عبد

1 عَبَدَ اللّٰهَ, aor. ـُ inf. n. عِبَادَةٌ (IKtt, L, Msb, &c.) and عُبُودَةٌ and عُبُودِيَّةٌ (IKtt) and مَعْبَدٌ and مَعْبَدَةٌ, (L,) He served, worshipped, or adored, God; rendered to Him religious service, worship, or adoration: (L:) or he obeyed God: (IKtt:) or he obeyed God with humility or submissiveness; rendered to Him humble, or submissive, obedience: (IAth, L, Msb:) [or, inf. n. عِبَادَةٌ, he did what God approved: and, inf. n. عُبُودَةٌ, he approved what God did: (see the former of these ns. below:)] the verb is used in these senses only when the object is God, or a false god, or the Devil. (TA.) A2: عَبَدْتُ بِهِ أُوذِيهِ I was excited against him to annoy, molest, harm, or hurt, him. (O, K.) b2: And مَا عَبَدَكَ عَنِّى What has withheld thee from me? (IAar, L.) A3: عَبُدَ, aor. ـُ inf. n. عُبُودَةٌ and عُبُودِيَّةٌ, accord. to Lh and IKtt, but A'Obeyd held that there is no verb to these two ns., He was, or became, a slave, or in a state of slavery: or he was, or became, in a state of slavery, his fathers having been so before him; as also ↓ عُبِّدَ. (L.) b2: Lth read [in the Kur v. 65] وَعَبُدَ الطَّاغُوتُ; explaining the meaning to be, Et-Tághoot having become an object of worship; and saying that عَبُدَ, here, is a verb similar to ظَرُفَ and فَقُهَ: but Az says that in this he has committed a mistake. (L.) A4: عَبِدَ, aor. ـَ inf. n. عَبَدٌ (and عَبَدَةٌ, or this is a simple subst., L), He was, or became, angry; (Fr, S, O, * L, Msb, K;) [and so ↓ تعبّد, in the Deewán of Jereer, accord. to Freytag;] like أَبِدَ and أَمِدَ and أَحِنَ: (Fr:) and he was long angry. (L.) You say, عَبِدَ عَلَيْهِ He was angry with him. (Fr.) And ElFarezdak makes it trans. without a prep., saying يَعْبَدُنِى. (L.) b2: He disdained, or scorned. (Az, S, O, L.) El-Farezdak says, وَأَعْبَدُ أَنْ أَهْجُو كُلَيْبًا بِدَارِمِ [And I disdain to satirize Kuleyb with Dárim: the former being unworthy to be coupled with the latter even as an object of satire]. (S, O, L.) [See also عَبِدٌ.] b3: He denied, disacknowledged, or disallowed. (O, K.) [See, again, عَبِدٌ.] b4: He repented, and blamed himself, (O, K, TA,) for having been remiss, or having fallen short of doing what he ought to have done. (TA.) b5: He mourned, grieved, or was sorrowful. (L.) b6: He was covetous; or inordinately, or culpably, desirous. (O, K.) And عَبِدَ بِهِ He clave, or kept, to it, or him, inseparably. (L.) b7: And, (O, L, K,) said of a camel, (L,) He was, or became, affected with mange, or scab: (L:) or with incurable mange or scab: (O, L:) or with severe mange or scab. (K.) 2 عبّدهُ, (S, * A, O, ast; Msb, K, *) inf. n. تَعْبِيدٌ; (S, O, K;) and ↓ اعبدهُ, (S, A, O, K,) inf. n. إِعْبَادٌ; (S;) and ↓ تعبّدهُ, and ↓ اعتبدهُ, (S, O, K,) and ↓ استعبدهُ; (S, * O, * Msb, K; *) He made him, or took him as, a slave; he enslaved him: (S, A, O, Msb, K:) or عبّدهُ and ↓ اعبدهُ (TA) and ↓ تعبّدهُ and ↓ اعتبدهُ (A) he made him to be as a slave to him. (A, TA.) See also 1, former half. You say [also] الطَّمَعُ ↓ استعبدهُ Covetousness made him a slave. (A.) And فُلَانًا ↓ أَعْبَدَنِى He made me to posses such a one as a slave: (A, O, Msb, K:) so accord. to Lth: but Az says that the meaning of أَعْبَدْتُ فُلَانًا as commonly known to the lexicologists is اِسْتَعْبَدْتُهُ: he adds, however, that he does not deny the meaning assigned by Lth if it can be verified. (L.) مُحَرَّرًا ↓ اِعْتَبَدَ, occurring in a trad., or as some relate it, ↓ أَعْبَدَ, means He took an emancipated man as a slave: i. e. he emancipated a slave, and then concealed the act from him, or confined him, and made him to serve him by force; or he took a freeman, and pretended that he was a slave, and took possession of him by force. (L.) b2: عبّدهُ also signifies He brought him under, (namely, a man,) subdued him, or rendered him submissive, so that he did the work of slaves. (Az, TA.) عبّد, inf. n. as above, is syn. with ذَلَّلَ. (S, O.) [And hence it has also the following significations, among others indicated by explanations of its pass. part. n. below. b3: He rendered a camel submissive, or tractable. b4: And He beat, or trod, a road, or path, so as to make it even, or easy to walk or ride upon.]

A2: عبّد [as intrans.], inf. n. as above, He departed, taking fright, and running away, or going away at random: (O, K:) or he hastened, or went quickly. (TA.) And عبّد يَعْدُو He hastened time after time, running. (TA.) b2: مَا عَبَّدَ أَنْ فَعَلَ ذَاكَ, (inf. n. as above, S,) He delayed not, or was not slow, to do, or in doing, that. (S, O, K. *) 4 اعبد as trans.: see 2, former half, in four places.

A2: اعبدوا They collected themselves together; assembled together. (K.) b2: اعبد القَوْمُ بِالرَّجُلِ The people, or party, beat the man: (O, K:) or collected themselves together and beat him. (TA.) A3: أُعْبِدَ بِهِ His riding-camel became fatigued: (S, O, K:) or perished; or flagged, or became powerless; or stopped with him: (S, O:) or died, or became ill, or went away, so that he was obliged to stop: (L:) i. q. أُبْدِعَ بِهِ [q. v.], (S, O, L, K,) from which it is formed by transposition. (TA.) 5 تعبّد He became, or made himself, a servant of God; devoted himself to religious services or exercises; applied himself to acts of devotion. (S, A, O, L, Msb, K.) And تعبّد بِالْإِسْلَامِ He became, or made himself, a servant of God by [following the religion of] El-Islám; [i. e. he followed El-Islám as his religion;] syn. ذَانَ بِهِ. (Msb in art. دين.) A2: Also, He (a camel) became refractory, and difficult to manage, (K,) like a wild animal. (L.) b2: See also عَبِدَ, first sentence.

A3: تعبّدهُ: see 2, first sentence, in two places. b2: Also He called him, or invited him, to obedience. (Msb.) A4: تعبّد البَعِيرَ He drove away the camel until he became fatigued (O, K, TA) and was obliged to stop. (TA.) 8 إِعْتَبَدَ see 2, former half, in three places.10 إِسْتَعْبَدَ see 2, in two places. R. Q. 2 تَعَبْدَدُوا They (a people) went away in parties in every direction. (TA.) [See عَبَادِيدُ.]

عَبْدٌ, originally an epithet, but used as a subst., (Sb, TA,) A male slave; (S, A, O, L, Msb, K;) i. q. مَمْلُوكٌ; (L, K;) [but عَبْدٌ is now generally applied to a male black slave; and مَمْلُوكٌ, to a male white slave; and this distinction has long obtained;] contr. of حُرٌّ; (S, A, O, L, Msb;) as also ↓ عَبْدَلٌ, (L, K,) in which the ل is augmentative: (L:) and a servant, or worshipper, of God, and of a false god, or of the Devil: (Lth, L, &c.:) [you say عَبْدُ اللّٰهِ and عَبْدُ الشَّمْسِ &c.: see also عَابِدٌ, which signifies the same; and see the remarks in this paragraph on the pls. عَبِيدٌ and عِبَادٌ and عَبَدَةٌ &c.:] and a man, or human being; (M, A, L, K;) as being a bondman (مَرْبُوبٌ) to his Creator; (L;) applied to a male and to a female; (Ibn-Hazm, TA;) whether free or a slave: (K:) pl. أَعْبُدٌ (S, O, Msb, K) and أَعْبِدَةٌ and أَعْبَادٌ, (IKtt, TA,) [all pls. of pauc.,] of which the first is the most commonly known, (Msb,) and ↓ عَبِيدٌ and عِبَادٌ, (S, O, Msb, K,) which two and the first are the most commonly known of all the many pls. of عَبْدٌ, (Msb,) عَبِيدٌ being like كَلِيبٌ as pl. of كَلْبٌ, a rare form of pl.; (S, O;) or, accord. to some, it is a quasipl. n.; accord. to Ibn-Málik, فَعِيلٌ occurs as a pl. measure, but sometimes they use it in the manner of a pl. and make it fem., as in the instance of عَبِيدٌ, and sometimes they use it in the manner of quasi-pl. ns. and make it masc., as in the instances of حَجِيجٌ and كَلِيبٌ; (MF;) [accord. to the general and more approved opinion, it is a quasi-pl. n., and therefore fem. and masc., but most commonly fem.;] and further it should be remarked that the common people agree in making a difference between عَبِيدٌ and عِبَادٌ, by the former meaning slaves [and by the latter meaning servants of God and also simply, with the article ال, mankind], saying, هٰؤُلَآءِ عَبِيدٌ these are slaves, and هٰذَا عَبْدٌ مِنْ عِبَادِ اللّٰهِ [this is a servant, of the servants of God]: (Az, L:) [and a distinction is also made between عِبَادٌ and عَبَدَةٌ, respecting which see what follows:] other pls. of عَبْدٌ are عُبْدَانٌ, (S, O, K,) like تُمْرَانٌ pl. of تَمْرٌ, (S, O,) and عِبْدَانٌ, (S, O, K,) like جِحْشَانٌ pl. of جَحْشٌ, (S, O,) and عُبُدٌ, (S, O, K,) like سُقُفٌ pl. of سَقْفٌ, (S, O,) or this is pl. of عَبِيدٌ, like رُغُفٌ pl. of رَغِيفٌ, (Zj,) and is also a pl. of عَابِدٌ, (L,) and some read [in the Kur v. 65] عُبُدَ الطَّاغُوتِ, (Akh, S, O,) and عُبْدٌ (MF) and عُبُودٌ and عُبَّدٌ and عُبَّادٌ and عَبَدَةٌ, (IKtt, TA,) the last three of which are also pls. of عَابِدٌ: (L:) one says of the worshippers of a plurality of gods, هُمْ عَبَدَةُ الطَّاغُوتِ [they are the servants of Et-Tághoot]; but the Muslims one calls عِبَادُ اللّٰهِ, meaning the servants, or worshippers, of God: (Lth, L:) [all these are pls. in the proper sense of the term, of the broken class:] and عَبْدُونَ, (O, K,) a pl. of the sound class, adopted because عَبْدٌ is originally an epithet: (TA:) and [the following, with the exception of the first, and of some which are particularized as being pls. of pls., are also said to be pls., but are properly speaking quasi-pl. ns., namely,] ↓ عَبُدٌ, (O, K,) accord. to some, who read [in the Kur ubi suprà] عَبُدَ الطَّاغُوتِ, making the former a prefixed noun, as meaning the servants (خَدَم) of Et-Tághoot; but it is a n. of the measure فَعُلٌ, like حَذُرٌ and نَدُسٌ, not a pl.; the meaning being the servant (خَادِم) of Et-Tághoot; (Akh, S, O;) and it is also used by poetic license for عَبْدٌ; (Fr, T, S, O;) and ↓ عِبِدَّانٌ and ↓ عِبِدَّآءُ and ↓ عِبِدَّى; (S, O, K;) or, accord. to some, the last of these signifies slaves born in a state of slavery; and the female is termed ↓ عَبْدَةٌ; and Lth says that ↓ عِبِدَّى signifies a number of slaves born in a state of slavery, generation after generation; but Az says that this is a mistake, that عِبِدَّى اللّٰهِ signifies the same as عبَادُ اللّٰهِ, that it is thus used in a trad., and that عِبِدَّى is applied in another trad. to poor men of the class called أَهْلُ الصُّفَّة; (L;) and ↓ عُبُدَّآءُ and ↓ عِبِدَّةٌ and ↓ عِبَادٌّ (IKtt, TA) and ↓ مَعْبَدَةٌ, like مَشْيَخَةٌ, (T, O, K,) and ↓ مَعْبُودَآءُ (Yaakoob, S, O, K) and ↓ مَعْبُودَى, (IKtt, TA,) and [pl. pl.] ↓ مَعَابِدُ, (O, K,) said to be pl. of مَعْبَدَةٌ; (TA;) and pl. pl. أَعَابِدُ, (K,) pl. of أَعْبُدٌ; (TA;) and عَبِيدُونَ, (Es-Suyootee, MF,) app. pl. of ↓ عَبِيدٌ. (MF.) فَادْخُلِى فِى عِبَادِى, in the Kur lxxxix. 29, means Then enter thou among my righteous servants: (Ksh, Bd, Jel:) or it means فِى حِزْبِى [among my peculiar party]. (S, O.) b2: Also (tropical:) Ignoble, or base-born; like as حُرٌّ is used to signify “ generous,” “ noble,” or “ well-born. ” (Mgh in art. حر.) A2: Also A certain plant, of sweet odour, (O, K, TA,) of which the camels are fond because it makes the milk to become plentiful, and fattens; it is sharp, or hot, (حَادّ O, or حَارّ TA,) in temperament; and when they depasture it they become thirsty, and seek the water: (O, TA:) so says IAar. (O.) A3: And A short and broad نَصْل [or arrow-head, or spear-head, or blade]. (AA, O, * K.) عَبَدٌ: see عَابِدٌ.

