wood thereof is characterized by hardness and strength. (AHn. TA.) b2: جَوْزُ بَوَّي, (K,) or جَوْزُ بَوَّا, with the short alif, as heard from the physicians, in Persian گَوْزِ بُويَا, (Mgh, under the letter ب,) [vulgarly called جَوْزُ الطِّيبِ, The nutmeg;] a certain medicine; (K;) it is of the size of the gall-nut (عَفْص), easily broken, with a thin coat, (Mgh, TA,) having a pleasant odour, (Mgh,) or a pleasant and sharp odour; and the best kind is the red, with a black coat, and heavy: (TA:) it is good for the [affection of the face termed] لَقْوَة, strengthens the stomach and heart, and removes cold. (Mgh.) b3: جَوْزُ مَاثِلٍ [The datura stramonium, or thorn-apple;] also a certain medicine; (K;) having the property of producing torpor; resembling the جَوْزُ القَىْءِ (see what follows); having upon it small, thick thorns; and its seed is like that of the أُتْرُجّ [or citror.]. (TA.) b4: جَوْزُ القّىْءِ [Nux vomica;] also a certain medicine, (K,) having a power similar to that of the white خَرْبَق [or hellebore]. (TA.) b5: جَوْزُ الهِنْدِ [The cocoa-nut;] what is commonly called the نَارَجِيل. (TA.) جَوْزَةٌ: see جَائِزَةٌ, in four places.

A2: Also n. un. of جَوْزٌ [q. v.].

جِيزَةٌ: see جَائِزَةٌ.

الجَوْزَآءُ A certain constellation (نَجْمٌ); (S;) a certain sign of the Zodiac; (K;) [namely, Gemini;] said to cross the جَوْز (i. e. the middle, TA) of the sky; (S, TA;) for which reason it is [asserted to be] thus called. (TA.) b2: Also i. q. الجَبَّارُ [The constellation Orion]: (A and K in art. جبر:) it has three very bright stars disposed obliquely in the midst thereof, called by the Arabs النَّظْمُ, and نِطَاقُ الجَوْزَآءِ, and فَقَارُ الجَوْزَآءِ. (Har p. 456.) جَوَازٌ (assumed tropical:) The act of watering, or giving to drink: (S:) or a single watering of, or giving drink to, camels. (TA.) [See also جَائِزَةٌ.] A rájiz says, يَا صَاحِبَ الْمَآءِ فَدَتْكَ نَفْسِى

عَجِّلْ جَوَازِي وَأَقِلَّ حَبْسِى

[O master of the water (may my soul be thy ransom) hasten the watering of my camels, and make my detention little]. (TA.) b2: (tropical:) The water with which beasts are watered, or with which seed-produce is watered: (AA, S, K:) [and] water which is given one that he may travel with it the road. (A, Mgh.) [See also جَائِزَةٌ.] b3: Hence, (Mgh,) (assumed tropical:) The traveller's pass, (A, Mgh, K,) given him to prevent any one's offering opposition to him: (A, Mgh:) pl. أَجْوِزَةٌ. (A, TA.) A2: The office, or authority, of a guardian and affiancer. (TA.) جَائِزٌ [act. part. n. of جَازَ, in all its senses]. b2: Passing, or current, money. (Mgh.) See an ex. above, voce جَازَ. [And hence,] جَوَائِزُ الأَشْعَارِ, and الأَمْثَالِ, (K, TA,) for the former of which we find, in some copies of the K, الشِّعْرِ, which is incorrect, (TA,) Verses, or poems, and proverbs, current from country to country, or from town to town. (K, TA.) b3: Applied to a contract, [and a sale and a marriage, Allowable; passing for lawful;] passing as right, sound, valid, or good [in law]; having effect. (Msb.) A2: [The beam of a house, or chamber, upon which rest the عَوَارِض, or rafters;] that upon which are placed the extremities of the pieces of wood in the roof of a house or chamber; (AO, TA;) the palm-trunk, (S,) or piece of wood, which passes across between two walls, (K,) called in Persian تِيْر, (S, K,) which is the سَهْم of the house or chamber: (S:) pl. [of pauc.] أَجْوِزَةٌ, (S, CK, TA,) in [some of] the copies of the K, incorrectly, أجْوُزٌ, (TA,) [and both these are given in the CK,] and [of mult.]

جُوزَانٌ (S, K) and جِيزَانٌ (CK, but omitted in my MS. copy of the K and in the TA,) and جَوَائِزُ. (Seer, K.) جَائِزَةٌ (assumed tropical:) A draught of water; (S, K;) as also ↓ جَوْزَةٌ: (K:) or ↓ the latter signifies a single watering, or giving of water to drink; (S, K; [see an ex. in art. اذن, conj. 2;]) or such as a man passes with from one person to another: and ↓ both signify the quantity of water with which the traveller passes from one watering-place to another; as also ↓ جِيزَةٌ. (TA.) It is said in a prov., ثُمَّ يُؤُذَّنُ ↓ لِكُلِّ جَابِهٍ جَوْزَةٌ, i. e., (assumed tropical:) For every one that comes to us for water is a single water-ing, or giving of water to drink; then he is repelled from the water: or, as in the M, then his ear is struck, to indicate to him that he has nothing more than that to receive from us. (TA.) b2: Hence, (A, Mgh,) accord. to Aboo-Bekr, (TA,) [but see 4,] (assumed tropical:) A gift, or present: (Aboo-Bekr, S, Mgh, K:) pl. جَوَائِزُ. (S, A, Mgh.) b3: Hence also, (Mgh,) (tropical:) Kindness and courtesy: (K:) or kindnesses and courtesy shown to those who come to one as envoys or the like: (Mgh:) or provisions for a day and a night given to a guest at his departure after entertainment for three days. (Mgh, TA.) It is said in a trad., الضِّيَافَةُ ثَلَاثَةُ أَيَّامٍ وَجَائِزَتُهُ يَوْمٌ وَلَيْلَةٌ وَمَا زَادَ فَهُوَ صَدَقَةٌ, meaning, [The period of] the entertainment of a guest is three days, during the first of which the host shall take trouble to show him large kindness and courtesy, and on the second and third of which he shall offer him what he has at hand, not exceeding his usual custom; then he shall give him that wherewith to journey for the space of a day and a night; and what is after that shall be as an alms and an act of favour, which he may do if he please of neglect if he please. (TA.) مَجَازٌ A way, road, or path, (S, K, TA,) which one travels from one side [or end] to the other; (K, TA;) as also ↓ مَجَازَةٌ. (TA.) You say, جَعَلَ فُلَانٌ ذٰلِكَ الأَمْرَ مَجَازًا إِلَى حَاجَتِهِ (assumed tropical:) Such a one made that thing a way to the attainment of his want. (S, TA.) نَهْرٍ ↓ مَجَازَةُ signifies A bridge. (A.) And ↓ مَجَازَةٌ alone [also] signifies A road (طَرِيقَةٌ) in a سَبْخَة [or salt tract]. (K.) b2: A privy, or place where one performs ablution; syn. مُتَبَرَّزٌ. (TA.) A2: A trope; a word, or phrase, used in a sense different from that which it was originally applied to denote, by reason of some analogy, or connexion, between the two senses; as, for instance, أَسَدٌ, properly signifying “ a lion,” applied to “ a courageous man; ” (KT, &c.;) what passes beyond the meaning to which it is originally applied; (TA;) [being of the measure مَفْعَلٌ in the sense of the measure فَاعِلٌ;] contr. of حَقِيقَةٌ. (K.) [This is also called مَجَازٌ لُغَوِىٌّ, and مَجَازٌ لُغَةً; to distinguish it from what is termed مَجَازٌ عُرْفِىٌّ, and مَجَازٌ عُرْفًا, which is A word, or phrase, so little used in a particular proper sense as to be, in that sense, conventionally regarded as tropical; as, for instance, دَابَّةٌ in the sense of “ a man,” or “ a human being; ”

it being commonly applied to “ a beast,” and especially to “ a horse ” or “ a mule ” or “ an ass. ”] A حَقِيقَة, when little used, becomes what is termed مَجَازٌ عُرْفًا. (Mz, 24th نوع.) The مَجَاز is either what is termed اِسْتِعَارَةٌ [i. e. a metaphor] (as أَسَدٌ used as meaning “ a courageous man ”), or مَجَازٌ مُرْسَلٌ [a loose trope] (as يَدٌ used as meaning “ a benefit,” “ benefaction,” “ favour,” or “ boon ”). (KT, &c.) [مَجَازٌ also signifies A tropical meaning.]

مُجَازٌ: and مُجَازَاتٌ: see 4, in the middle of the paragraph.

مُجِيزٌ A commissioned agent of another; an executor appointed by a will; syn. وَكِيلٌ, and وَصِىّ; because he executes what he is ordered to do: so in the conventional language of the people of El-Koofeh: (Mgh:) or a slave who has received permission to traffic. (Mgh, K.) b2: The guardian and affiancer [of a woman]; syn. وَلِىٌّ. (K.) You say, هٰذِهِ امْرَأَةٌ لَيْسَ لَهَا مُجِيزٌ [This is a woman who has no guardian and affiancer]: and Shureyh is related to have said, إِذَا أَنْكَحَ الْمُجِيزَانِ فَالنِّكَاحُ لِلْأَوَّلِ [When the two guardians and affiancers give a woman in marriage, the marriage is the former's]. (TA.) b3: The manager of the affairs of an orphan. (K.) مَجَازَةٌ: see مَجَازٌ, in three places.

A2: أَرْضٌ مَجَازَةٌ (S, A) A land containing trees of the جَوْز [or walnut]: (S:) or a land (in the K, مَكَان [a place], which is wrong, TA) abounding with جَوْز. (A, K.) مَجَازِىٌّ Tropical.]

مُجَتَازٌ Going, or passing along. (K.) b2: One who travels, or penetrates, along a road. (K.) b3: One who loves to hasten, or outstrip. (K, TA.)

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.])

ضيع

1 ضَاعَ, aor. ـِ inf. n. ضَيَاعٌ and ضَيْعَةٌ (S, Mgh, O, Msb, K) and ضَيْعٌ and ضِيعٌ, (K,) It (a thing, S, Mgh, O, Msb) perished, came to nought, passed away, or became lost. (S, O, Msb, K.) It is said in a trad. of Saad, إِنِّى أَخَافُ عَلَى

الأَعْنَابِ الضَّيْعُةَ i. e. [Verily I fear, for the grapes,] their [lit. the] perishing, or becoming lost. (TA.) b2: And ضاع, (K, TA,) inf. n. ضَيَاعٌ and ضَيْعَةٌ, (TA,) It (a thing) was left; left, or let, alone; or neglected. (K, TA.) Hence, ضاعت الإِبِلُ, and ضاع العِيَالُ, The camels, and the family, or household, were left untended, and unminded; and were left alone, or neglected. (TA.) A2: ضاع, aor. ـِ said of perfume, or sweet odour, i. q. ضاع having for its aor. ـُ (Har p. 670.) [See 5 in art. ضوع: and see also 5 in the present art.]2 ضيّع الشَّىْءَ, (O, Msb, K,) inf. n. تَضْيِيعٌ; (S;) and ↓ اضاعهُ, (O, Msb, K,) inf. n. إِضَاعَةٌ; (S;) both signify the same; (S, O, Msb, K;) He made, or caused, the thing to perish, or become lost; he destroyed it, wasted it, or lost it. (Msb, K, TA.) Hence, ضَيَّعُوا فُلَانًا is used by the vulgar as meaning They beheaded such a one with the sword. (TA.) It is said in a prov., الصَّيْفَ ضَيَّعْتِ اللَّبَنَ [In the spring, or in the summer, thou losedst the milk], in which the ت is with kesr when the words are addressed to a male, or to a female, or to a pl. number, because originally addressed to a woman, the wife of a wealthy man, whom she disliked because of his being aged, wherefore he divorced her, and a poor man married her, and she sent to her first husband requesting a gift, and he answered her thus; (S, O, K; *) الصيف being in the accus. case as an adv. n.: so says Yaakoob: (S, O:) or El-Aswad Ibn-Hurmuz divorced his wife El-' Anood Esh-Shenneeyeh, (O, K,) of the BenooShenn, (TA,) preferring to her a beautiful and wealthy woman of his people; (O, K; *) then there occurred between them what led to their separation, and he sought to obtain [again] El-' Anood, and sent a message to her; but in replying to him she said, أَنْشَأْتَ تَطْلُبُ وَصْلَنَا فِى الصَّيْفِ ضَيَّعْتَ اللَّبَنْ [Thou hast begun to seek our union: in the spring, or in the summer, thou losedst the milk]: (O, * K:) the ت in this case being with fet-h. (K. [See more in Freytag's Arab. Prov. ii. 197-8, or in Har p. 577; in both of which, however, and in the O, ضيّعت is with kesr in the latter case, as in the former.]) [One says also, ضيّع عَهْدَهُ, meaning He broke his compact, contract, or covenant]. The phrase, in a trad., نَهَى عَنْ المَالِ ↓ إِضَاعَةِ means He forbade the expending of wealth otherwise than in obedience to God, and the squandering thereof, and extravagance. (TA.) b2: See also the next paragraph.4 اضاع الشَّىْءَ: see 2, first sentence, and last but one. b2: Also, [and app. ↓ ضيّعهُ likewise, accord. to the K,] He left the thing; left it, or let it, alone; or neglected it. (K, TA.) Yousay, اضاع عِيَالَهُ He neglected his family, or household; omitted taking good care of them, or being mindful of them. (TA.) وَمَا كَانَ اللّٰهُ لِيُضِعَ

