جمع

1 جَمَعَ, (S, Mgh, Msb,) aor. ـَ (Mgh, TA,) inf. n. جَمْعٌ, (S, Mgh, Msb, K,) He collected; brought, or gathered, together; gathered up; assembled; congregated; mustered; drew together; or contracted; (Mgh, Er-Rághib, B, K; *) a thing; (Er-Rághib, Msb, B;) so that the several parts or portions became near together; (Er-Rághib, B;) or a thing in a scattered, or dispersed, state; (Fr, S;) and a number of men; (Fr;) as also ↓ جمّع; [or this has only an intensive signification;] and ↓ اجمع. (TA.) [See also the inf. n., جَمْعٌ, below; and] see 2; and 10. b2: [جَمَعَ بَيْنَهُمَا He brought them two together, into a state of union, after separation; and particularly, reconciled them; conciliated them: and he, or it, united, connected, or formed a connexion between, them two: see 3 (last sentence) in art. دنو.] b3: جَمَعَ عَلَيْهِ ثِيَابَهُ He put on, or attired himself with, his clothes. (TA.) b4: جَمَعَتِ الجَارِيَةُ The girl put on the دِرْع and the خِمَار and the مِلْحَفَة; (S, TA;) i. e., (tropical:) became a young woman; (S, K, TA;) became full-grown. (TA.) b5: مَا جَمَعْتُ بِامْرَأَةٍ قَطُّ, and عَنِ امْرَأَةٍ, (assumed tropical:) I have never gone in to a woman; or I have never had a woman conducted to me as my bride. (Ks, K.) b6: فَاجْمَعُوا كَيْدَكُمْ, and فَجَمَعَ كَيْدَهُ: see 4. b7: جَمَعَ أَمْرَهُ: see 4. b8: [جَمَعَ also signifies He composed, arranged, or settled, a thing, or an affair; as in the phrase جَمَعَ اللّٰهُ شَمْلَهُ: see art. شمل. b9: Also It comprised, comprehended, or contained.] b10: Also He pluralized a word; made it to have a plural, or plurals. (The Lexicons passim.) 2 جمّع, (Fr, Msb,) inf. n. تَجْمِيعٌ, (K,) He collected; brought, or gathered, together; gathered up; assembled; congregated; mustered; drew together; or contracted; [thus I render جَمَعَ, as explained above;] much; with much, or extraordinary, energy, or effectiveness, or the like; vigorously; or well. (Bd in civ. 2; Msb, K.) Thus in the Kur [civ. 2], الَّذِى جَمَّعَ مَالًا وَعَدَّدَهُ (S, * Bd) Who hath collected much wealth, and hath made it a provision for the casualties of fortune, or reckoned it time after time: (Bd:) [or who hath amassed, or accumulated, wealth, &c.:] or who hath gained, acquired, or earned, wealth, &c.; thus differing from جَمَعَ, explained above: but it is allowable to say مَالًا ↓ جَمَعَ, without teshdeed; (Fr;) and thus it is [generally] read in this passage of the Kur. (Bd.) See also 1. b2: حَمَّعَتْ, (TA,) inf. n. as above, (K,) She (a hen) collected her eggs in her belly. (K, TA.) b3: جَمَّعُوا, (inf. n. as above, S,) They were present on the Friday, (S, Mgh, Msb,) or with the congregation [then collected], (Mgh,) and performed the prayers [with the congregation] on that day. (S, Mgh.) b4: Hence the saying, أَوَّلُ جُمْعَةٍ جُمِّعَتْ فِى

الإِسْلَامُ بَعْدَ المَدِينَةِ بِجُؤَاثِى [The first Friday that was observed by the performance of congregational prayer in the time of El-Islám, after the observance thereof in El-Medeeneh, was in Ju-áthà]. (TA.) 3 جامعهُ عَلَى أَمْرِ كَذَا, (S, K,) inf. n. مُجَامَعَةٌ (TK) [and جِمَاعٌ], He combined with him, (مَعَهُ ↓ اجتمع, S, K, TA,) and aided him, (TA,) to do such a thing. (S, * K, * TA.) It is said in a trad. of Aboo-Dharr, وَلَا جِمَاعَ لَنَا فِيمَا بَعْدُ i. e. لَنَا ↓ لَااجْتِمَاعَ [which may mean Nor any combining, or nor any coming together, for us afterwards: see 8]. (TA.) b2: جامع امْرَأَتَهُ, (Msb,) inf. n. مُجَامَعَةٌ (S, Msb, K) and جِمَاعٌ, (Mgh, Msb,) (tropical:) He lay with his wife; compressed her. (S, * Mgh, * Msb, K. *) [The latter inf. n. is the more common as meaning Coïtus conjugalis, or the act of compressing].

A2: اِسْتَأْجَرَ الأَجِيرَ مُجَامَعةً, and جِمَاعًا, He hired the hireling for a certain pay every week. (Lh, * TA.) 4 اجمع: see 1. أَجْمَعْتُ الشَّىْءَ signifies I put the thing together; such, for instance, as spoil, or plunder. (S.) You say, أَجْمَعْتُ النَّهْبِ, meaning I collected together from every quarter the camels taken as spoil from the people to whom they belonged, and drove them away: (AHeyth:) or إِجْمَاعٌ signifies [simply] the driving of camels together, or collectively. (K.) b2: الإِجْمَاعُ also signifies The composing and settling a thing which has been discomposed [and unsettled]; as an opinion upon which one determines, resolves, or decides: (TA:) or جَعْلُ الأَمْرِ جَمِيعًا بَعْدَ تَفَرُّقِهِ, (AHeyth, K,) i. e. the determining, resolving, or deciding, upon an affair, so as to make it firmly settled, [after it had been unsettled in the mind, or] after considering what might be its issues, or results, and saying at one time, I will do thus, and at another time, I will do thus. (AHeyth.) You say, أَجْمَعْتُ الأَمْرَ, (Ks, S, Mgh, * Msb, K,) and عَلَى الأَمْرِ, (Mgh, * Msb, K,) I determined, resolved, or decided, upon the affair; (Ks, S, Mgh, * Msb, K;) as though I collected myself, or my mind, for it; (TA;) as, for instance, a journeying, and a fasting, (Mgh, Msb,) and a going forth, and a tarrying or an abiding; (TA;) and in like manner, أَمْرَهُ ↓ جَمَعَ He determined, resolved, or decided, upon his affair; as, for instance, a fasting: (TA:) and أَجْمَعْتُ الرَّأْىِ I determined, or settled, the opinion. (TA.) Yousay also, أَجْمِعْ أَمْرَكَ وَلَا تَدَعْهُ مُنْتَشِرًا [Determine thou, or decide, upon thine affair, and do not leave it unsettled]. (S.) The saying, in the Kur [x. 72], فَأَجْمَعُوا أَمْرَكُمْ وَشُرَكَآءَ كُمْ means Then determine ye, or resolve, or decide, upon your affair, (Fr, Ibn-'Arafeh, Bd,) and prepare for it, (Fr,) or اِجْعَلُوهُ جَمِيعًا, [which has the former of these meanings, as shown above,] (AHeyth,) and call ye your companions, (Fr, S, Bd, K,) شركاءكم being governed in the accus. case by the verb understood, (Bd, TA,) becanse the verb in the text is not used with شركاء for its object, (S, K,) but only the unaugmented verb: (S:) or the meaning is then determine ye, with your companions, upon your affair; (Bd, K;) so says Aboo-Is-hák, adding that what Fr says is erroneous: (TA:) or then determine ye upon your affair and the affair of your companions, for وَأَمْرَ شُرَكَائِكُمْ. (Bd.) It is also said that the phrase, in the Kur [xx. 67], فَأَجْمِعُوا كَيْدَكُمْ meansTherefore determine ye, or resolve, or decide, upon your artifice, or stratagem: (TA:) but some read كَيْدَكُمْ ↓ فَاجْمَعُوا, (Bd, TA,) meaning therefore combine ye all your artifice; leave nothing thereof unexerted; (TA;) and this latter reading is favoured by the phrase كَيْدَهُ ↓ فَجَمَع [in verse 62 of the same ch.]. (Bd.) b3: Also The agreeing, or uniting, in opinion. (K, * TA.) Yousay, أَجْمَعُوا عَلَى الأَمْرِ meaning They agreed, or were of one mind or opinion, upon, or respecting, the affair; (Mgh, Msb;) [and so عَلَيْهِ ↓ اجتمعوا; and عليه ↓ تجمّعوا.] b4: Also The preparing [a thing], or making [it] ready; syn. الإِعْدَادُ. (K, TA. [In the CK, erroneously, الاَعْدَادُ.]) Yousay, أَجْمَعْتُ كَذَا I prepared, or made ready, such a thing. (TA.) And أَجْمِعُوا أَمْرَكُمْ Prepare ye for your affair. (Fr.) b5: Also The binding the teats of a she-camel all together with the صِرَار, q. v. (K.) You say, اجمع بِالنَّاقَةِ, (S, TA,) and اجمع النَّاقَةِ, (TA,) He so bound the teats of the she-camel; (S, TA;) and so أَكْمَشَ بِهَا. (TA.) b6: Also The drying [a thing]; drying [it] up; making [it] dry; syn. التَّجْفِيفُ وَالإِيبَاسُ. (K TA. [In the CK, erroneously, التَخْفُيفُ والاِيْناسُ.]) Hence the saying of Aboo-Wejzeh Es-Saadee, وَأَجْمَعَتِ الهَوَاجِرُ كُلَّ رَجْعٍ

مِنَ الأَجْمَادِ وَالدَّمِثِ البَثَآءِ i.e. [And the vehement mid-day-heats] dried up every pool left by a torrent [of the hard and elevated grounds and of the soft and even ground]. (TA.) b7: اجمع المَطَرُ الأَرْضِ The rain made the whole of the land, both its soft tracts and its hard tracts, to flow: (K:) and in like manner you say, أَجْمَعَتِ الأَرْضُ سَائِلَةً The land flowed in its soft tracts [as well as in its hard tracts; i. e., in every part]. (TA.) [See also 10.]5 تَجَمَّعَ see 8, in three places: and see also 4, latter half.7 انجمع عَنِ النَّاسِ [He withdrew himself from men]. (TA in art. قبض.) 8 اجتمع It (a thing in a scattered or dispersed state, S, and a number of men, Msb, [and a number of things,]) became collected, brought together, gathered together, gathered up, assembled, congregated, mustered, drawn together, or contracted; or it collected, collected itself together, gathered itself together, came together, assembled, congregated, drew itself together, contracted itself; coalesced; combined; (K, TA;) so that the several parts or portions became near [or close] together; (TA;) as also اِجْدَمَعَ, (K,) with د [substituted for the ت]; (TA;) and ↓ تجمّع and ↓ استجمع signify the same: (Msb, K:) and ↓ تجمّعوا signifies they became collected, &c., [from several places, or] hence and thence. (S, K:) [See also 10.] You say also, اجتمع مَعَهُ (Mgh) and بِهِ (Msb) [meaning He was, or became, in company with him; came together with him; met with him; met him; had a meeting, or an interview, with him]. And اجتمع مَعَهُ عَلَى أَمْرِ كَذَا: (S, K:) see 3, first sentence: and see the sentence there next following. And in like manner, عَلَى ↓ تجمّعوا فُلَانٍ They combined, conspired, or leagued, together against such a one. (Ibn-Buzurj, TA in art. ضفر.) [See also اجتمعوا عَلَى الأَمْرِ in 4, latter half.] You also say, اِجْتَمَعَتِ آرَاؤُهُمْ عَلَى الأَمْرِ [Their opinions agreed together, or were in unison, upon, or respecting, the affair]. (Er-Rághib.) and اِجْتَمَعَتْ شَرَائِطُ الإِمَامَةِ The conditions of the office of Imám occurred together [or were combined, or they coexisted, in such a case]; as also ↓ اِسْتَجْمَعَتْ. (Msb: [but it is implied in the Mgh that the latter verb in this sense is not of established authority.]) [See a similar ex. voce ارتفع.] b2: [He, or it, was, or became, compact in make or frame, compressed, contracted, or the like. b3: And hence,] He (a man) attained to his full state of manly vigour, and his beard became fullgrown. (K, TA.) The verb is not thus used in speaking of a woman. (S, TA.) b4: [Hence also,] اجتمع فِى الحَاجَةِ [He was quick and vigorous in executing the needful affair, or in accomplishing that which was wanted; as though he compacted his frame, and collected all his energy: see مَشَى مُجْتَمِعًا, below: and see also 10]. (TA in art. كمش.) b5: [Hence also,] اِجْتَمَعَتِ القِدْرُ The cooking-pot boiled. (Z, TA.) b6: [Hence also, اجتمع said of a thing, or an affair, It was, or became, composed, arranged, or settled.]10 إِسْتَجْمَعَ ↓ استجمع كُلَّ مَجْمَعٍ [He desired, or demanded, the collecting together of every body of soldiers; or he summoned together every body of soldiers]: said of him who demands, or summons, armies, or military forces. (S, TA.) [But this usage of the verb is perhaps post-classical: for Mtr says,] With respect to the saying of ElAbeewardee, شَآمِيَّةٌ تَسْتَجْمِعُ الشَّوْلَ حَرْجَفُ [A north wind, cold and vehement, inviting to collect themselves together the she-camels whose milk has dried up, they having passed seven or eight months since bringing forth, or since pregnancy], it seems that he has compared this verb with the generality of others of the same class, [and so derived the meaning in which he has here used it,] or that he heard it [in that sense] from the people of the cities, or towns, or villages, and cultivated lands. (Mgh.) A2: استجمع used intransitively is syn. with اجتمع, which see in two places, and تجمّع. (Msb, K.) b2: استجمع السَّيْلُ The torrent collected itself together from every place. (S, Mgh, K.) b3: استجمع الوَادِى

The valley flowed in every place thereof. (TA.) [See also 4, last signification.] b4: اِسْتَجْمَعَتْ لَهُ