عَبُدٌ: see the paragraph commencing with عَبْدٌ, latter half.

عَبِدٌ and ↓ عَابِدٌ (but the latter is rarely used, Ibn-'Arafeh) Angry. (L.) And (both words) Disdaining, or disdainful; scorning, or scornful. (L.) Accord. to AA, العَابِدِينَ in the words of the Kur [xliii. 81], إِنْ كَانَ لِلرَّحْمٰنِ وَلَدٌ فَأَنَا أَوَّلُ

↓ العَابِدِينَ, means The disdainers, or scorners, and the angry: (S, * L:) but Ibn-'Arafeh rejects this assertion: (TA:) these words are variously explained; as meaning There is not to the Compassionate a son; and I am the first of the angry disdainers or scorners of the assertion that there is: or, and I am the first of the deniers of this assertion: or, and I am the first of the worshippers of God according to the unitarian doctrine, or, of the worshippers of God of this people: or if there were to the Compassionate a son, I would be the first of his worshippers: or if there be to the Compassionate a son, I am the first of worshippers; but I am not the first worshipper of God: or, accord. to Az, the best interpretation is one ascribed to Mujáhid; i. e. if there be to the Compassionate a son in your opinion, I am the first of those who have worshipped God alone, and who have thus charged you with uttering a falsehood in this your assertion. (L.) عَبْدَةٌ: see عَبْدٌ, latter half.

عَبَدَةٌ [as a subst. from عَبِدَ (q. v.), Anger. b2: ] Disdain, or scorn; (S, O, L, K;) disdain occasioned by a saying at which one is ashamed, and from which one abstains through scorn and pride: (L:) or intense disdain or scorn. (A.) b3: Strength: so in the saying مَا لِثَوْبِكَ عَبَدَةٌ [There is not any strength to thy garment]. (S, O.) b4: Strength and fatness: (S, O, K:) thus in the phrase نَاقَةٌ ذَاتُ عَبَدَةٍ [A she-camel possessing strength and fatness]. (S, O.) And one says [also] نَاقَةٌ عَبَدَةٌ [if this be not a mistake for the phrase here next preceding] meaning A strong she-camel. (L, Msb.) b5: And Lastingness, or continuance; syn. بَقَآءٌ; (O, L, K, TA;) in some lexicons نَقَآءٌ; (TA;) and strength. (L.) One says, لَيْسَ لِثَوْبِكَ عَبَدَةٌ meaning There is not to thy garment any lastingness, or continuance, and strength. (Lh, L.) A2: Also A stone with which perfume is bruised, or pounded. (O, L, K.) عَبْدِىٌّ [a rel. n. from عَبْدٌ]. الدَّرَاهِمُ العَبْدِيَّةُ Certain Dirhems, which were superior to those of late times, and of greater weight. (O, K, TA.) عَبْدِيَّةٌ, as a subst.: see عِبَادَةٌ: b2: and عُبُودِيَّةٌ.

عِبِدَّةٌ: see عَبْدٌ, last quarter.

عِبِدَّى: see عَبْدٌ, latter half, in two places.

عِبِدَّى: see عَبْدٌ, latter half.

عُِبُِدَّآءٌ: see عَبْدٌ, latter half.

عَبْدَلٌ: see عَبْدٌ, near the beginning.

عَبْدَلِّىٌّ and عَبْدَلَّاوِىٌّ [both post-classical, the latter, which is the more common, said by Forskål to be an appellation of the Cucumis chate, which is app. from قِثَّآء, denoting several species of cucumber; but it is] a sort of melon, [abounding in Egypt, of little flavour, eaten with sugar,] said to be thus called in relation to 'AbdAllah Ibn-Táhir, a governor of Egypt on the part of El-Ma-moon. ('Abd-El-Lateef: see pp. 52 and 54 of the Ar. text, and pp. 34 and 35, and 125-7, of De Sacy's Transl. and Notes: and see also Forskål's Flora Ægypt. Arab. pp. lxxvi. and 168.) [See also عَجُورٌ.]

عَبِيدٌ: see عَبْدٌ, first and last quarters.

عُبَيْدٌ [dim. of عَبْدٌ. b2: And, used as a proper name,] The son of the desert, or of the waterless desert: thus expl. by El-Kanánee to Fr. (O.) b3: And [hence] أُمُّ عُبَيْدٍ The desert, or waterless desert, (Fr, O, K,) that is vacant, or desolate: (K:) or the land that is vacant, or desolate: (El-Kaná- nee, Fr, O:) or the land that the rain has missed. (O, K.) And sometimes it is used as meaning (assumed tropical:) Great calamity: (TA:) it is said in a prov., وَقَعُوا فِى أُمِّ عُبَيْدٍ تَصَايَحُ حَيَّاتُهَا [for تَتَصَايَحُ, lit. They became, or found themselves, in the desert, &c., of which the serpents were hissing, one at another], meaning (assumed tropical:) [they fell] into a great calamity. (Meyd, TA.) عِبَادَةٌ (S, IKtt, A, IAth, L, K) and ↓ عُبُودِيَّةٌ and ↓ عُبُودَةٌ (IKtt, K) and ↓ عَبْدِيَّةٌ (Fr, K) and ↓ مَعْبَدٌ and ↓ مَعْبَدَةٌ (L) [all said by some to be inf. ns., except the fourth,] Religious service, worship, adoration, or devotion; (L;) obedience: (S, IKtt, A, K:) obedience with humility or submissiveness; humble, or submissive, obedience: (IAth, L:) or عِبَادَةٌ signifies the Doing what God approves: and ↓ عُبُودَةٌ, the approving what God does: and the primary signification of ↓ عُبَودِيَّةٌ is humility, and submissiveness: (S, A, O:) عِبَادَةٌ is rendered only to God, or a false god, or the Devil. (TA.) عُبُودَةٌ: see the next preceding paragraph, in two places: b2: and see عُبُودِيَّةٌ.

العُبَيْدَةُ The [portion, or appertenance, of the stomach, of a ruminant, called] فَحِث, (O, K, TA,) also called حَفِث [q. v.]. (TA.) عُبُودِيَّةٌ The state, or condition, of a slave; slavery; servitude; (S, O, L, Msb;) as also ↓ عُبُودَةٌ (S, O, L) and ↓ عَبْدِيَّةٌ (O, Msb) and ↓ تَعْبِيدَةٌ. (L.) b2: See also عِبَادَةٌ, in two places.

عِبَادٌّ: see عَبْدٌ, last quarter.

عَبَادِيدُ and عَبَابِيدُ, each a pl. having no sing., Parties of people (S, O, K) going in every direction: (S, O:) and horsemen going in every direction. (K.) One says, صَارَ القَوْمُ عَبَادِيدَ and عَبَابِيدَ The people became divided into parties going in every direction. (S, O.) And ذَهَبُوا عَبَادِيدَ and عَبَابِيدَ They went away in parties in every direction. (TA.) b2: Also (both words, K, or the latter [only], TA,) Far-extending roads: (K:) or diverse and far-extending roads: said to be used in this sense not with respect to coming, but only with respect to dispersion, and going away. (TA.) b3: Also (or the former [only], TA) Hills such as are called إِكَام or آكَام [pls. of أَكَمَةٌ]. (K, TA.) b4: And one says, مَرَّ رَاكِبًا عَبَادِيدَهُ He passed, or went away, riding upon the extremities of his buttocks. (O, K.) عَبَادِيدِىٌّ (S, O) and عَبَابِيدِىٌّ (O, TA) rel. ns. from عَبَادِيدُ (S, O) and عَبَابِيدُ (O, TA) thus formed because the said ns. have no sings., (Sb, S, O, TA,) Of, or relating to, parties of people going in every direction. (S, O.) عَابِدٌ A server, a worshipper, or an adorer, of God: (L:) an obeyer of God with humility, or submissiveness: (L, Msb:) [a devotee:] a unitarian: (L:) by a secondary application, used of him who takes for his god other than the True God, such as an idol, and the sun, &c.: (Msb:) pl. عُبَّادٌ and عَبَدَةٌ (L, Msb) and عُبُدٌ and عُبَّدٌ, all of which are also pls. of عَبْدٌ [q. v.]: (L:) [and quasi-pl. n. ↓ عَبَدٌ (like as خَدَمٌ is of خَادِمٌ), accord. to a reading of a phrase in the Kur v. 65, as expl. by some.] b2: And A servant: a meaning said to be tropical. (TA.) b3: See also عَبِدٌ, in two places.

تَعْبِيدَةٌ: see عُبُودِيَّةٌ.

مَعْبَدٌ: see عِبَادَةٌ: A2: and see also مُتَعَبَّدٌ.

مِعْبَدٌ A shovel, or spade, of iron; syn. مِسْحَاةٌ: (K:) pl. مَعَابِدُ. (TA.) مَعْبَدَةٌ, and the pl. مَعَابِدُ: see عَبْدٌ, last quarter: A2: and for the former see also عِبَادَةٌ.

مُعَبَّدٌ, applied to a camel, Rendered submissive, or tractable; broken, or trained; syn. مُذَلَّلٌ: (A, L:) or anointed with tar, (S, O, K,) and rendered submissive, or tractable: (S, O:) or whose whole skin is anointed with tar: (Sh:) or mangy, or scabby, whose fur has fallen off by degrees, and which is set apart from the other camels to be anointed with tar: or rendered submissive by the mange, or scab: or affected with the mange, or scab; or with incurable mange or scab. (L. [And, applied to a camel, it has other meanings, which see in what follows.]) [And hence, app.,] سَفِينَةٌ مُعَبَّدَةٌ A ship, or boat, tarred: (AO, S, O, L, K:) or smeared with fat, or oil. (AO, L.) b2: Applied to a road, Beaten; syn. مُذَلَّلٌ; (S, A, O, K;) trodden; (Az, TA;) or travelled by many passengers going to and fro: (TA:) and syn. with مُذَلَّلٌ as applied to other things also. (K.) b3: And [hence] A wooden pin, peg, or stake. (Az, O, K, TA. [In the CK, المُؤَتَّدُ is erroneously put for الوَتِدُ.]) So in the following verse of Ibn-Mukbil: وَضَمَّنْتُ أَرْسَانَ الجِيَادِ مُعَبَّدًا

إِذَا مَا ضَرَبْنَا رَأْسَهُ لَا يُرَنَّحُ [And I made a wooden peg to be a guarantee for the ropes of the coursers: when we beat its head, it did not wabble]. (Az, O, TA.) b4: Also Honoured, or treated with honour, (L, K,) and served; applied to a camel. (L.) Thus it has two contr. significations. (K.) b5: And A camel left unridden. (O, L.) b6: And, applied to a stallion [camel], Excited by lust, or by vehement lust. (O, K.) b7: Also, applied to a country, or tract of land, In which is no footprint, or track, nor any sign of the way, nor water: (O, K:) you say بَلَدٌ مُعَبَّدٌ. (O.) مَعْبُودَى and مَعْبُودَآءُ: see عَبْدٌ, last quarter.

مُتَعَبَّدٌ [and ↓ مَعْبَدٌ] A place appropriated to religious services or exercises, or acts of devotion. (TA.)