إِيمَانَكُمْ, in the Kur [ii. 138], means And God will not neglect [or make to be lost] your prayer. (TA.) أَضَاعُوا الصَّلَاةَ, in the same, [xix. 60,] means Who neglected, or omitted, prayer, (Bd, TA,) altogether: (TA:) or deferred it: (Bd:) or who performed it in other than its right time: but the first explanation is more suitable, for the unbelievers are meant thereby. (TA.) A2: اضاع [is also intrans., and] may signify He found his affair to be coming to nought. (Ham p. 33.) b2: And His estates (ضِيَاعُهُ) became wide-spread, (S, O, K,) and many, or numerous. (S, O, Msb, K.) 5 تضيّع, said of the wind, It blew: because it [often] destroys that upon which it blows: so says Er-Rághib. (TA. [But it may be from what here follows.]) b2: Said of musk, It diffused its odour, or fragrance: (S, O, K;) a dial. var. of تضوّع: (S:) or an instance of substitution [of ى for و]. (O.) [See also 1, last explanation.]

مَاتَ ضِيْعًا and ضِيَعًا: see ضَيَاعٌ.

ضَيْعَةٌ an inf. n. of 1. (S, &c.) b2: See ضَيَاعٌ, below, last sentence but one. b3: Also A single case, or occasion, of perishing, coming to nought, passing away, or becoming lost; or of being left, left or let alone, or neglected. (TA.) b4: تَرَكْتُهُ بِضَيْعَةٍ means I left him unsought-after, or unminded, or unmissed. (TA. [See also a similar phrase voce ضَيَاعٌ.]) A2: Also i. q. عَقَارٌ [meaning An estate consisting of land, or of land and a house, or of a house or land yielding a revenue, or of a house and palm-trees, or the like]; (S, O, Msb, K;) and [particularly] land yielding a revenue; (K;) or with the people of the towns and villages and cultivated lands it signifies the property, of a man, consisting of palm-trees and grape-vines and land: but the Arabs [of the desert] know not the word in this sense: (Az, TA:) IF says, I do not reckon the application of this word as a name for the عَقَار to be of the original language, but think it to be an innovation in speech; and I have heard it said that this is termed a ضيعة because, when frequent attention to it is neglected, it perishes; and if it be so, this is an evidence of what we have said, that it is of the innovated speech: (O, TA:) the dim. is ↓ ضُيَيْعَةٌ, for which one should not say ضُوَيْعَةٌ: (S, O, K:) the pl. is ضِيَاعٌ and ضِيَعٌ, (S, O, Msb, K,) as though the latter were a contraction of the former, (Msb,) and ضَيْعَاتٌ: (K:) accord. to Lth, the first of these pls. signifies places of alighting or abode or settlement; which are thus called because, when the paying frequent attention to them, or taking good care of them, and the keeping them, or putting them, in a good state, or state of repair, is neglected, they come to nought: and ضَيْعَاتٌ occurs in a trad. as meaning the means of subsistence. (TA.) And, (T, O, Msb, K,) as used by the Arabs [of the desert], who know not the word in any other sense than this, (T, O,) A craft, or handicraft, by which one gains his subsistence; a mode, or manner, of gain; or any habitual work or occupation of a man; (T, O, Msb, K) as the sewing of skins or boots and the like; and the twisting of ropes; and the weaving, or plaiting, of palm-leaves; and the culture of palm-trees (عَمَلُ النَّخْلِ); and the pasturing of camels; and the like thereof; (T, O;) including the sowing, or tilling, of land: (TA:) or the ضَيْعَة of the Arabs was the management, or tending, of camels and of sheep and goats: and the term includes a man's craft, or handicraft, or means of gain: (Sh, O:) and his traffic: (Sh, O, K:) one says to a man, قُمْ إِلَى ضَيْعَتِكَ [Arise to thy craft, &c.]: (Sh, O:) and كُلُّ رَجُلٍ

وَضَيْعَتَهُ, [Every man should occupy himself with his proper craft, &c.] (Msb.) أَفْشَى اللّٰهُ, ضَيْعَتَهُ, occurring in a trad., means God made or may God make, his means of subsistence to be abundant. (TA.) And one says, فَشَتْ ضَيْعَتُهُ, [or, more commonly, فَشَتْ عَلَيْهِ ضَيْعَتُهُ, as in the TA in art. فشو, &c.,] which is said to mean His property was, or became, large, or abundant, [or wide-spread,] so that he was unable to collect it together: and [hence] his means of attaining his object [or his affairs (as in the TA in art. فشو)] became disordered so that he knew not with which of them to begin: (TA:) or he took to doing an affair that did not concern him: (TA, and Ham p. 33:) it is nearly like the saying اِتَّسَعَ الخَرْقُ عَلَى الرَّاقِعِ [expl. in art. خرق]. (Ham ibid.) And إِنِّى لَأَرَى ضَيْعَةً لَا يُصْلِحُهَا إِلَّا ضَجْعَةٌ [Verily I see property that nothing but a sleep will restore to a right state] a prov.; said by a pastor whose camels had dispersed themselves, and who, desiring to collect them together, and being unable to do so, sought aid of sleep. (O.) مَاتَ ضِيعَةً: see the next paragraph.

ضَيَاعٌ an inf. n. of 1 [q. v.]. (S, &c.) [Hence] one says, مَاتَ ضَيَاعًا, as also ↓ ضِيَعًا, and ↓ ضِيْعًا, and ↓ ضِيعَةٌ, He (a man, TA) died unsought-after, or unminded, or unmissed. (K, TA. [See also a similar phrase voce ضَيْعَةٌ.]) b2: Also A family, or household: (ISh, O, K:) or the meaning is عِيَالٌ ضُيَّعٌ, (Mgh, O, K, *) i. e. a family, or household, neglected, untended, and unminded; (TA;) or such as are exposed, or liable, to perish, (بِعَرَضِ أَنْ يَضِيعَ,) as young children, and those who are crippled, or deprived of the power of motion, who cannot manage their own affairs: (Mgh:) occurring in a trad., in which it is said that when a man died leaving such as are thus termed, (تَرَكَ ضَيَاعًا,) they were to be brought to the Prophet, (Mgh, O,) to be maintained by means of the government-treasury: (Mgh:) a prefixed noun is to be understood [i. e. it is for عِيَالَ ضَيَاعٍ or the like]: (Mgh:) or it is an inf. n. used as a subst. [properly thus termed]: (Mgh, O:) or, accord. to one relation of the trad., the word is ↓ ضَيْعَةً [which is likewise an inf. n., and in this case to be expl. in the same manner]: (Mgh:) if read ضِيَاعًا, it would be pl. of ضَائِعٌ. (Mgh, O.) A2: Also A sort of perfume, or odoriferous substance. (K.) ضُيَيْعَةٌ dim. of ضَيْعَةٌ, q. v. (S, O, K.) ضَائعٌ Perishing, coming to nought, passing away, or becoming lost: (Mgh, * Msb:) [and being left; left, or let, alone; or neglected:] part. n. of 1: (Mgh, Msb:) pl. ضِيَاعٌ (Mgh, O, Msb, K) and ضُيَّعٌ. (Mgh, O, * Msb, K. *) [See an ex. of the latter pl. in a verse cited voce دَانَ, in art. دين. See also سَائِعٌ, in art. سوع.] b2: and A man in a state of poverty: or having a family, or household, to sustain: or in a state of circumstances by means of which he is unable to subsist. (TA.) b3: فُلَانٌ يَأْكُلُ فِى مِعًى ضَائِعٍ means جَائِعٍ

[i. e. Such a one eats into a hungry, or an empty, gut]: and it was said to the daughters of ElKhuss, “What is the sharpest thing? (مَا أَحَدُّ شَىْء;) and she answered, نَابٌ جَائِعٌ يُلْقِى فِى

مِعًى ضَائِعٍ [A hungry canine tooth that throws the food into an empty gut]. (S.) أَضْيَعُ means أَكْثَرُ ضَيَاعًا: so in the saying, فُلَانٌ أَضْيَعُ مِنْ فُلَانٍ [Such a one is in a more perishing state than such a one]. (TA.) مُضِيعٌ act. part. n. of the trans. v. اضاع. (TA.) [See مِسْيَاعٌ, in art. سوع.]

A2: And part. n. of the intrans. v. اضاع; as such signifying One whose estates (ضِيَاعُهُ) are becoming wide-spread, and many, or numerous. (S, TA.) مَضِيعَةٌ and مَضْيَعَةٌ i. q. ضَيَاعٌ [an inf. n. of 1, q. v.]. (Mgh, O, Msb, K.) So in the saying, تَرَكَ عِيَالَهُ بِمَضِيعَةٍ or بِمَضْيَعَةٍ [He left his family, or household, in a state of perishing, &c.]. (Mgh.) So too in the saying, السَّارِقُ لَا يُقْطَعُ فِى مَالٍ

بِمَضِيعَةٍ [The thief shall not suffer amputation of his hand in the case of his stealing property in a neglected state]. (Mgh.) And so in the saying, هُوَ بِدَارِ مَضِيعَةٍ (S, * O, K) and مَضْيَعَةٍ (O, K) [He is in a place (lit. an abode) of perdition, &c.]: or as meaning in this saying, abandonment, and ignominy. (TA.) And هُوَ مُقِيمٌ بِدَارِ مَضِيعَةٍ or مَضْيَعَةٍ means [He is dwelling in the abode of indolence; or] his characteristic in his affairs is indolence. (Msb.) b2: Also, [or perhaps the latter only, as meaning A cause of perishing &c., this latter being app. of the class of مَبْخَلَةٌ and مَجْبَنَةٌ

&c.,] A desert, or waterless desert, that is cut off [from inhabited regions]: or, as expl. by IJ, a place in which a man perishes, or is lost. (Msb.) مُضَيِّعٌ: see what follows.

رَجُلٌ مِضْيَاعٌ لِلْمَالِ i. q. لَهُ ↓ مُضَيِّعٌ [i. e. A man who wastes, or squanders, wealth, or property]. (S, O, K.)