أُمُورُهُ His affairs, or circumstances, all combined in a manner pleasing to him. (Mgh, K.) b5: استجمع الفَرَسُ جَرْيًا (S, Mgh, K) The horse exerted all his force, or energy, in running: (K, TA:) the last word is here in the accus. case as a specificative. (Mgh.) You say also, اِسْتَجْمَعُوا لَهُمْ, meaning They exerted [all] their strength, force, or energy, for fighting them: and hence, لَكُمْ ↓ إِنَّ النَّاسِ قَدْ جَمَعُوا [app. meaning Verily the men, or people, have exerted all their strength for fighting you]. (A, TA.) b6: استجمع القَوْمُ The people, or company of men, all went away, not one of them remaining; like as one says of a valley flowing in every place thereof. (TA.) b7: استجمع البَقْلُ The herbs, or leguminous plants, all dried up. (TA.) جَمْعٌ inf. n. of 1. (S, &c.) [Hence,] يَوْمُ الجَمْعِ The day of resurrection [when all mankind will be collected together]. (IDrd, K.) b2: Also, without the article ال, A name of El-Muzdelifeh [between 'Arafát and Minè]; (S, Mgh, Msb, K;) determinate, like عَرَفَاتُ: (TA:) so called because people collect themselves there; (S, Msb;) or because Adam there met with Eve (Mgh, Msb) after they had fallen [from Paradise]: (TA:) [or, app., a name of the tract from 'Arafát to Minè inclusive of these two places: and hence,] يَوْمُ جَمْعٍ the day of 'Arafeh [when the pilgrims halt at Mount 'Arafát]: and أَيَّامُ جَمْعٍ the days of Minè. (IDrd, K.) b3: As an inf. n. used as a subst., properly so termed, (S, * Mgh, Msb,) it also signifies A collection; a number together; an assembly; a company, troop, congregated or collective body, party, or group; a mass; syn. ↓ جَمَاعَةٌ, (S, Mgh, L, Msb, K,) of men; (S, L, K;) as also ↓ مَجْمَعٌ (L, Msb, TA) and ↓ مَجْمِعٌ (Msb) and ↓ مَجْمَعَةٌ (L, TA) and ↓ جَمِيعٌ: (O, K:) but ↓ جَمَاعَةٌ is also used as signifying a collection, a number together, or an assemblage, of other things than men; [of beasts, as camels, horses and the like, bulls and cows, and antelopes, gazelles, &c., i. e. a herd, troop, or drove; of dogs, i. e. a pack; of sheep and goats, i. e. a flock; of birds, i. e. a flock or bevy; of bees, and locusts, &c., i. e. a swarm;] and even of trees, and of plants; (L, TA;) it signifies a collection, or an assemblage, or aggregate, of any things, consisting of many and of few; (Msb;) [as also ↓ مَجْمُوعٌ and ↓ مَجْمَعٌ;] a number, a plurality, and a multitude, of any things: (TA:) the pl. of جَمْعٌ is جُمُوعٌ. (S, Mgh, Msb, K.) b4: and particularly, An army; a military force; (TA;) as also ↓ جَمِيعٌ. (S, K.) Whence the phrase, in a trad., لَهُ سَهْمٌ جَمْعٌ, [or, more probably, سَهْمُ جَمْعٍ,] meaning For him or shall be, the like of an army's share of the spoil. (TA.) b5: Also The plural of a thing [or word; i. e. a proper plural, according to the grammarians; and also applied by the lexicologists to a quasi-plural noun, which the grammarians distinguish by the terms اِسْمُ جَمْعٍ and جَمْعٌ لُغَوِىٌّ]; and so ↓ جِمَاعٌ, (S, K,) and ↓ جَمِيعٌ, except that this last is what is termed اِسْمٌ لَازِمٌ [app. meaning a subst. which does not govern another as its complement in the gen. case like as جَمْعٌ and جِمَاعٌ do, being thus likened to what is termed فِعْلٌ لَازِمٌ, i. e. an intransitive verb; so that you say of الخِبَآءُ, for instance, الجَمِيعُ الأَخْبِيَةُ the plural is الاخبية; for in this manner I always find it used when it has this signification, which is frequently the case in several of the older lexicons, and in some others; not جَمِيعُ الخِبَآءِ الأَخْبِيَةُ]; (TA;) [whereas] you say, [جَمْعُ الخِبَآءِ الأَخْبِيَةُ and] ↓ جِمَاعُ الخِبَآءِ الأَخْبِيَةُ, (S, K,) i. e. the جَمْع [or plural] of الخباء is الخِبَآءِ; (K) for ↓ الجِمَاعُ is what comprises a number [of things]. (S, K.) See also this last word below. b6: And see also the next paragraph, in three places. b7: The worst sort of dates; (S, Mgh, Msb, K;) because they are collected together and mixed, (Mgh, Msb,) from among the dates of fifty palm-trees: (Mgh:) and afterwards, by predominant usage, [any] bad dates: (Mgh, * Msb:) or a certain kind of dates (K, TA) mixed together, of several sorts, not in request, and not mixed but for their badness: (TA:) or it signifies, (Mgh, K,) or signifies also, (S, Msb,) palm-trees (As, S, Mgh, Msb, K) of any kind, (As, Mgh, Msb,) growing from the date-stones, (S, K,) of which the name is unknown. (As, S, Mgh, Msb, K.) b8: Red gum; (Ibn-'Abbád, K;) [app. because collected and mixed with gum of lighter colour.] b9: The milk of any camel having her udder bound with the صِرَار [q. v.]; ([i. e. the milk that collects in the udder so bound;] that of any camel not having her udder bound therewith is called فُوَاقٌ;) as also ↓ جَمِيعٌ. (K.) الجُمْعُ, (TA, and EM p. 102,) and جُمْعُ الكَفِّ, (S, Msb, K,) and الكَفِّ ↓ جِمْعُ, (Msb, K, and so in the margin of a copy of the S, as mentioned in the TA,) and الكَفِّ ↓ جَمْعُ, (Msb,) The fist; the hand clinched; (S, Msb, K;) the hand with the fingers put together and contracted in the palm: (TA, * and EM ubi suprà:) pl. أَجْمَاعٌ. (K.) Yousay, ضَرَبْتُهُ بِجُمْعِ كَفِّى I beat him, or struck him, with my fist. (S, Msb. *) And ضَرَبُوهُ بِأَجْمَاعِهِمْ They beat him, or struck him, with their [clinched] hands. (TA.) And جَآءَ فُلَانٌ بِقُبْضَةٍ مِلْءٍ جُمْعِهِ Such a one came with a quantity in his grasp as much as filled his clinched hand. (S, TA.) and جُمْعُ الكَفِّ signifies [also] The quantity that a hand grasps, of money &c. (Ham p. 778.) b2: أَخَذْتُ فُلَانًا بِجُمْعِ ثِيَابِهِ, (S, Msb, *) and ↓ بِجَمْعِ ثِيَابِهِ, (Msb,) i. e. [I took, or seized, such a one] by the part where his garments met together. (Msb.) b3: أَمْرُهُمْ بِجُمْعِ, and ↓ بِجِمْعٍ, (tropical:) Their affair, or case, is concealed, (S, K,) undivulged by them, and unknown by any one [beside them]. (S, TA.) b4: ذَهَبَ الشَّهْرُ بِجُمْعٍ, and ↓ بِجِمْعٍ, The month passed away wholly; all of it. (K, TA.) b5: هِىَ مِنْ زَوْجِهَا بِجُمْعٍ, (S, Mgh, K,) and ↓ بِجِمْعٍ, (S, K,) She is as yet undevirginated, or undeflowered, (S, Mgh, K,) by her husband. (S, Mgh.) and طُلِّقَتْ بِجُمْعٍ, or ↓ بِجِمْعٍ, She was divorced being yet a virgin. (TA.) And مَاتَتْ بِجُمْعٍ, (S, Mgh, Msb, K,) and ↓ بِجِمْعٍ, (Ks, S, Msb, K,) and ↓ بِجَمْعٍ, (K,) She died a virgin: (Mgh, Msb, K:) or it signifies, (S, K,) or signifies also, (Mgh, Msb,) she died being with child; (Az, S, Mgh, Msb, K;) whether suffering the pains of parturition or not: (Az:) or heavy with child: (K:) occurring in the first sense, (Mgh, TA,) or, as some say, in the last, (TA,) in a trad., in which it is said that a woman who so dies is a martyr: (Mgh, TA:) it properly signifies she died with something comprised in her, not separated from her, whether it were a burden in the womb, or her maidenhead: (Sgh:) [the pl. is أَجْمَاعٌ; for] you say, مَاتَتِ النِّسَآءُ بِأَجْمَاعٍ The women died [being virgins: or] being with child. (Az.) You say also, نَاقَةٌ جُمْعٌ A she-camel with young. (TA.) And ↓ اِمْرَأَةٌ جَامِعٌ A woman with child. (TA.) جِمْعٌ: see the next preceding paragraph, in six places.

جُمَعٌ pl. of جَمْعَآءُ, fem. of أَجْمَعُ [q. v.].

جُمْعَةٌ is [a subst.] from الاِجْتِمَاعُ, like as [its contr.] فُرْقَةٌ is [ a subst.] from الااِفْتِرَاقُ: (Mgh:) and signifies A state of union, agreement, congruity, or congregation: or sociableness, socialness, familiarity, companionableness, companionship, fellowship, friendship, and amity: syn. أُلْفَةٌ: as in the saying, أَدَامَ اللّٰهُ جُمْعَةَ مَا بَيْنَكُمَا [May God make permanent the state of union, &c., subsisting between you two]. (Aboo-Sa'eed, K.) b2: Hence, (Mgh,) يَوْمُ الجُمْعَةِ, (S, Mgh, Msb, K,) the original form, (TA,) of the dial. of 'Okeyl; (Msb, TA;) and يَوْمُ الجُمُعَةِ, (S, Msb, K,) the most chaste form, (TA,) of the dial. of El-Hijáz; (Msb, TA;) and يَوْمُ الجُمَعَةِ, (Msb, K,) of the dial. of Benoo-Temeem; (Msb, TA;) and, in consequence of frequency of usage, الجُمَعَةُ alone; (Mgh;) A well-known day; (K;) [the day of the congregation; i. e. Friday;] formerly called (TA) the day of العَرُوبَة: (S, TA:) called يوم الجمعة because of the congregating of the people thereon: (Msb:) Th asserts that the first who named it thus was Kaab Ibn-Lu-eí; and he is related to have said that it was thus called because Kureysh used to gather themselves together to Kuseí, [on that day,] in [the building called] دَارُ النَّدْوَةِ: (TA:) accord. to the R, Kaab Ibn-Lu-eí was the first who collected a congregation on the day of العروبة, which was not called الجمعة save since the coming of El-Islám; [or it was not generally thus called before El-Islám; for it is added,] and he was the first who named it الجمعة; for Kureysh used to congregate to him on this day, and he used to preach to them, and to put them in mind of the mission of the apostle of God, informing them that he should be of his descendants, and bidding them to follow him and to believe in him: (TA:) or, as some say, it was thus called in the time of El-Islám because of their congregating [thereon] in the mosque: accord. to a trad., the Ansár named it thus, because of their congregating thereon: (TA:) or it was thus named because God collected thereon the materials of which Adam was created: (I 'Ab:) those who say الجُمَعَةُ regard it as an epithet, meaning that this day collects men much; comparing it to هُمَزَةٌ and لُمَزَةٌ and ضُحَكَةٌ: (TA:) the pl. is جُمَعٌ (S, Mgh, Msb, K) and جُمْعَاتٌ (Msb, K) and جُمُعَاتٌ (S, Mgh, Msb, K) and جُمَعَاتٌ; (Msb, K;) of which the last is pl. of جُمَعَةٌ, [as well as of جُمْعَةٌ, accord. to analogy,] but not so جُمَعٌ (AHát) [nor either of the other pls. mentioned above]. b3: In like manner you say صَلَاةٌ الجُمْعَةِ [The prayer of Friday], and, in consequence of the frequency of usage, الجُمْعَةُ alone. (Mgh.) b4: الجُمْعَةُ, with the م quiescent, is also a name for [The week; i. e.] the days of the week [collectively]; of which the Arabs are said, by IAar, to have reckoned the Sabbath (السَّبْت [i. e. Saturday]) as the first, though they called Sunday the first of the days. (Msb.) b5: جُمْعَةٌ is also syn. with مَجْمُوعَةٌ [meaning Things collected together; or a collection of things]; (K;) as in the phrase جُمْعَةٌ مِنْ حَصًى [a collection of pebbles]. (TA.) b6: You say also جُمْعَةٌ مِنْ تَمْرٍ, meaning A handful of dates. (S, K.) جَمْعِىٌّ Of, or relating to, a plural.]

جُمَعِىٌّ One who fasts on Friday by himself. (IAar, Th.) جِمَاعٌ: see جَمْعٌ as signifying “ a plural,” in three places. [The primary signification seems to be the last there mentioned; where it is said,] الجِمَاعُ is What comprises a number [of things]: (S, K:) one says, الخَمْرُ جِمَاعُ الإِثْمِ (S, TA) [i. e. Wine is what comprises a number of sins: or] that in which sin is comprised, and known to be: the saying is a trad.: (TA:) or جِمَاعُ الإِثْمِ signifies the plurality (جَمْع) of sins. (Msb.) Hence also the saying of El-Hasan El-Basree, اِتَّقُوا هٰذِهِ الأَهْوَآءَ فَإِنَّ جِمَاعَهَا الضَّلَالَةُ وَمَعَادَهَا النَّارُ [Beware ye of these natural desires; for what they involve is error, and the place to which they lead is the fire of Hell]. (TA: in the L, وميعادها.) And it is said in a trad., حَدِّثْنِى بِكَلِمَةٍ تَكُونُ جِمَاعًا i. e. Tell me a saying comprising [virtually] a plurality of sayings. (TA.) [See a similar phrase below, voce جَامِعٌ.] b2: [Hence also,] بُرْمَةٌ جِمَاعٌ A stonecooking-pot of the largest size: (Ks, L:) or قِدْرٌ جِمَاعٌ, and ↓ جَامِعَةٌ, (S, K, TA,) a cooking-pot that comprises a slaughtered camel; or, accord. to the A, that comprises a sheep or goat: (TA:) or a great cooking-pot; (S, K;) as also ↓ جَامِعٌ: (Sgh, K:) pl. [most probably of this last] جُمْعٌ [like as بُزْلٌ is pl. of بَازِلٌ, &c.]. (K.) b3: Yousay also, فُلَانٌ جِمَاعٌ لِبَنِى فُلَانٍ Such a one is an object of resort for his counsel and authority to the sons of such a one. (TA.) A2: [See also 3.]

جَمُوعٌ: see جَمَّاعٌ.

جَمِيعٌ In a state of collection, congregation, or union; being together; met together; [as also ↓ مُجْتَمِعٌ;] contr. of مُتَفَرِّقٌ. (S, K.) You say قَوْمٌ جَمِيعٌ A people, or number of men, in a state of collection, &c.; being together; met together; syn. ↓ مُجْتَمِعُونَ: (TA:) and in like manner, ↓ إِبِلٌ جَمَّاعَةٌ Camels in a state of collection; &c. (TA.) b2: [All, or the whole, of any things or thing.] See أَجْمَعُ, last sentence. b3: [As an epithet in which the quality of a subst. is predominant,] A tribe [or any number of men] in a state of collection, congregation, or union; being together; met together; syn. ↓ حَىٌّ مُجْتَمِعٌ. (S, K.) See also جَمْعٌ, in four places. b4: A man compact, or compressed, or contracted, in make, or frame: (الخَلْقِ ↓ مُجْتَمِعُ;) strong; who has not become decrepit nor infirm. (TA.) b5: رَجُلٌ جَمِيعٌ اللَّأْمَةِ A man having his arms, or weapons, collected together. (TA.) b6: رَجُلٌ جَمِيعُ الرَّأْىِ, and ↓ مُجْتَمِعُهُ, A man of right, not disordered or unsettled, opinion, or judgment, or counsel. (TA.) b7: جَعَلَ الأَمْرَ جَمِيعًا بَعْدَ تَفَرُّقِهِ (AHeyth, K) He determined, resolved, or decided, upon the affair, so as to make it firmly settled, [after it had been unsettled in his mind, or] after considering what might be its issues, or results, and saying at one time, I will do thus, and at another time, I will do thus. (AHeyth.) جَمَاعَةٌ: see جَمْعٌ, in two places.

جَمَّاعٌ and ↓ مِجْمَعٌ [are mentioned together, but not explained, in the TA: the former signifies, and probably, judging from analogy, the latter likewise, as also ↓ جَمُوعٌ, One who collects much; or who collects many things]. b2: إِبِلٌ جَمَّاعَةٌ: see جَمِيعٌ جُمَّاعٌ Anything of which the several component parts are collected, brought, gathered, or drawn, together. (IDrd, K.) b2: [Hence,] as an epithet, applied to a woman, it means Short. (TA.) b3: [Hence also,] جُمَّاعٌ الثُّرَيَّا The cluster of the Pleiades: (IDrd:) or persons who collect together for the rain of the Pleiades, which is the rain called الوَسْمِىّ, looking for the fruitfulness and herbage resulting from it. (IAar.) b4: And جُمَّاعُ النَّاسِ A medley, or mixed or promiscuous multitude or collection, of men, or people, (S, Msb, K,) of various tribes; (S, K;) as also جُمَّاعٌ alone: (TA:) or the latter, people scattered, or in a state of dispersion. (Ham p. 302.) b5: جُمَّاعٌ also signifies The place [either properly or tropically] which comprises the origin of anything; (K, TA;) the source of descent or extraction of people; and hence applied by I 'Ab to main tribes from which other tribes are derived; or, as some say, used by him as meaning various classes of men, such as are termed أَوْزَاع and أَوْشَاب. (TA.) b6: [And The main, or most essential, part of a thing. Thus,] جُمَّاعُ جَسَدِ الإِنْسَانِ means The head of the man. (TA.) b7: جُمَّاعُ التَّمْرِ The contraction (تَجَمُّع) of the envelopes of the flowers of dates, in one place, upon [the germs of] the fruit, or produce, thereof. (TA.) جَامِعٌ [act. part. n. of 1; Collecting; &c.] b2: الجَامِعُ one of the names of God; meaning The Collector of the created beings for the day of reckoning: or, as some say, the Combiner of things of similar natures and of things of contrary natures, in existence. (IAth.) b3: The belly; [because it collects what passes from the stomach;] of the dial. of El-Yemen. (TA.) b4: Also, (Msb,) or المَسْجِدُ الجَامِعُ, (S, K,) [The congregational mosque;] the mosque in which the [congregational] prayers of Friday are performed; because it collects the people for a certain time; (Msb;) and you may also say, مَسْجِدُ الجَامِعِ, meaning مَسْجِدُ اليَوْمِ الجَامِعِ, (S, K,) like as you say الحَقُّ اليَقِينُ and حَقُّ اليَقِينِ, [the latter] as meaning حَقُّ الشَّىْءِ اليَقِينِ; for it is not allowable to prefix a noun to another of the same meaning except with this kind of subaudition; or, accord. to Fr, the Arabs used to do so because of the difference of the two words themselves: (S:) or مسجد الجامع is a mistake: (K:) so says Lth; but all others allow it; for the Arabs prefix a subst. to another signifying the same thing, and also to its epithet, as in the phrases in the Kur دِينُ القَيِّمَةِ [ch. xcviii. v. 4] and وَعْدَ الصِّدْقِ [ch. xlvi. v. 15]: (Az, TA:) [pl. جَوَامِعُ.] b5: مِصْرٌ جَامِعٌ [A great town comprising a large population; a comprehensive great town]. (Msb in art. مدن [where it is given as the explanation of مَدِينَةٌ]; and K in art. قرى [where it is less properly given as the explanation of قَرْيَةٌ].) b6: قِدْرٌ جَامِعٌ and جَامِعَةٌ: see جِمَاعٌ b7: اِمْرَأَةٌ جامِعٌ: see the paragraph commencing with الجُمْعُ; last signification. b8: أَتَانٌ جَامِعٌ A she-ass pregnant when beginning to be so. (S, O, K.) b9: ↓ جَامِعَةٌ A [collar of the kind called]

غُلّ; (S, K;) because it collects together the two hands to the neck: (S:) pl. جَوَامِعُ. (TA.) b10: أَمْرٌ جَامِعٌ An affair that collects people together: or, as Er-Rághib says, a momentous affair, on account of which people collect themselves together; as though the affair itself collected them. (TA.) [Similar to this is the saying,] الصَّلَاةُ جَامِعَةٌ لِكُلِّ النَّاسِ Prayer is a collector of all people. (Msb.) b11: It is said of Mohammad, (Msb,) كَانَ يَتَكَلَّمُ بِجَوَامِعِ الكَلِمِ He used to speak comprehensive but concise language; language conveying many meanings in few words. (Msb, K. [In the CK, الكلم is omitted.]) and hence the saying of 'Omar Ibn-'Abd-el-'Azeez, عَجِبْتُ لِمَنْ لَاحَنَ النَّاسَ كَيْفَ لَا يَعْرِفُ جَوَامِعَ الكَلِمِ, meaning [I wonder at him who vies with men in endeavouring to show his superiority of intelligence,] how it is that he does not [know the way to] confine himself to conciseness, and abstain from superfluity, of speech. (TA.) In like manner, (TA,) it is said in a trad., أُوتِيتُ جَوَامِعَ الكَلِمِ, meaning I have had communicated to me the Kur-án, (K, TA,) in which many meanings are comprised in a few words. (TA.) الجَوَامِعُ مِنَ الدُّعَآءِ, also, signifies Prayers, or supplications, combining petitions for good and right objects of desire with praise of God and with the general prescribed observances proper to the case. (TA.) You say also, المَحَامِدِ ↓ حَمِدْتُ اللّٰهَ بِمَجَامِعِ I praised God with words comprising various forms of praise. (Msb.) [See also جِمَاعٌ.] b12: رَجُلٌ جَامِعٌ A man who combines such qualities that he is suited to hardship and to easiness of circumstances. (As. T in art. ادم.) And رَجُلٌ جَامِعٌ لِلْخَيْرِ (T and M and K in art. ام) A man combining all kinds of good qualities. (TK in that art.) b13: دَابَّةٌ جَامِعٌ A beast fit for the إِكَاف and the سَرْج [i. e. for the saddle of either of the kinds thus called]. (Sgh, K.) b14: جَمَلٌ جَامِعٌ, and نَاقَةٌ جَامِعَةٌ, (K,) accord. to ISh, (TA,) A hecamel, and a she-camel, that fails of putting forth the tooth called ناب at the time expected; expl. by أَخْلَفَا بُزُولًا: but this is not said except after four years: (K:) so in the copies of the K; but correctly, accord. to the O and TS, this is not said after four years, [app. reckoned from the usual time of بزول, for this is in the ninth year, or, sometimes, in the eighth,] without the exceptive particle. (TA.) جَامِعَةٌ used as a subst.: see the next preceding paragraph.