عتد

1 عَتُدَ, [aor. ـُ (O, L, Msb, K,) inf. n. عَتَادٌ (O, Msb, K) and عَتَادَةٌ, (O, L, K,) It (a thing, L, Msb) was, or became, ready, at hand, or prepared. (O, L, Msb, K.) b2: And عَتُدَ, inf. n. عَتَادٌ (L, TA) and عَتَادَةٌ, (TA,) It (a thing) was, or became, great, big, or bulky. (L, TA.) 2 عَتَّدَ see the next paragraph.4 اعتدهُ, (S, O, Msb, K,) inf. n. إِعْتَادٌ; (S;) and ↓ عتّدهُ, (S, Msb, K,) inf. n. تَعْتِيدٌ; (S, K;) He made it ready, or prepared it, (S, O, Msb, K,) for a [future] day. (S, O.) The former verb occurs in the Kur xii. 31. (S, O, Msb.) Yaakoob says that the [former] ت in أَعْتَدْتُهُ is a substitute for the [former] د in أَعْدَدْتُهُ: and some say that أَعَدَّ is originally أَعْتَدَ; but others deny this. (L.) 5 تعتّد فِى صَنْعَتِهِ He was nice, or scrupulously nice and exact, in his work, art, or craft. (O, K.) عَتَدٌ: see عَتِيدٌ. b2: [Hence,] فَرَسٌ عَتَدٌ, as also ↓ عَتِدٌ, A horse made ready, or prepared, for running; (S, O, L, K;) of strong make; quick in leaping, or springing; not incongruous, unsound, faulty, or weak, in make; nor lax, or uncompact: (L:) or strong, and perfect in make: (ISk, S, O, K:) or that performs run after run: (O:) or made ready, or prepared, for riding: and applied alike to a male and to a female. (L.) عَتِدٌ: see the next preceding paragraph.

عُتْدَةٌ and عَتَدَةٌ: see what next follows.

عَتَادٌ (S, A, O, L, Msb, K) and ↓ عُتْدَةٌ, (L, K,) or ↓ عَتَدَةٌ, (so in the O,) Apparatus; syn. عُدَّةٌ [q. v.]; (S, A, O, L, K;) which is said by some to be formed from عُتْدَةٌ, but others deny this; (L;) implements, or instruments, or the like; (S, O;) or weapons, beasts, and instruments, or equipage, of war: (L, Msb:) pl. أَعْتُدٌ (O, L, Msb, K) and أَعْتِدَةٌ (L, Msb) [both pls. of pauc.] and عُتُدٌ. (L.) One says, أَخَذَ لِلْأَمْرِ عَتَادَهُ He took his apparatus, or implements, or instruments, or the like, [or he prepared, or provided, himself,] for the affair: (S, O:) or he took, for the affair, what he had prepared of weapons, and beasts, and instruments, or equipage, of war. (Msb.) b2: And sometimes, (S, O,) عَتَادٌ signifies also A large drinking-cup or bowl: (S, O, K:) i. q. عَسْفٌ and صَحْنٌ: (IAar, L:) or a large drinking-cup or bowl (عُسٌّ) of [wood of the tree called] أَثْل. (AHn, TA.) عَتُودٌ A yearling goat; (Msb, K;) a young goat that pastures, and is strong, and has become a year old: (S, O, L:) or a kid that has begun to pasture: (L:) or that pastures, and has become strong; (Mgh, TA;) as also عَرِيضٌ: or that has become a جَذَع [a year old, in the second year]; and such is called عَرِيضٌ also; both of which appellations are applied to the male and the female; or such is only termed عَرِيضٌ; عتود signifying one that has become a ثَنِىّ [app. meaning in the third year]: (TA:) or that has attained the fit age for procreation: (L:) pl. [of pauc.] أَعْتِدَةٌ and [of mult.] عِدَّانٌ the latter originally عِتْدَانٌ, (S, O, L, Msb, K,) the use of which last form is also allowable. (Msb.) b2: Also [A tree of the species called] a سِدْرَة: or a طَلْحَة. (O, L, K.) عَتِيدٌ A thing (S, O, L) ready, at hand, or prepared; (S, A, O, L, K;) as also ↓ عَتَدٌ [q. v.]: pl. [of pauc.] of the latter أَعْتَادٌ and [of mult.]

عُتُدٌ: (Msb:) the former occurs in the Kur l. 22, (O, L,) in this sense: or as meaning near: (L:) or as meaning ↓ مُعْتَدٌ, (O,) i. e. made ready, or prepared. (K.) عَتِيدَةٌ A receptacle for perfume (A, Msb) and unguent (A) or unguents: (Msb:) a kind of wooden tray (طَبْلَة), or a small round box (حُقَّة), in which are the perfume of a man, (O, K,) or his unguent, (O,) and the perfume of the bride, (O, K,) prepared (أُعْتِدَتْ) for what she requires of perfume, and substance for fumigation, and a comb, and other things; [formed from عَتِيدٌ;] the ة being affixed to it as being a subst.: (O:) or a طَبْل [or small round basket covered with leather] prepared for the perfume, (Az, Mgh, L,) and utensils, and substance for fumigation, (Az, L,) and comb, (Az, Mgh, L,) and mirror, (Mgh,) and other things, required by a bride: (Az, Mgh, L:) or a thing like a casket, or small chest, in which a woman puts such of her goods, or utensils, as she values. (L.) مُعْتَدٌ: see عَتِيدٌ.

عجن

1 عَجَنَهُ, aor. ـِ and عَجُنَ, [inf. n. عَجْنٌ,] He kneaded it; i. e. he bore upon it with his fist, or clinched hand, pressing it; as also ↓ اعتجنهُ: (K:) or عَجَنَتْ, (S, TA,) or عَجَنَتْ عَجِينًا, (Msb,) aor. ـِ (Msb, TA, and so in copies of the S,) or ـُ (so in a copy of the S,) inf. n. عَجْنٌ, she (a woman) made, or prepared, [or kneaded,] عَجِين [i. e. dough]; (S, Msb, TA;) as also ↓ اعتجنت, (S, TA,) or عَجِينًا ↓ اعتجنت. (Msb.) إِنَّ فُلانًا لَيَعْجُِنُ بِمِرْفَقَيْهِ حُمْقًا [Verily such a one kneads with his two elbows by reason of stupidity] is a saying mentioned by Lth. (TA.) b2: And عَجَنَ, said of a man, He rose bearing upon the ground (IF, S, Msb, K, TA) with his fist, or clinched hand, (TA,) as though he were kneading (كَأَنَّهُ يَعْجِنُ), (IF, Msb,) by reason of age (IF, S, Msb, K, TA) or fatness. (TA.) It is said in a trad., of Ibn-'Omar, كَانَ يَعْجِنُ فِى الصَّلٰوةِ i. e. He used to bear upon his two hands when he rose in prayer, like as does he who kneads dough: and he said that he had seen the Apostle of God do so. (TA.) and one says of an old man, عَجَنَ وَخَبَزَ, which is expl. in the A as meaning (assumed tropical:) He became old, or aged; because such, when he desires to rise, bears upon the outer sides of the fingers of his two hands like the kneader, and upon his two palms like the maker of bread. (TA.) [See also 4, first sentence.] b3: And عَجَنَ عَلَى العَصَا, aor. ـِ inf. n. عَجْنٌ, He (a man) bore, or stayed himself, upon the staff. (Msb.) b4: And عَجَنَتْ, (S, K,) aor. and inf. n. as above, (TA,) She (a camel) beat the ground with her fore feet in her going along. (S, K.) And one says of a horse or other animal, يَعْجِنُ بِرِجْلَيْهِ [He beats the ground with his kind feet]. (S and K in art. قمص.) A2: عَجَنَهُ, (K,) inf. n. as above, (TA,) also signifies He struck his عِجَان, [q. v.]. (K.) A3: عَجِنَتْ, aor. ـَ (S, K, TA,) inf. n. عَجَنٌ, (S, TA,) said of a she-camel, (S, K, TA,) [app. signifies She was, or became, such as is termed عَجِنَةٌ or عَجْنَآءُ in any of the senses assigned to these epithets: or] she was, or became, fat: (S:) or she had much flesh in the udder, with little milk: (TA:) or she had in her vulva a tumour (K, TA) like a wart, and resembling what is termed عَفَلٌ, (TA,) preventing conception, (K, TA,) and sometimes reaching to the anus. (TA.) [See also the next paragraph.]4 اعجن He (A man) was, or became, advanced in age. (TA.) [See also عَجَنَ وَخَبَزَ, above.]

A2: And He rode a fat she-camel. (K, * TA.) A3: And He had a tumour in his عِجَان [q. v.]. (K.) [See also 1, last signification.]

A4: And He begot a stupid child, such as is termed عَجِينَة. (TA.) 7 انعجن It (dough) became kneaded: so accord. to Freytag; but he has not named any authority for this.]8 إِعْتَجَنَ see 1, first sentence, in three places.

عَجَنٌ A tumour incident to a she-camel, between her vulva and her anus, which sometimes in consequence thereof become conjoined. (S.) [See also عَجِنَتْ (of which it is the inf. n.), last signification.]

عَجِنٌ (S, K) and ↓ مُتَعَجِّنٌ (K) A camel compact, or firm, by reason of fatness; (S, K, TA;) as though consisting of flesh without bone. (TA.) b2: For the fem. of the former, with ة, see أَعْجَنُ, in two places.

عِجَانٌ [The perinæum; i. e.] what is between the anus and the scrotum: (S, Msb:) or the [protion of the] قَضِيب [or virga] that is extended from the scrotum to the anus; (K;) or the kinder portion of the penis, extended within the skin: and that of a woman is the وَتَرَة [or intervening part, perhaps so called as being likened to the partition between the nostrils,] that is between the vulva and the anus: (TA:) and the اِسْت [or anus itself]: (K:) [see also عَضْرَطٌ:] pl. [of pauc.]

أَعْجِنًةٌ and [of mult.] عُجُنٌ. (TA.) اِبْنُ حَمْرَآءِ العِجَانِ is an appellation used in reviling, applied to one who is not an Arab; (TA in this art.;) or meaning Son of the female slave. (TA in art. حمر.) b2: Also The neck, (K, TA,) in the dial. of El-Yemen: or, as in the “ Nawádir ” of El-Kálee, the part beneath the chin. (K.) عَجِينٌ Kneaded; i. e. borne upon with the fist, or clinched hand, and so pressed; as also ↓ مَعْجُونٌ. (K.) b2: [Also, as a subst. mentioned in the S and Msb &c. as well known,] Dough; flour kneaded with water. (MA, KL, &c.) b3: And A catamite; as also ↓ عَجِينَةٌ: (IAar, K: *) pl. عُجُنٌ: or this means soft, or yielding, persons, of men and of women: (IAar, K:) and عَجِينٌ and ↓ عَجِينَةٌ are both applied to a man, but only the latter is applied to a woman: applied to a man, meaning weak in his body and in his intellect: (IAar, TA:) and ↓ عَجِينَةٌ as a masculine epithet signifies, (K, TA,) accord. to Lth, (TA,) stupid, or foolish; (K, TA;) as also ↓ عَجَّانٌ. (Lth, S, K.) عَجِينَةٌ: see the next preceding paragraph, in three places.

A2: Also A company, an assembly, or an assemblage; syn. جَمَاعَةٌ; as also ↓ مُتَعَجِّنَةٌ [written by Freytag تَعْجِنَةٌ]: or such as is numerous. (K.) A3: أُمُّ عَجِينَةَ is an appellation of The رَخَمَة, [or female of the vultur percnopterus]. (K, TA.) عَاجِنٌ [act. part. n. of عَجَنَ: as such signifying Kneading. b2: And hence, as such, signifying also] Bearing with his hands upon the ground when rising, by reason of age [or fatness: see 1]: (S, Msb:) pl. عُجُنٌ, with two dammehs: so in the T. (Msb.) b3: And, [without ة,] applied to a she-camel, [and in a similar sense applied to a horse or other animal, (see 1,)] Beating the ground with her fore feet in her going along. (S, TA.) b4: And also, applied to a she-camel, In whose womb the young will not rest, or remain. (K.) عَاجِنَةٌ The middle of a place. (K.) عَجَّانٌ: see عَجِينٌ.

أَعْجَنُ, applied to an udder, The most scant of udders in milk and the goodliest thereof in appearance. (TA.) b2: And [the fem.] عَجْنَآءُ, applied to a she-camel, (S,) Fat; (S, K;) as also ↓ عَجِنَةٌ: (S:) and, so applied, that has attained the utmost degree in fatness; and so ↓ مُتَعَجِّنَةٌ: and one having little milk: (K, TA:) or having much flesh in the udder, with paucity of milk: and sometimes, one having much milk: (TA:) and one whose udder is pendulous, (K, TA,) by reason of the abundance of the flesh, (TA,) and whose teats cohere, and rise into the upper parts of the udder. (K, TA.) b3: Also, i. e. عَجْنَآءُ,(S, K, TA,) and ↓ عَجِنَةٌ, (K, TA,) applied to a she-camel, (S, K, TA,) Having a tumour between her vulva and her anus, which sometimes in consequence thereof become conjoined: (S:) or having in her vulva a tumour, (K, TA,) like a wart, and resembling what is termed عَفَلٌ, (TA,) preventing conception, (K, TA,) and sometimes reaching to the anus: and likewise applied to a ewe and to a cow. (TA.) مِعْجَنٌ A [bowl of the kind called] جَفْنَة [probably used for kneading dough therein]. (Fr and IAar, in TA, voce قَعْرٌ.) مَعْجُونٌ: see عَجِينٌ. b2: [Also, as a subst., An electuary; any drug, or drugs, mixed up with honey or inspissated juice or sirup; generally applied to such as contains opium, or some other intoxicating ingredient: pl. مَعَاجِينُ.]