فرد

1 فَرَدَ, aor. ـُ [inf. n. فُرُودٌ,] He, or it, was, or became, single; sole; or one, and no more. (Msb.) b2: See also 7, (with which two other forms of the unaugmented verb, namely, فَرِدَ and فَرُدَ, are also mentioned,) in four places.2 فرّد, inf. n. تَفْرِيدٌ, He applied himself to the study of practical religion, or the law, and withdrew from [the rest of] mankind, and attended only to the observance of the commands and prohibitions [of religion]. (IAar, T, L, K.) [See also the part. n., below.]4 افرد as intrans.: see 7. b2: أَفْرَدَتْ She (a female, S, L, a pregnant female, A, or a woman, K) brought forth one only: (S, A, L, K:) opposed to أَتْأَمَتْ: (A:) not said of a she-camel, because she never brings forth more than one. (S, L, K.) b3: افردهُ He made him, or it, to be single; sole; or one, and no more. (Lth, T, M, * L, Msb. *) b4: And He put, or set, him, or it, apart, aside, or away; he separated him, or it. (S, K.) Yousay, افردهُ مِنْهُ [He separated him from him, and rendered him solitary; or he left him solitary]. (A and Mgh in art. وتر.) [See an ex. in a verse cited voce عَاذِبٌ.] b5: [Hence,] افرد فُلاَنًا بِشَىْءٍ He made such a one to have a thing to himself alone, with none to share, or participate, with him in it. (A in art. فرز.) b6: And افرد الحَجَّ عَنِ العُمْرَةِ He performed the rites and ceremonies of the pilgrimage separately from those of the عُمْرَةِ [q. v.]. (Msb.) b7: And افرد إِلَيْهِ رَسُولاً (S, K) He sent [away] a messenger to him. (K.) 5 تَفَرَّدَ see the next paragraph, in two places.7 انفرد and ↓ فَرَدَ signify the same: (S:) the latter, aor. ـُ [inf. n. فُرُودٌ,] is expl. by Lth as signifying He was, or became, alone, by himself, apart from others, or solitary: (T, L:) and thus انفرد بِنَفْسِهِ signifies. (Msb.) And انفرد عَنْهُ He, or it, was, or became, apart, or separate, from him, or it, and alone. (L.) And انفرد بِفُلاَنِ and ↓ استفردهُ are syn. [as meaning He was, or became, alone with such a one]. (M, A, K.) And انفرد بَالأَمْرِ, (Az, T, M, L, K,) and بِكَذَا, (S,) and بِرَأْيِهِ; (L;) and ↓ فَرَدَ, (Az, T, M, L, K,) aor. ـُ (Az, T, M, L,) inf. n. فُرُودٌ; (Az, L;) and ↓ فَرِدَ, and ↓ فَرُدَ, (M, L, K,) mentioned by Lh; (M, L;) and ↓ افرد, (L, K,) and ↓ تفرّد, and ↓ استفرد; (S, M, L, K;) signify alike; (Az, T, S, M, L, K;) i. e. He was, or became, alone; independent of others; without any to share, or participate, with him; in the affair, and in such a thing, and in his opinion: (the lexicons passim: [see اِسْتَبَدَّ:]) and [in like manner] بِالمَالِ ↓ تفرّد [he was without any to share, or participate, with him in the property]. (Msb.) b2: لَأُقَاتِلَنَّهُمْ حتَّى تَنْفَرِدُ سَالِفَتِى, occurring in a trad., means (assumed tropical:) I will assuredly fight with them until I die; lit., until the side of my neck shall become separate from my body; because its separation can be only by death. (L.) 10 استفرد as intrans.: see 7.

A2: استفردهُ: see 7. b2: Also He found him alone, having no second person with him. (A.) [Hence, one says,] اِسْتَطْرَدَ فَجَدَّلَهُ لَهُمْ فَلَمَّا اسْتَفْرَدَ مِنْهُمْ رَجُلاً كَرَّ عَلَيْهِ [He fled, or wheeled about widely, from them, to turn again, by way of stratagem; and when he found a man of them alone, he returned against him, and threw him down upon the ground]. (A, L.) And استفرد الدُّرَّةَ He (the diver) found the pearl alone, having no other with it. (A.) b3: And He took it alone; by itself; without any other, or any like it. (T, L.) He took it forth from among the things that were with it. (M, K.) فَرْدَ Single; sole; only; one, and no more; syn. وِتْرَ; (S, A, L, Msb;) i. e. وَاحِدٌ: (Msb:) [and, used as a subst., a single, or an individual, person or thing:] fem. فَرْدَةٌ and ↓ فَرْدَىْ [which latter is anomalous, as though fem. of فَرْدَانُ]: (Msb:) pl. أَفْرَادٌ and ↓ فُرَادَى which latter is anomalous, as though pl. of فُرْدَانُ (S, L, Msb) and of فَرْدَىْ, like as سُكَارَى is pl. of سُكْرَانُ and of سَكْرَى. (Msb. See also فُرَادٌ, below.) You say, عَدَدْتُ الدَّرَاهِمَ

أَفْرَاداً I counted the dirhems one by one. (T, A.) b2: And Such as has no equal, or like: (Lth, M, L, K:) pl. أَفْرَادٌ (M, K) and فُرَادَى [respecting which latter see above]. (K.) الفَرْدُ as an epithet applied to God means The Single; the Sole; the One; (T;) He who has no equal, or like; the Unequalled: (Lth, T, L:) but Az says, I have not found it so applied in the Sunneh; and no epithet should be applied to God except such as He has applied to Himself, or such as the Prophet has applied to Him. (L.) And one says سَيْفٌ فَرْدٌ, (K,) and ↓ فَرَدٌ, (T, L, K,) and ↓ فُرُدٌ, (L, K,) and ↓ فَرِدٌ, (K,) and ↓ فَرُدٌ, (T, K,) and ↓ فَرِيدٌ and ↓ فَرْدَدٌ, (K, but the third and fifth not in the text of the K as given in the TA,) A sword having diversified wavy marks, streaks, or grain; (ذُو فِرِنْدٍ, K, [in the TA وَفِرِنْدٌ, as though one said also سَيْفٌ فِرِنْدٌ, which is evidently a mistake,]) unequalled (T, L, K) in excellence. (T, L.) b3: And The half [meaning one] of a pair or couple. (M, L, K.) b4: And Such as is alone, by himself or by itself, or apart from others; unconnected with, or unattended by, others; solitary, or separate; syn. مُتَّحِدٌ, (M, L, K,) or مَا كَانَ وَحْدَهُ; (Lth, L;) unmixed with others; [in which sense it is] a word of more common application than وِتْرٌ, and more special than وَاحِدٌ: (Kull p. 278:) pl. فِرَادٌ (M, L, K) [and أَفْرَادٌ and فُرُودٌ also, as will be shown below]: an ex. of the first of these pls. occurs in the saying, (cited by IAar, L,) تَخَلُّفَ السَّقْرِ فِرَادَ السِّرْبِ [As the hawk's seizing, or carrying off by force, those that are apart from the others of the flock of birds]. (M, L. See, again, فُرَادٌ.) [Hence,] one says ثَوْرٌ فَرْدٌ, (S,) and شَىْءٌ فَرْدٌ, (M, K,) and ↓ فَرِدٌ, (S, M, K,) and ↓ فَرَدٌ, and ↓ فَرُدٌ, (M, K,) and ↓ فُرُدٌ, (K,) and ↓ فَارِدٌ, (S, M, K,) and ↓ فَرِيدٌ, (S, K,) and ↓ فَرُودٌ, (M, K,) and ↓ فَرْدَانُ, (K,) [and ↓ مُفْرَدٌ (see an ex. voce شَاةٌ, in art. شوه),] A bull, (S,) and a thing, (M, K,) that is alone, by itself, or apart from others; solitary, or separate from others. (S, M, K.) And ↓ سِدْرَةٌ فَارِدَةٌ A lote-tree apart from others. (S.) And شَجَرَةٌ

↓ فَارِدٌ, (M, K,) and فَارِدَةٌ, (M, TA,) A tree apart from others. (M, K, * TA.) And ↓ ظَبْيَةٌ فَارِدٌ A gazelle apart, or separate, from the herd. (S, M, K.) And ↓ نَاقَةٌ فَارِدٌ, and ↓ مِفْرَادٌ, and ↓ فَرُودٌ, A she-camel that goes away alone, apart from others, in the pasture, (M, L, K, *) and at the water; (M in explanation of the last, and L;) the epithet applied to the male being ↓ فَارِدٌ, only. (M, L.) And بِهٰذَا الأَمْرِ ↓ هُوَ فَارِدٌ He is alone in this affair. (A.) And it is said in a trad., ↓ لاَ تُعَدُّ فَارِدَتُكُمْ, meaning Your ewe, or she-goat, that ye have set apart from the flock, or herd, that ye may milk her in the tent, or house, shall not be reckoned [among those for which ye are to pay the poorrate]: (A:) or the meaning is, what is over and above the فَرِيضَة [or fixed number of camels, &c., to be given in payment of the poor-rate] shall not be added to the latter and reckoned therewith. (L.) And in another it is said, ↓ لاَ يَغُلُّ فَارِدَتُكُمْ, expl. by Th as meaning Such of you as shall segregate himself, as, for instance, one or two, and gain spoil, shall resign it to the collective body, and not act unfaithfully by taking it for himself. (M, L.) And in another, فَمِنْكُمُ المُزْدَلِفُ صَاحِبُ العِمَامَةِ الفَرْدَةِ And of you is El-Muzdelif, he of the solitary turban: this was said of him because, when he rode, no one with him wore a turban, to show honour to him. (L.) b5: لَقِيْتُهُ فَرْدَيْنِ means I met him, we two being alone. (S, L, K.) b6: أَفْرَادُ النُّجُومِ, (S, M, L, K,) as also فُرُودُهَا, (K,) signifies The brightly-shining stars (الدَّرَارِىْءُ) in the horizon [when other stars, there, are invisible]: so called because they are apart from the other [visible] stars. (M, L.) and الفُرُودُ, (T, M, L, and so in some copies of the K,) in some copies of the K ↓ الفُرْدُودُ, [and thus in the CK,] but the former is the right, (TA,) Certain stars, disposed in a row, behind the Pleiades; (K;) in some copies of the K, around the Pleiades: (TA:) certain bright stars around the Pleiades. (T, L.) And (L) Certain stars around حَضَارِ [q. v.], which is one of the two stars called المُحْلِفَانِ, (M, L, TA,) the other whereof is called الوَزْنُ; (TA;) certain small stars with حَضَارِ; so called because situate apart from the latter, by its side. (Kitáb Anwá el-'Arab, TA.) And الفَرْدُ is a name of The star (a) in the hinder part of the neck of الشُّجَاع [the constellation Hydra; which star is also called عُنُقُ الشُّجَاعِ]. (Kzw in his description of الشجاع.) b7: فَرْدٌ signifies also One side of a jaw: (M, L, K:) pl. أَفْرَادٌ. (M, L.) b8: And A sandal such as is termed سِمْطٌ, not patched, nor having a second sole added to it; (K;) a sandal having a single sole; not having a sole composed of two pieces of leather sewed together, one beneath the other; thus in the saying, يَا خَيْرَ مَنْ يَمْشِى بِنَعلٍ فَرْدِ [O best of such as walk with a single-soled sandal], meaning O best of the great men of the Arabs; for sandals were worn by the Arabs, exclusively of the foreigners; and thin sandals, only by the kings and chief persons of the former. (L.) b9: Also, and ↓ فَارِدٌ, A bull [app. a wild bull]. (Lth, T, L. [See also مُفْرَدٌ.]) b10: [The pl.] الأَفْرَادُ as a conventional term in lexicology signifies What have been transmitted by only one of the lexicologists; what is thus transmitted, if the transmitter is a person of exactness (as Aboo-Zeyd and ElKhaleel and others), is admitted. (Mz, 5th نوع.

[See also الآحَادُ, voce أَحَدٌ; a similar, but less restricted, term: and see المَفَارِيدُ.]) فَرَدٌ and فَرِدٌ and فَرُدٌ and فُرُدٌ: see the next preceding paragraph, first quarter: and again, in the second quarter: and for the first and second and third, see also فُرَادٌ.