أَجْمَعُ [Collecting, comprising, or containing, a greater, or the greatest, number or quantity; more, or most, comprehensive. Of its usage in a superlative sense, the following are exs.]. إِذَا أَخَذَ شَاهِدَ زُورٍ بَعَثَ بِهِ إِلَى السُّوقِ أَجْمَعَ مَا كَانَ [When he took a false witness, he sent him to the market when it comprised, or contained, the greatest number of people]: اجمع being here in the accus. case as a denotative of state with respect to the سوق: and the reason why كانت is not here said [instead of كان] is that سوق is sometimes masc. (Mgh.) And اِفْعَلْ مَا هُوَ أَجْمَعُ لِأُصُولِ الأَحْكَامِ [Do thou that which is most comprehensive in relation to the principles of the ordinances applying to the case]. (Msb in art. حوط.) A2: [As a simple epithet, Entire, complete, or whole: fem.

جَمْعَآءُ. You say,] بَهِيمَةٌ جَمْعَآءُ A beast free from defects, entire in all its limbs or members, without mutilation, and without cauterization; (TA;) a beast from the body of which nothing has gone. (S, K.) b2: نَاقَةٌ جَمْعَآءُ [may sometimes have the like meaning: or,] accord. to IAar, (TA,) A she-camel extremely aged, (K, TA,) so that her teeth have become short, and almost gone. (TA.) A3: It is also a sing. having the meaning of a pl., (S, K,) without any proper sing. of its own: (S:) its pl. is أَجْمَعُونَ: and its fem. is جَمْعَآءُ: (S, K:) and the pl. of this last is جُمَعُ, though by rule it should be formed by the addition of ا and ت to the sing., like as the pl. of أَجْمَعُ is formed by the addition of و and ن; (S;) the original form from which جُمَعُ is changed being جَمْعَاوَاتٌ; or it is جَمَاعَى; it is not جُمْعٌ, because أَجْمَعُ is not an epithet, like as أَحْمَرُ is, of which the pl. is حُمْرٌ; (L;) for it is determinate, though of the measure of an epithet, which is indeterminate; (AAF;) and though it is in concordance with the noun which precedes it, like an epithet, it is shown to be not an epithet by its not having a broken pl.: (L:) it is a simple corroborative; (S, K;) and so are أَجْمَعُونَ and جَمْعَآءُ and جُمَعُ; not used as an inchoative nor as an enunciative nor as the agent of a verb nor as the objective complement of a verb, like as are some other corroboratives, such as نَفْسُهُ and عَيْنُهُ and كُلُّهُ. (S.) You say, أَخَذْتُ حَقِّى أَجْمَعَ [I took my right, or due, all of it, or altogether]: and رأَيْتُ النِّسْوَةَ جُمَعَ [I saw the women, all of them, or all together]: the last word in this and similar cases being imperfectly declinable, and determinate word: (Sudot;, TA:) and جَاؤُوا أَجْمَعُونَ [They came, all of them, or all together]: and رَأَيْتُهُمْ أَجْمَعِينَ [I saw them, all of them, or all together]: and مَرَرْتُ بِهِمْ أَجْمَعِينَ [I passed by them, all of them, or all together]. (Msb.) Fr mentions the phrases, أَعْجَبَنِى القَصْرُ أَجْمَعَ [The palace pleased me, all of it, or altogether], and الدَّارُ جَمْعَآءَ [The house, all of it, or altogether], with the accus. case, as denotative of state; but does not allow أَجْمَعُونَ nor جُمَعُ to be used otherwise than as corroboratives: IDrst, however, allows أَجْمَعِينَ to be used as a denotative of state; and this is correct; and accord. to both these ways is related the trad., فَصَلُّوا جُلُوسًا أَجْمَعِينَ and أَجْمَعُونَ [And pray ye sitting, all of you, or all together]; though some make اجمعين [here] to be a corroborative of a pronoun understood in the accus. case, as though the speaker said, أَعْنِيكُمْ أَجْمَعِينَ [I mean you, all of you, or all together]: (K in art. بتع:) or اجمعين in this case is a corruption committed by the relaters in the first age; and he is in error who says that it is in the accus. case as a denotative of state, for corroboratives are determinate, and the denotative of state is literally or virtually indeterminate. (Msb.) [Respecting the usage of this corroborative together with others similar to it, see أَبْتَعُ.] You say also, جَاؤُوا بِأَجْمَعِهِمْ, and بِأَجْمُعِهِمْ, with damm to the م, [They came, all of them, or all together,] (S, Msb, K,) the latter mentioned by ISk. (Msb.) And you say, قَبَضْتُ المَالَ أَجْمَعَهُ [I took, or received, the property, all of it, or altogether]. (Msb.) And ↓ جَمِيعٌ, also, is used as a corroborative: (S, Msb:) as in the saying جَاؤُوا جَمِيعًا, meaning They came, all of them: (S:) and قَبَضْتُ المَالَ جَمِيعَهُ, like أَجْمَعَهُ [explained above]: (Msb:) and جَمِيعَةً occurs as its fem.; but this is extr. (TA.) مَجْمَعٌ and مَجْمِعٌ, (S, Msb, K,) the latter anomalous, like مَشْرِقٌ and مَغْرِبٌ &c., (TA,) A place of collecting, and the like: (S, Msb, * K:) [pl. مَجَامِعُ] [Hence,] مَجْمَعُ البَحْرَيْنِ, in the Kur [xviii. 59], means The place where the two seas meet. (Bd.) And in like manner, where it is said in a trad., فضَرَبَ بِيَدِهِ مَجْمَعَ بَيْنَ عُنُقِى

وَكَتِفِى, [in which مَا seems to have been dropped by the copyist between مجمع and بين,] the meaning is, [And he struck with his hand] the place where my neck and my shoulder-blade meet. (TA.) [Hence also the phrase مَجَامِعُ المَحَامِدِ, explained above: see جَامِعٌ, near the end of the paragraph. And مَجَامِعُ الأُمُورِ, meaning The concurrences of affairs, or of circumstances, or of events.]

b2: A place in which people collect, assemble, or congregate: (Msb, * TA:) and [in like manner,] ↓ مَجْمَعَةٌ signifies an assembly-room; a sitting room in which people assemble: (TA:) [pl. of both مَجَامِعُ.] You say, هٰذَا الكَلَامُ أَوْلَجُ فِى

المَسَامِعِ وَأَجْوَلُ فِى المَجَامِعِ [This language, or discourse, is more, or most, penetrating into the ears, and more, or most, circulating in the places of assembly]. (TA.) b3: See also جَمْعٌ, as syn. with جَمَاعَةٌ, in two places; and see 10, first sentence. b4: [The whole of anything, considered as the place in which the several parts thereof are collected: see an instance voce خُفٌّ: and see also مُجْتَمَعٌ.]

أَمْرٌ مُجْمَعٌ, (S, K,) and مُجْمَعٌ عَلَيْهِ, (TA,) An affair determined, resolved, or decided, upon: (S, K:) an affair agreed upon. (TA.) [The former signification applies to both of the abovementioned phrases: the latter signification, perhaps, only to the latter phrase.] b2: خُطْبَةٌ مُجْمَعَةٌ [A discourse in rhyming prose, or the like,] in which is no flaw, or defect. (Ibn-' Abbád, K.) عَامٌ مُجْمِعٌ A year of dearth, drought, sterility, or unfruitfulness: (Ks, K:) because it is an occasion of people's collecting together in the place where herbage, or plenty, is found. (Ks.) And فَلَاةٌ مُجْمِعَةٌ, (S, TA,) like مُحْسِنَةٌ; (TA;) [in Gol. Lex., erroneously, مُجْمَعَةٌ;] and ↓ مُجَمِّعَةٌ, like مُحَدِّثَةٌ; (TA;) A desert in which people collect themselves together, not separating themselves, from fear of losing their way, or perishing, and the like; as though the desert itself collected them. (S, TA.) And أَرْضٌ مُجْمِعَةٌ, like مُحْسِنَةٌ, A land of dearth, drought, sterility, or unfruitfulness, wherein the camels upon which people journey are not dispersed to pasture. (TA.) مِجْمَعٌ: see جَمَّاعٌ.

مَجْمَعَةٌ: see مَجْمَعٌ: b2: and جَمْعٌ, as syn. with جَمَاعَةٌ.

A2: Also Sands collected together: (K:) pl. مَجَامِعُ. (TA.) And A vacant, or void, land, destitute of herbage or vegetable produce, and of water. (AA, K.) فَلَاةٌ مُجَمِّعَةٌ: see مُجْمِعٌ.

مَجْمُوعٌ Collected; brought, or gathered, together; gathered up; assembled; congregated; mustered; drawn together; [or contracted;] (S, K, TA;) [from several places, or] hence and thence, although not made as one thing. (S, Sgh, L, K.) It is said in the Kur [xi. 105], ذٰلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسِ That is a day for which mankind shall be collected. (TA.) b2: See also جَمْعٌ.

مُجْتَمَعٌ [A place in which a thing becomes collected, brought together, or the like; or in which things have become so; where they collect themselves, come together, or unite; or in which they are comprised, or contained; a place in which is a collection of things]. You say, البَيْضَةُ مُجْتَمَعُ الوَلَدِ [The egg is that which comprises the young bird]. (Mgh in art. بيض.) And مُجْتَمَعُ المَوْتِ signifies the same as حَوْضُ المَوْتِ, which see, in art. حوض. (TA in that art.) b2: [Also The collective mass, or whole, of the hair of the head: (see جُمَّةٌ, in three places:) مُجْتَمَعُ شَعْرِ الرَّأْسِ meaning the whole head of hair: see also مَجْمَعٌ.]

مُجْتَمِعٌ: see جَمِيعٌ, in five places. b2: A man who has attained to his full state of manly vigour, (S, Mgh, TA,) and whose beard has become fullgrown: (TA:) because at that time his powers have become collected, or because his beard is then full-grown. (Mgh.) [See the verb, 8. and see an ex. in a verse of Suheym Ibn-Wetheel cited in art. دور, conj. 3.] b3: أَلْقَاهُ مُجْتَمِعًا [He threw him down gathered together, or in a heap]. (S and Msb and K in art. كور.) b4: مَشَى مُجْتَمِعًا He walked quickly, (K, TA,) with vehemence of motion, and strength of limbs, not languidly. (TA.) مُتَجَمَّعُ البَيْدَآءِ The main part of the desert; the part in which [as it were] it collects itself; syn. مُعَظَمُهَا وَمُحْتَفَلُهَا. (TA.)

كف

أ1 كَفَأَ He turned a thing over; as a man turns over a cake of bread in his band until it becomes even. ↓ يَتَكَفَّأُ occurs in a trad. respecting the Day of Resurrection, accord. to one relation, for يَكْفَأُ, in this sense: it is said that the earth will be like a single cake of bread, which God will turn over in his hand, as a man in a journey turns over a cake of bread. (TA.) كَفَأَ, (Ks, S, K,) inf. n. كَفٌءٌ and كَفَآءَةٌ; (TA;) and ↓ اكفأ, (IAar, S, K,) and ↓ اكتفأ; (S, K;) but the first word is said to be the most chaste; He inverted, or turned upside-down, (S, K,) a vessel &c. (S, TA.) [You say] كُفِئَتْ جَفْنَتُهُ [His bowl was turned upside-down; meaning] (tropical:) He was slain: a phrase similar to هُرِيقَ رِفْدُهُ. (A in art. رفد.) b2: كَفَأَ (TA) and ↓ اكفأ, (Ks, and rejected by As, (TA,) He inclined, or made to turn aside or incline, (S, K,) a bow, in shooting with it, and a vessel, (Ks, S,) &c. (TA.) and كَفَأَ (TA) and ↓ اكفأ, (K,) and ↓ انكفأ (TA) He, or it, inclined: intrans. (K, TA.) b3: كَفَأَهُ عَنْ شَىْ, (S, * K, * TA,) inf. n. كَفْءٌ, (S, TA,) He turned him away, or back from a thing; (S, K, TA;) as from a thing that he desired to do, to another thing. (S, TA.) and كَفَأَ عَنْ شَىْءٍ He turned away, or back, from a thing: intrans. (TA.) [See also 4 and 7.] كَفَأَ القَوُمُ The people turned away, or back. (K.) [See also 7.] b4: كَفَأَ He drove away a man, (K,) or camels. (L.) b5: كَفَأَ الإِبِلَ He made an assault upon the camels, and took them away. (TA.) b6: كَفَأَ He followed, or pursued, another. (K.) b7: كَفَأَ الغَنَمُ فِى الشِّعْبِ The sheep entered the ravine. (K.) b8: كَفَأَ لَوْنُهُ, and لونه ↓ اكفأ, and لونه ↓ تكفّأ, (TA,) and لوزه ↓ انكفأ, (K,) (as also انكفت لونه, TA,) (tropical:) His, or its, colour changed. (K.) 3 كافأهُ عَلَى شَىْءِ, inf. n. مُكَافَأَةُ and كِفَأءٌ, He requited, compensated, or recompensed, him for a thing. (S, K.) b2: مَا لِى بِهِ قِبَلٌ وَلَا كِفَآءٌ I have not power to requite him. (S.) b3: كافأه, (K,) inf. n. مُكَافَأَةٌ and كِفَآءٌ, (TA,) He was like him; was equal to him; equalled him. (K.) A2: كافأه He watched him; observed him. (K.) A3: كافأ, (K,) inf. n. مُكَافَأَةٌ, (TA,) He repelled; turned, or put away; kept away, or off; withstood, or resisted. (K, TA.) b2: كافأ بَيْنَ فَارِسَيْنِ بِرُمْحِهِ He thrust this horseman, and then that, with his spear. (K, TA.) b3: كافأ بين البَعِيرَيْنِ He stabbed this camel, and then that. (Z.) A4: لَا مُكَافَأَةَ عِنْدِى فِى كَذَا There is no concealment with me in respect of such a thing; as also لا مُحَاجَاةَ. (TA in art. حجو.) 4 أَكْفَاَ See 1, in four places. b2: اكفأ فِى سَيْرِهِ عَنِ القَصْدِ, (TA,) or كَفَأَ, (K,) He deviated, or turned aside, in his journey, from the object he had in view. (K, * TA.) A2: اكفأ الإِبِلَ كَفْأَتَيْنِ He divided the camels into two equal numbers, setting apart the one half for breeding during one year, and the other half for breeding during the next. It was esteemed the best plan, by the Arabs, to leave a she-camel for one year after her breeding, without suffering the stallion to cover her; in like manner as land is left fallow for a year. (S, TA.) b2: The same is also said of sheep &c. (TA.) A3: اكفأه إِبِلَهُ وَغَنَمَهُ (S, * K, * TA) He assigned to him the profits, (K,) or the profits for a year, (S,) of his camels and his sheep or goats; (K, TA;) i.e., their hair and wool, milk, and young ones. (S, TA.) A4: اكفأت الإِبِلُ Many of the camels had young ones in their wombs. (K.) A5: اكفأ البَيْتَ, (K,) inf. n. إِكْفَآءٌ, (S,) He made for the tent a كِفَآء. (S, K, TA.) A6: اكفأ, (K,) inf. n. إِكْفَاءٌ, (TA,) in poetry, accord. to a commentary on the Káfee, He used as the رَوِىّ two letters having their places of utterance near to each other; as ط with د: [such is the signification of the verb accord. to general usage in the present day:] or, accord. to the Ahkám el-Asás, he changed the روىّ from ر to ل, or ل to م: or he made a similar change of one letter to another having its place of utterance near to that of the former: or it has another signification, given below, accord. to the same authority: (TA:) or he used different letters in the rhymes; (S, K;) whether letters having their places of utterance near to each other, or the contrary; (TA;) or in some م and in some ن and in some د, and in some ط, and in some ح, and in some خ, &c.; as says Az; and this is the meaning known to the Arabs: (S:) or he used different vowels in the روىّ: (Fr, S:) or i. q. أَقْوَى: (S, K:) or, accord. to the Ahkám el-Asás, it signifies either as explained above on that authority, (TA,) or he used different final inflections in the rhymes: (K:) or he changed the final vowel in the rhyme; ending one verse with ضَمَّة, and another with كَسْرَة, [which are the two vowels that resemble each other]: (TA:) [see a verse cited in the first paragraph of art. غيب:] or he impaired the end of a verse in any way. (K.) Eloquent Arabs explained the meaning of the verb in this last manner to Akh, without defining any particular kind of impairment: but one made it to consist in the use of different letters. (TA.) 5 تكفّأ It (a vessel &c.) was inverted, or turned upside-down. (TA.) See also 1, in two places. b2: تكفّأ (as also تكّفى, inf. n. تَكَفٍّ; but the original word is that with hemzeh;) He inclined forwards, in walking, as a ship inclines in her course. Mohammad is said to have walked in this manner, which is indicative of strength. (TA.) [And so] تكفّأت She (a woman) moved her body from side to side, in walking, as the tall palm-tree moves from side to side. (S.) [And] She (a ship) inclined forwards in her course. (TA.) [See an ex., voce أَعْرَبَ, in this sense; or, as implied in the S, in the sense immediately preceding.]6 تَكَافَآ They two were like, or equal, each to the other. (S, K.) b2: تَتَكَافَأُ دِمَاؤُهُمْ Their blood (i. e., the blood of the Muslims,) shall be equally retaliated, or expiated: (A 'Obeyd, S:) i. e., the noble shall have no advantage over the ignoble in the retaliation or expiation of blood. (A 'Obeyd.) 7 انكفأ He turned, or was turned, away, or back, from a thing that he desired to do; (S;) [see also 1;] he returned, or went back, or reverted. (S, K.) b2: Also, (TA,) or ↓ كَفَأَ, (K,) It (a party) became routed, defeated, or put to flight. (K, TA.) b3: See 1, in two places.8 إِكْتَفَاَ See 1. b2: اكتفأ أَهْلِيهِمْ وَأَمْوَالَهُمْ [He carried off their families and their goods.] (TA, from a trad.; mentioned next after the explanation of كَفَأَ الإِبِلَ.) 10 استكفأه إِبِلَهُ He asked him for a year's produce of his camels; i.e., their young ones in the womb in one year; (S, TA;) or their hair and wool, milk, and young ones, of one year. (TA.) b2: استكفأه نَخْلَةً He asked him for a year's produce of a palm-tree. (TA.) كَفْءٌ and كُفْءٌ and كِفْءٌ and كُفُؤٌ see كِفَاءٌ, and for كِفْءٌ see also كَفِىْءٌ.