مُتَعَجِّنٌ: see عَجِنٌ: and أَعْجَنُ: A2: and see also عَجِينَةٌ.

حوط

1 حَاطَ بِهِ, aor. ـُ see 4, in three places. b2: حَاطَهُ, (S, Msb, K,) aor. as above, (S, Msb,) inf. n. حَوْطٌ (S, Msb, K) and حِيطَةٌ and حِيَاطَةٌ, (S, K, TA, [the second and third, in the CK, erroneously, with fet-h to the ح, the former of them being expressly said in the S and TA, and the latter also in the TA, to be with kesr, and both being shown in the S to be originally with و, i. e. حِوْطَةٌ and حِوَاطَةٌ,]) and حِيَاطٌ is used in poetry for the last of these; (TA;) and ↓ حوّطهُ, (K,) inf. n. تَحْوِيطٌ; (TA;) and ↓ تحوّطهُ; (K, TA; [omitted in the CK;]) He guarded, kept, kept safely, protected, or took care of, him, or it; (S, Msb, K, TA;) he defended him, or it; (TA;) he paid frequent attention to him, or it; (K, TA;) he minded, or was regardful of, the things that were for his, or its, good. (TA.) You say, لَا زِلْتَ فِى حِيَاطَةِ اللّٰهِ Mayest thou not cease to be in the protection of God. (TA.) And مَعَ فُلَانٍ

حِيطَةٌ لَكَ There is with such a one compassion and affection for thee: you should not say عَلَيْكَ. (S.) And أَحُوطُ عِرْضِى [I guard, or defend, or take care of, my honour, or reputation]. (TA.) And أَخَاهُ ↓ هُوَ يَتَحَوَّطُ He takes care of, or pays frequent attention to, his brother; and undertakes, or superintends, or manages, his affairs. (TA.) And حَاطَهُمْ قَصَآءَهُمْ and بِقَصَائِهِمْ He fought in their defence. (TA.) [But this is generally meant ironically.] When an affliction befalls thee, and thy brother does not guard thee, or defend thee, and does not aid thee, one says [to thee], حَاطَكَ الفَضَآءَ [so in the TA, app. a mistranscription for القَصَآءَ or القَصَا, with which, however, it is nearly syn.,] which is used ironically; i. e. He guarded thee, or defended thee, in a distant quarter; meaning, (tropical:) he did not guard thee, or defend thee; for he who guards, or defends, his brother, draws near to him, and supports him, or aids him. (A, TA.) [See also 1 in art. حبو.] You say also, حَاطُونَا القَصَآءَ, (K,) or القَصَا, (TK,) [both are said to be correct in the TA in art. قصو, on the authority of Ibn-Wellád,] in some of the copies of the K with ف and ض, and in some with ف and ض, the latter unpointed, and so in [a copy of] the A, (TA,) (tropical:) They retired to a distance from us, they being around us, and we not being distant from them, had they desired to come to us. (K, TA.) And حُطْنِى القَصَا (tropical:) Retire thou to a distance from me; (Ibn-Wellád, and K in art. قصو;) as also القَصَآءَ. (Ibn-Wellád, and TA in that art.) And لَأَحُوطَنَّكَ القَصَا وَلَأَغْزُوَنَّكَ بِالعَصَا, in each case with the short & ا, meaning I will assuredly leave thee, and not go near thee; [and I will assuredly go against thee to fight thee with the staff.] (Ks, TA in art. قصو.) حُطْ حُطْ means Take thou care of the tie of kindred, and preserve it. (IAar, K. *) It also signifies Deck thou the boys (الصِّبْيَة [in the CK الصَّبِيَّة the girl]) with the حَوْط [for preservation from the evil eye]. (IAar, K.) And حُوطُوا غُلَامَكُمْ Deck ye your boy with the حَوْط. (AA.) b3: حَاطَ الحِمَارُ عَانَتَهُ, (S, * Msb, K,) nor, as above, (S, Msb,) inf. n. حَوْطٌ, (Msb,) The [wild] he-ass collected, or drew together, (S, * Msb, K, *) and guarded, or took care of, (TA,) his عَانَة [app. meaning his herd of wild asses: or the phrase may mean the he-ass drew towards himself, or compressed, and guarded, his she-ass: Freytag here renders عانة by “ pubem; ” and Golius, by “ veretrum ”]. (S, Msb, K.) 2 حوّط حَوْلَهُ, inf. n. تَحْوِيطٌ, He surrounded it by some such thing as earth, so as to make this to encompass it. (Msb.) And حوّط كَرْمَهُ, inf. n. as above, He built a حَائِط [or wall] around his vine. (S.) b2: Hence, أَنَا أُحَوِّطُ ذٰلِكَ الأَمْرُ (tropical:) I have within my compass, or power, and care, that thing, or affair; [like أُحَوِّضُ, q. v.;] syn. أَدُورُ. (S, TA.) [Hence also, حوّط عَلَيْهِ, in the present day, is used to signify (assumed tropical:) He monopolized it. See also 4.] b3: حوّط حَائِطًا, (K,) inf. n. as above, (TA,) He made a حائط [meaning either a walled garden or a wall; app. a wall of enclosure]; (K, TA;) as also ↓ احاطهُ. (IDrd, TA.) b4: See also 1.3 حاوط فُلَانًا (tropical:) He endeavoured to induce such a one to turn, or incline; or endeavoured to turn him by deceit, or guile; (دَاوَرَهُ;) in a matter that he desired of him, and which he refused him: (K:) as though each of them were guarding, or taking care of, (يَحُوطُ,) the other. (K: and so in the A, in illustration of what next follows.) حَاوِطْهُ فَإِنَّهُ يَلِينُ لَكَ (tropical:) Endeavour thou to induce him to turn, or incline; or endeavour thou to turn him by deceit, or guile; [for he will relent to thee;] syn. دَاوِرْهُ. (A, TA.) 4 احاط بِهِ and بِهِ ↓ حَاطَ signify the same [i. e. It, or he, surrounded, encompassed, environed, enclosed, or hemmed in, it, or him]. (TA.) Yousay, احاط القَوْمُ بِالبَلَدِ, inf. n. إِحَاطَةٌ; and ↓ حَاطُوا بِهِ; The people surrounded, encompassed, environed, encircled, or beset, the sides of the town. (Msb.) And احاطت الخَيْلُ بِفُلَانٍ, (S, TA,) and به ↓ حَاطَتْ, (TA,) and به ↓ احتاطت, (S,) The horses, or horsemen, surrounded, encompassed, environed, encircled, or beset, such a one. (S, TA.) [And احاطوا بِهِ مِنْ جَانِبَيْهِ, meaning They surrounded him on all his sides; lit. on his two sides: see جَنْبٌ.] b2: It is said in the Kur [xvii. 62], إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ (assumed tropical:) Verily thy Lord hath men in his grasp, or power: (Bd, TA:) or (assumed tropical:) hath destroyed them; meaning Kureysh. (Bd.) You say also, أُحِيطَ بِفُلَانٍ, meaning (assumed tropical:) Such a one was destroyed: or (assumed tropical:) his destruction drew near. (TA.) And hence the saying in the Kur [xviii. 40], وَأُحِيطَ بِثَمَرِهِ (assumed tropical:) And its fruit became smitten by that which destroyed and spoiled it: (TA:) or (assumed tropical:) his possessions became destroyed: from أَحَاطَ بِهِ العَدُوُّ [the enemy surrounded him]. (Bd.) [Hence also, in the same, ii. 75,] وَأَحَاطَتْ بِهِ خَطِيْئَتُهُ (assumed tropical:) and over whom his sin hath gained the mastery, affecting all the circumstances of his case, so that he hath become as though he were entirely encompassed thereby: (Bd:) or (assumed tropical:) who hath died in the belief of a plurality of Gods. (TA.) You also say, احاط بِهِ الأَمْرُ (assumed tropical:) The thing beset him on every side, so that he had no place of escape from it. (TA.) And احاط عَلَيْهِ (assumed tropical:) He took it entirely to himself, debarring others from it: [see also 2.] (TA in art شرب.) b3: احاط بِهِ, (K,) or احاط بِهِ عِلْمًا, (S, Msb, TA,) and احاط بِهِ عِلْمُهُ, (S, TA,) (tropical:) [He comprehended it, or knew it altogether, in all its modes or circumstances;] he knew it extrinsically and intrinsically; (Msb;) or he attained the utmost particular thereof, and had a comprehensive and complete knowledge thereof: or he attained everything [relating to it], and the utmost knowledge thereof. (K, accord. to different copies. [In the CK, اَحْصٰى عِلْمُهُ is put, erroneously, for احصى عِلْمَهُ.]) It is said in the Kur [xxvii. 22], أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ (tropical:) I have known in all its circumstances, or modes, that which thou hast not so known. (TA.) And you say also, عَلِمَهُ عِلْمَ

إِحَاطَةٍ (tropical:) He knew it in all its circumstances, or modes; nothing of them escaping him. (TA.) b4: See also 2.5 تَحَوَّطَ see 1, in two places.8 احتاط: see 4. b2: Also (tropical:) He took the course prescribed by prudence, precaution, or good judgment; he used precaution; he took the sure course; (S, * K, * TA;) لِنَفْسِهِ for himself; (S, TA;) [and مِنَ الشَّىْءِ against the thing:] he sought the most successful means, and took the surest method; لِلشَّىْءِ for [the accomplishment, or attainment, of] the thing. (Msb.) The subst. [denoting the abstract signification of the inf. n., اِحْتِيَاطٌ,] is حيطة, (Msb,) i. e. ↓ حَيْطَةٌ and ↓ حِيطَةٌ, (K, TA,) which latter is originally حِوْطَةٌ, (TA,) [and is also an inf. n. of 1,] and ↓ حَوْطَةٌ. (K, TA.) Some hold احتياط to belong to art. حيط. (Msb.) You say also فِى الأُمُورِ ↓ استحاط [meaning in like manner (assumed tropical:) He took the course prescribed by prudence, &c., in affairs, or in the affairs: as is shown below: see مُحْتَاطٌ]. (TA.) 10 إِسْتَحْوَطَ see 8.

حَوْطٌ A twisted string of two colours, black and red, (IAar, K,) called بَرِيم, (IAar,) upon which are beads and a crescent of silver, which a woman binds upon her waist, [and which is bound upon a boy, (see 1,)] in order that the evil eye may not smite her [or him]: (IAar, K:) and also the crescent above mentioned; as well as the string with it. (TA.) [See also تَحْوِيطَةٌ.]

حَوْطَةٌ: see 8.

حَيْطَةٌ: see 8.

حِيطَةٌ: see 8.

حُوَاطٌ: see what next follows.

حُوَاطَةٌ An enclosure (حَظِيرَة) made for wheat: (S, K:) or it signifies a thing which one soon quits, or relinquishes, or from which one soon abstains; and so ↓ حُوَاطٌ, as occurring [accord. to one relation] in a verse cited voce عُرْسٌ. (L.) حَيِّطٌ, [originally either حَوِيطٌ or حَيْوِطٌ,] like سَيِّدٌ, A man who guards, protects, or defends, (يَحُوطُ,) his family and his brethren. (TA.) حَوَّاطٌ A monopolizer: so in the present day.]

حَوَّاطُ أَمْرٍ (tropical:) The undertakers, superintendents, or managers, of an affair. (K, TA.) [See a verse cited voce عُرْسٌ.]