فَرْدَةٌ fem. of فَرْدٌ [used as an epithet] in the first of the senses assigned to the latter above. (Msb.) فُرَدَةٌ One who goes away alone, (K, TA,) having left his companions. (TA.) فُرْدَاتٌ [Hills, or the like, such as are termed]

آكَام [pl. of أَكَمَةٌ, q. v.]. (K.) فَرْدَى: see فَرْدٌ, first sentence: b2: and see فُرَادٌ.

فَرْدَانُ: see فَرْدٌ, second quarter: b2: and see فُرَادٌ.

فَرَادَ; see the paragraph here following.

فُرَادٌ [is most properly regarded as a quasi-pl. n., rather than as a pl., of فَرْدٌ; and فُرَادُ is similar to it in meaning]. One says, جَاؤُوا فُرَاداً, and ↓ فُرَادَى, (S, M, K,) with tenween and without it, (S,) and فُرَادَ, (K,) like ثُلَاثَ and رُبَاعَ, (TA,) and ↓ فَرَادَ, and فِرَاداً [a pl. of ↓ فَرْدٌ,] and ↓ فَرْدَى, (K,) [and ↓ فُرَّاداً, perhaps thus by poetic license, see an ex. in a verse cited voce مُرْسِمٌ,] They came one by one; one at a time; (S;) one after another: (M, K:) Az relates that the Kilábees said, جِئْتُمُونَا فُرَاداً [Ye came to us one by one; or one after another]: and هُمْ فُرَادٌ وَأَزْوَاجٌ [They are separate persons and pairs], with tenween: and the Arabs said قَوْمٌ فُرَادُ, imperfectly decl., likened to ثُلاَثُ and رُبَاعُ, [A party composed of separate persons, disposed by ones, or one after another,] and ↓ فُرَادَى, which latter is said by Fr to be a pl.: (T, L:) and the sing. [he adds] is ↓ فَرَدٌ and ↓ فَرِدٌ and ↓ فَرِيدٌ and ↓ فَرْدَانُ: (T, K:) but ↓ فَرُدٌ, (so accord. to a copy of the T,) or ↓ فَرْدٌ, (so in the K accord. to the TA, [in the CK فُرْدٌ,]) in this sense, [i. e. in the pl. sense] is not allowable. (T, K.) فَرُودٌ: see فَرْدٌ, second quarter, in two places.

فَرِيدٌ: see فَرْدٌ, former half, in two places: and see فُرَادٌ. b2: Also i. q. شَذْرٌ [app. as meaning The beads that divide the other beads of a string]; (T, A;) in the language of the 'Ajam [app. meaning Persians] called جَاوَرْسَق [a word I do not find in any dictionary]: accord. to Ibráheem El-Harbee, شَذْر of silver, like pearls: (T:) or شَذْر that divide the pearls and gold: (M, L, K:) and pearls that are strung, and divided by other things interposed: (S, L, K:) or pearls that divide the pieces of gold in a necklace: (A:) one thereof is termed ↓ فَرِيدَةٌ: (T, M, A, L:) pl. فَرَائِدُ. (T, M, K.) And A precious, or highly-esteemed, gem; (M, L, K;) as also ↓ فَرِيدَةٌ; (K;) as though it were the only one of its kind; (M, L;) or so called because unequalled; or because [it is a pearl] found alone in its shell: (MF:) and as some say, (S,) ↓ فَرَائِدُ الدُّرِّ signifies the large pearls. (S, L.) b3: Also The intermediate vertebræ between the last of the six vertebræ that are next to the دَأْى [q. v.] of the neck and the six that are between these فَرِيد and the [rump-bone called the] عَجْب; as also ↓ فَرَائِدُ: (M, L, K:) or ↓ فَرِيدَةٌ [the sing.] signifies the vertebra that projects from the part, of the back of a horse, that is next to the lumbar vertebrœ; intervening between the dorsal vertebræ and the lumbar: it projects in some horses. (M, L.) فَرِيدَةٌ, and the pl. فَرَائِدُ: see the next preceding paragraph, in five places.

فُرَادَى: see فَرْدٌ, first sentence: and see also فُرَادٌ, in two places.

فَرَّادٌ One who sells, (T, A, L, K,) and one who makes, (M, L, K,) what are termed فَرِيد, (A, L, K,) i. e. (A) شَذْر. (T, A.) فُرَّادًا: see فُرَادٌ.

فَرْدَدٌ: see فَرْدٌ, first quarter.

الفُرْدُود: see فَرْدٌ, latter half.

فَارِدٌ, and its fem. (with ة): see فَرْدٌ, near the middle, in nine places: b2: and again, near the end. b3: سُكَّرٌ فَارِدٌ Sugar of the best kind, and white. (K.) b4: And إِبِلٌ فَوَارِدُ [She-camels] which stallions do not resemble (لاَ تُشْبِهُهَا). (So in the O and K. [But the right reading is evidently I think, لا تَشْتَهِيهَا, which the Turkish translator of the K appears to have found in a copy of that work; and the meaning, therefore, which stallions do not desire. فَوَارِدُ is pl. of فَارِدَةٌ.]) مُفْرَدٌ: see فَرْدٌ, second quarter. b2: [Hence, as a conventional term, A single, simple, word or vocable;] an expression of which a portion does not denote a portion of its meaning: (KT:) [pl. مُفْرَدَاتٌ. b3: And Singular, as distinguished from dual and plural. b4: And مُفْرَادَاتُ الطِّبِّ The simples of medicine; medicinal simples.] b5: and مُفْرَدٌ signifies also A wild bull. (L. [See, again, فَرْدٌ, near the end.]) مُفْرِدٌ A female, (S, L,) a pregnant female, (A,) or a ewe or she-goat, (M,) or a woman, (K,) bringing forth one only: (S, M, A, L, K:) like مُوحِدٌ and مُفِذٌّ: (S, L:) opposed to مُتْئِمٌ. (A.) [See its verb, 4.]

ذَهَبَ مُفَرَّدٌ Pieces of gold (in a necklace, A) divided, one from another, by فَرِيد [q. v.], (M, A, L, K,) i. e., by pearls. (A.) مُفَرِّدٌ A rider having no other with him: (A:) or a rider having only his camel with him. (K.) b2: طُوبَى لِلْمُفَرِّدِينَ, occurring in a trad., (L,) means Good betide those who apply themselves to the study of practical religion, or the law, and withdraw from [the rest of] mankind, and attend only to the observance of the commands and prohibitions [of religion]: (IAar, T, * L, K, TA:) and (K, TA) it is also said to mean (TA) those who are devoted to the commemoration of the praises of God: (K, TA:) or, as expl. by the Prophet himself, those men and women who commemorate the praises of God much, or frequently: (TA:) also, (K,) or, as KT says in explaining the trad., (TA,) [and as his words are cited in the T,] those whose contemporaries in birth, (K, TA,) and the generation among which they were, (TA,) have perished, or died, while they themselves have remained, (K, TA,) commemorating the praises of God: but Az holds the explanation of IAar to be more correct than this of KT. (TA.) مِفْرَادٌ: see فَرْدٌ, near the middle of the paragraph.

المَفَارِيدٌ as a conventional term in lexicology signifies What have been uttered by only one of the Arabs: differing from الأَفْرَادُ, which signifies what have been transmitted from the Arabs by only one of the leading lexicologists. (Mz, 15th نوع.)

علم

1 عَلِمَهُ, aor. ـَ inf. n. عِلْمٌ, He knew it; or he was, or became, acquainted with it; syn. عَرَفَهُ: (S, K:) or he knew it (عَرَفَهُ) truly, or certainly: (B, TA:) by what is said above, and by what is afterwards said in the K, العِلْمُ and المَعْرِفَةُ and الشُّعُورُ are made to have one meaning; and this is nearly what is said by most of the lexicologists: but most of the critics discriminate every one of these from the others; and العِلْمُ, accord. to them, denotes the highest quality, because it is that which they allow to be an attribute of God; whereas they did not say [that He is] عَارِفٌ, in the most correct language, nor شَاعِرٌ: (TA:) [respecting other differences between العِلْم and المَعْرِفَة, the former of which is more general in signification than the latter, see the first paragraph of art. عرف: much might be added to what is there stated on that subject, and in explanation of العِلْم, from the TA, but not without controversy:] or عَلِمَ signifies تَيَقَّنَ [i. e. he knew a thing, intuitively, and inferentially, as expl. in the Msb in art. يقن]; العِلْمُ being syn. with اليَقِينُ; but it occurs with the meaning of الَمَعْرِفَةُ, like as المَعْرِفَةُ occurs with the meaning of العلْمُ, each being made to import the meaning of the other because each is preceded by ignorance [when not attributed to God]: Zuheyr says, [in his Mo'allakah,] وَأَعْلَمُ عِلْمَ اليَوْمِ وَالْأَمْسِ قَبْلَهُ وَلٰكِنِّنِى عَنْ عِلْمِ مَا فِى غَدٍ عَمِ meaning وَأَعْرِفُ [i. e. And I know the knowledge of the present day, and of yesterday before it; but to the knowledge of what will be to-morrow I am blind]: and it is said in the Kur [viii. 62], لَا تَعْلَمُونَهُمْ اَللّٰهُ يَعْلَمُهُمْ, meaning لَا تَعْرِفُونَهُمْ اَللّٰهُ يَعْرِفُهُمْ [i. e. Ye know them not, but God knoweth them]; المَعْرِفَة being attributed to God because it is one of the two kinds of عِلْم, [the intuitive and the inferential,] and the discrimination between them is conventional, on account of their different dependencies, though He is declared to be free from the imputation of antecedent ignorance and from acquisition [of knowledge], for He knows what has been and what will be and how that which will not be would be if it were, his عِلْم being an eternal and essential attribute: when عَلِمَ denotes اليَقِين, it [sometimes] has two objective complements; but as syn. with عَرَفَ, it has a single objective complement: (Msb:) it has two objective complements in the saying, in the Kur [lx. 10], فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ [and if ye know them to be believers]; and [in like manner] they allowed one's saying عَلِمْتُنِى [meaning I knew myself to be], like as they said رَأَيْتُنِى and حَسِبْتُنِى &c.: (TA:) and sometimes it imports the meaning of شَعَرَ, and is therefore followed by بِ: (Msb:) [thus] عَلِمَ بِهِ signifies شَعَرَ or شَعُرَ (accord. to different copies of the K) [i. e. He knew it; as meaning he knew, or had knowledge, of it; was cognizant of it; or understood it: or he knew the minute particulars of it: or he perceived it by means of any of the senses: and sometimes this means he became informed, or apprised, of it: and sometimes, he was, or became, knowing in it]: or in this case, [as meaning شَعَرْتُ بِهِ,] you say, عَلِمْتُهُ and عَلِمْتُ بِهِ [I knew it; &c.]: (Msb:) and one says, مَا عَلِمْتُ بِخَبَرِ قُدُومِهِ, meaning مَا شَعَرْتُ [I knew not, &c., the tidings of his coming, or arrival]. (TA.) ↓ اعتلمهُ, also, signifies عَلِمَهُ [He knew it; &c.]. (K.) And one says ↓ تَعَلَّمْ in the place of اِعْلَمْ [Know thou; &c.]: ISk says, تَعَلَّمْتُ أَنَّ فُلَانًا خَارِجٌ is a phrase used in the place of عَلِمْتُ [as meaning I knew, or, emphatically, I know, that such a one was, or is, going forth]; adding, [however,] when it is said to thee, اِعْلَمْ أَنَّ زَيْدًا خَارِجٌ [Know thou that Zeyd is going forth], thou sayest قَدْ عَلِمْتُ [lit. I have known, meaning I do know]; but when it is said, تَعَلَّمْ أَنَّ زَيْدًا خَارِجٌ, thou dost not say, قَدْ تَعَلَّمْتُ; (S:) accord. to IB, these two verbs are not used as syn. except in the imperative forms: (TA:) [or] عَلِمَ الأَمْرَ and ↓ تَعَلَّمَهُ are syn. as signifying أَتْقَنَهُ [app. meaning he knew, or learned, the case, or affair, soundly, thoroughly, or well: see art. تقن: but I think it not improbable, though I do not find it in any copy of the K, that the right reading may be أَيْقَنَهُ, which is syn. with تَيَقَّنَهُ; an explanation of عَلِمَ in the Msb, as mentioned above, being تَيَقَّنَ]. (K, TA.) And الجَمِيعُ ↓ تعالمهُ meansعَلِمُوهُ [i. e. All knew him; &c.]. (S, K.) b2: عَلِمْتُ عِلْمَهُ [lit. I knew his knowledge, or what he knew, app. meaning I tried, proved, or tested, him, and so knew what he knew; and hence I knew his case or state or condition, or his qualities;] is a phrase mentioned by Fr in explanation of رَبَأْتُ فِيهِ. (TA voce رَبَأَ, q. v. See also the explanation of لَأَ خْبُرَنَّ خَبَرَكَ, in the first paragraph of art. خبر: and see غَبَنُوا خَبَرَهَا, in art. غبن.) b3: عَلِمْتُ is also used in the manner of a verb signifying swearing, or asseveration, so as to have a similar complement; as in the saying, وَلَقَدْ عَلِمْتُ لَتَأْتِيَنَّ عَشِيَّةً