كَفْأَةٌ and ↓ كُفْأَةٌ (S, K) The young ones in the wombs of camels, in one year: or those after the dams have not conceived for one year or more: (K:) or a year's produce of camels [&c.]; i. e., their hair and wool, and their milk, as well as their young ones. (Az, S, K.) Yousay أَعْطِنِى كفأةَ نَاقَتِكَ Give me the year's produce, &c., of thy she-camel. (S.) b2: b3: And, both words (tropical:) A year's produce of a palm-tree. (K.) b4: (tropical:) A year's produce of a piece of land. (K.) See also 4.

كُفْأَةٌ: see كَفْأَةٌ.

كَفَآءٌ (K) and ↓ كَفَأءَةٌ (S, K) Likeness; equality. (S, K.) b2: كَفَأءٌ A slight inclination, to one side, of a camel's hump, and the like. This is the slightest of faults in a camel; for when the camel grows fat, his hump becomes erect. (TA.) كَفَآءٌ, originally an inf. n. [of 3], and ↓ كُفْءٌ and كُفُوْءٌ [&c., as in the following examples,] Like; equal; a match. (S.) b2: هٰذَا كِفَاؤُهُ, and ↓ كَفِيْئَتُهُ, and ↓ كَفِيؤُهُ, and ↓ كُفْؤُهُ, and ↓ كَفْؤُهُ, and ↓ كِفْؤُهُ, (in the CK, كَفُؤُهُ,) and ↓ كُفُوْؤُهُ, (in the CK, كُفُؤُهُ,) This is like, or equal to, him or it: (K:) And لَا كِفَآءَ لَهُ There is no one, or nothing, like, or equal, to him, or it. (S.) b3: Zj says, that the words of the Kur-án, وَلَمْ يَكُنْ لَهُ كُفُؤًا أَحَدٌ (cxii. 4,) may be read in four different ways: ↓ كُفُؤًا and ↓ كُفْئًا and ↓ كِفْئًا (in which three ways the word has been read) and كِفَاءً (in which last way it has not been read.) Ibn-Ketheer and AA and Ibn-'Ámir and Ks read كُفُؤًا: Hamzeh read كُفْئًا; and, in a case of pause, كُفَا, without hemzeh. (TA,) b4: Pl. (of كُفْءٌ and كِفْءٌ, and كُفُؤٌ, and perhaps of كَفْءٌ also, MF,) أَكْفَآءٌ and (of all the above forms excepting كِفَآءٌ, MF,) كِفَآءٌ. (K.) b5: كِفَآءٌ As much as is equal to another thing. (L.) b6: الحَمْدُ لِلّهِ كِفَآءَ الوَاجِبِ Praise be to God, as much as is incumbent. (K.) A2: كِفَآءٌ A curtain (سُتْرَة) extending from the top to the bottom of a tent, at the hinder part: or an oblong piece of staff at the hinder part of the kind of tent called خِبَاء: or a كِسَآء that is thrown upon a خباء, so as to reach the ground: (K:) or an oblong piece of stuff, or two such pieces well sewed together, attached by the kind of wooden pin called خِلَال to the hinder part of a خباء: (S:) or the hinder part of a tent: pl. أَكْفِئَةٌ. (TA.) See مِظَلَّةٌ in art. ظل.

كَفِىْءُ اللَّوْنِ, and اللون ↓ مَكْفُوْءُ, (K,) and اللون ↓ مَكْتَفِئُ, (TA,) (tropical:) Changed in colour: (K:) said of the countenance and of other things: as also مُكْتَفِتُ اللون. (TA.) b2: Also, مُكْفَأُ الوَجْهِ Changed in countenance. (TA.) A2: See كِفَآءٌ.

A3: كَفِىْءٌ and ↓ كِفْءٌ (as in the CK and a MS. copy of the K) or كِفِىْءٌ (as in the TA) The bottom, or interior, or inside, (بَطْن,) of a valley. (K.) كُفُوْءٌ: see كِفَآءٌ.

كَفَآءَةٌ: see كَفَآءٌ. b2: In marriage, Equality of the husband and wife in rank, religion, lineage house, &c. (L,) أَكْفَأُ, fem. كَفْأَى, A camel whose hump inclines slightly to one side. (TA.) b2: A camel's hump inclining to one side. (ISh.) مُكْفِئُ الظَّعْنِ The last of the days called أَيَّامُ العَجُوزِ. (TA.) [See عجوز.]

مَكْفُوْءُ اللّون: see كَفِىْءٌ.

مُكَافِئٌ Being like, or equal to: equalling. (S.) b2: Also, in the following words of a trad., كَانَ لَا يَقْبَلُ الثَّنَآءَ إِلَّا مِن مُّكَافِئِ, said to signify One of known sincerity in professing himself a Muslim: (IAmb:) or one not transgressing his proper bounds, nor falling short with respect to that [religion] to which God hath exalted him-(Az.) b3: شَاتَانِ مُكَافِئَتَانِ, (S, K,) and مُكَافَأَتَانِ. (K,) as the relaters of trads. say, (S,) in a trad. respecting the عَقِيقَة for a male child, (S, TA,) Two sheep, or goats, of equal age. (S, K.) Some assign to these words meanings slightly differing from the above; as, similar, one to another: also, slaughtered, one immediately after the other: (TA:) or slaughtered, one opposite to the other. (S.) مُكْتَفِئُ اللّون: see كَفِىْءٌ.

كيس

1 كَاسَ, aor. ـِ (S, Msb, TA,) inf. n. كَيْسٌ (S, A, Mgh, Msb, K) and كِيَاسَةٌ (S, A, K) and كُوسَى, with و put in the place of ى, [originally كُيْسَى,] (Seer [mentioned by him as syn. with كَيْسٌ]) He (a boy, S [but often said of a man also,]) was, or became, acute, or sharp, or quick, in intellect; shrewd; clever; ingenious; skilful; knowing; intelligent: كَيْسٌ being the contr. of حُمْقٌ; (S, A, K;) and i. q. ظَرْفٌ, (Mgh, Msb,) and خِقَّةٌ, and تَوَقُّدٌ, (TA,) and فِطْنَةٌ, (Msb, TA,) and فِقْهٌ, (TA,) and عَقْلٌ. (IAar, A, Msb, K.) b2: كَاسَ فِى الأَمْرِ, aor. ـِ (A, TA,) inf. n. كَيْسٌ; (Mgh, TA;) and ↓ تكيّس; and ↓ تكايس; (A, TA;) He acted gently, (TA,) or with good gentleness or moderation or calmness, (Mgh,) in the affair. (Mgh, TA.) A2: كَاسَهُ, aor. ـِ (S, * K,) inf. n. كَيْسٌ, (A, TA,) He overcame him, or surpassed him, (S, A, K,) in كِيَاسَة (A, K) or كَيْس (A, Nh) [i. e. acuteness or sharpness or quickness of intellect; &c.: see above]. So in the following words of a trad., (K,) said by the prophet to Jábir Ibn-'Abd-Allah El-Ansáree, (TA,) أَتَرَانِى

إِنَّمَا كِسْتُكَ لِآخُذَ جَمَلَكَ لَكَ الثَّمَنُ وَلَكَ الجَمَلُ [Dost thou think me to have only overcome thee in acuteness or sharpness or quickness of intellect, &c., in order that I might take thy camel? Thine be the price, and thine be the camel]: (K, * TA:) or, according to another relation, خُذْ جَمَلَكَ وَمَالَكَ [Take thou thy camel and thy property]: and accord. to another, إِنَّمَا مَا كَسْتُكَ [that I have only acted in a niggardly manner with thee], from المِكَاسُ. (TA.) b2: كَيِسَ, [aor. ـْ inf. n. كَيَسٌ, is also mentioned by IKtt as a dial. form of كَاسَ in the sense of He overcame or surpassed [in acuteness &c.] (TA.) 2 كيّسهُ, (K,) inf. n. تَكْيِيسٌ, (TA,) He (God, TK) made him acute or sharp or quick in intellect; shrewd; clever, ingenious, skilful, knowing, or intelligent; (K, TA;) and well educated, or well bred. (TA.) 3 كايسهُ, (S, A, K,) inf. n. مُكَايَسَةٌ, (TA), He vied, or contended, with him in كَيْس [i. e. acuteness or sharpness or quickness of intellect; &c.: see 1]. (K.) You say, كَايَسْتُهُ فَكِسْتُهُ [I vied, or contended, with him in acuteness, &c., and] I overcame, or surpassed, him (S, A) [therein, i. e.] in كَيْس. (A.) And كَايَسَهُ فِى

البَيْعِ (S, A) [He vied, or contended, with him in acuteness, &c., in selling; as seems to be indicated in the S: or] he jested, or joked, with him (لَاغَاهُ) in selling. (A, TA.) 4 أَكْيَسَ and أَكَاسَ He (a man, S) had born to him children acute or sharp or quick in intellect; shrewd; clever, ingenious, skilful, knowing, or intelligent: (S, K:) or he begot a child acute &c. (IKtt.) And أَكْيَسَتْ and أَكَاسَتْ She brought forth children acute &c. (A.) A poet says, فَلَوْ كُنْتُمْ لِمِكْيَسَةٍ أَكَاسَتْ وَكَيْسُ الأُمِّ يُعْرَفُ فِى البَنِينَا [But if ye belonged to one who most generally brought forth children acute in intellect, she had brought forth such children; for the acuteness of intellect of the mother is known in the sons]. (S.) 5 تكيّس He affected acuteness or sharpness or quickness of intellect, shrewdness, cleverness, ingeniousness, skilfulness, knowledge, or intelligence: [see تَعَقَّلَ:] or did so, not having it: syn. تَظَرَّفَ: (S, K, TA:) he feigned, or made a show of, كَيْس [i. e. acuteness or sharpness or quickness of intellect; &c.]. (TA.) b2: See also 1.6 تَكَاْيَسَ see 1.

كَيْسٌ: see 1: A2: and see also كَيِّسٌ.

كِيسٌ [A purse;] a well known receptacle; (TA;) a thing made of pieces of rag sewed together; (Msb;) for money, (S, K, TA,) and for pearls and sapphires: (TA:) [so called] because it comprises them: (K, TA:) [a remark that seems to indicate a signification of كَاسَ or some other word from the same root which I do not find elsewhere pointed out: but the more probable derivation is from the Persian كِيسَهْ:] that which is tied up, of leather, and of pieces of rag, is not called thus, but is called خَرِيطَةٌ: (Msb:) pl. [of pauc.] أَكْيَاسٌ (S, Msb, K) and كِيَسَةٌ. (K.) b2: Hence, (TA,) (tropical:) The membrane that encloses a child in the womb; syn. مَشِيمَةٌ. (K, TA.) b3: [Hence also, (assumed tropical:) The scrotum.]

كَيِّسٌ (S, A, Mgh, Msb, K) and ↓ كَيْسٌ, (TA,) [like هِيِّنٌ and هَيْنٌ, &c.,] Acute, or sharp, or quick, in intellect; clever; ingenious; skilful; knowing; intelligent: (S, A, Mgh, Msb, K, TA:) fem. كَيِّسَةٌ: (S, A:) and ↓ كِيسَى, applied to a woman, is syn with كَيِّسَةٌ, and is, as also كُوسَى, [each originally كُيْسَى,] fem. of أَكْيَسُ: (S:) [whence it appears that this last word is accord. to J syn. with كَيِّسٌ; i. e., a simple epithet, like its contr. أَحْمَقُ: but it has another signification, for which see below:] or, accord. to Kr, كِيسَى and كُوسَى are pls. of كَيِّسَةٌ; and there are no similar instances except ضِيقَى and ضُوقَى, pls. of ضَيِّقَةٌ, and طُوبَى, pl. of طَيِّبَةٌ: but ISd holds them to be fems. of the measure أَفْعَلُ: (TA: [see ضُوقَى in art. ضيق:]) the pl. of كَيِّسٌ is أَكْيَاسٌ (A, Mgh, Msb, TA) and كَيْسَىِ, (A, K, TA [in the CK, erroneously, كِيسى,]) like حَمْقَى, (A,) having this latter form in order that it may resemble its contr., حَمْقَى: (TA:) and كِيَاسٌ is pl. of كَيِّسَةٌ, (A, TA,) [and أَكَايِيسُ is app. pl. of كِيَاسٌ: see an ex. voce طِشَّةٌ.] You also say, ↓ رَجُلٌ كَيِّسٌ مُكَيَّسٌ, meaning, A man acute or sharp or quick in intellect, &c.: (S:) or [acute &c., and] described as being so; or having the attribute of كَيْس ascribed to him: (A:) or ↓ رَجُلٌ مُكَيَّسٌ signifies, as also كَيِّسٌ, a man known as possessing كَيْس [or acuteness &c.]. (TA.) And إِمْرَأَةٌ كَيِّسَةٌ A woman well educated, or well bred. (TA.) and رَجُلٌ كَيِّسُ الفِعْل A man good in action or conduct. (TA.) And بَنَى دَارًا كَيِّسَةً (A) (tropical:) He built an elegant house; syn. ظَرِيفَةً. (TA.) [The dim. كُوَيِّسٌ, more properly كُيَيِّسٌ or كِيَيِّسٌ, is much used in the present day as signifying (tropical:) Elegant, pretty, or beautiful.]

كُوسَى: see أَكْيَسُ: and كَيِّسٌ, in two places.

كِيسَى: see أَكْيَسُ: and كَيِّسٌ, in two places.

كَيْسَانُ (tropical:) a proper name for Perfidy; (IAar, S, A, K;) as also أَبُو كَيْسَانَ: (IAar:) of the dial. of Teiyi: and derived from كَيْسٌ. (Kr.) You say, رَكِبَ كَيْسَانَ (tropical:) He acted perfidiously. (A.) أَكْيَسٌ [More, and most, acute or sharp or quick in intellect; more, and most, shrewd, clever, ingenious, skilful, knowing, or intelligent]: (Lth, ISd, A:) fem. كِيسَى (ISd) and كُوسَى: (Lth, ISd:) [in the CK, and in a MS. copy of the K, and in the text of the K as given in the TA, كِيسَى and كُوسَى, each of which is originally كُيْسَى, are said to be fems. of أَكْوَسُ; but this is evidently a mistake for أَكْيَسُ:] pl. كُوسٌ, [originally كُيْسٌ,] which is applied to women, [as well as men,] and كُوسَيَاتٌ, which is applied to women only. (Lth.) You say, هٰذَا الأَكْيَسُ [This is the more, or most, acute &c.]. (Lth.) And أَىُّ المُؤْمِنِينَ أَكْيَسُ Which of the believers is the most intelligent? (TA.) And it is said in a proverb, أَكْيَسُ مِنْ قِشَّةٍ (A) [(tropical:) More acute &c. than] a little female ape or monkey. (TA, art. قش.) And in a trad., أَكْيَسُ الكَيْسِ التُّقَى

وَأَحْمَقُ الحُمْقِ الفُجُورُ (tropical:) [The most acute of acuteness is piety, and the most foolish of foolishness, or the most stupid of stupidness, is vice]. (A.) b2: See also كَيِّسٌ.

مُكِيسَةٌ A woman who brings forth children acute or sharp or quick in intellect; shrewd, clever, ingenious, skilful, knowing, or intelligent: (TA:) and ↓ مِكْيَاسٌ, who does so usually; contr. of مِحْمَاقٌ: (A:) [and ↓ مِكْيَسَةٌ, who does so most generally: see an ex. of this under 4.]

مِكْيَسَةٌ: see مُكِيسَةٌ and 4.

مُكَيَّسٌ: see كَيِّسٌ.

مِكْيَاسٌ: see مُكِيسَةٌ.