حَائِطٌ A wall. (Msb, * K, TA:) or a wall of enclosure: (Msb, * TA:) or one that surrounds a garden: (Mgh:) [often applied to a fence of wood, or sticks, or of reeds, or canes:] so called because it surrounds what is within it; (TA;) but it is a subst., like سَقْفٌ and رُكْنٌ, though implying the meaning of surrounding: (IJ, TA:) or it is an act. part. n., from حَاطَ: (Msb:) pl. حِيطَانٌ, (S, Msb, K,) in which the و is changed into ى because of the kesreh before it, (S,) but by rule it should be حُوطَانٌ; (Sb, K;) and حِيَاطٌ. (IAar, K.) b2: And hence, (Mgh,) A garden, (Mgh, Msb, K,) in general: or a garden of palmtrees, surrounded by a wall: (TA:) pl. حَوَائِطُ. (Msb, TA.) اِفْعَلِ الأَحْوَطَ (assumed tropical:) Do thou that which is most comprehensive in relation to the principles of the ordinances [applying to the case], (مَا هُوَ أَجْمَعُ لِأُصُولِ الأَحْكَامِ,) and furthest from the sophistications of interpretations not according to the obvious meanings. (Msb.) And هٰذَا أَحْوَطُ (assumed tropical:) This is more, or most, conducive to put [one] in a position of اِحْتِيَاط [or taking the course prescribed by prudence, precaution, or good judgment; &c.: see 8]. (Mgh.) The word أَحْوَطُ is from the phrase حَاطَ الحِمَارُ عَانَتَهُ; not from الاِحْتِيَاطُ; because the افعل of excess is not formed from a verb of five letters: (Msb:) or it is anomalous, like أَخْصَرُ from الاِخْتِصَارُ. (Mgh.) [It may be rendered More, or most, prudent: or more, or most, sure.]

تَحُوطُ and التَّحُوطُ &c.: see what next follows.

تُحِيطُ and ↓ تَحُوطُ (ISk, TS, K) and تَحِيطُ and تِحِيطُ and ↓ يَحِيطُ (TS, K) and ↓ التَّحُوطُ and التَّحِيطُ (L, K) [and ↓ تَحَوُّط and ↓ تحوَّط (mentioned, with the third and fourth, in Freytag's Arab. Prov., ii. 803, as on the authority of Fr,)] (tropical:) The year of dearth, scarcity, or straitness, that destroys the beasts, (Fr, K, * TA,) or men: (A, TA:) تَحُوطُ being from حَاطَ بِهِ in the sense of أَحَاطَ; or it is used as a term of good omen; accord. to the A. (TA.) You say, وَقَعُوا فِى

تُحِيطَ, &c., [the last word being a noun imperfectly decl., (tropical:) They fell into the affliction of a year of dearth, &c.] (ISk, TA.) تَحْويِطَةٌ A thing that is hung upon a boy to repel the evil eye: of the dial. of El-Yemen. (TA.) [See also حَوْطٌ.]

مَحَاطٌ A place behind the camels or other beasts and the people [to whom they belong], surrounding and protecting them: (K:) some say that أَرْضٌ مَحَاطٌ signifies land surrounded by a wall: if not so surrounded, it is termed ضَاحِيَةٌ. (TA.) فُلَانٌ مُحَاطٌ بِهِ (assumed tropical:) Such a one is slain; is destroyed. (TA.) مُحِيطٌ [act. part. n. of 4; Surrounding, encompassing, or enclosing: &c.] b2: It is said in the Kur [lxxxv. 20], وَاللّٰهُ مِنْ وَرَائِهِمْ مُحيِطٌ (assumed tropical:) and God, behind them, includeth them altogether within his power; not one shall escape Him. (TA.) And again, [xi. 85,] عَذَابَ يَوْمٍ مُحِيطٍ (assumed tropical:) The punishment of a day which shall beset on every side so that there shall be no place of escape from it: (TA:) or of a destructive day: meaning the day of resurrection: or the punishment [of a day] of extermination: the epithet, which is that of the punishment, being applied to the day because it includes it. (Bd.) And again, [ii. 18,] وَاللّٰهُ مُحِيطٌ بِالكَافِرِينَ, explained by Mujá-hid as signifying (assumed tropical:) And God will collect together the unbelievers on the day of resurrection. (TA.) كَرْمٌ مُحوَّطٌ A vine having a wall built around it. (S.) هُوَ مُحْتَاطٌ فِى أَمْرِهِ and فِيهِ ↓ مُسْتَحِيطٌ [He is taking the course prescribed by prudence, precaution, or good judgment; or using precaution; or taking the sure course; or seeking the most successful means, and taking the surest method; in his affair: see 8]. (TA.) مُسْتَحِيطٌ: see what next precedes.

يَحِيطٌ: see تُحِيطٌ.

حكم

1 حَكَمَهُ, (S, K,) [aor. ـُ inf. n. حُكْمٌ, (Msb, K, [in the TK حَكْمٌ,]) in its primary acceptation, (Msb,) He prevented, restrained, or withheld, him (S, Msb, K) from acting in an evil, or a corrupt, manner; as also ↓ احكمهُ: (K:) and (K) from doing that which he desired; as also ↓ احكمهُ; and ↓ حكّمهُ, (S, K,) inf. n. تَحْكِيمٌ: (S:) and حُكُومَةٌ [is another inf. n. of حَكَمَهُ, and], accord. to As, primarily signifies the turning a man back from wrongdoing. (TA.) Ibrá-heem En-Nakha'ee is related to have said, ↓ حَكِّمِ اليَتِيمَ كَمَا تُحَكِّمُ وَلَدَكَ, meaning Restrain thou the orphan from acting in an evil, or a corrupt, manner, and make him good, or virtuous, as thou restrainest thine offspring &c.: and of every one whom thou preventest, or restrainest, or withholdest, from doing a thing, thou sayest, [حَكَمْتُهُ and] ↓ حكّمته and ↓ احكمته: or, accord. to Aboo-Sa'eed Ed-Dareer, as related by Sh, the forementioned saying of En-Nakh'ee means let the orphan decide respecting his property, when he is good, or virtuous, as thou lettest thine offspring &c.; but this explanation is not approved. (Az, TA.) And Jereer says, سُفَهَآءَكُمْ ↓ أًبَنِى حَنِيفَةَ أَحْكِمُوا

إِنِّى أَخَافُ عَلَيْكُمُ أَنْ أَغْضَبَا [O sons of Haneefeh, restrain your lightwitted ones: verily I fear for you that I may be angry]: (S, TA:) i. e., restrain and prevent them from opposing me. (TA.) You say, also, عَنِ ↓ احكمهُ الأَمْرِ He made him to turn back, or revert, from the thing, or affair. (K.) b2: حَكَمَ الفَرَسَ, and ↓ احكمهُ, and ↓ حكّمهُ, He pulled in the horse by the bridle and bit, to stop him; he curbed, or restrained, him. (TA.) And حَكَمَ الدَّابَّةَ, (S,) or الفَرَسَ, (K,) inf. n. حَكْمٌ; (S; [so in my two copies of that work;]) and ↓ أَحْكَمَهَا, (S,) or احكمهُ; (K;) He put a حَكَمَة [q. v.] to the bit of the beast, or horse. (S, * K.) b3: And ↓ حكّم الحَوَادِثَ (assumed tropical:) [He controlled events: see مُحَكَّمٌ]. (MF.) b4: حَكَمْتُ عَلَيْهِ بِكَذَا originally signifies I prevented, restrained, or withheld, him from doing, or suffering, any other than such a thing, so that he could not escape it. (Msb.) [Hence it means I condemned him to such a thing; as, for instance, the payment of a fine or of a debt, and death.] And hence, (Msb,) حَكَمَ, (S, Mgh, Msb, K,) aor. ـُ (S, K,) inf. n. حُكْمٌ (S, Mgh, Msb, K) and حُكُومَةٌ, (K,) He judged, gave judgment, passed sentence, or decided judicially, بَيْنَهُمْ between them, (S, Msb, K, TA,) and لَهُ in his favour, and عَلَيْهِ against him. (S, TA.) And حَكَمَ عَلَيْهِ بِالأَمْرِ He decided judicially the thing, or affair, or case, against him. (K, TA.) And حَكَمَ لَهُ عَلَيْهِ بِكَذَا [He awarded by judicial sentence in his favour, against him (i. e. another person), such a thing]. (Mgh.) [And حَكَمَ عَلَيْهِ He exercised judicial authority, jurisdiction, rule, dominion, or government, over him. and حَكَمَ بِكَذَا He ordered, ordained, or decreed, such a thing.]

A2: حَكَمَ عَنِ الأَمْرِ He turned back, or reverted, from the thing, or affair. (IAar, Az, K.) A3: حَكُمَ, (S, MA, TA,) with damm to the ك, (S,) like كَرُمَ, (TA,) [not حَكَمَ as in the Lexicons of Golius and Freytag,] inf. n. حُكْمٌ (KL, MA) and حِكْمَةٌ, (MA,) He was, or became, such as is termed حَكِيمٌ [i. e. wise, &c.]. (S, KL, MA, TA.) b2: And حكم, inf. n. حكم, [so in the TA, without any syll. signs, app. حَكُمَ inf. n. حُكْمٌ,] is said of a man, signifying He reached the utmost point, or degree, in its meaning (فِى

مَعْنَاهُ [i. e., app., in what is the radical meaning of the verb, namely, in judging; like قَضُوَ]); in praising, not in dispraising. (TA.) 2 حكّمهُ, inf. n. تَحْكِيمٌ: see 1, in five places. b2: Also [He made him judge; or] he committed to him the office of judging, giving judgment, passing sentence, or deciding judicially; (Mgh, Msb;) or he ordered him to judge, give judgment, pass sentence, or decide judicially; (K;) or he allowed him to judge, &c.; (TA;) فِى الأَمْرِ in the affair, or case. (K.) And حَكَّمْتُهُ فِى مَالِى