[And I certainly knew that thou wouldst, or that she would, assuredly come in the evening]. (TA in art. شهد.) And يَعْلَمُ اللّٰهُ [God knoweth] is a form of asseveration. (IAth, TA voce قَيْرَوَانٌ: see an ex. in art. قير.) A2: عَلُمَ, agreeably with what is said in the M, which is عَلُمَ هُوَ نَفْسُهُ, accord. to the K عَلِمَ هُوَ فِى نَفْسِهِ, but the verb in this case is correctly like كَرُمَ, (TA,) He was, or became, such as is termed عَالِم and عَلِيم; (M, * K, * TA;) meaning he possessed knowledge (العِلْم) as a faculty firmly rooted in his mind: (IJ, * TA:) accord. to IB, i. q. ↓ تعلّم [q. v., as intrans.]: and he was, or became, equal to the عُلَمَآء

[pl. of عَالِمٌ and of عَلِيمٌ]. (TA.) A3: عَالَمَهُ فَعَلَمَهُ, aor. ـُ see 3.

A4: عَلَمَهُ, aor. ـُ and عَلِمَ, (K,) inf. n. عَلْمٌ, (TA.) signifies He marked it; syn. وَسَمَهُ. (K.) And one says, عَلَمْتُ عِمَّتِى, meaning I wound my turban upon my head with a mark whereby its mode should be known. (TA.) [See also 4.]

A5: عَلَمَ شَفَتَهُ, aor. ـِ (S, K,) inf. n. عَلْمٌ, (S,) He slit his [upper] lip. (S, K.) A6: عَلِمَ, aor. ـَ (S, Msb, K,) inf. n. عَلَمٌ, (S, Msb,) He (a man, S) had a fissure in his upper lip: (S, Msb, K:) or in one of its two sides. (K.) 2 علّمهُ [He, or it, made him to be such as is termed عَالِم and عَلِيم; i. e., made him to possess knowledge (العِلْم) as a faculty firmly rooted in his mind: and hence, he taught him. And it generally has a second objective complement]. You say, عَلَّمْتُهُ الشَّىْءَ [I made him to know, or taught him, the thing], in which case the teshdeed is [said to be] not for the purpose of denoting muchness [of the action; but see what follows]; (S;) and عَلَّمْتُهُ الفَاتِحَةَ [I taught him the Opening Chapter of the Kur-án], and الصَّنْعَةَ [the art, or craft], &c.; inf. n. تَعْلِيمٌ; (Msb;) and علّمهُ العِلْمَ, inf. n. تَعْلِيمٌ and عِلَّامٌ, the latter like كِذَّابٌ; and إِيَّاهُ ↓ اعلمهُ; (K;) both, accord. to the K, signifying the same [i. e. he taught him knowledge, or science]; but Sb makes a distinction between them, saying that عَلَّمْتُ is like أَذَّنْتُ, and that ↓ أَعْلَمْتُ is like آذَنْتُ; and Er-Rághib says that ↓ الإِعْلَامُ is particularly applied to quick information; and التَّعْلِيمُ is particularly applied to that which is repeated and much, so that an impression is produced thereby upon the mind of the مُتَعَلِّم: and some say that the latter is the exciting the attention of the mind to the conception of meanings; and sometimes it is used in the sense of الإِعْلَام when there is in it muchness: (TA:) you say, الخَبَرَ ↓ أَعْلَمْتُهُ and بِالخْبَرِ [meaning I made known, or notified, or announced, to him, or I told him, or I made him to know, or have knowledge of, the news, or piece of information; I acquainted him with it; told, informed, apprised, advertised, or certified, him of it; gave him information, intelligence, notice, or advice, of it]: (Msb:) see also 10: [hence the inf. n. ↓ إِعْلَامٌ is often used, as a simple subst., to signify a notification, a notice, an announcement, or an advertisement:] and sometimes ↓ اعلم has three objective complements, like أَرَى; as in the saying, أَعْلَمْتُ زَيْدًا عَمْرًا مُنْطَلِقًا [I made known, &c., to Zeyd that 'Amr was going away]. (I'Ak p. 117.) b2: See also 4, in three places.3 عَاْلَمَ ↓ عَالَمَهُ فَعَلَمَهُ, aor. of the latter عَلُمَ, means [I contended with him, or strove to surpass him, in عِلْم,] and I surpassed him in عِلْم [i. e. knowledge, &c.]: (S, K:) [the measure يَفْعَلُ,] and in like manner the measure يَفْعِلُ, in every case of this kind, is changed into يَفْعُلُ: so says Az: [but see 3 in art. خصم:] and Lh mentions the phrase, مَا كُنْتُ أَرَانِى أَنْ أَعْلُمَهُ [I did not think, or know, that I should surpass him in knowledge]. (TA.) 4 أَعْلَمَ see 2, in six places. b2: One says also, اعلم الثَّوْبَ (S, Mgh, TA) He (i. e. a beater and washer and whitener of clothes, S, Mgh) made the garment, or piece of cloth, to have a mark; (Mgh;) or he made upon it, or in it, a mark. (TA.) [And, said of a weaver, or an embroiderer,] He made to the garment, or piece of cloth, a border, or borders, of figured, or variegated, or embroidered, work, or the like. (Msb.) b3: and اعلم عَلَيْهِ He made, or put, or set, a mark upon it; namely, a writing, or book, &c.: (Msb:) [or] اعلم عَلَى مَوْضِعِ كَذَا مِنَ الكِتَابِ عَلَامَةً [He made, &c., a mark upon such a place of the writing, or book]. (TA.) b4: اعلم الفَرَسَ He suspended upon the horse some coloured wool, (K, TA,) red, or white, (TA,) in war, or battle. (K, TA.) And اعلم نَفْسَهُ He marked himself with the mark, sign, token, or badge, of war; as also ↓ عَلَّمَهَا. (K.) [Or] اعلم الفَارِسُ The horseman made, or appointed, for himself, [or distinguished himself by,] the mark, sign, token, or badge, of the men of courage. (S.) And لَهُ عَلَامَةً ↓ عَلَّمْتُ I appointed to him (وَضَعْتُ لَهُ) a mark, sign, or token, which he would, or should, know. (Msb.) b5: And القَبْرَ ↓ علّم (K in art. رجم) He put a tombstone [as a mark] to the grave. (TK in that art.) A2: اعلم said of a well-sinker, He found the well that he was digging to be one having much water. (TA.) 5 تعلّم is quasi-pass. of 2 [i. e. it signifies He was, or became, made to know, or taught; or he learned: and is trans. and intrans.]. (S, Msb, K, * TA.) You say, تعلّم العِلْمَ (MA, K) He learned [knowledge, or science]. (MA.) See also 1, latter half, in three places. [In the last of those places, تعلّم app. signifies, as it often does, He possessed knowledge as a faculty firmly rooted in his mind.] Accord. to some, التَّعَلُّمُ signifies The mind's having its attention excited to the conception of meanings, or ideas. (TA.) 6 تعالمهُ الجَمِيعُ: see 1, latter half.8 اعتلمهُ: see 1, latter half.

A2: اعتلم said of water, It flowed (K, TA) upon the ground. (TA.) b2: And said of lightning it means لَمَعَ فى العلم [app. فِى العَلَمِ, and, if so, meaning It shone, shone brightly, or gleamed, in, or upon, the long mountain]: a poet says, بَلْ بُرَيْقًا بِتُّ أَرْقُبُهُ لَا يُرَى إِلَّا إِذَا اعْتَلَمَا [But a little lightning, in watching which I passed the night, not to be seen save when it shone, &c.]. (TA.) 10 استعلمهُ He asked, or desired, him to tell him [a thing; or to make it known to him]. (MA, KL. *) You say, ↓ اِسْتَعْلَمَنِى الخَبَرَ فَأَعْلَمْتُهُ

إِيَّاهُ [He asked, or desired, me to tell him, or make known to him, the news, or piece of information, and I told him it, or made it known to him]. (S.) عَلْمٌ: see مَعْلَمٌ, in two places.

عِلْمٌ is an inf. n., (S, K, &c.,) and [as such] has no pl. [in the classical language]. (Sb, TA voce فِكْرٌ.) [As a post-classical term, used as a simple subst., its pl. is عُلُومٌ, signifying The sciences, or several species of knowledge.] b2: Sometimes it is applied to Predominant opinion; [i. e. preponderant belief;] because it stands in stead of that which is عِلْم properly so termed. (Ham p. 632.) b3: And sometimes it is used in the sense of عَمَلٌ [A doing, &c.], as mentioned by Az, on the authority of Ibn-'Oyeyneh, agreeably with an explanation of عَالِمٌ as signifying one “ who does according to his knowledge; ” and it has been expl. as having this meaning in the Kur xii. 68 [where the primary meaning seems to be much more apposite]. (TA.) b4: لَقِيتُهُ أَدْنَى عِلْمٍ means [I met him the first thing, like لقيته أَدْنَى

دَنِّىِ and أَدْنَى دَنًا; or] before everything [else]. (TA.) عَلَمٌ: see عَلَامَةٌ. b2: Also An impression, or impress; or a footstep, or track, or trace. (TA.) b3: And The عَلَم of a garment, or piece of cloth; (S;) [i. e. the ornamental, or figured, or variegated, border or borders thereof;] the figured, or variegated, or embroidered, work or decoration, (Msb, K, TA,) in the borders, (TA,) thereof: (Msb, K, TA:) pl. أَعْلَامٌ. (Msb.) b4: And [A way-mark; i. e.] a thing set up, or erected, in the way, (K, TA,) or, as in the M, in the deserts, or waterless deserts, (TA,) for guidance, (K, TA,) in the M, for the guidance of those going astray; (TA;) as also ↓ عَلَامَةٌ: (K:) the former is also applied to a building raised in the beaten track of the road, of such as are places of alighting for travellers, whereby one is guided to the land [that is the object of a journey]: pl. أَعْلَامٌ: and عَلَمٌ also signifies a مَنَارَة [app. a mistranscription for مَنَار, without ة: see these two words]. (TA. [See also مَعْلَمٌ.]) [Hence, أَعْلَامُ الكَوَاكِبِ The stars, or asterisms, that are signs of the way to travellers: see مِصْبَاحٌ.] b5: And A separation between two lands; [like مَنَارٌ;] as also ↓ عَلَامَةٌ. (K.) [Hence,] أَعْلَامُ الحَرَمِ The limits that are set to the Sacred Territory. (TA.) b6: And A mountain; (S, K;) as a general term: or a long mountain: (K:) [app. as forming a separation: or as being a known sign of the way:] pl. أَعْلَامٌ and عِلَامٌ: (K:) the former pl. occurring in the Kur [xlii. 31 and] lv. 24. (TA.) b7: And A banner, or standard, syn. رَايَةٌ, (S, K, TA,) to which the soldiers congregate: (TA:) and, (K,) some say, (TA,) the thing [i. e. flag, or strip of cloth,] that is tied upon the spear: (K, TA:) it occurs in a verse of Aboo-Sakhr El-Hudhalee with the second fet-hah lengthened by an alif after it [so that it becomes ↓ عَلَام]. (IJ, TA.) b8: And (tropical:) The chief of a people or party: (K, TA:) from the same word as signifying “ a mountain ” or “ a banner: ” (TA:) pl. أَعْلَامٌ. (K.) b9: [In grammar, it signifies A proper name of a person or place &c. b10: And the pl. أَعْلَامٌ is applied to Things pertaining to rites and ceremonies of the pilgrimage or the like, as being signs thereof; such as the places where such rites and ceremonies are performed, the beasts destined for sacrifice, and the various practices performed during the pilgrimage &c.; as also مَعَالِمُ, pl. of ↓ مَعْلَمٌ: the former word is applied to such places in the Ksh and Bd and the Jel in ii. 153; and the latter, in the Ksh and Bd in ii. 194: the former is also applied to the beasts destined for sacrifice in the Ksh and Bd and the Jel in xxii. 37; and the latter, in the Ksh and Bd in xxii. 33: and both are applied to the practices above mentioned, the former in the TA and the latter in the K, in art. شعر: see شِعَارٌ.]