موت

1 مَاتَ, aor. ـُ (inf. n. مَوْتٌ; Msb,) and مَاتَ, (originally مَوِتَ, like خَافَ, originally خَوِفَ, MF) [sec. per. مِتَّ,] aor. ـَ (S, K,) which latter is of the dial. of Teiyi; (TA;) and مَاتَ, (in which the medial radical letter is originally ى, like بَاعَ, MF) aor. ـِ (K,) a form which some have disapproved; (MF;) and مَاتَ, (originally مَوِتَ, Kr,) sec. Pers\. مِتَّ, aor. ـُ like دَامَ, (originally دَوِمَ, Kr,) aor. ـُ (Kr, Msb, &c.,) and like the sound verbs نَعِمَ, aor. ـْ and فَضِلَ, aor. ـْ (TA,) of the class of words in which two dial. forms are intermixed; (Msb;) He died; contr. of حَيِى. (K,) b2: [مَاتَ عَنْ بَنِينَ وَبَنَاتٍ He died having passed away from, i. e. leaving behind him, sons and daughters. And مَاتَ عَنْ ثَمَانِينَ سَنًة He died having passed beyond eighty years; i. e. being eighty years old.] b3: اللَّبَنُ لَا يَمُوتُ [The milk will not die], in a saying of 'Omar, in a trad., means, that if a child sucks the milk of a dead woman, it becomes unlawful for him afterwards to marry any of her relations who would be unlawful to him if he sucked her milk while she was living: or it means, that, if milk taken from the breast of a woman is given to a child to drink, and he drinks it, the consequence is the same; that the effect of the milk in producing this consequence is not annulled by its separation from the breast; for whatever is separated from a living being is termed ميت, or dead, except the milk and hair and wool on account of the necessity of making use of these. (TA.) b4: مَاتَتِ الأَرْضُ, inf. n. مَوَتَانٌ and مَوَاتٌ, (tropical:) The land became destitute of cultivation and of inhabitants. (Msb.) b5: مَاتَ (tropical:) It (soil) became deprived of vegetable life. Hence an expression in the Kur, xxx. 18. (Az, Er-Rághib.) b6: مَاتَ (tropical:) He became deprived of sensation; [dead as to the senses]. So in the Kur, xix. 23: [but this appears to me doubtful]. (Az, Er-Rághib.) b7: مَاتَ (tropical:) He became deprived of the intellectual faculty; [intellectually dead;] or ignorant. Hence an expression in the Kur, vi. 122; and another in the Kur, xxvii. 82; and xxx. 51. (Az, Er-Rághib.) b8: مَاتَ (tropical:) [He became as though dead with grief, or sorrow, and fear;] he experienced grief, or sorrow, and fear, that disturbed his life. Hence what is said in the Kur, xiv. 20. (Az, Er-Rághib.) b9: مَاتَ (tropical:) He or it, was or became, still, quiet, or motionless. (K.) b10: ماتَتِ الرِّيح (tropical:) The wind became still, or calm. (TA.) b11: مَاتَ (tropical:) He slept. (AA, K.) b12: مَاتَتِ النَّارُ, inf. n. مَوْتٌ, (tropical:) [The fire died away;] the ashes of the fire became cold, or cool, and none of its live coals remained. (TA.) b13: مَاتَ (tropical:) It (heat or cold) became assuaged. (TA.) b14: مَاتَ (tropical:) It (water) became dried up by the earth. (TA.) b15: مَاتَ (and ↓ استمات, TA.) (tropical:) It (a garment, TA,) wore out; became worn out. (A, K.) b16: مات (tropical:) It (a road) ceased to be passed along. (TA.) b17: بَلَدٌ تَمُوتُ فِيهِ الرِّيحُ [A town, or country, &c., in which the wind becomes broken, or loses its force]. (TA.) b18: مَاتَ فُوقُ الرَّجُلِ (tropical:) The man slept heavily; became heavy in his sleep. (TA.) b19: يَمُوتُ مِنَ الحَسَدِ (tropical:) [He dies, or will die, of envy]. (TA.) b20: مَاتَ (tropical:) He became poor; was reduced to poverty: he became a beggar. (TA.) b21: (tropical:) He became base, abject, vile, despicable, or ignominious. (TA.) b22: (tropical:) He became extremely aged, old and weak, or decrepit. (TA.) b23: (tropical:) He became disobedient, or rebellious. Iblees is said, in a trad., to be أَوَّلُ مَنْ مَاتَ because he was the first who became disobedient, or rebellious. (TA.) b24: مَاتَ (assumed tropical:) He (a man) became lowly, humble, or submissive, to the truth. (TA.) 2 مَوَّتَتِ الدَّوَابُّ The beasts of carriage died in great numbers; or deaths amongst them were frequent. (TA.) b2: See 4.3 مَاْوَتَ [ماوتهُ,] inf. n. مُمَاوَتَةٌ, He vied with him in patience, (K,) and in firmness, or steadiness, or the like. (TA.) [In the K, the inf. n. is expl. by مُصَابَرَة; and in the TA, by مُثَابَتَة also.]4 اماتهُ and ↓ موّتهُ (but the latter has an intensive signification, S,) He (God) caused him to die; put him to death; killed him. (S, K.) b2: امات (tropical:) He (a man) lost a son, or sons, by death. (ISk, S.) b3: امات فُلَانٌ بَنِينَ Such a man lost sons by death. (A.) b4: اماتت She (a woman, AO, S, K, and a camel, S, K.) lost her offspring by death. (S, K.) b5: اماتوا Death [or a mortal disease] happened among their camels. (K.) b6: مَا أَمْوَتَهُ signifies مَا أَمْوَتَ قَلْبَهُ [(tropical:) How dead is his heart !] for one does not wonder at any action that does not increase: (S, K:) therefore what is here meant is not literally death. (TA.) b7: اماتهُ (tropical:) He (God) rendered him poor; reduced him to poverty. (TA, from a trad.) b8: اماتهُ (tropical:) He [or it] caused him to sleep. Ex., in a prayer said on awaking, الحَمْدُ لِلّٰهِ الَّذِى أَحْيَانَا بَعْدَ مَا أَمَاتَنَا Praise be to God who hath awaked us after having caused us to sleep ! (L.) b9: يُمِيتُ اللَّيْلَ (assumed tropical:) He sleeps during the night. (W, p. 9.) b10: امات اللَّحْمَ, (and ↓ موّتهُ, TA,) He took extraordinary pains in thoroughly cooking, and in boiling, the meat. (K.) And in like manner, onions, and garlic, so as to deprive them of their strong taste and odour. (TA.) b11: أُمِيتَتِ الخَمْرُ The wine was cooked, and ceased to boil. (TA.) b12: [اماتهُ is also employed in various other senses, agreeably with the senses of the primitive verb.]6 ضَرَبْتُهُ فَتَمَاوَتَ (tropical:) I beat him and he feigned himself dead, being alive. (TA.) b2: (tropical:) He pretended to be weak and motionless by reason of acts of devotion and fasting: [see the act. part. n. below]. (TA.) 10 استمات [He sought death: &c.: see مُسْتَمِيتٌ]. b2: إِسْتَمِيتُوا صَيْدَكُمْ, and دَابَّتَكُمْ, Wait until ye ascertain that your game, and your beast of carriage, has died. (A.) b3: استمات [properly, He sought, or courted, death;] i. q. استقتل; (S, K; in art. قتل;) meaning he cared not for death, by reason of his courage. (JM, in art. قتل.) b4: استمات (assumed tropical:) He (a man) was pleased with death; content to die. (TA.) b5: استمات (assumed tropical:) He (a man, TA.) tried every way, or did his utmost, in seeking a thing. (IAar, K.) b6: استمات, inf. n. إِستِمَاتٌ, (occurring thus with the final ة elided, (TA,) (assumed tropical:) He (a man, and a camel, IAar,) became fat after having been emaciated, (IAar, K.) b7: استمات (tropical:) It (a thing) became relaxed, loose, or flabby. (A.) b8: استمات لِينًا (assumed tropical:) It attained the utmost degree of softness: said of a fine skin, that is likened to the thin pellicle that adheres to the white of an egg: and of other things, as also استمات فِى اللِّينِ: and in like manner, فِى الصَّلَابَةِ, in hardness. (TA.) See مُسْتَمِيتٌ b9: And see 1.

مَوْتٌ (and ↓ مَوَتَانٌ, TA,) Death; lifelessness; contr. of حَيَاةٌ: (S, TA:) as also ↓ مُوَاتٌ, (S, K,) and ↓ مَمَاتٌ. [Occurring in the Kur, vi. 163, xvii. 77, and xlv. 20,] (S, * TA, in art. حى, and Jel, in vi. 163.) [See also مُوتَانٌ, below: and see 1.] Or ↓ مَوَتَانٌ, signifies much death, like as حَيَوَانٌ signifies much life. (Msb, in art. حى.) b2: المَوْتُ الأَبْيَضُ, and الجَارِفُ, and اللَّافِتُ, and الفَاتِلُ, Sudden death. (IAar, in T and TA, art. فلت.) b3: المَوْتُ الأَحْمَرُ Death by slaughter with the sword. (IAar, in T, TA, art. فلت.) b4: المَوْتُ الأَسْوَدُ Death by drowning, and by suffocation. (IAar, in T and TA, art. فلت.) b5: بَنَاتُ المَوْتِ (assumed tropical:) [The daughters of death;] meaning deadly arrows. (A, TA, voce جَعْبَةٌ, q. v.) مَيْتٌ: see مَيِّتٌ. b2: أَرْضٌ مَيْتَةٌ: see مَوَاتٌ: Unfruitful land; like as ارض حَيَّةٌ means fruitful land, or land abounding with herbage. (TA, in art. حى.) b3: مَيْتَةٌ Carrion: whatsoever hath not been killed in the manner prescribed by the law. (K, Jel, ii. 168.) See مَيِّتٌ.

مُوتَةٌ (tropical:) A fainting, or swoon; (K;) and languor in the intellect: (TA:) or [an affection] like a fainting, or swoon: (Lh:) madness, or insanity, or diabolical possession; syn. جُنُونٌ; (AO, K;) because it occasions a stillness like death: (TA:) or a kind of madness or diabolical possession (جُنُونٌ), and epilepsy, that befalls a man; on the recovery from which, his perfect reason returns to him, as to one who has been sleeping, and to one who has been drunk. (S.) [See هُمْزٌ.]

مِيتَةٌ A kind, mode, or manner, of death: (S, K:) pl. مِيَتٌ. (TA.) b2: مَاتَ فُلَانٌ مِيتَةً

حَسَنَةً Such a one died a good kind of death. (S.) b3: مَاتَ مِيتَةً جَاهِلِيَّةً He died a pagan kind of death, in error and disunion. (TA, from a trad.) مَوْتَانُ الفُؤَادِ (tropical:) A man who is [dead, or] not lively, in heart: (A:) a man who is stupid, dull, unexcitable, or not to be rendered brisk, sprightly, or lively; (S,. K;) as though the heat of his intelligence had cooled and died: (TA:) fem. with ة. (S, K.) b2: See مُوتَانٌ and مَوَاتٌ.

مُوتَانٌ (Fr, S, K) and ↓ مَوْتَانٌ (K) and ↓ مُوَاتٌ (Fr) Death, [or a mortal disease, or a murrain,] that befalls camels or sheep or the like. (Fr, S, K.) The first is of the dial. of Temeem: the second, of the dial. of others. (Et-Tilimsánee.) b2: وَقَعَ فِى المَالِ مُوتَانٌ, and ↓ مُوَاتٌ, Death [or a mortal disease] happened among the camels &c. (Fr.) b3: Also, The like among men. Ex., from a trad., يَكُونُ فِى النَّاسِ مُوتَانٌ كَقُعَاصِ الغَنَمِ There will be, among men, a mortality, or much death, [or mortal disease], like the قُعَاص that befalls sheep or goats. (TA.) مَوَتَانٌ (assumed tropical:) Inanimate things, or goods; dead stock; such as lands and houses [&c.]; (S;) contr. of حَيَوَانٌ [q. v.] (S, K.) It is made of this measure to agree in measure with its contr.

حيوان: both these words deviate from the constant course of speech; being of a measure properly belonging to inf. ns. (TA.) [See also مَوَاتٌ.] b2: إِشْتَرِ المَوَتَانَ وَلا تَشْتَرِ الحَيَوَانَ Buy lands and houses [or the like], and buy not slaves and beasts of carriage [&c.]. (S.) b3: رَجُلٌ يَبِيعُ المَوَتَانَ A man who sells utensils or furniture or the like, and anything but what has life. (L.) b4: See also مَوْتٌ.

مَوَاتٌ That wherein is no spirit or life; an inanimate thing. (S, K.) [See also مَوَتَانٌ.]

b2: مَوَاتٌ (you say أَرْضٌ مَوَاتٌ, TA,) (tropical:) Land that has no owner (S, K) of mankind, and of which no use is made, or from which no advantage is derived, (S,) and in which is no water: such as is also called ↓ أَرْضٌ مَيْتَةٌ: (En-Nawawee:) land that has not been sown, nor cultivated, nor occupied by any man's camels

&c.: ↓ مَوَتَانٌ signifies the same as مُوَاتٌ (مَوَاتٌ?), namely, land that is no man's property; and is also written مَوْتَانٌ: (L:) or مَوَتَانٌ signifies land that has not yet been brought into a state of cultivation: (Fr, S, L, K:) in a trad. it is said, that such land is the property of God and his Apostle; and whosoever brings into a state of cultivation such land, to him it belongs. (S.) مُوَاتٌ: see مَوْتٌ and مُوتَانٌ.

مَيِّتٌ and ↓ مَيْتٌ signify the same, [Dead, or dying]: (Zj, S, K:) the former is originally مَيْوِتٌ, of the measure فَيْعِلٌ: (S:) the latter is contracted from the former; and is both masc. and fem.; (Zj, S;) as is also the former. (Zj.) 'Adee Ibn-Er-Raalà says, ↓ لَيْسَ مَنْ مَاتَ فَاسْتَرَاحَ بِمَيْتٍ

إِنَّمَا المَيْتُ مَيِّتُ الأَحْيَآءِ [He who has died and become at rest is not dead: the dead is only the dead of the living]. (S, TA.) Or ↓ مَيْتٌ signifies One who has died (actually, TA,); and مَيِّتٌ, as also ↓ مَائِتٌ, one who has not yet died, (K,) but who is near to dying: or, accord. to a verse cited by AA, to Kh, مَيْتٌ is applied to him who is borne to the grave; [i. e., who is dead, or lifeless]; and مَيِّتٌ, to him who [is dying, but] has life in him. (TA.) Fr says, you say of him who has not died, إِنَّهُ مَائِتٌ, عَنْ قَلِيلٍ ↓ and مَيِّتٌ; but you do not say of him who has died ↓ هذا مَائِتٌ: (S:) but some say, that this is an error, and that مَيِّتٌ is applicable to that which will soon die. Those who assert that ميّت is applicable only to the living adduce the following words of the Kur, [xxxix. 31,] إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ: (TA:) i. e. Verily thou wilt die, and verily they will die. (Msb.) MF observes, that مَيْتٌ is asserted to be contracted from مَيِّتٌ; and if so, that there can be no difference in their meanings: that the making a difference between them is contrary to analogy; agreeably with which, they should be like هَيْنٌ and هَيِّنٌ, and لَيْنٌ and لَيِّنٌ: and also contrary to what has been heard from the Arabs; for they made no difference in their use of these two words. (TA.) [See also what is said of مَيْتَةٌ, below.] The pls. are أَمْوَاتٌ and مَوْتَى and مَيِّتُونَ and مَيْتُونَ. (S, K.) The first of these is pl. of مَيِّتٌ, and consequently of مَيْتٌ, because this latter is contracted from the former: as مَيِّتٌ is of the measure فَيْعِلٌ, and this measure resembles فَاعِلٌ, it has received a form of pl. which is sometimes applicable to the measure فاعل: (Sb:) or اموات is [only] pl. of مَيْتٌ. (Msb.) [The second form (which is applied to rational beings, Msb,) is also pl. of ميّت and ميت.] The third and fourth are [only] applied to rational beings. (Msb.) The fem. epithet is مَيِّتَةٌ and مَيْتَةٌ and مَيِّتٌ (K, TA) and مَيْتٌ. (TA; and so in some copies of the K, in the place of مَيِّتٌ.) مَيِّتَةٌ is an epithet applied to a female rational being; [and its pl. is مَيِّتَاتٌ:] مَيْتَةٌ, to a female brute, for the sake of distinction; and its pl. is مَيْتَاتٌ: the latter is contracted because it is more in use than the former epithet applied to a female rational being: (Msb:) the pl. of ميّت and ميت as fem. epithets is as above [أَمْوَاتٌ and مَوْتَى]. (TA.) b2: ↓ مَيْتَةٌ signifies That which has not been slaughtered (AA, S, K) [in the manner prescribed by the law, i. e., carrion]: or that of which the life has departed without slaughter: so in the classical language and in the language of practical law: all such is unlawful to be eaten, except fish and locusts, which are lawful by universal consent of the Muslims: (En-Nawawee:) or, in the common acceptation of the language of law, what has died a natural death, or been killed in a state or manner different from that prescribed by the law, either the agent or the animal killed not being such as is so prescribed; as that which is sacrificed to an idol, or slaughtered [by a person] in the state of إِحْرَام, or not by having the throat cut, and that which it is unlawful to eat, such as a dog: (Msb:) [and any separated part of an animal of which the flesh is not lawful food: see عَاجٌ.] b3: بَلَدٌ مَيِّتٌ A tract of land without herbage, or pasture, (Msb, in art. بلد.) b4: مَيِّتٌ (assumed tropical:) An unbeliever; like as حَىٌّ means a Muslim. (TA, in art. حى.) مَيِّتٌ and مَيْتٌ are employed in various other senses, agreeably with the senses of the verb.]

مَائِتٌ: see مَيِّتٌ. b2: فُلَانٌ مَائِتٌ فى الغَمِّ (tropical:) [Such a one is dying, or absorbed, in grief]. (TA.) b3: مَوْتٌ مَائِتٌ A severe, painful, or violent, death: (TA:) like لَيْلٌ لَائِلٌ: the latter word being added to corroborate the former. (S.) مَمَاتٌ: see مَوْتٌ.

مُمِيتٌ and مُمِيتَةٌ (tropical:) A woman, and a she-camel, that has lost her offspring by death: (S:) and a woman who has lost her husband by death: (TA:) pl. مَمَاوِيتُ. (S.) مُتَمَاوِتٌ (tropical:) [Feigning himself dead]. b2: (tropical:) An epithet applied to A hypocritical devotee, (S, K,) who pretends to be like one dead in his devotion, who lowers his voice, and moves little: as though he were one who put on the outward appearance of devotees, and constrained himself to characterize himself by the characteristics of the dead, that he might be imagined to be weak by reason of much devotion. (TA.) مُسْتَمِيتٌ A courageous man, who seeks, or courts death: (K:) a man who seeks to be slain; who cares not, in war, for death: (S:) abandon-ing, or devoting, himself to death, (مسْتَرْسِلٌ لِلْمَوْتِ,) as also مُسْتَقْتِلٌ. (A.) b2: (assumed tropical:) Abandoning, or devoting himself to a thing, or affair; syn. مُسْتَرْسِلٌ لِأَمْرٍ. (S, K.) b3: هَوَ مُسْتَمِيتٌ إِلَى كَذَا, as also مُسْتَهْلِكٌ, (tropical:) He [is devoted to such a thing, so that he] imagines that he shall die if he do not attain it. (A.) b4: Ru-beh says, وَزَبَدُ البَحْرِ لَهُ كَتِيتُ وَاللَّيْلُ فَوْقَ المَاءِ مُسْتَمِيتُ [And to the froth of the sea there was a sound like that of boiling, and night impended over the water]. (S.) [It is implied in the S that مستميت here signifies مُسْتَرْسِل.] b5: (assumed tropical:) One who feigns himself to be insane, or possessed by a devil; not being really so. (TA.) b6: (assumed tropical:) One who feigns lowliness, or submissiveness, in voice, &c., to this man until he feeds him, and to this until he feeds him, and, when he is satiated, is ungrateful to his benefactors. (TA.) b7: (assumed tropical:) One who makes a show of being good and quiet or tranquil, and is not so in reality. (Ibn-El-Mubárak.) A2: مُسْتَمِيتٌ The thin pellicle that adheres to the white of an egg. (K.) [See 10: and see also مُسْتَمِيثٌ, in art. ميث.]