I gave him authority to judge, give judgment, pass sentence, or decide judicially, respecting my property. (S, TA.) b3: Hence, حَكَّمَتِ الخَوَارِجُ The [schismatics called the] خوارج asserted that judgment (الحُكْمُ) belongs not to any but God. (Mgh.) تَحْكِيمُ الحَرُورِيَّةِ, in the K, erroneously, ↓ تَحَكُّمُ الحروريّة, (TA,) signifies The assertion of the [schismatics called] حروريّة that there is no judgment (حُكْم) but God's, (K, TA,) and that there is no judge (حَكَم) but God. (TA.) 3 حاكمهُ إِلَى الحَاكِمِ, (K,) inf. n. مُحَاكَمَةٌ, (S,) He summoned him to the judge, and litigated with him, (S, K, TA,) seeking judgment: and he made a complaint of him to the judge; or brought him before the judge to arraign him and litigate with him, and made a complaint of him. (TA.) And حَاكَمْنَاهُ إِلَى اللّٰهِ We summoned him to the judgment of God [administered by the Kádee]. (TA.) بِكَ حَاكَمْتُ, occurring in a trad., is said to mean I have submitted the judgment [of my case] to Thee, and there is no judgment but thine; and by Thee [or thy means or aid] I have litigated in seeking judgment and in proving the falseness of him who has disputed with me in the matter of religion. (TA. [The past tense, here, is perhaps used as a corroborative present.]) 4 أَحْكَمَ see 1, in seven places. The saying of Lebeed, describing a coat of mail, أَحْكَمَ الجِنْثِىَّ مِنْ عَوْرَاتِهَا كُلُّ حِرْبَآءٍ إِذَا أُكْرِهَ صَلٌّ is explained as meaning Every nail repelled the sword from its interstices: [when it was struck with force, it made a clashing sound:] or, as some say, [the right reading is الجنثىُّ and كُلَّ, (as in the S in arts. جنث and صل,) and, accord. to some, صَنْعَتِهَا in the place of عوراتها, (as in the S and M in art. صل,) and] the meaning is, the manufacturer thereof made firm, or strong, every nail [of its interstices, or of its fabric: &c.]: احكم in this case signifying أَحْرَزَ [agreeably with the explanation here next following]. (TA.) b2: احكمهُ, (S, Mgh, Msb, K,) inf. n. إِحْكَامٌ, (TA,) i. q. أَتْقَنَهُ [He made it, or rendered it, (namely, a thing, S, Mgh, Msb,) firm, stable, strong, solid, compact, sound, or free from defect or imperfection, by the exercise of skill; he made it firmly, strongly, solidly, compactly, so that it was firmly and closely joined or knit together, soundly, thoroughly, skilfully, judiciously, or well; he so constructed, constituted, established, settled, arranged, did, performed, or executed, it; he put it into a firm, solid, sound, or good, state, or on a firm, solid, sound, or good, footing: and he knew it, or learned it, soundly, thoroughly, or well; see 1, last sentence, in art. حنك]. (Msb, K.) Hence, in the Kur [xi. 1], كِتَابٌ أَحْكِمَتْ آيَاتُهُ (TA) i. e. [A book whereof the verses are rendered valid] by arguments and proofs; (Bd;) or by command and prohibition, and the statement of what is lawful and unlawful: (TA:) or disposed in a sound manner, (Ksh, Bd,) with respect to the words and meanings, (Bd,) like a building firmly and orderly and well constructed: (Ksh:) or prevented from being corrupted (Ksh, Bd) and from being abrogated: (Bd:) or made to be characterized by wisdom, (Ksh, Bd:) as comprising the sources of speculative and practical wisdom. (Bd.) and hence one says of a man such as is termed حَكِيم, [i. e. wise, &c.,] قَدْ أَحْكَمَتْهُ التَّجَارِبُ [Tryings have rendered him firm, or sound, in judgment]. (TA.) b3: [Hence, أُحْكِمَ عَنْ كَذَا It was secured from such a thing: see مُحْكَمٌ.] b4: [إِحْكَامٌ is also often used as the inf. n. of the pass. verb, signifying The being firm, &c.; or firmness, &c.: see مِرَّةٌ.] b5: See also حَكَمَةٌ.5 تحكّم فِيهِ He did [or decided] according to his own judgment, or did what he judged fit, respecting it, or in it: (Msb:) or he had authority to judge, give judgment, pass sentence, or decide judicially, respecting it; (K, TA;) as also فيه ↓ احتكم: (S, K:) each is quasi-pass. of حَكَّمَهُ; the former regular, and the latter irregular: (TA:) or the former signifies he pretended to have authority to judge, &c. (KL.) You say, عَلَىَّ ↓ احتكم فِى مَالِى He had authority over me to judge, &c., respecting my property. (S.) b2: See also 2.6 تحاكموا إِلَى الحَاكِمِ They summoned one another to the judge, [seeking judgment, (see 3,)] and litigated; as also إِلَيْهِ ↓ احتكموا. (S, TA.) 8 إِحْتَكَمَ see 5, in two places: b2: and 6: b3: and 10.10 استحكم He (a man) refrained from what would injure him in his religion and his worldly concerns. (Aboo-' Adnán, TA.) b2: Also quasipass. of أَحْكَمَهُ (S, Mgh, Msb, K) as signifying أَتْقَنَهُ; (Msb, K;) [It was, or became, firm, stable, strong, solid, compact, firmly and closely joined or knit together, sound, or free from defect or imperfection, by the exercise of skill; firmly, strongly, solidly, compactly, soundly, thoroughly, skilfully, judiciously, or well, made or constructed or constituted or established or settled or arranged or done or performed or executed: and, said of a quality or faculty &c., it was, or became, firm, strong, sound, free from defect or imperfection, established, or confirmed:] and, said of an affair, or a case, it was, or became, in a firm, solid, sound, or good, state, or on a firm, solid, sound, or good, footing; as also ↓ احتكم. (TA.) b3: استحكم عَلَيْهِ الأَمْرُ The thing, or affair, became confused and dubious to him; syn. اِلْتَبَسَ: so in the A. (TA. [But this seems to require confirmation.]) حُكْمٌ [inf. n. of 1, q. v.,] originally signifies Prevention, or restraint. (Msb.) b2: And hence, (Msb,) Judgment, or judicial decision: (S, Msb, K, TA:) or judgment respecting a thing, that it is such a thing, or is not such a thing, whether it be necessarily connected with another thing, or not: (TA:) [whence,] in logic, [what our logicians term judgment; i. e.] the judging a thing to stand to another [thing] in the relation of an attribute to its subject, affirmatively or negatively; or the perception of relation or non-relation: (Kull:) or it properly signifies judgment with equity or justice: (Az, TA:) and ↓ حُكُومَةٌ signifies the same; (K, TA;) originally, accord. to As, the restraint of a man from wrongdoing: (TA:) [each, though an inf. n., being used as a simple subst., has its pl.:] the pl. of the former is أَحْكَامٌ, (K,) [properly a pl. of pauc., but] its only pl. form: and the pl. of the latter is حُكُومَاتٌ. (TA.) You say, وَ يَفْصِلُ ↓ هُوَ يَتَوَلَّى الحُكُومَاتِ الخُصُومَاتِ [He presides over the affairs of judgment, and decides litigations]. (TA.) And it is said in a trad., إِنَّ مِنَ الشِّعْرِ لَحُكْمًا meaning Verily, of poetry, there is that which is true judgment: so says Er-Rághib: or, as others say, profitable discourse, such as restrains from, and forbids, ignorant and silly behaviour; i. e., [what contains] exhortations and proverbs profitable to men: or, the right reading is, as some relate it, ↓ لَحِكْمَةً [i. e. wisdom, &c.]: (TA:) or حِكَمًا [pl. of حِكْمَة]. (So in a copy of the “ Jámi' es-Sagheer ” of Es-Suyootee.) b3: [The exercise of judicial authority; jurisdiction; rule; dominion; or government. See also حُكُومَةٌ. b4: An ordinance; a statute; a prescript; an edict; a decree; or a particular law; like قَضَآءٌ. Hence the phrase حُكْمَ العَادَةِ According to custom or usage; properly, according to the ordinance of custom or usage. b5: A rule in grammar &c.; as when one says, حُكْمُ الفَاعِلِ الرَّفْعُ or أَنْ يُرْفَعَ, i. e. The rule applying to the case of the agent is that it be put in the nom. case; and حُكْمُهُ حُكْمُ كَذَا, or كَحُكْمِ كذا, i. e. The rule applying to it is the same as the rule applying to such a thing, or like the rule applying to such a thing. b6: It may often be rendered Predicament: (thus the last of the foregoing exs. may be rendered Its predicament is the same as the predicament of such a thing, or like the predicament of such a thing:) and حُكْمًا, or فِى الحُكْمِ, predicamentally, or in respect of predicament; and virtually; as distinguished from لَفْظًا (literally), and حَقِيقَةً (really), and the like.] b7: Also Knowledge of the law in matters of religion. (TA.) b8: See also حِكْمَةٌ, in two places. It is a more general term than حِكْمَةٌ; for all حِكْمَة is حُكْم, but the reverse is not the case. (Er-Rághib, TA.) حَكَمٌ: see حَاكِمٌ, in two places; and مُحَكِّمٌ.

[Hence,] الحَكَمُ [The Judge] is one of the names of God. (TA.) b2: A man advanced in age (K, TA) to the utmost degree. (TA.) A2: See also حَكَمَةٌ.

حِكْمَةٌ [properly, or primarily,] signifies What prevents, or restrains, from ignorant behaviour: (Mgh:) [in its most usual sense, which is wisdom, agreeably with explanations here following,] it is derived from حَكَمَةٌ, signifying a certain appertenance of a beast, [a kind of curb,] because it prevents its possessor from having bad dispositions: (Msb:) it means knowledge; or science; (S, K;) as also ↓ حُكْمٌ: (S, TA:) or [generally] knowledge of the true natures of things, and action according to the requirements thereof; and therefore it is divided into intellectual and practical: or a state, or quality, of the intellectual faculty: this is the theological حِكْمَة: in the Kur xxxi. 11, by the حِكْمَة given by God to Lukmán, is meant the evidence of the intellect in accordance with the statutes of the law: (TA:) in the conventional language of the learned, it means the perfecting of the human mind by the acquisition of the speculative sciences, and of the complete faculty of doing excellent deeds, according to the ability possessed: (Bd on the passage of the Kur above mentioned:) or it means the attainment of that which is true, or right, by knowledge and by deed: so that in God it is the knowledge of things, and the origination thereof in the most perfect manner: and, in man, the knowledge and doing of good things: or it means acquaintance with the most excellent of things by the most excellent kind of knowledge: (TA:) [and in the modern language, philosophy: pl. حِكَمٌ:] see حُكْمٌ. b2: Also Equity, or justice, (K, TA,) in judgment or judicial decision; and so ↓ حُكْمٌ. (TA.) b3: and i. q. حِلْمٌ; (K, TA;) i. e. [Forbearance, or clemency, or] the management of one's soul and temper on the occasion of excitement of anger: which, if correct, is nearly the same as equity or justice. (TA.) b4: And Obedience of God: and knowledge in matters of religion, and the acting agreeably therewith: and understanding: and reverential fear; piety; pious fear; or abstinence from unlawful things: and the doing, or saying, that which is right: and reflection upon what God has commanded, and doing according thereto. (TA.) b5: And [Knowledge of] the interpretation of the Kur-án, and saying that which is right in relation to it: so in the Kur ii. 272. (TA.) b6: And The gift of prophecy, or the prophetic office; (K, TA;) and apostleship: so in the Kur ii. 252 and iii. 43 and xxxviii. 19: (TA:) or in the [first and] last of these instances it means b7: The Book of the Psalms [of David]: or, as some say, any saying, or discourse, agreeable with the truth: (Mgh:) and it also means [in other instances] the Book of the Law of Moses: (TA:) and the Gospel: and the Kur-án: (K:) because each of these comprises what is termed الحِكْمَةُ المَنْطُوقُ بِهَا, i. e. the secrets of the sciences of the law and of the course of conduct; and الحِكْمَةُ المَسْكُوتُ عَنْهَا, i. e. the secrets of the science of the Divine Essence. (TA.) حَكَمَةٌ [A kind of curb for a horse;] a certain appertenance of a beast; so called because it renders him manageable, or submissive, to the rider, and prevents him from being refractory and the like; (Msb;) or because it prevents him from vehement running: (TA:) it is the appertenance of the لِجَام [or bridle] that surrounds the حَنَك [or part beneath the chin and lower jaw]: the Arabs used to make it of untanned thong or of hemp; because what they aimed at was courage, not finery: (S:) or the appertenance of the لجام that surrounds the حَنَكَانِ [which word app. here means the two jaws] of the horse, and in which are [attached] the عِذَارَانِ [or two side-pieces of the headstall, that lie against the two cheeks]: (K:) or a ring which surrounds the مَرْسِن [or part of the nose which is the place of the halter] and the حَنَك [or part beneath the chin and lower jaw], of silver or iron or thong: (IDrd in his Book on the Saddle and Bridle:) or a ring which is upon (فى) the mouth of the horse: (ISh, TA:) pl. حَكَمَاتٌ (S, TA) and [coll. gen. n.] ↓ حَكَمٌ. (TA.) Zuheyr says, describing horses, حَكَمَاتِ القِدِّ وَ الأَبَقَا ↓ قَدْ أُحْكِمَتْ meaning قَدْ أُحْكِمَتْ بِحَكَمَاتِ القِدِّ وَ بِحَكَمَاتِ الأَبَقِ [That had been curbed with curbs of untanned thong, and with curbs of hemp]: (S, TA:) or, accord. to Abu-l-Hasan, [the meaning is that had been furnished with curbs &c.; for he says that]

احكمت is here made trans. because it implies the signification of قُلِّدَتْ: (TA:) some relate the hemistich thus: حَكَمَاتِ القِدِّ وَ الأَبَقَا ↓ مَحْكُومَةً

[furnished with curbs of untanned thong, and hemp]. (S, TA.) b2: (assumed tropical:) The chin of a sheep (S, K) or goat. (S.) b3: And, of a man, (tropical:) The fore part of the face: (K, TA:) or, as some say, the lower part of the face: a metaphorical term from the حَكَمَة of the لِجَام: (TA:) or [in some copies of the K “ and ”] (tropical:) his head: [accord. to the CK, or the fore part of the head of a man:] and (tropical:) his state, or condition: and (tropical:) rank, and station. (K, TA.) You say, رَفَعَ اللّٰهُ حَكَمَتَهُ (tropical:) God exalted, or may God exalt, his head, or his state, or condition, and his rank, and station: because the stooping of the head is a characteristic of the low, or abject. (TA.) And لَهُ عِنْدَنَا حَكَمَةٌ (tropical:) He has rank in our estimation. (TA.) And فُلَانٌ عَالِى الحَكَمَةِ (tropical:) [Such a one is elevated in respect of rank, or station.] (TA.) A2: [See also حَاكِمٌ, of which it is a pl.]