A2: See also what next follows.

عُلْمَةٌ and ↓ عَلَمَةٌ and ↓ عَلَمٌ [the last of which is originally an inf. n., see 1, last sentence,] A fissure in the upper lip, or in one of its two sides. (K.) عَلَمَةٌ: see what next precedes.

عَلْمَآءُ fem. of أَعْلَمُ [q. v.].

عَلْمَآءِ in the saying عَلْمَآءِ بَنُو فُلَانٍ [meaning At the water are the sons of such a one] is a contraction of عَلَى المَآءِ. (S.) عِلْمِىٌّ Of, or relating to, knowledge or science; scientific; theoretical; opposed to عَمَلِىٌّ.]

عَلَمِيَّةٌ, in grammar, The quality of a proper name.]

عَلَامٌ: see عَلَامَةٌ: b2: and see also عَلَمٌ.

A2: [عَلَامَ is for عَلَى مَ.]

عُلَامٌ: see عُلَّامٌ.

A2: Also i. q. غُلَامٌ [q. v.]: an instance of the substitution of ع for غ. (MF and TA on the letter ع.) عَلِيمٌ: see عَالِمٌ. b2: العَلِيمُ and ↓ العَالِمُ and ↓ العَلَّامُ, as epithets applied to God, signify [The Omniscient;] He who knows what has been and what will be; who ever has known, and ever will know, what has been and what will be; from whom nothing is concealed in the earth nor in the heaven; whose knowledge comprehends all things, the covert thereof and the overt, the small thereof and the great, in the most complete manner. (TA.) عَلَامَةٌ i. q. سِمَةٌ [A mark, sign, or token, by which a person or thing is known; a cognizance, or badge; a characteristic; an indication; a symptom]; (K; [see also مَعْلَمٌ;]) and ↓ عَلَمٌ is syn. therewith [as meaning thus]; (S, Msb, TA;) and so ↓ أُعْلُومَةٌ, (Abu-l-'Omeythil ElAarábee, TA,) as in the saying ↓ بَيْنَ القَوْمِ أُعْلُومَةٌ [Among the people, or party, is a mark, sign, or token]; and the pl. of this last is أَعَالِيمُ: (TA:) the pl. of عَلَامَةٌ is عَلَامَاتٌ (Msb) and [the coll. gen. n.] ↓ عَلَامٌ, (K, TA,) differing from عَلَامَةٌ only by the apocopating of the ة. (TA.) b2: See also عَلَمٌ, in two places.

عُلَامِىٌّ Light, or active; and sharp, or acute, in mind; (K, TA;) applied to a man: it is without teshdeed, and with the relative ى; from عُلَامٌ [signifying “ a hawk ”]. (TA.) عَلَّامٌ and ↓ عُلَّامٌ, (K, TA,) both mentioned by ISd, the latter [which is less used] from Lh, (TA,) and ↓ عَلَّامَةٌ (S, K) and ↓ تِعْلِمَةٌ and ↓ تِعْلَامَةٌ, (K,) Very knowing or scientific or learned: (S, K:) the ة in ↓ عَلَّامَةٌ is added to denote intensiveness; (S;) or [rather] to denote that the person to whom it is applied has attained the utmost degree of the quality signified thereby; [so that it means knowing &c. in the utmost degree; or it may be rendered very very, or singularly, knowing or scientific or learned;] and this epithet is applied also to a woman: (IJ, TA:) [↓ تِعْلَامَةٌ, likewise, is doubly intensive; and so, app., is ↓ تِعْلِمَةٌ:] the pl. of عَلَّامٌ is عَلَّامُونَ; and that of ↓ عُلَّامٌ is عُلَّامُونَ. (TA.) See also, for the first, عَلِيمٌ. b2: Also the same epithets, (K,) or عَلَّامٌ and ↓ عَلَّامَةٌ, (TA,) i. q. نَسَّابَةٌ; (K, TA;) [or rather عَلَّامٌ signifies نَسَّابٌ, i. e. very skilful in genealogies, or a great genealogist; and ↓ عَلَّامَةٌ signifies نَسَّابَةٌ, i. e. possessing the utmost knowledge in genealogies, or a most skilful genealogist;] from العِلْمُ. (TA.) عُلَّامٌ: see the next preceding paragraph, in two places. b2: Also, and ↓ عُلَامٌ, The صَقْر [or hawk]; (K;) the latter on the authority of IAar: (TA:) and [particularly] the بَاشَق [i. e. the musket, or sparrow-hawk]; (K;) as some say: (TA:) or so the former word, (T, * S, TA,) or the latter word accord. to Kr and IB. (TA.) b3: And the former word, The [plant called] حِنَّآء

[i. e. Lawsonia inermis]: (IAar, S, K, TA:) thus correctly, but mentioned by Kr as without tesh-deed. (TA.) b4: And the same, i. e. with tesh-deed, The kernel of the stone of the نَبِق [or fruit, i. e. drupe, of the lote-tree called سِدْر]. (TA.) عَلَّامَةٌ: see عَلَّامٌ, in four places.

عُلَّامَةٌ: see مَعْلَمٌ.

العَالَمُ, (S, Msb, K, &c.,) said by some to be also pronounced ↓ العَالِمُ, (MF, TA,) and pronounced by El-Hajjáj with hemz [i. e. العَأْلَمُ], is primarily a name for That by means of which one knows [a thing]; like as الخَاتَمُ is a name for “ that by means of which one seals ” [a thing]: accord. to some of the expositors of the Kur-án, its predominant application is to that by means of which the Creator is known: then to the intelligent beings of mankind and of the jinn or genii: or to mankind and the jinn and the angels: and mankind [alone]: Es-Seyyid Esh-Shereef [El-Jurjánee] adopts the opinion that it is applied to every kind [of these, so that one says عَالَمُ الإِنْسِ (which may be rendered the world of mankind) and عَالَمُ الجِنِّ (the world of the jinn or genii) and عَالَمُ المَلَائِكَةِ (the world of the angels), all of which phrases are of frequent occurrence], and to the kinds [thereof] collectively: (TA:) or it signifies الخَلْقُ [i. e. the creation, as meaning the beings, or things, that are created], (S, Msb, K,) altogether [i. e. all the created beings or things, or all creatures]: (K:) or, as some say, peculiarly, the intelligent creatures: (Msb:) or what the cavity (lit. belly) of the celestial sphere comprises, (K, TA,) of substances and accidents: (TA:) [it may often be rendered the world, as meaning the universe; and as meaning the earth with all its inhabitants and other appertenances; and in more restricted senses, as instanced above: and one says عَالَمُ الحَيَوَانِ meaning the animal kingdom, and عَالَمُ النَّبَات the vegetable kingdom, and عَالَمُ المَعَادِنِ the mineral kingdom:] Jaafar Es-Sádik says that the عَالَم is twofold: namely, العَالَمُ الكَبِيرُ, which is the celestial sphere with what is within it; and العَالَمُ الصَّغِيرُ, which is man, as being [a microcosm, i. e.] an epitome of all that is in the كَبِير: and Zj says that العَالَمُ has no literal sing., because it is [significant of] a plurality [of classes] of diverse things; and if made a sing. of one of them, it is [significant of] a plurality of congruous things: (TA:) the pl. is العَالَمُونَ (S, M, Msb, K, &c.) and العَوَالِمُ: (S, TA:) and the sing. is [said to be] the only instance of a word of the measure فَاعَلٌ having a pl. formed with و and ن, (ISd, K, TA,) except يَاسَمٌ: (K, TA:) [but see this latter word:] العَالَمُونَ signifies the [several] sorts of created beings or things: (S:) [or all the sorts thereof: or the beings of the universe, or of the whole world:] it has this form because it includes mankind: or because it denotes particularly the sorts of created beings consisting of the angels and the jinn and mankind, exclusively of others: I'Ab is related to have explained رَبُّ العَالَمِينَ as meaning the Lord of the jinn, or genii, and of mankind: Katádeh says, the Lord of all the created beings: but accord. to Az, the correctness of the explanation of I'Ab is shown by the saying in the beginning of ch. xxv. of the Kur-án that the Prophet was to be a نَذِير [or warner] لِلْعَالَمِينَ; and he was not a نذير to the beasts, nor to the angels, though all of them are the creatures of God; but only to the jinn, or genii, and mankind. (TA.) b2: عَالَمٌ is also syn. with قَرْنٌ [as meaning A generation of mankind; or the people of one time]. (O, voce طَبَقٌ, q. v.) عَالِمٌ and ↓ عَلِيمٌ signify the same, (IJ, Msb, K, *) as epithets applied to a man; (K;) i. e. Possessing the attribute of عِلْم (IJ, Msb, TA) as a faculty firmly rooted in the mind; [or learned; or versed in science and literature;] the former being used in [what is more properly] the sense of the latter; (IJ, TA;) which is an intensive epithet: (TA:) the pl. is عُلَمَآءُ and عُلَّامٌ, (K,) the latter of which is pl. of عَالِمٌ; (IB, TA;) the former being [properly] pl. of عَلِيمٌ; and عَالِمُونَ is [a] pl. of عَالِمٌ; (Msb;) [but] عُلَمَآءُ is used as a pl. of both, (IJ, TA,) and by him who says only عَالِمٌ [as the sing.], (Sb, TA;) because عَالِمٌ is used in the sense of عَلِيمٌ: to him who is entering upon the study of العِلْم, the epithet ↓ مُتَعَلِّمٌ [which may generally be rendered learning, or a learner,] is applied; not عَالِمٌ. (IJ, TA.) عَالِمٌ is also expl. as signifying One who does according to his knowledge. (TA.) b2: See also عَلِيمٌ: and أَعْلَمُ.

A2: And see العَالَمُ.

عَيْلَمٌ A well having much water: (S, K:) or of which the water is salt: (K:) and a wide well: and sometimes a man was reviled by the saying, يَا ابْنَ العَيْلَمِ, referring to the width of his mother [in respect of the فَرْج]: (TA:) pl. عَيَالِمُ or عَيَالِيمُ. (S, accord. to different copies: in the TA, in this instance, the latter.) b2: And The sea: (S, K:) pl. عَيَالِمُ. (TA.) b3: And The water upon which is the earth: (S, K:) or water concealed, or covered, in the earth; or beneath layers, or strata, of earth; mentioned by Kr: (TA:) [عَيْلَمُ المَآءِ occurs in the JK and TA in art. خسف, and is there plainly shown to mean the water that is beneath a mountain, or stratum of rock: (see also غَيِّثٌ: and see غَيْلَمٌ:) and it is said that] المَأءُ العَيْلَمُ means copious water. (Ham p. 750.) b4: And A large cooking-pot. (T, TA voce هِلْجَابٌ.) A2: Also Plump, and soft, tender, or delicate. (S, K.) A3: And The frog. (AAF, K. [This meaning is also assigned to غَيْلَمٌ.]) b2: And i. q. ↓ عَيْلَامٌ; (K;) which signifies A male hyena; (S, K;) occurring in a trad. (خَبَر) respecting Abraham, relating that he will take up his father to pass with him the [bridge called] صِرَاط, and will look at him, and lo, he will be عَيْلَامٌ أَمْدَرُ [a male hyena inflated in the sides, big in the belly, or having his sides defiled with earth or dust]. (TA.) عَيْلَامٌ: see the next preceding sentence.