ميح

1 مَاحَ, aor. ـِ (S, K,) inf. n. مَيْحٌ; (A, K;) and ↓ امتاح; (A, [and the same seems to be indicated in the S, where it is said that إِمْتِيَاحٌ signifies the same as مَيْحٌ;]) He descended into, (S, A,) or entered, (K,) the well, and filled the bucket: (S, A, K:) this is done when its water is little. (S.) b2: مَاحَ المَآءَ, aor. ـِ and ↓ امتاحهُ; He drew water by descending into the well and filling the bucket. (A.) b3: مَاحَ فِى مِشْيَتِهِ, (S, A, K, *) inf. n. مَيْحٌ and مَيْحُوحَةٌ; (K;) and ↓ ميّح, and ↓ تمايح; (A;) (tropical:) He walked in a certain elegant manner, (K,) with a self-conceited gait, and with an affected inclining of his body from side to side, (S, A,) like as a duck walks. (S, K.) b4: ↓ مَرَّ يَتَمَيَّحُ (tropical:) He passed along so walking, and looking at his shadow. (A.) b5: Also ↓ تميّح (tropical:) He inclined his body from side to side in walking: (K:) and ↓ تمايح he, or it, (a drunken man, and a branch, S,) inclined from side to side; (S, K;) as also ↓ ميّح and ↓ تميّح: (TA:) which last is also said of a branch, or twig. (M, L, art. رأد.) b6: ↓ السَّكْرَانُ يَتَمَيَّحُ, and ↓ يَتَمَايَحُ, (tropical:) [The drunken man reels, or inclines from side to side in walking]. (A.) b7: مَاحَتِ الرِّيحُ الشَّجَرَةَ (assumed tropical:) The wind made the tree to incline. (TA.) A2: ماحهُ عِنْد السُّلْطَانِ, aor. ـِ (S, K, *) inf. n. مَيْحٌ, (K,) (tropical:) He interceded for him with the Sultán. (S, K.) A3: مَاحَهُ, aor. ـِ (S, K,) inf. n. مَيْحٌ and مِيَاحَةٌ; and ↓ امتاحهُ; (K;) (tropical:) He gave him [a thing]. (S, K.) b2: مَاحَ (tropical:) He conferred a benefit, favour, or kindness. (L.) A4: مَاحَ فَاهُ, بِالْمِسْوَاكِ aor. ـِ (S, K,) inf. n. مَيْحٌ, (K,) (tropical:) He rubbed and cleaned his teeth with a toothstick: (AA, S, K:) or [so accord. to the L; but in the K, and] he cleansed out the saliva from his mouth with the tooth-stick. (L, K.) 2 مَيَّحَ see 1.3 مايحهُ, (A, K,) inf. n. مُمَايَحَةٌ, (A,) (tropical:) He commingled, or conversed, or held intercourse, with him; (K;) namely, with a Sultán; and in like manner with women. (A.) b2: بَيْنِى وَبَيْنَهُ مَمَايَحَةٌ وَمُمَالَحَةٌ (tropical:) [Between me and him are a commingling, or converse, or intercourse, and fellowship in eating.] (A.) 5 تَمَيَّحَand 6: see 1.8 امتاحهُ: see 1. b2: (tropical:) It (heat, and work or labour,) made him to sweat. (A.) b3: امتاحت الشَّمْسُ ذِفْرَى البَعِيرِ (tropical:) The sun drew forth the sweat from the protuberance of the camel's head, behind his ears. (K.) A2: See 10.10 استماحهُ, (S, A, K,) and ↓ امتاحهُ, (A,) (tropical:) He asked him for a gift. (S, A, K.) ↓ امتاحهُ (tropical:) He came to him seeking his bounty. (L.) b2: استماحهُ (tropical:) He asked him to intercede for him, (S, A, K,) عِنْدَ السُّلْطَانِ with the Sultan. (S, A.) مَاحٌ The yolk of an egg: or its white. (AA, K.) [See also مُحٌّ.]

مَيْحٌ (tropical:) Profit; advantage. (K.) See مَائِحٌ.

مِيحٌ A bad kind of dates; i. q. شِيصٌ (K.) مَاحَةٌ The court of a house: (K:) a dial. form of بَاحَةٌ. (TA.) مَيَّاحٌ (tropical:) A man who walks with a self-conceited gait, and with an affected inclining of his body from side to side: (L:) fem. with ة. (S, L.) مَائِحٌ A man who descends into a well and fills the bucket, when its water is little: pl. مَاحَةٌ. (S.) The مَاتِح is he who draws the water from the mouth of the well. (L.) b2: مَائِحٌ (tropical:) A tooth-stick; syn. سِوَاكٌ: so called because it draws away the saliva, like as he who descends into a well ladles out the water: (L:) and so (accord. to some, TA) ↓ مَيْحٌ. (K.)

مسك

1 يُمْسِكُ الرَّمَقَ : see art. رمق.2 مَسَّكَ بِالنَّارِ : see ثقّب.4 أَمْسَكَ He retained; he withheld. (Msb.) b2: He maintained: he was tenacious, or niggardly. b3: He, or it, held fast a thing: and arrested it. b4: أَمْسَكَهُ He held, retained, detained, restrained, stayed, confined, imprisoned, or withheld, him. (K.) b5: أَمْسَكَ عَنِ الأَمْرِ He held, refrained, or abstained, from the thing. (Msb.) b6: أَمْسَكَهُ He grasped it, clutched it, laid hold upon it; or seized it, (بِيَدِهِ (قَبَضَ عَلَيْهِ with his hand: (Msb:) or he took it; or took it with his hand, (أَخَذَهُ,) namely, a rope, &c.: (Mgh:) or he held, or clung, to it: (TA:) [as also تَمَسكَ ↓ بِهِ]. Also, أَمْسَكَ بِهِ signifies [the same; or] he laid hold upon, or seized, somewhat of his body, or what might detain him, as an arm or a hand, or a garment, and the like: but أَمْسَقَهُ may signify he withheld him, or restrained him, from acting according to his own free will. (Mugh, art. بِ.) b7: أَمْسَكَ بَطْنَهُ [It bound, or confined, his belly (or bowels)]: said of medicine. (S, O, Msb, K; all in art. عقل.) b8: الإِمْسَاك, in relation to تَحْجِيل: see an unusual application of it in art. طلق, conj. 4.5 تَمَسَّكَ see 4 and 8. b2: تَمَسَّكَ بِحَبْلِهِ He held fast by his covenant: see أَعْصَمَ.6 تَمَاسَكَ He withheld, or restrained, himself: (PS:) he was able, or powerful; as also تَمَالَكَ, q. v. (KL.) b2: مَا تَمَاسَكَ أَنْ فَعَلَ كَذَا He could not restrain himself from doing so; syn. مَا تَمَالكَ. (S.) b3: تَمَاسَكَ It held together. b4: إِنَّهُ لَذُو تَمَاسُكٍ (assumed tropical:) Verily he possesses intelligence. (TA.) and مَابِهِ تَمَاسُكٌ (tropical:) There is no good in him. (TA.) See مُسْكَةٌ.8 اِمْتَسَكَ بِهِ He clutched, or griped, him, or it; i. q. بِهِ ↓ تَمَسَّكَ. (MA.) 10 اِسْتَمْسَكَ البَطْنُ [The belly (or bowels) became bound, or confined]. (TA in art. عقل.) b2: اِسْتَمْسَكَ بِهِ [sometimes] He sought to lay hold upon it. (Bd, in ii. 257.) b3: اِسْتَمْسَكَ: see an ex. voce صِرْعَةٌ.

مِسْكٌ [Musk: it is obtained from the muskdeer, moschus moschiferus; being found in the male animal, in a vesicle near the navel and prepuce.] It is masc. and fem. (IAmb, TA voce ذَكِىٌّ.) مَسَكٌ Tortoise-shell; syn. ذَبْلٌ: (K:) bracelets made of tortoise-shell (ذَبْلٌ), or of عاج [ivory]: (S, Msb:) bracelets and anklets made of horn and of عاج: n. un. with مُسْكَةٌ. (K.) مُسْكَةٌ Intelligence: (Msb:) or full intelligence, (K, TA,) and judgment; judgment and intel-ligence to which one has recourse; as also مُسْكٌ, not ↓ مَسِيكٌ, as in the K; (TA;) i. q. تَمَاسُكٌ. (Mgh.) You say, لَيْسَ لَهُ مُسْكَةٌ He has no intel-ligence. (Msb.) b2: لَيْسَ بِهِ مُسْكَةٌ He has no strength. (Msb.) مُسْكَانٌ : see art. سكن.

مِسَاكٌ or مَسَاكٌ A kind of needles: see مِدَادٌ.

مَسِيكٌ : see مُسْكَةٌ.

مَسَّاكاتٌ [in the CK, art. روض, written مُسّاكات,] Places, in land, or in the ground, to which the rain-water flows, and which retain it. (TA.) See ضَابِطَةٌ.

مُمْسَكٌ , said of a horse, white on both fore and kind leg on the same side: see مُحَجَّلٌ.

مُتَمَاسِكٌ Compact in the limbs, (TA in art. بدن,) or flesh. (TA in this art.)

نس

أ1 نَسَأَ, aor. ـَ (S, K,) inf. n. نَسْءٌ; (S;) and ↓ نسّأ, (S, K,) inf. n. تَنْسِئَةٌ, (S,) He chid (S, K) a camel (S) &c. (L) he urged, or drove, it. (S, K.) b2: نَسَأَ, aor. ـَ inf. n. نَسْءٌ (S, K) and مَنْسَأَةٌ (K) [and نَسُوْءٌ, mentioned in the TA, art. وضأ;] and ↓ انسأ; (S, K;) He postponed, or delayed, a thing. (S, K. Explained in the S, K by أَخَّرَ, and in the K by كَلَأَ, also, both of which words, accord. to the TA, are syn.) [See an ex. of the use of انسا, without a final ء, in art. عقب, voce عُقْبَة.] b3: نَسَأَ اللّٰهُ فى أَجَلِهِ, and اللّٰهُ أَجَلَهُ ↓ انسأ, God postponed the end of his life; i. e., prolonged his life: (so in the Fs:) accord. to IKtt, نسأ اللّٰهُ اجله, and انسأ ↓ فى اجله. (TA.) All of these four modes of expression are allowable: (MF:) as also نسّأ ↓ اللّٰه اجله: (Z:) and نَسَأَهُ اللّٰه فى اجله, and ↓ أَنْسَأَهُ اللّٰه أَجَلَهُ. (As, S.) b4: أُنْسِئَ لَهُ فِى عُمُرِهِ, His life was prolonged. (TA, from a trad.) b5: نَسَأَ الإِبِلَ, inf. n. نَسْءٌ, He delayed or deferred the watering of the camels; or kept them from water beyond the accustomed time. (L.) b6: نَسَأَ فِى

ظِمْءِ الإِبِلِ, (S, K,) inf. n. نَسْءٌ, (S,) He increased the time between the two drinkings, or waterings, of the camels, by a day: (A:) or by a day, or two days, or more. (A, L, K.) b7: نَسَأَ الإِبِلَ عَنِ الحَوْضِ He kept back, or put back, or drove back, the camels from the tank, or cistern. (S, L, K. *) b8: مَالَهُ نَسَأَهُ اللّٰهُ What aileth him! May God render him ignominious! (Kr, L,) or put him backward! (L.) Whom he puts backward, He renders ignominious. (L.) b9: نَسَأَ, inf. n. نَسْءٌ, He sold a thing with postponement of the payment; he sold it upon credit. (TA.) b10: نَسَأَهُ البَيْعَ, and البيع ↓ انسأَهُ, He made the sale to him to be on credit. (S, K.) المَبِيعَ ↓ انسأَهُ He postponed for him the period of the payment of the price of the thing sold. (A.) b11: نَسَأَ عَنْهُ دَيْنَهُ, inf. n. نَسَآءٌ; (Akh, S;) and دينه ↓ انسأهُ, (S, * K,) and انسأهُ ↓ الدَّيْنَ ; (Akh, S;) He postponed for him the period of the payment of his debt. (S, TA.) b12: نُسِئَتْ, a verb like عُنِىَ, [i. e., pass. in form, but neut. in sense,] aor. ـْ inf. n. نَسْءٌ, Her menstrual discharge was later than its usual time, and it was therefore hoped that she was pregnant: (Kh, S, K:) or her menstrual discharge was later than its usual time, and her pregnancy commenced: (TA:) or she began to be pregnant: (As, S:) or she conceived. (As.) A2: نَسَأَ اللَّبَنَ, (S, K, *) inf. n. نَسْءٌ, (TA,) He mixed the milk with water. (S, K. *) b2: نسأ لَهُ اللَّبَنَ, and نسأهُ اللّبن, He mixed the milk with water for him. (TA.) b3: نَسَأَهُ He gave him to drink نَسْء, q. v.; (K;) i. e. wine, or milk. (TA.) b4: نَسَأَتْ She (an antelope) licked her young one just after its birth. (K.) A3: نَسَأَ, (S, K,) inf. n. نَسْءٌ, (S,) It (a camel, sheep, &c.,) became fat: (TA:) or began to grow fat; when its soft hair (وَبَر), after falling off, began to grow again. (S, K.) 2 نَسَّاَ see 1.4 أَنْسَاَ see 1. b2: انسأهُ He granted him a delay of payment, or granted him credit, in a sale, or in the case of a debt. (A.) b3: أَنْسَأْتُ سُرْبَتِى I made my way to lead me far off. (S.) [See art. سرب.]5 تَنَسَّاَ see 8.8 انتسأ It was postponed, or delayed; syn. تَأَخَّرَ. (A.) b2: انتسأ He (a camel, S,) went far off in the pasture. (S, K.) b3: It (a party of people) went far off. (TA.) b4: انتسأ عَنْهُ He retired, or withdrew far off, from him or it. (S.) انْتَسُوا and تَنَسَّوا occur in two readings of a trad., for انْتَسِئُوا, (which is the correct reading,) in this sense. (TA.) [Hence it appears that ↓ تنسّأ, accord. to some, also signifies he retired, &c.]10 استنسأهُ He asked him to postpone or to grant him a delay in, the payment of his debt. (S, K.) [See also 1.] b2: استنسأهُ البَيْعَ He asked him to make the sale to be on credit, or for payment at a future period. (A.) b3: استنسأ غَرِيمَهُ He asked his creditor to grant him a delay in the payment of his debt. (A.) نَسْءٌ and ↓ نُسْءٌ and ↓ نِسْءٌ A woman who is supposed to be pregnant; (K;) as also ↓ نَسُوْءٌ (A, K) and ↓ نُسُوْءٌ: (A:) or in whom pregnancy has appeared: (K:) or, نَسْءٌ (K) and ↓ نَسُوْءٌ, (TA,) as also ↓ نَسِىْءٌ, accord. to J and IM, but this is rejected by F, (TA,) a woman whose menstrual discharge is later than its usual time, and who is therefore hoped to be pregnant: (S, K:) pl. [of نسء] أَنْسَآءٌ and نُسُوْءٌ: and نِسْوَةٌ نِسَآءٌ is also said; and sometimes the sing. (نَسْءٌ), being originally an inf. n., is used as a pl. (TA.) A2: نَسْءٌ and ↓ نَسِىْءٌ Thin, watery, milk: (K:) or milk mixed with water. (T, S.) [See 1.] b2: Also, both words, (TA,) or the former only; (K, MF;) but ↓ نِسِىْءٌ is quoted in this sense, from IAar, who is said to have pronounced it thus, erroneously, for نَسِىْءٌ; (TA;) Wine; (IAar;) drink that dispels the reason. (K.) A3: نَسْءٌ Fatness: or its commencement; (K;) its completeness, (consequent upon eating dry food, being called إِقْتِرَارٌ. (S.) b2: جَرَى النَّسْءُ فى

الدَّوَابِّ, (S,) or مَارَ, (TA,) [Fatness, or its commencement, ran through the beasts of carriage].

نِسْءٌ One who mixes, or converses, with others: ex. هُوَ نِسْءُ نِسَآءٍ He is one who mixes, or converses, with women. (K.) b2: See نَسْءٌ.

نُسْءٌ and نَسُوْءٌ and نُسُوْءٌ and نَسِىْءٌ and نِسِىْءٌ: see نَسْءٌ.