حَكِيمٌ Possessing knowledge or science; [in its most usual sense,] possessing حِكْمَة [as meaning wisdom]; (S, TA; [see also أَحْكَمُ الحَاكِمِينَ;]) [wise; a sage: and in the modern language, a philosopher: and particularly a physician:] one who performs, or executes, affairs firmly, solidly, soundly, thoroughly, skilfully, judiciously, or well; (S, IAth;) so that it is, in this sense, of the measure فَعِيلٌ in the sense of the measure مُفْعِلٌ: (IAth, TA:) one who executes well, and firmly, solidly, &c., the niceties of arts: (TA:) [pl. حُكَمَآءُ.] الحَكِيمُ [as meaning The All-wise] is one of the names of God. (TA.) b2: الذِّكْرُ الحَكِيمُ, applied to the Kur-án, means [The admonition] that decides judicially in your favour and against you: or that is rendered free from defect or imperfection; in which is no incongruity, nor any unsoundness. (TA.) حُكُومَةٌ an inf. n. of حَكَمَ [q. v.]: (K:) [and used as a simple subst.; pl. حُكُومَاتٌ:] see حُكْمٌ, in two places. b2: Also [Judicial authority; authority to judge, give judgment, pass sentence, or decide judicially, فِى أَمْرٍ respecting an affair, or a case;] a subst. from اِحْتَكَمَ and تَحَكَّمَ; and so ↓ أُحْكُومَةٌ. (K, TA.) حَاكِمٌ One who judges, gives judgment, passes sentence, or decides judicially; a judge; an arbiter, arbitrator, or umpire; (S * Msb, K, TA;) between people: (Msb, TA:) [one who exercises judicial authority, jurisdiction, rule, dominion, or government; a ruler, or governor:] and ↓ حَكَمٌ signifies the same: (S, Mgh, Msb, K:) the حَاكِم between people is so called because he restrains from wrongdoing: (As, TA:) the pl. is حُكَّامٌ (Msb, K) and حَكَمَةٌ, meaning judges, [&c.,] (TA,) and حَاكِمُونَ is allowable. (Msb.) It is said in a prov., ↓ فِى بَيْتِهِ يُؤْتَى الحَكَمُ [In his house the judge is to be come to]. (S. [See Freytag's Arab. Prov. ii. 204.]) الحَاكِمُ [as meaning The Supreme Judge] is one of the names of God. (TA.) See also the next paragraph.

A2: [The pl.] حَكَمَةٌ also signifies Mockers, scoffers, or deriders. (TA. [The ح in this case seems to be a substitute for ه: see art. هكم.]) ↓ أَحْكَمُ الحَاكِمِينَ [The most qualified to judge of those who judge: or] the most knowing and most just [of them]: (Bd and Jel in xi. 47, where it is applied to God:) or it may mean the wisest of those who possess attributes of wisdom; supposing حَاكِمٌ to be [a possessive epithet] from الحِكْمَةُ, like دَارِعٌ from الدِّرْعُ. (Bd.) أُحْكُومَةٌ: see حُكُومَةٌ.

مُحْكَمٌ [pass. part. n. of أَحْكَمَهُ;] applied to a building [&c.,] Made, or rendered, firm, stable, strong, solid, compact, &c.; held to be secure from falling to pieces. (KT.) b2: And hence, A passage, or portion, of the Kur-án of which the meaning is secured (أُحْكِمَ) from change, and alteration, and peculiarization, and interpretation not according to the obvious import, and abrogation. (KT.) And سُورَةٌ مُحْكَمَةٌ A chapter of the Kur-án not abrogated. (K.) And الآيَاتُ المُحْكَمَاتُ, [see Kur iii. 5, where it is opposed to آيَاتٌ مُتَشَابِهَاتٌ,] The portion commencing with قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ [Kur vi. 152], to the end of the chapter: or the verses that are rendered free from defect or imperfection, so that the hearer thereof does not need to interpret them otherwise than according to their obvious import; such as the stories of the prophets; (K;) or so that they are preserved from being susceptible of several meanings. (Bd in iii. 5.) And المُحْكَمُ The portion of the Kur-án called المُفَصَّلُ [q. v.]; because nought thereof has been abrogated: or, as some say, what is unequivocal, or unambiguous; because its perspicuity is made free from defect, or imperfection, and it requires nothing else [to explain it]. (TA.) مَحْكَمَةٌ A place of judging; a tribunal; a court of justice.]

مُحَكَّمٌ فِى نَفْسِهِ [One who is made to judge respecting himself: and particularly] one who is given his choice between denial of God and slaughter, and chooses slaughter. (Mgh.) In a trad., in which it is said, إِنَّ الجَنَّةَ لِلْمُحَكَّمِينَ, [Verily Paradise is for the مُحَكَّمُون], (S,) لِلْمُحَكَّمِينَ, (S, K,) or, as some read, ↓ لِلْمُحَكَّمِينَ, (K,) denotes a people of those who are called أَصْحَابُ الأُخْدُودِ, who were given their choice between slaughter and the denial of God, and chose the remaining constant to El-Islám, with slaughter: (S, K:) or المحكّمون means those who fall into the hand of the enemy, and are given their choice between [the profession of] belief in a plurality of Gods, and slaughter, and choose slaughter. (IAth, TA.) b2: المُحَكَّمُ occurring in a poem of Tarafeh, (S,) or this is a mistake, and the right reading is ↓ المُحَكِّمُ, (K,) An old man, tried, or proved, and strengthened by experience in affairs; (S, K;) to whom حِكْمَة [or wisdom, &c.,] is attributed: (S:) or both are correct, like مُجَرَّبٌ and مُجَرِّبٌ, as several authors have allowed; the former meaning one whom events have controlled (حَكَّمَتْهُ الحَوَادِثُ), and tried, or proved; and the latter, one who has controlled (حَكَّمَ), and experienced, events. (MF.) مُحَكِّمٌ, and its pl. مُحَكِّمُونَ: see مُحَكَّمٌ. b2: المُحَكِّمَةُ is an appellation applied to the [schismatics called the] خَوَارِج because they disallowed the judgment of the ↓ حَكَمَانِ [or two judges], (S,) namely, Aboo-Moosà El-Ash'aree and 'Amr Ibn-El-' Ás, (K, TA,) and said that judgment الحُكْمُ) belongs not to any but God. (S.) فَرَسٌ مَحْكُومَةٌ A horse [furnished with a حَكَمَة; or] having a حَكَمَة upon his head. (Az, TA.) See حَكَمَةٌ.

مُتَحَكِّمٌ A judge who judges without evidence: and one who judges in the way of asking respecting a thing with the desire of bringing perplexity, or doubt, and difficulty, upon the person asked. (Har p. 97.)

عزب

1 عَزَبَ, aor. ـُ (S, O, Msb) and عَزِبَ, (S, O,) inf. n. عُزُوبٌ, (S, Msb,) He, (a man, S, O,) or it, (a thing, Msb,) was, or became, distant, or remote; (S, O, Msb;) and absent; عَنِّى from me: (S, O:) or ↓ اعزب has the former meaning: (K:) and عَزَبَ, aor. ـُ and عَزِبَ, (Msb, K,) inf. n. as above, (K,) signifies he, or it, was, or became, absent, (Msb, K,) and concealed: (Msb:) and went away, or departed. (K, TA.) You say, عَزَبَ بِهَا, referring to sheep or goats, He went to a distance, or far off, with them: so in a trad.: or, as some relate it, بها ↓ عزّب, meaning he went with them to a remote pasturage: and he pastured them (namely, camels,) at a distance from the place of abode of the tribe, not repairing, or returning, to them [in the evening]: and ↓ تعزّب, and thus the verb is written in copies of the K in a place where some copies have يَعْزُبُ, occurs in the phrase تعزّب عَنْ أَهْلِهِ وَمَالِهِ [He went away to a distance from his family and his cattle, or camels &c.]. (TA.) And عَزَبَتِ الإِبِلُ The camels went away to a distance in the pasturage, not returning in the evening: (S, O:) and in like manner one says of sheep or goats. (O.) And لَا يَعْزُبُ عَنْ عِلْمِهِ شَىْءٌ Nothing is absent from his (God's) knowledge. (TA. [See Kur x.62 and xxxiv. 3.]) And عَزَبَ طُهْرُ المُرْأَةِ [The woman's state of pureness from the menstrual discharge was a remote thing] means (assumed tropical:) the woman's husband was absent from her: (K:) or [rather] is said of the woman when her husband is absent from her. (S, O.) And عَزَبَ عَنْ فُلَانٍ حِلْمُهُ [Such a one's forbearance quitted him]; (S, O;) as also ↓ اعزب. (O.) b2: Also, aor. ـُ (Msb, K,) inf. n. عُزْبَةٌ and عُزُوبَةٌ, (Msb, MF, TA,) or these are simple substs., (S, K,) (assumed tropical:) He was without a wife; or in a state of celibacy. (Msb, K.) [And app. عَزَبَتْ is said in like manner of a woman, meaning (assumed tropical:) She was without a husband. See also 5.]

b3: And عَزَبَتِ الأَرْضُ (assumed tropical:) The land, whether fruitful or unfruitful, was, or became, destitute of inhabitants; had in it no one. (S, O, K.) 2 عزّب بِهَا: see 1, second sentence. عُزِّبَ بِهِ عَنِ الدَّارِ is said of a herd of pasturing camels [meaning It was taken to pasture at a distance from the place of abode]. (S, O, K. *) b2: It is said in a trad. (S, O) of the Prophet, (O,) مَنْ قَرَأَ القُرْآنَ فِى أَرْبَعِينَ لَيْلَةً فَقَدْ عَزَّبَ, meaning (tropical:) [He who reads, or recites, the Kur-án in forty nights] goes to a remote period of time from his commencement; (S, O, TA;) or makes the time of the commencement thereof to be remote; (A;) and is tardy in doing so. (TA.) A2: عزّب إِبِلَهُ: see 4. b2: لَيْسَ لِفُلَانٍ امْرَأَةٌ تُعَزِّبُهُ, meaning (assumed tropical:) There is not for such a one a woman to put an end to his celibacy by marriage, is like the saying هِىَ تُمَرِّضُهُ

“ she takes care of him in his sickness. ” (O, TA.) b3: And one says, فُلَانٌ يُعَزِّبُ فُلَانًا وَيُرْبِضُهُ (assumed tropical:) [Such a one undertakes, or manages, the affairs of such a one, and his expenses]; i. e., acts for him like a treasurer. (TA, from the Nawádir el-Aaráb. [In art. ربض in the TA, عزّبه is said to signify, agreeably with the explanation above, قَامَ عَلَيْهِ.]) 4 اعزب He made to be distant, or remote; or to go far away. (K, * TA.) You say, اعزبهُ اللّٰهُ God made him, or may God make him, to go away, or far away. (S, TA.) b2: اعزب الإِبِلَ He drove the camels to a distance in the pasturage, not to return in the evening. (TA.) And اعزب إِبِلَهُ and ↓ عزّبها He made his camels to pass the night in the pasturage, not bringing them back in the evening. (TA.) And اعزب جَمَلَهُ is like أَضَلَّهُ [He made his camel to go astray]. (A.) b3: [Hence,] اعزب اللّٰهُ عَنْهُ حِلْمَهُ (assumed tropical:) God made his forbearance to become remote from him. (O.) b4: And أَعْزَبْنَا الكَلَأَ, (O,) or أَعْزَبْنَا alone, (S,) We lighted upon remote herbage. (S, O.) A2: As intrans.: see 1, first sentence: and the same in the latter half. b2: [Hence,] اعزب القَوْمُ The people's camels went away to a distance in the pasturage, not to return in the evening. (S, * O, * K, * TA.) 5 تعزّب: see 1, second sentence. b2: Also He passed the night with his camels in the pasturage, not returning in the evening. (TA.) b3: And (assumed tropical:) He abstained from marriage: (K, TA:) and in like manner تعزّبت is said of a woman. (TA.) One says, تعزّب زَمَانًا ثُمَّ تَأَهَّلَ (S, O) (assumed tropical:) He was without a wife [a long time, or he abstained from marriage a long time; then he took a wife]. (O.) [See also 1, near the end.]

عَزَبٌ [correctly thus, but in the sense here following written in the TA without any syll. signs, and in the O written عِزَّبٌ,] A man who goes away to a distance into the country, or in the land. (O, TA.) [And One who goes far away with his camels to pasture: pl. أَعْزَابٌ. (See also عَزِيبٌ and عَازِبٌ and مُعْزِبٌ and مِعْزَابَةٌ.)] هِرَاوَةُ الأَعْزَابِ means The staff of those who go far away with their camels to pasture; and a horse is likened thereto, (S, O, TA,) on account of its compactness and smoothness; so in a marginal note in the L: (TA:) [Sgh, however, says,] thus in some of the lexicons, but in my opinion, (O,) it was the name of a mare which was not to be outstripped, and which was thus called because her owner gave her gratuitously for the use of those of his people who had no wives, who made predatory attacks upon her, and when one of them acquired for himself property and a wife, he resigned her to another of his people: (O, K: *) whence the prov.