أَعْلَمُ [More, and most, knowing or learned]. Applied to God, [it may often be rendered Supreme in knowledge: or omniscient: but often, in this case,] it means [simply] ↓ عَالِمٌ [in the sense of knowing, or cognizant]. (Jel in iii. 31, and I'Ak p. 240.) [Therefore اَللّٰهُ أَعْلَمُ virtually means, sometimes, God knows best; or knows all things: and sometimes, simply, God knows.]

A2: Also [Harelipped; i. e.] having a fissure in his upper lip: (S, Mgh, Msb, K:) or in one of its two sides: (K:) the camel is said to be اعلم because of the fissure in his upper lip: when the fissure is in the lower lip, the epithet أَفْلَحُ is used: and أَشْرَمُ is used in both of these, and also in other, similar, senses: (TA:) the fem. of أَعْلَمُ is عَلْمَآءُ: (S, Msb, TA:) which is likewise applied to a lip (شَفَةٌ). (TA.) b2: العَلْمَآءُ signifies also The coat of mail: (K:) mentioned by Sh, in the book entitled كِتَابُ السِّلَاحِ; but as not heard by him except in a verse of Zuheyr Ibn-Khabbáb [?]. (TA.) أُعْلُومَةٌ: see عَلَامَةٌ, in two places.

تِعْلِمَةٌ and تِعْلَامَةٌ: see عَلَّامٌ; each in two places.

مَعْلَمٌ i. q. مَظِنَّةٌ; مَعْلَمُ الشَّىْءِ signifying مَظِنَّتُهُ; (K, TA;) as meaning The place in which is known the existence of the thing: (Msb in art. ظن:) pl. مَعَالِمُ; (TA;) which is the contr. of مَجَاهِلُ, pl. of مَجْهَلٌ [q. v.] as applied to a land; meaning in which are signs of the way. (TA in art. جهل.) And hence, [A person in whom is known the existence of a quality &c.:] one says, هُوَ مَعْلَمٌ لِلْخَيْرِ [He is one in whom good, or goodness, is known to be]. (TA.) b2: Also A thing, (K,) or a mark, trace, or track, (S, TA,) by which one guides himself, or is guided, (S, K, TA,) to the road, or way; (S, TA;) as also ↓ عُلَّامَةٌ and ↓ عَلْمٌ: (K: [in several copies of which, in all as far as I know, وَالعَلْمُ is here put in the place of والعَلْمِ; whereby العَلْمُ is made to be syn. with العَالَمُ: but accord. to SM, it is syn. with المَعْلَمُ, as is shown by what here follows:]) and hence a reading in the Kur [xliii. 61], ↓ وَإِنَّهُ لَعَلْمٌ لِلسَّاعَةِ, meaning And verily he, i. e. Jesus, by his appearing, and descending to the earth, shall be a sign of the approach of the hour [of resurrection]: it is also said, in a trad., that on the day of resurrection there shall not be a مَعْلَم for any one: and the pl. is مَعَالِمُ. (TA.) And مَعْلَمُ الطِّرِيقِ signifies The indication, or indicator, of the road, or way. (TA.) b3: [And hence it signifies likewise An indication, or a symptom, of anything; like عَلَامَةٌ.] b4: See also عَلَمٌ, last quarter.

مُعْلَمٌ pass. part. n. of أَعْلَمَ [q. v.] in the phrase اعلم الثَّوْبَ, and thus applied as an epithet to a garment, or piece of cloth: (S:) [and also in other senses: thus in a verse of 'Antarah cited voce مَشُوفٌ:] and applied to a قِدْح [or gamingarrow] as meaning Having a mark [made] upon it. (TA.) b2: [See also a verse of 'Antarah cited voce مِشَكٌّ.]

مُعْلِمٌ act. part. n. of أَعْلَمَ [q. v.] in the phrase اعلم الثَّوْبَ: [and in other senses:] b2: thus also of the same verb in the phrase اعلم الفَارِسُ. (S.) مُعَلَّمٌ [pass. part. n. of 2, in all its senses: b2: and hence particularly signifying] Directed by inspiration to that which is right and good. (TA.) مُعَلِّمٌ [act. part. n. of 2, in all its senses: and generally meaning] A teacher. (KL.) b2: [It is now also a common title of address to a Christian and to a Jew.]

مَعْلُومٌ [Known; &c.]. الوَقْتُ المَعْلُومُ [mentioned in the Kur xv. 38 and xxxviii. 82] means[The time of] the resurrection. (TA.) And الأَيَّامُ المَعْلُومَاتُ [mentioned in the Kur xxii. 29] means[The first] ten days of Dhu-l-Hijjeh, (S, Mgh, Msb, K,) the last of which is the day of the sacrifice. (TA.) b2: [In grammar, The active voice.]

مُتَعَلِّمٌ: see عَالِمٌ.

طفل

1 طَفُلَ, aor. ـُ inf. n. طَفَالَةٌ and طُفُولَةٌ, It (anything) was, or became, soft, or tender; [as though resembling a طِفْل;] (K, TA;) syn. رَخُصَ. (TA.) A2: طَفَلَت said of a she-camel: see 2. b2: طَفَلَ, (K, TA,) inf. n. طُفُولٌ, said of a man, (TA,) He entered upon the [time called]

طَفَل, (K, TA,) which has two contr. meanings; (TA;) as also ↓ اطفل. (K.) b3: And طَفَلَتِ الشَّمْسُ The sun rose: (O, K:) so says Fr in his “ Nawádir. ” (O.) b4: And, (O, K,) accord. to Zj, (O,) The sun became red on the occasion of setting; and so ↓ أَطْفَلَت: (O, K:) thus the former has two contr. meanings: (K:) and الشَّمْس ↓ طفّلت, (S, K,) or طفّلت لِلْغُرُوبِ, (S,) inf. n. تَطْفِيلٌ, (S, O,) The sun inclined to setting: (S, O:) or approached the setting; as also طَفَلَت, (K, TA,) aor. ـُ inf. n. طُفُولٌ. (TA.) A3: طَفَلَتِ الحُمُرُ العُشْبَ The asses depastured the herbs so as to raise the dust upon them. (Ibn-'Abbád, O.) A4: And طَفِلَ النَّبْتُ; (Ibn-' Abbád, O, K;) and طُفِلَ; (Ibn-' Abbád, O, TA;) or, accord. to the K, ↓ طُفِّلَ, inf. n. تَطْفِيلٌ; (TA;) The herbage became soiled by dust, (Ibn-' Abbád, O, K, TA,) and thereby marred, or injured. (Ibn-' Abbád, O, TA.) 2 طفّلت النَّاقَةُ i. q. رَشَحَتْ طِفْلَهَا or رَشَّحَتْهُ [i. e. The she-camel rubbed the root of her young one's tail, and pushed him on with her head; and went before him, and waited for him until he overtook her; and sometimes gently urged him on, and followed him]; (K accord. to different copies; [but both of these verbs signify the same, as expl. in the L;]) and so ↓ طَفَلَت, (K, TA,) aor. ـُ inf. n. طُفُولٌ. (TA.) b2: طفّلت الشَّمْسُ: see 1. b3: طفّل اللَّيْلُ The night began to be dark: (S, O:) or drew near. (K.) A2: طفّل الإِبِلَ, (S, O, K,) inf. n. تَطْفِيلٌ, (S, O,) He treated the camels gently, in journeying, in order that their young ones (أَطْفَالُهَا) might come up to them. (S, O, K.) b2: And طفّل الكَلَامَ, (tropical:) He considered, or forecast, the results of the speech, or saying; he looked to what would, or might, be its result; or he thought, or meditated, upon it, and endeavoured to understand it; syn. تَدَبَّرَهُ; (K, TA;) and (TA) so ↓ اطفلهُ. (O, TA.) A3: See also 1, last sentence.

A4: And see 5, in two places.4 اطفلت, said of a woman, (S, O, TA,) and of a girl, or young woman, (صبية, [but this, I doubt not, is a mistranscription for ظَبْيَة, i. e. a doe-gazelle,]) and of a she-camel, (TA,) or of any female, (Msb,) She had a طِفْل [or young one of tender age]: (S, O, TA:) or she brought forth. (Msb.) b2: See also 1, in two places.

A2: And see 2.5 تطفّل He was, or became, an intruder at feasts, uninvited; (S, Msb, K;) as also ↓ طفّل, (K,) inf. n. تَطْفِيلٌ: (TA:) or he imitated Tufeyl: (Har p. 179: [see طُفَيْلِىٌّ:]) and عَلَيْهِ ↓ طفّل and تطفّل عليه he intruded upon him at a feast, uninvited. (TA.) It is of the speech of the people of El-' Irák. (Lth, Msb.) طَفْلٌ Soft, or tender; (S, O, K;) applied to anything, (K:) fem, with ة; (S, O, K;) applied to a girl, or young woman, (S,) or to a woman: (O:) and pl. طِفَالٌ and طُفُولٌ, (K.) One says بَنَانٌ طَفْلٌ [Soft, or tender, fingers, or ends of fingers]; this being allowable, though بنان is a [kind of] pl. and طفل is a sing., because every pl. [of the kind] that differs not from its sing. save in the ة [affixed to the latter] is made sing. and masc. [as well as fem.]: and therefore Homeyd says, فَلَمَّا كَشَفْنَ اللِّبْسَ عَنْهُ مَسَحْنَهُ بِأَطْرَافِ طَفْلٍ زَانَ غَيْلًا مُوَشَّمًا [And when they (referring to females) removed from over him the clothing, they wiped him with the extremities of soft, or tender, fingers, that adorned a plump fore arm, tattooed]; meaning, بِأَطْرَافِ بِنَانٍ طَفْلٍ. (S, O.) A2: Also [Fullers' earth, which is used for scouring cloths, and is sometimes used in the bath, instead of soap;] a certain yellow [or rather yellowish, and sometimes white, or whitish,] earth, well known in Egypt, with which cloths are dyed [or rather scoured]; (TA;) also called بَيْلُونٌ. (Esh-Shiháb El-' Ajamee, TA in art. بلن.) طِفْلٌ A young one, or youngling, or the young, (Msb, K, *) of anything, (K,) [or] of a human being and of a beast: (Msb:) or (K) a new-born child, or young infant: and also a young one, or the young, of any wild animal: (S, O, K:) or it is applied to a child until he discriminates; (Msb, TA;) after which he is called صَبِىّ; thus some say, (Msb,) [and] thus says El-Munáwee: (TA:) or, accord. to Az, (Msb, TA,) on the authority of AHeyth, (TA,) a child from the time of his birth (Mgh, TA) until he attains to puberty: (Mgh, Msb, TA:) fem. طِفْلَةٌ: (Zj, Mgh, Msb, TA:) and pl. أَطْفَالٌ: (Zj, S, O, Msb, TA:) but طِفْلٌ is also used as fem., (Zj, Mgh, O, Msb, TA,) and dual, (Zj, TA,) and pl., (Zj, S, O, Msb, TA,) occurring as pl. in the Kur xxiv. 31, (S, O, Msb,) and [xxii. 5 and] xl. 69: (Zj, TA:) and ↓ طِفْيَلٌ signifies the same as طِفْلٌ; (K, TA;) used in this sense by a rájiz; but accord. to some, by poetic license, for the dim. ↓ طُفَيْلٌ. (TA.) b2: [Hence,] (assumed tropical:) Any part or portion of anything, whether a substance or an accident: (K, TA:) pl. أَطْفَالٌ: whence they say طِفْلُ الهَمِّ and الحُبِّ (assumed tropical:) [The portion of anxiety and of love]. (TA.) b3: (tropical:) A falling spark or portion (سِقْط [in the CK سَقَط]) of fire: (M, K, TA:) or a live coal: (A, TA:) or fire when just struck; as also طِفْلَةٌ: (T, TA: [but this latter is the n. un.:]) and the pl. is أَطْفَالٌ: one says, تَطَايَرَتْ أَطْفَالُ, النَّارِ, meaning (tropical:) The sparks of the fire [became scattered]. (TA.) b4: (assumed tropical:) Small clouds: so in a verse of Aboo-Dhu-eyb. (TA.) b5: (tropical:) An object of want: (K:) or a small object of want. (TA.) One says, هُوَ يَسْعَى فِى أَطْفَالِ الحَوَائِجِ i. e. [(tropical:) He labours in the accomplishment of] small objects of want. (A, TA.) A2: (tropical:) Night: (K, TA:) or the first part thereof. (A, TA.) b2: And (assumed tropical:) The sun when near to the setting. (ISd, K, TA.) طَفَلٌ: see طُفُولِيَّةٌ. b2: Also The period [next] after sunrise: from طِفْلٌ signifying “ a young one ” or “ youngling: ” (O:) or طَفَلُ الغَدَاةِ signifies the period from that when the sun is about to rise, or appear, until its light has ascendancy over the earth: (T, TA:) or when the sun is about to rise, or appear, and has not yet ascendancy in, or upon, the earth: (Er-Rághib, TA:) or the period from the rising, or appearing, of the sun, until its having ascendancy [for إِلَى اسْتِكْمَالِهَا in a copy of the M, and استكمانها and استكنانها in different copies of the K, I read الى اسْتِمْكَانِهَا, agreeably with the explanation in the the T and with that of Er-Rághib, in both of which the verb used is يَسْتَمْكِن,] in, or upon, the earth. (M, K.) And (O) The period after [that called] the عَصْر [q. v.] when the sun inclines to the setting: (S, O:) or طَفَلُ العَشِىِّ signifies the last part of the afternoon, at sunset, (K, TA,) and at the time of the sun's becoming yellow, when it is about to set. (TA.) One says, أَتَيْتُهُ طَفَلًا [I came to him at one of the periods termed طَفَل]. (S, O.) b3: Also The coming of the night with its darkness. (TA.) b4: And The darkness itself. (O, K.) A2: Also Rain: so in the phrase طَفَلُ الثُّرَيَّا [The rain of the auroral setting of the Pleiades]. (S, O.) [Or A shower of rain: for] one says, وَقَعَتْ أَطْفَالُ الوَسْمِىِّ The showers of the [rain called] وسمىّ [q. v.] fell: and جَادَهُ طَفَلٌ مِنْ مَطَرٍ [A shower of rain descended copiously upon him, or it]. (A, TA.) b2: And رِيحٌ طَفَلٌ A wind that blows gently, or softly. (TA.) طَفِلٌ Herbage that does not become tall (TA.) طُفَالٌ and طَفَالٌ Dry clay: (K:) of the dial. of El-Yemen. (TA.) طَفِيلٌ, like أَمِيرٌ, (K,) or, accord. to the L, ↓ طِفْئِلٌ, mentioned in the L in art. طفأل, (TA,) Turbid water remaining in a watering-trough: (K, TA:) n. un. with ة; (K;) accord. to the L, طِفْئِلَةٌ; meaning a portion thereof. (TA.) طُفَيْلٌ dim. of طِفْلٌ, q. v.