نَسَآءٌ Length of life. (Akh, S, K.) b2: The Fakeeh of the Arabs [El-Hárith Ibn-Keledeh, as said in the Mz, close of 39th نوع, where the following is quoted,] says, مَنْ سَرَّهُ النَّسَآءُ وَلَا نَسَآءَ فَلْيُخَفِّفِ الرِّدَآءَ وَلْيُبَاكِرِ الغَدَآءَ وَلْيُؤَخِّرِ العَشَآءَ وَلْيُقِلَّ غِشْيَانَ النِّسَآءِ [Let him whom length of life rejoiceth (but there is no long endurance in life) lighten his debts, and make his morning-meal early, and delay his evening-meal, and take little enjoyment in women]: (S, * TA:) الرداء here means debt. (T, M, TA, in art. ردى, where this saying is cited with some variations.) نَسِىْءٌ, of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ, (S,) A month which the Arabs, in the time of paganism, postponed: (K:) the doing of which is forbidden in the Kur, ix. 37. (S.) b2: Also, as an inf. n. of نَسَأَ, (which it is also said to be in the L,) The postponing of a month: i. e., the postponing of the sacredness of a month; transferring it to another month. When the Arabs returned from Mina, [after the accomplishment of the pilgrimage,] it was customary for a man of the tribe of Kináneh to arise and say, أَنَا الَّذِى لَا يُرَدُّ لِى قَضَآءٌ [“ I am he whose decree is not to be rejected ”]; (S;) or إِنِّى لَا أُحَابُ وَلَا أُعَابُ وَلَا يُرَدُّ قَوْلِى, or ولا يردّ مَا قَضَيْتُ بِهِ; [“ Verily I am not to be accused of a sin, nor am I to be charged with a fault, nor is my saying, (or decree,) to be rejected; ”] (TA;) whereupon they would say, أَنْسِئْنَا شَهْرًا [“ Postpone for us a month ”]; i. e., “ Postpone for us the sacredness of El-Mo- harram, and transfer it to Safar: ” for they disliked that three months during which they might not make predatory expeditions should come upon them consecutively, as their subsistence was obtained by such expeditions: so he made ElMoharram free from restriction to them. (S.) [But this, as appears from what is said in the Kur, ix. 37, was not done every year.] The tribes of Teiyi and Khath'am did not observe the sacred months; therefore the نَاسِئ (or postponer) proclaimed it lawful to slay them therein, when they were aggressors. (TA.) b3: [The term نَسِىْء appears also to have been applied to The postponement of the time of the pilgrimage; which was another custom of the Pagan Arabs, mentioned under this word in the TA.] The Arabs, liking that the day of their return from pilgrimage should always be at one season of the year, postponed it every year eleven days; at the same time keeping sacred the two months in which the pilgrimage took place, and the month next after those two, and also the month of Rejeb, at whatever season this fell. (TA.) [For the same purpose, at one time, they used to intercalate a month in the third and sixth and eight of every eight years. See Kur, ix. 36, where the prohibition of this custom is implied; and Sale's Prel. Disc., § vii.]. b4: See نَسْءٌ. b5: نَسِىْءٌ (K, TA) and ↓ نَسِيْئَةٌ and ↓ نُسْأَةٌ, (S, K,) like كُلْأَةٌ, (S,) A postponement, or delay, as to the time of the payment of a debt, or of the price of a thing sold, &c. (S, K, TA.) The first is a subst.; (K;) and also an inf. n.; (L;) [and each of the others seems to be sometimes used as such]. b6: ↓ بَاعَهُ بِنَسِيْئَةٍ, and ↓ بِنُسْأَةٍ, (as also بِكُلْأَةٍ, S,) He sold it on credit; for payment to be made at a future period. (S, K, TA.) نَسِيْئَةٌ: see نَسِىْءٌ. b2: Also, A debt of which the payment is deferred by the creditor to a future period. (TA.) b3: A sale upon credit, in which the payment is deferred to a certain, or definite, period. (TA.) نَاسِئٌ, pl. نَسَأَةٌ (S) and نَاسِئُونَ, (TA,) One whose office it was to perform the act called نَسِىْء; i. e., the postponing of a month: (S, TA:) he was also called قَلَمَّسٌ, pl. قَلَامِسُ. (TA.) A2: نَاسِئٌ Anything fat: or beginning to grow fat: in the K it is said, كُلُّ نَاسِئٍ سَمِينٌ: in the L, كلّ سمين ناسئ, which is more proper. (TA.) مَنْسَأَةٌ: see 1. b2: صِلَةُ الرَّحِمِ مَثْرَاةٌ فِى المَالِ مَنْسَأَةٌ فِى الأَثَرِ [Union with kindred is a means of multiplying wealth, a means of prolonging one's memorial]. (TA, from a trad.) A2: See مِنْسَأَةٌ.

مِنْسَأَةٌ (S, K) and ↓ مَنْسَأَةٌ, (K,) and also without ء, (S, K,) A staff, or stick: so called because a beast is urged or driven with it: (K:) a pastor's great staff. (TA.) For مِنْسَأَتَهُ, in the Kur, xxxiv. 13, some read مِنْ سَأَتِهِ; i. e. “ from, or of, the end of his staff; ” سأَة originally signifying the “ bent part at each end of a bow; ” (Fr, TA, &c.;) and being here used tropically. (TA.) This reading is disapproved by the author of the K. but is supported by good authorities. (TA.) مُنْتَسَأٌ An interval; a distance; a space. (S.) إِنَّ لِى عَنْكَ لَمُنْتَسَأٌ Verily I am far from thee. (S.)

نو

أ1 نَآءَ, aor. ـُ inf. n. نَوْءٌ (S, K) and تَنْوَآءٌ, (K,) He rose, or arose, with effort and difficulty. (S, K.) b2: نَآءَ بِحِمْلِهِ He rose with his burden with effort and difficulty. (TA:) he rose with his burden oppressed (??) its weight. (S, K.) b3: تَنُوْءُبِعَجِيزَتِهَا She rises with her buttocks oppressed by their weight: said of a woman. (S.) b4: نَآءَ بِصَدْرِهِ He arose. [App. said originally, if not only, of a camel.] (TA.) b5: نَاءَ بِهِ and ↓ اناءهُ, It (a burden) oppressed him by its weight, and bent him, or weighed him down. (S, K,) b6: تَنُوْءُ بِهَا عَجِيزَتُهَا Her buttocks oppress her by their weight: said of a woman. (S.) b7: نَآءَ He was oppressed by weight, (K,) and fell down: (S, K:) thus the verb bears two [partially] opposite significations. (K.) b8: نَآءَ بِجَانِبِهِ (assumed tropical:) He behaved proudly. (TA, art. مط.) b9: نَآءَ النَّجْمُ, aor. ـُ inf. n. نَوْءٌ; and ↓ استناء and إِسْتَنْأَى (K; the latter being formed by transposition, TA) The star, or asterism, [generally said of one of those composing the Mansions of the Moon,] set (accord. to some), or rose (accord. to others), aurorally, i. e. at dawn of morning. (TA.) See نَوْءٌ. [It seems that ناء is used in both these senses because the star or asterism appears as though it were nearly overcome by the glimmer of the dawn.]

A2: نَآءَ, (K,) formed by transposition from نَأَى, (TA,) or a dial. form of this latter, (S, TA,) He, or it, was, or became, distant; removed to a distance; went far away. (S, K.) b2: ناء بِهِ [It rendered him distant, or removed him to a distance]. (TA.) A3: مَا سَآءَكَ وَنَآءَكَ (S) [see explained in art. سوأ]: ناءك is here used for أَنَآءَكَ, in order to assimilate it to ساءك; (S;) like as they say هَنَأَنِى وَمَرَأَنِى, for أمْرَأَنِى. (TA.) 3 ناوأهُ, inf. n. مُنَاوَأَةٌ and نِوَآءٌ, He contended with him for glory; vied with him. (K.) b2: He acted hostilely towards him. (S, K.) Sometimes without ء; but originally with ء; being derived from نَآءَ إِلَيْكَ and نُؤْتُ إِلَيْهِ. (S.) 4 أَنْوَاَ see 1.10 استناء بِنَجْمٍ [He prognosticated rain &c. by reason of the rising or setting of a star or an asterism aurorally, i. e., at dawn of morning: or he regarded a star or an asterism as a نَوْء]. (L.) It is said, لَا تَسْتَنِىءُ العَرَبُ بِالنُّحُومِ كُلِّهَا [The Arabs do not prognosticate rain &c. by reason of the auroral rising or setting of all the stars, or asterisms: or do not regard all the stars or asterisms as أَنْوَا. (Sh, L.) إِسْتَنْأَوْا الوَسْمِىَّ, the ء being transposed, They expected, or looked for, the rain called الوسمى, [from the auroral rising or setting of a star or an asterism]. (AHn.) A2: إِسْتَنَآءَهُ (assumed tropical:) He sought, or asked a gift, or present of him. (K.) نَوْءٌ, pl. أَنْوَآءٌ and نُوآنٌ, (S, K,) A star, or an asterism, verging to setting: or the setting of the star, or asterism, in the west, aurorally, i. e., at dawn of morning, and the rising of another, opposite to it, at the same time, in the east: (K:) or the setting of one of the stars, or asterisms, which compose the Mansions [of the Moon (see مَنَازِلُ القَمَرِ)], in the west, aurorally, i. e., at dawn of morining, and the rising of its رَقِيب, which is another star, or asterism, opposite to it, at the same time, in the east, each night for a period of thirteen days: thus does each star, or asterism, of those Mansions, [one after another,] to the end of the year, except الجَبْهَة, the period of which is fourteen days: (S:) [or it signifies the auroral rising, and sometimes the auroral setting, of one of those stars, or asterisms; as will be shown below: I do not say “ heliacal ”

rising because the rising here meant continues for a period of thirteen days]. Accord. to the T, نوء signifies the setting of one of the stars, or asterisms, above mentioned: and AHn says, that it signifies its first setting in the morning, when the stars are about to disappear; which is when the whiteness of dawn diffuses itself. (TA.) A'Obeyd says, I have not heard نوء used in the sense of “ setting,” “ falling,” except in this instance. (S.) It is added, [whether on his or another's authority is doubtful,] that the [pagan] Arabs used to attribute the rains and winds and heat and cold to such of the stars, or asterisms, above mentioned as was setting at the time [aurorally]; or, accord. to As, to that which was rising in its ascendency [aurorally]; and used to say, مُطِرْنَا بِنَوْءِ كَذَا [We have been given rain by such a نوء]; (S;) or they attributed heat [and cold] to the rising or the star or asterism, and rain [and wind], to its نَوْء [meaning its setting]. (AHn, Har, p. 216.) This the Muslim is forbidden to say, unless he mean thereby, “ We have been given rain at the period of such a نوء; ” God having made it usual for rain to come at [certain of] the periods called انواء.

Again, A'Obeyd says, The انواء are twenty-eight stars, or asterisms; sing. نوء: the rising of any one of them in the east [aurorally] is called نوء; and the star, or asterism, itself is hence thus called: but sometimes نوء signifies the setting. Also, in the L it is said, that each of the abovementioned stars, or asterisms, is called thus because, when that in the west sets, the opposite one rises; and this rising is called النّوء; but some make نوء to signify the setting; as if it bore contr. senses. (TA.) [El-Kazweenee mentions certain physical occurrences on the occasions of the انواء of the Mansions of the Moon; and in each of these cases, except three, the نوء is the rising, not the setting. Two of the excepted cases are doubtful: the passage relating to the third plainly expresses an event which happens at the period of the auroral setting of الصَّرْفَة; namely the commencement of the days called أَيَّامُ العَجُوزِ; corresponding, accord. to ElMakreezee, with the rising of الفَرْغُ المُقَدَّمُ, the رقيب of الصرفة: and it is said in the S, art. عجز, on the authority of Ibn-Kunáseh, that the ايّام العجوز fall at the period of the نوء of الصرفة. (The auroral setting of الصرفة, at the commencement of the era of the Flight, in central Arabia, happened about the 9th of March O. S.; and this is the day of the N. S., the 26th of February O. S., on which commence the ايّام العجوز accord. to the modern Egyptian almanacs.) Hence it appears, that sometimes the setting, but generally the rising, was called the نوء. Moreover, the ancient Arabs had twenty-eight proverbial sayings (which are quoted in the Mir-át ez-Zemán, and in the work of El-Kazweenee) relating to the risings of the twenty-eight Mansions of the Moon: such as this: إِذَا طَلَعَ الشَّرَطَانْ

إِسْتَوَى الزَّمَانْ “ When Esh-Sharatán rises, the season becomes temperate: ” or, perhaps, “b2: the night and day, become equal. ” (If this latter meaning could be proved to be the right one, we might infer that the Calendar of the Mansions of the Moon was in use more than twelve centuries B. c.; and that for this reason الشرطان was called the first of the mansions; though it may have been first so called at a later period as being the first Mansion in the first Sign of the Zodiac. But I return to the more immediate object which I had in view in mentioning the foregoing sayings.) I do not find any of these sayings (though others, I believe, do) relating to the settings. Hence, again, it appears most probable, that the rising, not the setting, was generally called نوء.] b3: [In many instances,] الأَنْوَآءُ signifies The Mansions of the Moon [themselves]; and نَوْءٌ, any one of those Mansions: and they are also called نُجُومُ المَطَرِ [the stars, or asterisms, of rain]. (Mgh, in art. خطأ.) IAar says that the term نوء was not applied except in the case of a star, or asterism, accompanied by rain: (TA:) [see exs. under خَطَّ and خَطَّأَ: but most authors, it seems, apply this term without such restriction: it is sometimes given to certain stars or asterisms, which do not belong to the Mansions of the Moon; as will be seen below: and it is applied, with the article, especially to الثُّرَيَّا]. b4: Accord. to Az, as cited by AM, the first rain is that called الوَسْمِىُّ: the انواء of which are those called العَرْقُوَتَانِ المُؤَخَّرَتَان, the same, says AM, as الفَرْغُ المُؤَخَّرُ, [the 27th Mansion of the Moon, which, about the period of the commencement of the era of the Flight, (to which period, or thereabout, the calculation of Az, here given, most probably relates,) set aurorally, (for by the term نوء Az means a star or asterism, at the setting of which rain usually falls,) in central Arabia, on the 21st of Sept. O. S, as shewn in the observations on the منازل القمر in this lexicon]: then, الشَّرَطُ, [one of the شَرَطَانِ, the 1st Mansion, which, about the period above mentioned, set aurorally on the 17th of Oct.]: then, الثُّرَيَّا, [the 3rd Mansion, which, about that period, set on the 12th of Nov.]. Then comes the rain called الشَّتَوِىُّ: the انواء of which are الجَوْزَاءُ [meaning الهَقْعَةُ, the 5th Mansion, which, about the period above mentioned, set aurorally on the 8th of Dec.] then, الذِّرَاعَانِ, [i. e. الذِّرَاعُ المَقْبُوضَةُ and الدِّرَاعُ المَبْسُوطَةُ; the former of which, about the same period, set anti-heliacally on the 3rd of January, the proper relative time of the setting of the 7th Mansion; and the latter, on the 16th of January, the proper relative time of the setting of the 8th Mansion;] and their نَثْرَة, [the 8th Mansion, which, about that period, set aurorally on the 16th of Jan.]: then, الجَبْهَةُ, [the 10th Mansion, which set aurorally, about that period, on the 11th of Feb.] In this period the شتوى rain ends; and that called الدَّفَئِىُّ (q. v.) begins, and [after this] الصَّيْفُ. All the rains from the وسمى to the دفئى are called رَبِيعٌ. Then, [after the دفئى,] comes the صَيْف: the انواء of which are السِّمَاكَانِ (الأَعْزَلُ and الرَّقِيبُ); [the former of which is, accord. to El-Kazweenee, the 14th Mansion, which, about the period above mentioned, set aurorally on the 4th of April: the latter seems to be the رقيب of الثريّا (see رقيب): i. e. الإِكْلِيلُ, the 17th Mansion, which, about the same period, set aurorally on the 13th of May; a period of about forty days. Then comes الحَميمُ.

[see this word, said by some to be] a period of about twenty nights, commencing at the [auroral] rising of الدَّبَرَان, [at the epoch of the Flight about the 26th of May, O. S.,] which has [little rain, or none, and is therefore said to have] ??

نوء. Then comes الخَريفُ [a period of little rain the انواء of which are النَّسْرَانِ [or the two vultures, النَّسْرُ الوَاقِعُ and النَّسْرُ الطَّائِرُ, which, in central Arabia, about the period above mentioned, set aurorally on the 24th of July, O. S., both together]: then, الخضر, [which I have not been able to identify with any known star or asterism, in the TT with صح written above it, to denote its being correctly transcribed]: then, العَرْقُوَتَانِ الأُولَيانِ, the same says AM, as الفَرْغُ المُقَدَّمُ, the 26th Mansion, which, about the same period, set on the 8th of Sept.]. (T, TT, TA. *) b5: [Hence,] نَوْءٌ [also means (assumed tropical:) The supposed effect of a star or asterism so termed in bringing rain &c.: whence the phrase لَا نَوْءَ لَهُ It has no effect upon the weather; said of a particular star or asterism: see البُطَيْنُ. b6: Also. Rain consequent upon the annual setting or rising of a star so termed (assumed tropical:) so in many instances in Kzw's account of the Mansions of the Moon.] And (tropical:) Herbs, or herbage: so called because regarded as the consequence of what is [more properly] termed نوء: [i. e., the auroral setting or rising of a star or asterism, or the rain supposed to be produced thereby.] Ex. جَفُّ النَّوْءُ The herbage dried up. (IKt.) Also, (tropical:) A gift, or present. (K.) أَنْوَأُ More, or most, acquainted with the أَنْوَآء (K, and some copies of the S) [See نَوْءٌ, It is an anomalous word, though of a kind of which there are some other examples, for it has no verb] and, by only, a noun of this class is not formed but from a verb. (TA) مُسْتَنَاءٌ (assumed tropical:) One of whom a gift, or present, is sought, or asked, (K.)

نقب

1 نَقَبَ, aor. ـُ inf. n. نَقْبٌ, He perforated, pierced, bored, or made a hole through, or in, or into, anything: like ثَقَبَ. (TA.) He made a hole through a wall. (S.) b2: نَقَبَ سُرَّةَ الدَّابَّةِ, aor. ـُ He (a farrier) perforated the navel of the beast in order that a yellow fluid might issue forth. (S.) See مَنْقَبٌ. b3: نَقَبَ العَيْنَ, aor. ـُ inf. n. نَقْبٌ, He performed, upon the eye, what is called القَدْحُ in the language of the physicians; i. e., a remedial operation for the black fluid that arises in the eye: from the phrase next following: (IAth:) [but this is not a good explanation: the meaning is he performed upon the eye the operation of couching, for the cataract: so in many Arabic works, ancient and modern: (IbrD:) the couching-needle is called مِقْدَحٌ, and إِبْرَةُ القَدْحِ, in the present day]. b4: نَقَبَ حَافِرَ الدَّابَّةِ He (a farrier) pierced a hole in the hoof of the beast, in order to extract what had entered into it. (IAth.) b5: نَقَبَتْهُ نَكْبَةٌ, (aor.

نَقُبَ, inf. n. نَقْبٌ, TA,) A misfortune, an evil accident, or a calamity befell him, (K,) and overcame him, or afflicted him; like نَكَبَتْهُ. (TA.) [In the CK, for أَصَابَتْهُ, is put اثابته.] b6: نَقَبَ فِى الأَرْضِ, aor. ـُ and ↓ انقب and ↓ نَقّب, He went, or went away, through the land, or country: (K:) [in the CK and some MS. copies of the K, we afterwards find نَقِبَ فِى البِلَادِ with kesr to the ق, explained as signifying he proceeded, or journeyed, through the lands:] ↓ انقب he proceeded, or journeyed, through the country: (IAar:) نقّبوا فِى البِلَادِ [Kur, l. 35,] they proceeded, or journeyed, through the lands, seeking for a place of refuge: (S:) or they traversed the lands, and journeyed through them, much, &c.: (Fr.:) or they went about and about, and searched, &c. (Zj.) فِى الآفَاقِ ↓ نَقَّبْتُ, in a verse of Imra-el-Keys, I journeyed through the tracts of the earth, and came and went. (TA.) b7: نَقِبَ البَعِيرُ, aor. ـَ or نَقِبَ حُفُّ البعيرِ, (L, TA,) and ↓ انقب, (L,) The camel walked barefooted, syn. حَفِىَ, (L, K,) until his feet became worn in holes: (TA:) or نَقِبَ البعير, (S, K,) and ↓ انقب, (K,) the camel's feet became thin, [or were worn thin; which is also a signification of حَفِىَ]. (S, K.) b8: نَقِبَتْ أَقْدَامُنَا Our feet became thin in the skin, and blistered, by reason of walking. (L.) b9: نَقَبَ الخُفَّ, aor. ـُ He patched the boot; repaired it by patching. (K.) Also, He made the boot thin: he made [or wore] holes in it. (Msb.) b10: نَقِبَ الخُفُّ, aor. ـَ (inf. n. نَقَبٌ, TA,) The boot became lacerated, or worn through, in holes. (S, K, TA.) [And in like manner The sole of the foot of a camel or of a man: see below: and see an ex. voce أَظَلُّ.] b11: نَقَبَ, aor. ـُ inf. n. نَقْبٌ, He (a horse) put his feet together in his running (فِى حُضْرِهِ, [ for which Golius and Freytag appear to have read فى خَصْرِهِ,] K,) not spreading his fore feet, his running being [a kind of] leaping. (TA.) A2: نَقَبَ عَنِ الأَخْبْارِ, aor. ـُ He scrutinized, investigated, searched into, examined into, or inquired into, the news; (K;) and, in like manner, anything else: (MF:) [as also ↓ نقّب: see the phrase نقّبوا فى البلاد, explained above:] or he told, announced, or related, the news. (K.) b2: إِنِّى لَمْ أُؤْمَرْ أَنْ أَنْقُبَ عَنْ قُلُوبِ النَّاسِ Verily I have not been commanded to scrutinize and reveal what is in the hearts of men. (TA, from a trad.) b3: نَقَبَ عَلَى قَوْمِهِ, aor. ـُ inf. n. نِقَابَةٌ, He acted as the نَقِيب over his people; was their نقيب: (S, K:) but of a man who was not نقيب, and has become so, you say نَقُبَ, with damm, aor. ـُ inf. n. نَقَابَةٌ, with fet-h, He became نقيب; (Fr., S, K;) as also نَقِبَ, aor. ـَ (IKtt, K:) or ـب with kesr is a subst.; and with fet-h, an inf. n.; (S, K;) like وِلَايَةٌ and وَلَايَةٌ: so says Sb. (S.) A3: نَقَبَ الثَّوْبَ, aor. ـُ inf. n. نَقْبٌ, He made the piece of cloth into a نُقْبَة. (S.) 2 نَقَّبَ see 1.3 نَاقَبْتُهُ, inf. n. نِقَابٌ; as also لَقِيتُهُ; I met him face to face: or without appointment, (K,) and unintentionally: (TA:) or unexpectedly. (S.) نقابًا is in the accus. case as an inf. n.; or as a word descriptive of state. (TA.) b2: وَرَدْتُ المَاءَ نِقَابًا, (S,) or لَقِيتُ الماء

نقابا, (K,) I came upon the water unexpectedly, without seeking for it. (S, K.) 4 أَنْقَبَ see 1. b2: انقب His camel's feet became thin; [or were worn thin;] (S, K;) or were worn in holes by walking. (TA.) A2: He became a door-keeper, or chamberlain; Arab.

حَاجِب: (K:) or he became a نَقِيب. (L, K, &c.) 5 تَنَقَّبَ see 8.8 انتقبت (S, K, Msb) and ↓ تنقّبت (Msb) She (a woman) veiled her face with a نِقَاب (S, K, Msb.) b2: بعمَامَته ↓ تنقب: see تختّم.

نَقْبٌ (S, K) and ↓ نُقْبَةٌ (S) A hole, perforation, or bore, (K,) in, or through, a wall, (S,) or anything whatever: (TA:) or a large hole, perforation, or bore, passing through a thing; such as is small being termed ثَقْبٌ, with ث: (Mgh, in art. ثقب:) pl. of the former نُقُوبٌ (Msb) and أَنْقَابٌ and نِقَابٌ. (TA, and some copies of the K.) b2: نَقْبٌ (K) and ↓ نَاقِبَةٌ (S) An ulcer that arises in the side, (S, ISd, K,) attacking the inside of the body, (S, ISd,) and having its head inwards; (ISd;) [as also ↓ نَقَّابَةٌ, for] نَقَّابَاتٌ signifies ulcers that come forth in the side and penetrate into the inside. (TA voce ذُبَالٌ.) See نُقْبٌ. b3: نَقْبٌ (S, K) and ↓ نُقْبٌ (K) and ↓ مَنْقَبٌ and ↓ مَنْقَبَةٌ (S, K) A road (or narrow road, TA,) in a mountain: (ISk, S, K:) a road between two mountains: (IAth:) pl. (of the first and second, TA,) أَنْقَابٌ (a pl. of pauc., TA,) and نِقَابٌ; (K;) and of the third and fourth, مَنَاقِبُ. (TA.) See also مَنْقَبَةٌ.

نُقْبٌ (S, K,) and ↓ نَقْبٌ (K: but the former is the more common: TA) and ↓ نُقَبٌ (K) [the first is a coll. gen. n., of which the n. un. is نُقْبَةٌ [q. v.], of which it is called in the S the pl.: but نُقَبٌ is the pl. of نُقْبَةٌ:] Scab, [or scabs,] (K,) absolutely: (TA:) or scattered scabs (S, K,) when they first appear: (S:) النُّقْبَةُ is the first that appears of the scab; and is so called because the scabs perforate the skin: you say, of a camel, بِهِ نُقْبَةٌ: (As:) the first that appears of the scab, in a patch like the palm of the hand, in the side of a camel, or on his haunch, or his lip: then it spreads over him until it covers him entirely. (ISh.) Mohammad, denying that any disease was transmitted from one thing to another, and being asked how it was that a نُقْبَة spread in camels, asked what transmitted the disease to the first camel. (TA.) b2: فُلَانٌ يَضَعُ الهِنَآءَ مَوَاضِعَ النُّقْبِ (tropical:) [Such a one puts the tar upon the places of the scabs]: said of one who is clever, or skilful, and who does or says what is right. (A.) [See also قَالَبٌ]

نَقِبٌ, and, as a fem. epithet, ↓ نَقْبَاءُ, A camel whose feet have become worn in holes, [or worn thin,] by walking. (TA.) See the verb. b2: The former may also signify Having the scab, or what first appears thereof. (TA.) See نُقْبٌ.

نُقَبٌ: see نُقْبٌ.

نُقْبَةٌ A mark, trace, or vestige: ex. عَلَيْه نُقْبَةٌ Upon him, or it, is a mark, &c. (T.) b2: See نَقْبٌ. b3: نُقْبَةٌ (assumed tropical:) Rust, (K.) upon a sword or the head of an arrow or a spear: (M:) or نَقب [i. e.

↓ نُقْبٌ, q. v., a coll. gen. n., of which نُقْبَةٌ is the n. un.; or نُقَبٌ, pl. of نُقْبَةٌ;] signifies (tropical:) traces of rust upon a sword or an arrow head or a spear-head, likened to the first appearances of the scab. (A.) A2: نُقْبَةٌ The face: (S, K:) or the parts surrounding the face. (L:) pl. نُقَبٌ. (TA.) b2: نُقْبَةٌ A garment resembling an إِزار, having a sewed waistband or string, (حُجْزَةٌ مَخِيطَةٌ: so in the S, M, L: whence it appears that the reading in the K, حجزة مُطيفَةٌ, is erroneous: TA: [F having, it seems, found مُحِيطَةٌ written in the place of مُحِيطَةٌ:]) without a نَيْفَق which is the part turned down at the top, and sewed, through which the waistband passes], (S, K,) tied as trousers, or drawers, are tied: (S:) or a pair of trousers, or drawers, having a waistband, but without a part turned down at the top, and sewed, for the waistband to pass through: if it have this, (i. e, a. نيفق,) it is called سَراوِيلُ: (TA;) or a piece of rag of which the upper part is made like drawers, or trousers: (L;) or a pair of drawers, or trousers, without legs. (M, voce إِنْبٌ, TA,) A3: نُقْبَةٌ The state, or condition; quality, mode, or manner; state with regard to apparel &c.; external form, figure, feature, or appearance; of any thing: syn. هَيْئَةٌ. (T.) A4: نُقْبَةٌ Colour. (S, K.) b2: فَرَسٌ حَسَنُ النَّقْبَةِ A horse of beautiful colour. (TA.) b3: See also نَقِيبَةٌ.

نِقْبَةٌ A mode of veiling the face with the نِقَاب: (K:) pl. نِقَبٌ. (TA.) b2: إِنَّهَا لَحَسَنَةُ النِّقْبَةِ (S) Verily she has a comely mode of veiling her face with the نقاب. (TA.) نِقَابٌ [A woman's face-veil;] (S, K;) a veil that is upon [or covers] the soft, or pliable, part of the nose; (Az;) [not extending higher:] a woman's veil that extends as high as the circuit of the eye: (Msb:) it is of different modes: Fr says, When a woman lowers her نقاب to her eye, it [the action] is termed وَصْوَصَةٌ; and when she lowers it further, to [the lower part of] the circuit of the eye, it [the veil] is called نقاب; and if it is on the extremity of the nose, it is [properly] called لِفَامٌ: (T:) the نقاب, with the Arabs, is that [kind of veil] from out of which appears the circuit of the eye: and the meaning of the saying in a trad. النِّقَابُ مُحْدَثٌ is, that women's shewing the circuits of the eyes is an innovation; not that they used not to veil their faces: the [kind of]

نقاب which they used reached close to the eye, and they showed one eye while the other was concealed; whereas the [kind of] نقاب, which only shows both the eyes [without their circuits] was called by them وَصْوَصَةٌ [a mistake for وَصْوَاصٌ] and تُرْقُعٌ: [in the original, والنقاب لا يبدومنه الّا العينان وكان اسمه الخ: but the و before كان is erroneously introduced, and perverts the sense, which is otherwise plain, and agreeable with what is said before:] then they innovated the [veil] properly called] نقاب: (A'Obeyd:) pl. نَقُبٌ. (Msb.) A2: نِقَابٌ and ↓ مِنَقَبٌ A road through a rugged tract of ground: (K:) the former word used both as a sing and a pl. (TA.) A3: نِقَابٌ (a strange form of epithet, MF,) (tropical:) A man of great knowledge; very knowing: (S, K:) or possessing a knowledge of things, or affairs: or, as also ↓ مِنعقَبٌ, mentioned by I Ath and Z, a man possessing a knowledge of things, who scrutinizes or investigates them much; who is intelligent, and enters deeply into things. (TA.) A4: نقَابٌ The bello, Hence the proverb, فَرْخَانِ فِى نِقَابٍ [Two young birds in one belly]: applied to two things that resemble one another, (K.) In like manner one says كَانَا فِى نقاب وَاحد [They were in one belly]; meaning they were like each other, (A.) نَقِيبٌ i. q. مَنْقُوبٌ, A thing perforated, pierced, bored. or having a hole made through, or in. or into it. (TA.) b2: نَقِيبٌ A musical reed, or pipe. (K.) b3: The tongue of a pair of scales, or balance (K.) b4: A dog having the upper part of his mindpipe (غَلْصَمَتُهُ: so in the S, K or having his windpipe, حَنْجَرَتُهُ: so in the A) perforated, (S, K,) in order that his cry may be weak: a base man performs this operation on his dog, in order that guests may not hear its cry. (S: and the like is said in the L.) A2: نَقِيبُ قُوْمٍ The intendant, superintendent, overseer, or inspector, of a people; he who takes notice, or cognisance, of their actions, and is responsible for them; i. q. عَرِيفُهُمْ and شَاهِدُهُمْ and ضَمِيُهُمْ: (S, K:) like أَمِينٌ and كَفِيلٌ: (Zj:) their head, or chief: (TA:) like عَرِيفٌ [q. v.]; i. e., one who is set over a people, and investigates their affairs: (L:) or, as some say, the greatest, or supreme, chief of a people: so called [from نَقَبَ “ he scrutinized, or investigated,”] because he is acquainted with the secret affairs of the people, and knows their virtues, or generous actions, and is the way by which one obtains knowledge of their affairs: (TA:) pl. نُقَبَاءُ. (S.) نِقَابَةٌ The office of نَقِيب. (Sb: see 1.) نَقِيبَةٌ Mind: syn. نَفْسٌ. (S, K,) You say فُلَانٌ مَيْمُونُ النقيبةِ Such a one is of a fortunate mind, (A'Obeyd, S,) when the person referred to is fortunate in his affairs, succeeding in what he seeks after, or strives to accomplish: (ISk, S:) or when he is fortunate in his counsel, or advice: (Th, S:) or the phrase signifies such a one is fortunate in his actions, and in gaining what he seeks. (TA.) See also what follows. نَقِيبَةٌ is also said, in the K, to signify the same as عَقْلٌ (understanding, intellect, or intelligence); but, says SM, I have not found this in any other lexicon: only I have found the word explained in the L as signifying يُمْنُ الفِعْلِ (good fortune attending, or resulting from, an action): so probably عَقْلٌ is a mistake for فِعْلٌ. (TA.) b2: Also, Counsel, or advice. (K.) See above. b3: Also, Penetration of judgment; acuteness; sagacity. (Ibn-Buzurj, K.) b4: Also, Nature; or natural, or native, disposition, temper, or other quality: (K:) i. q. نَقِيمَةٌ and عَرِيكَةٌ and طَبِيعَةٌ. (T, art. عرك.) Agreeably with this explanation, the phrase above mentioned is rendered in the T, in art. عرك, Such a one is of a fortunate nature, or natural disposition: (TA:) or it signifies, in this phrase, as also نقيمة, i. q. لَوْنٌ, Colour, complexion, species, &c. (IAar.) Also هُوَ حَسَنُ النَّقِيبَةِ He is of a good nature, or natural disposition: and in like manner, جَمِيلَةٍ ↓ فُلَانٌ فِى مَنَاقِبَ Such a one is a person of good dispositions, or natural qualities. (L.) A2: نَقِيبَةٌ A she-camel having a large udder: (ISd, K:) having her udder bound up with a cloth or the like, on account of its greatness and excellence: but AM says this is a corruption, and that the correct word is ثقيبة, with ث, meaning a she-camel “ abounding with milk. ” (TA.) نَقَّابَةٌ: see نَقْبٌ.

نَاقِب and نَاقِبَةٌ [the former omitted in some copies of the K] A disease that befalls a man in consequence of long sluggishness, or indolence: (K:) or, as some say, the ulcer that arises in the side. (TA.) See نَقْبٌ.

أَنْقَابٌ, a pl. without a sing., The ears: (M, K,) or, accord. to some, its sing. is نُقْبٌ. (TA.) El-Katámee says, كَانَتْ خُدُودُ هِجَانِهِنَّ مُمَالَةً

أَنْقَابُهُنَّ إِلَى حُدَآءِ السُّوَّقِ [The cheeks of their white camels were with their ears inclined to the singing of the drivers]. But

أَنَقًا بِهِنَّ, “by reason of their pleasure,” is also read, for أَنْقَابُهُنَّ: (TA:) [so that the meaning is The cheeks of their white camels were inclined, by reason of their pleasure. to the singing of the drivers].

مَنْقَبٌ The navel: or [a place] before it: (K:) where the farrier makes a perforation in order that a yellow fluid may issue forth: (S:) so in a horse. (TA.) b2: See نَقْبٌ.

مِنْقَبٌ An iron instrument with which a farrier perforates the navel of a beast of carriage (S, K) in order that a yellow fluid may issue forth. (S.) See مَنْقَبٌ, and نِقَابٌ.

مَنْقَبَةٌ: see نَقْبٌ. b2: A narrow way between two houses, (L, K,) along which one cannot pass. (L.) It is said in a trad., that one does not possess the right of pre-emption (الشُّفْعَة) with respect to a منقبة; and this word is explained as signifying a wall: syn. حَائِطٌ: [and so in the K:] or a way between two houses, as though it were perforated from one to the other: or a road, or way, over an elevated piece of ground. (L.) A2: مَنْقَبَةٌ A virtue; an excellence; contr. of مَثْلَبَةٌ: (S:) a cause of glorying: (K:) generosity of action, or conduct: (L:) a [good disposition, or natural quality: [see نَقِيبَةٌ:] (TA:) a memorable, or generous action, and [good] internal quality: (A:) pl. مَنَاقِبُ: (TA:) رجُلٌ ذُو مَنَاقِبَ A man of memorable, or generous, actions, and [good] internal qualities. (A.)