طِفْئِلٌ: see طَفِيلٌ.

طِفْيَلٌ: see طِفْلٌ.

طَفَالَةٌ: see what next follows.

طُفُولَةٌ: see what next follows.

طُفُولِيَّةٌ, mentioned by ISd and the expositors of the Fs and others, as well as in the K, and also pronounced without teshdeed, [i. e. طُفُولِيَةٌ,] which shows, as do several other reasons, that the ى therein is not that which is the characteristic of rel. ns., though it has been asserted to be so, (MF, TA,) The state, or condition, of the طِفْل; [i. e. early infancy: or, in a larger sense, childhood;] as also ↓ طُفُولَةٌ and ↓ طَفَالَةٌ and ↓ طَفَلٌ; (K;) [inf. ns.] having no verb [corresponding to them]. (TA.) طُفَيْلِىٌّ One who intrudes at feasts, uninvited; (S, O, Msb, K;) as also ↓ طِفْلِيلٌ: (K:) the former is a rel. n. from طُفَيْلٌ, the name of a certain man of El-Koofeh, (ISk, S, O, Msb, K,) who used to intrude at feasts, uninvited, (ISk, S, O, Msb,) and who was called طُفَيْلُ الأَعْرَاسِ and طُفَيْلُ العَرَائِسِ: (ISk, S, O: [two other deriva-tions are mentioned in the TA; but they are too far-fetched to deserve notice:]) such the Arabs [in their proper language] called وَارِشٌ. (ISk, S, O, Msb.) طَفَّالٌ One who sells طَفْل [or fullers' earth]. (TA.) طِفْلِيلٌ: see طُفَيْلِىٌّ.

طَافِلَةٌ, which Golius explains as meaning “ i. q. فَايِدَةٌ et خَيْرٌ, utilitas, bonum,” referring to the KL as his authority, is evidently a mistake for طَائِلٌ, expl. as meaning فَائِدَةٌ and خَيْرٌ in my copy of the KL, which does not mention طَافِلَةٌ in any sense.]

أَطْفَلُ [More, or most, like to the طُفَيْلِىّ: and hence, more, and most, intrusive, uninvited]. أَطْفَلُ مِنْ لَيْلٍ عَلَى نَهَارٍ [More intrusive, uninvited, than night upon day], and مِنْ شَيْبٍ عَلَى شَبَابٍ [than hoariness upon youthfulness], and مِنْ ذُبَابٍ [than flies], are proverbs. (Meyd.) مُطْفِلٌ, (A 'Obeyd, S, O, Msb, K,) and مُطْفِلَةٌ also, (TA,) applied to a female, of human beings and of wild animals, (K, TA,) and of camels, (A 'Obeyd, TA,) i. q. ذَاتُ طِفْلٍ [Having a young one, or youngling, &c.], (A 'Obeyd, K, TA,) with her: (A 'Obeyd, TA:) or applied to a she-gazelle and camel, (S, O,) or to any female, (Msb,) that has recently brought forth: (S, O, Msb: *) pl. مَطَافِلُ and مَطَافِيلُ. (A 'Obeyd, S, O, K.) [See also عَائِذٌ, in art. عوذ.] سَارَتْ قُرَيْشٌ بِالعُوذِ المَطَافِيلِ i. e. Kureysh journeyed with the camels that had recently brought forth having with them their young ones, occurring in a trad., means, (assumed tropical:) with their collective company, their old and their young. (TA.) [See, again, عَائِذٌ.] b2: [It is also said by Freytag to be applied in the Deewán of the Hudhalees to clouds followed by small ones.]

b3: And لَيْلَةٌ مُطْفِلٌ means A night that kills the young ones by its cold. (K, TA.) طفو and طفى 1 طَفَا فَوْقَ المَآءِ, (S, Mgh, Msb, K,) aor. ـْ (S, Mgh, Msb,) inf. n. طُفُوٌّ (S, Mgh, Msb, K) and طَفْوٌ, (S, Msb, K,) It (a thing, S, Mgh, Msb) floated upon the water, (S, Mgh, Msb, K,) and did not sink. (S, Msb.) b2: [Hence,] one says, الظُّعُنُ تَطْفُو وَتَرْسُبُ فِى السَّرَابِ (assumed tropical:) [The women's camel-vehicles appear, as though floating, and disappear, as though sinking, in the mirage]. (TA.) b3: And طَفَتِ الخُوصَةُ فَوْقَ الشَّجَرِ (tropical:) [The leaf of the date-palm, or of the Theban palm, &c.,] appeared [above the trees]. (K, TA.) b4: And طَفَا said of a bull, (K,) or of a wild bull, (TA,) (tropical:) He mounted upon the hills (K, TA) and upon the sands. (TA. [In the CK, على الاَكَمِ is erroneously put for عَلَا الأَكَمَ.]) b5: and طَفَوْتُ فَوْقَهُ (assumed tropical:) I leaped upon it. (TA.) The saying عَبْدٌ إِذَا مَا رَسَبَ القَوْمُ طَفَا is expl. by IAar as meaning [A slave] who, when the people are grave, leaps by reason of his ignorance. (TA.) b6: And طَفَا المَآءُ [not a mistranscription for طَغَا] (assumed tropical:) The water rose, or became high. (TA voce طُوفَانٌ, q. v.) b7: And طَفَا said of a gazelle, (assumed tropical:) He ran vehemently. (K.) One says of a gazelle, مَرَّ يَطْفُو, meaning (tropical:) He passed by, or along, or away, going lightly, or briskly, upon the ground, and running vehemently. (S, TA.) b8: And, said of a man, (K, TA,) by way of comparison [to a floating fish], (TA,) (tropical:) He died. (K, TA.) b9: And (assumed tropical:) He (i. e. a man) entered into [or upon] an affair: (K, TA:) [or,] accord. to the “ Nawádir,” one says, طَفَا فِى الأَرْضِ he entered into the earth, either وَاغِلًا [app. as meaning penetrating, and becoming concealed], or رَاسِخًا [app. as meaning becoming firmly fixed therein]. (TA.) A2: [طَفَا is made trans. by means of بِ: see an ex. voce أَرْسَبَ.]4 اطفى He kept continually, or constantly, to the eating of fish found floating upon the water. (TA.) طُفْىٌ: see طُفْيَةٌ.

طَفْوَةٌ, (K,) thus it should app. be accord. to the K, but in copies of the M, ↓ طُفْوَةٌ, with damm, (TA,) A thin, or slender, plant. (K.) طُفْوَةٌ: see what next precedes: b2: and see also the paragraph next following.

طُفْيَةٌ The leaf of the مُقْل [or Theban palm]; (S, Mgh, Msb, K;) and so ↓ طُفْوَةٌ: (As, TA:) pl. ↓ طُفْىٌ (S, * TA) or [rather this is a coll. gen. n., and the pl. properly so termed is] طُفًى, (Msb,) which is [also] pl. of طُفْوَةٌ. (As, TA.) [Accord. to Forskål (Flora Ægypt. Arab., p. cxxvi.), the Theban palm itself, which he terms “ borassus flabelliformis,” is called طفى, as well as دوم.]

b2: And [hence] الطُّفْيَةُ, (K,) or ذُو الطُّفْيَتَيْنِ, (S, Mgh, Msb, TA,) is the name of (assumed tropical:) A serpent (S, Mgh, Msb, K) of a foul, or malignant, sort, (K,) having upon its back two lines, or stripes, (S, Mgh, Msb, K,) which are black, (S, Mgh, Msb,) resembling two leaves such as are termed طُفْيَتَانِ: (S, Mgh, Msb, K:) and sometimes it is termed طُفْيَةٌ, meaning ذَاتُ طُفْيَةٍ: and الطُّفَى is used as the pl., meaning ذَوَاتُ الطُّفَى. (S.) طُفَاوَةٌ The floating froth or scum (K, TA) and grease (TA) of the cooking-pot. (K, TA.) b2: And A halo around the sun, (S, K,) and also around the moon [like هَالَةٌ]: (K:) the former accord. to Fr, and the latter accord. to AHát. (TA.) b3: And one says, أَصَبْنَا طُفَاوَةً مِنَ الرَّبِيعِ meaning شَيْئًا مِنْهُ [i. e. We obtained somewhat of the herbage, or perhaps of the rain, of the season called رَبِيع]. (S, TA.) سَمَكٌ طَافٍ Fish floating upon the surface of the water, having died therein. (Mgh, Msb, TA.) b2: [Hence,] فَرَسٌ طَافٍ (assumed tropical:) A horse elevating his head. (TA.) b3: كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ [As though his eye were a floating grape], in a trad. respecting Ed-Dejjál, is expl. by Th as meaning his eye's being prominent and conspicuous. (TA.)