أَعَزُّ مِنْ هِرَاوَةِ الأَعْزَابِ [More highly esteemed than Hiráwet-el-Aazáb]. (O.) See an ex. in a verse cited voce عَدِيدٌ. b2: See also عَازِبٌ. b3: Also Whatever is alone, solitary, or apart from others. (TA.) b4: And (assumed tropical:) A man having no wife; (Ks, S, Mgh, O, Msb, K;) as also ↓ عَازِبٌ, (Msb, * TA,) which is the original; (Msb;) and ↓ عَزِيبٌ, and ↓ مِعْزَابَةٌ [which see below]; (K;) but not ↓ أَعْزَابُ, (Mgh, O, Msb, K,) this being disallowed by AHát, (O, Msb,) and others; (TA;) or it is rare; (K;) but it occurs in a trad.; (Mgh, O;) and some allow it: (O, Msb:) the pl. of the first is أَعْزَابٌ, (O, K,) or عُزَّابٌ, (S, * Msb,) which is thus because the original form of the sing. is considered as being ↓ عَازِبٌ, this pl. being like كُفَّارٌ as pl. of كَافِرٌ, (Msb,) or عَزَبٌ has both of these pls., (O,) or عُزَّابٌ is pl. of ↓ عَازِبٌ, (TA,) and is applied to men and to (assumed tropical:) women as meaning having no spouses: (S, TA:) عَزَبَةٌ is applied to (assumed tropical:) a woman [as meaning having no husband], (Ks, S, O, Msb, K,) and (O, Msb, K) so عَزَبٌ; (Zj, Kz, Mgh, O, Msb, K;) and if أَعْزَبُ be applied to a man, ↓ عَزْبَآءُ, may by rule be applied to a woman; and the pl. of عَزَبَةٌ is عَزَبَاتٌ: (Msb:) or, accord. to Zj, عَزَبَةٌ is a mistake of Abu-l-'Abbás [i. e. Th], and عَزَبٌ is used as an epithet of a man and of a woman, like as is خَصْمٌ, and does not assume a dual form nor a pl. nor a fem. form, because it is originally an inf. n.; MF, however, denies that we have any authority for calling عَزَبٌ an inf. n.: he considers it to be a simple epithet, like حَسَنٌ &c.; and if used in the fem. sense without the termination ة otherwise than by poetic license, to be an anomalous epithet, like عَانِسٌ, which is applied alike to a man and to a woman: the phrase رَجُلَانِ عَزَبَانِ is also mentioned: and the saying إِنَّهُ لَعَزَبٌ لَزَبٌ [in which the latter epithet is merely an imitative sequent corrobative of the former], and إِنَّهَا لَعَزَبَةٌ لَزَبَةٌ: and عَزَبٌ is said to be [also] a quasi-pl. n. [of عَازِبٌ], like as خَدَمٌ is of خَادِمٌ. (TA.) عُزْبَةٌ and ↓ عُزُوبَةٌ The state of having no wife or husband; celibacy. (S, K. [Each said in the S and K to be a simple subst.: but see 1, near the end.]) عَزِيبٌ A man who has gone away to a distance (تَعَزَّبَ, as in some copies of the K), or who goes away to a distance (يَعْزُبُ, as in other copies of the K), from his family and his cattle, or camels &c. (K, TA.) b2: And Cattle, or camels &c., at a distance from the tribe: heard by Az in this sense from the Arabs: (TA:) or a herd of camels, and the like of sheep or goats, that go away to a distance from their owners in the pasturage: (K, TA:) and إِبِلٌ عَزِيبٌ camels that do not return in the evening to the tribe: عَزِيبٌ thus used is pl. (or a quasi-pl. n., TA) of ↓ عَازِبٌ, like as غَزِىٌّ is of غَازٍ. (S, K, TA.) b3: See also عَازِبٌ b4: And see عَزَبٌ, near the middle.

عَزُوبَةٌ A land in which one has to go far for pasturage; (O, K;) in which the pasturage is little: (TA:) the ة is to render the signification intensive. (O.) عُزُوبَةٌ: see عُزْبَةٌ.

عَازِبٌ Distant, or remote: (Msb, TA:) applied in this sense to herbage: (S, K:) or, applied to herbage, such as has not been depastured at all, nor trodden: and, accord. to the A, only such as is in a desert in which is no seed-produce: (TA:) and it is likewise applied to meadows (رَوْضٌ) [app. as meaning distant, or remote]; as also ↓ عَزِيبٌ. (A, TA.) In the following saying, وَصَدْرٍ أَرَاحَ اللَّيْلُ عَازِبَ هَمِّهِ تَضَاعَفَ فِيهِ الحُزْنُ مِنْ كُلِّ جَانِبِ (tropical:) [In many a bosom whose remote (or long-past) anxiety night has brought back, grief has multiplied from every quarter], it is used metaphorically. (A.) And [in like manner,] in a trad. of 'Átikeh, قَهُنَّ هَوَآءٌ وَالحُلُومُ عَوَازِبُ means (assumed tropical:) And they are devoid of reason, the intel-lects [being] far away: عَوَازِبُ here being pl. of عَازِبٌ. (L, TA.) And [in a similar manner,] عَوَازِبُ الأَطْهَارِ [in which عَوَازِبُ is pl. of عَازِبَةٌ] is applied as an epithet to women whose husbands are absent: (S and O and TA, from a verse of En-Ná- bighah Edh-Dhubyánee: [for the lit. meaning, see 1, latter half:]) b2: [for] عَازِبٌ signifies also Absent; and concealed. (Msb.) b3: It is also applied to sheep or goats, (شَآءٌ, O, TA, and غَنَمٌ, O,) and to camels, (إِبِلٌ, O,) meaning Remote in the pasturage, (O, TA,) that do not return in the evening, (O,) or that do not repair to the place of alighting and abode [of their owners] in the night: (TA:) and [in like manner] ↓ عَزَبٌ is applied to cattle, or camels &c., (مَالٌ, A, O, TA,) meaning that go away to a distance from their owners. (O.) See also عَزِيبٌ [which, thus applied, is a quasi-pl. n. of عَازِبٌ]. And عَازِبَةٌ is likewise applied to camels (O, K) as meaning That go far away to pasture: (O, K: *) so in the prov. إِنَّمَا اشْتَرَيْتُ الغَنَمَ حِذَارَ العَازِبَةِ [I only bought the sheep, or goats, in fear of loosing those that go far away to pasture]: said by a man who had camels, and sold them, and bought sheep, or goats, lest they [the camels] should go far away to pasture; and his sheep, or goats, did so: (O, K:) it is applied to the case of him who acts with gentleness [or precaution] in the easiest of affairs, and has unexpected difficulty, or trouble, inseparable from him. (O.) b4: See also عَزَبٌ, in three places. b5: And see مُعَزِّبَةٌ.

عَوْزَبٌ An old woman: (O, K:) so called because of the long period that has elapsed since her marriage. (TA.) أَعْزَبُ; and the fem. عَزْبَآءُ: see عَزَبٌ.

مُعْزِبٌ One who goes away from his family with his camels. (Az, TA.) [See also عَزَبٌ and عَزِيبٌ

&c.] b2: And Seeking distant herbage, such as is termed عَازِبٌ. (TA.) b3: And One whose camels go away to a distance in the pasturage, not to return in the evening. (S, TA.) مِعْزَبَةٌ A female slave: (O, K:) or, accord. to Th, applied only to a woman that has not a husband: (TA:) pl. مَعَازِبُ, for which مَعَازِيبُ occurs in a verse of Aboo-Khirásh El-Hudhalee. (O.) b2: See also مُعَزِّبَةٌ.

مُعَزَّبٌ A herd of pasturing camels taken to pasture at a distance (عُزِّبَ بِهِ) from the place of abode. (S, O, K. *) مُعَزِّبَةٌ (A, O, K) and ↓ مِعْزَبَةٌ and ↓ عَازِبَةٌ (K) (tropical:) A man's wife, (A, O, K,) to whom he resorts, and who undertakes the preparing of his food and the taking care of his implements, utensils, accoutrements, or furniture. (O.) مِعْزَابٌ: see what follows, in two places.

مِعْزَابَةٌ A man who goes away to a distance with his cattle, or camels &c., (S, A, O, K,) from others, in the pasturage; (S, O;) as also ↓ مِعْزَابٌ: (A, O, K:) accord. to Az, the former is the only epithet of the measure مِفْعَالَةٌ, except مِجْذَامَةٌ, which is sometimes used; [but in the TA, مِطْرَابَةٌ and مِطْوَاعَةٌ and مِقْدَامَةٌ also are mentioned;] the ة in معزابة, he says, is added to give intensiveness to the signification, and to imply praise; the meaning being, in his opinion, a man who frequently betakes himself, with his cattle, or camels &c., pasturing at a distance from others, to the places where rain has fallen, and to the uncropped herbage produced thereby; and he adds that the ة is affixed to a masc. epithet to imply praise or blame when intensiveness is meant. (TA.) The two epithets above are also expl. as applied to a man who pastures his camels at a distance from the abode of the tribe, not repairing to them to rest. (TA.) [See also عَزَبٌ &c.] b2: Also, (S, O, K, TA,) or ↓ مِعْزَابٌ, (A, TA,) (tropical:) A man who has been long without a wife, (S, A, O, K, TA,) so that he has no need of one. (TA.) b3: See also عَزَبٌ

عيث

1 عَاثَ, aor. ـِ inf. n. عَيْثٌ (S, O, K) and عُيُوثٌ and عَيَثَانٌ, (TA,) He acted corruptly; or made, or did, mischief; syn. أَفْسَدَ: (S, O, K:) or, accord. to Az, he hastened, or was hasty or quick, in so acting: (TA:) accord. to Er-Rághib, عَيْثٌ and عُثِىٌّ, or عِثِىٌّ, and عُثُوٌّ are nearly alike; but عَيْثٌ is mostly used in relation to that which is perceived by sense; and عثىّ and عثوّ, in relation to that which is perceived by the [mind or] judgment: some say that عثوّ is the “ acting corruptly in the utmost degree: ” and some, that it is the “ acting wrongfully, injuriously, or unjustly; ” and sometimes does not involve the acting corruptly: (MF, TA:) Lh says that عَثِىَ is of the dial. of El-Hijáz, and is the [more] approved form; and عاث is of the dial. of the BenooTemeem, who say, لَا تَعِيثُوا فِى الأَرْضِ [Act not ye corruptly, or do not ye mischief, in the earth]. (TA.) Hence one says, عاث الذِّئْبُ فِى الغَنَمِ The wolf made, or did, mischief among the sheep or goats; syn. أَفْسَدَ. (S, A, O.) And عِيثِى جَعَارِ [Do mischief, O she-hyena]: a prov. used in declaring a thing to be vain, or false. (K in art. جعر.) And عاث فِى مَالِهِ He dissipated his property; or squandered, and wasted, or ruined, it: and he expended it quickly. (TA.) b2: عاث, aor. and inf. ns. as above, also signifies He took without gentleness. (L.) b3: And عاث, inf. n. عَيْثٌ, He ventured upon an affair not caring what he fell upon. (AA.) 2 عيّث, (S, O, K,) inf. n. تَعْيِيثٌ, (S, O,) He searched [or groped] for a thing with the hand, without his seeing it: (S, O, K:) or, said of a blind man, he searched [or groped] for a thing: and, said of a man possessing sight, he searched [or groped] for a thing in the dark: written by Kr with غ. (L.) [It is said in the TA, in art. غيث, that ISd thought عيّث, with the unpointed ع, to be a mistranscription; but that it is correct.] b2: And hence, عيّث فِى الكِنَانَةِ He put his hand into the quiver to search for an arrow: (TA:) or he turned about his hand in the quiver to search for the arrow. (A.) b3: عيّث يَفْعَلُ كَذَا He set about, began, or commenced, doing such a thing. (O, K.) b4: عَيَّثَتْ طَيْرُهُ [lit.] His birds [from which he augured] became confused to him; [meaning (assumed tropical:) his affairs, or case, became confused and perplexing to him]; syn. اِخْتَلَطَتْ عَلَيْهِ. (O, K.) [See also غَيَّمَ.] b5: عيّث فِى السَّنَامِ He made a mark, or an impression, upon the camel's hump with a knife. (TA.) 5 تعيّثتِ الإِبِلُ The camels drank less than what would satisfy their thirst. (O, K.) عَيْثَةٌ A plain, or soft, tract of land, (O, K,) not consisting of sand nor of dust nor of clay. (O.) عَيْثَى is like عَجَبًا: (K, TA: [in the O, like عَجَبَى:]) a word expressive of wonder: one says عَيْثَى لَهُ, meaning عَجَبًا لَهُ, for أَعْجَبُ عَجَبًا لَهُ [I wonder greatly, lit. with wondering, at him, or it]: (TK: [but a verse cited in the O indicates that one says عَيْثَى بِهِ:]) in one copy of the K, عَيْثًا. (TA.) رَجُلٌ عَيْثَانُ A man who acts corruptly; or who makes, or does, mischief: [or rather, who does so much, or often:] fem., applied to a woman, عَيْثَى. (Seer, TA.) العَيُوثُ: see what next follows.

العَيَّاثُ The lion; (A, O, K;) as also ↓ العَيُوثُ and ↓ العَائِثُ. (O, K.) العَائِثُ: see what next precedes.

أَعْيَثُ مِنْ جَعَارِ [More mischievous than the she-hyena]: is a prov. (Meyd, and A and TA in art. جعر.)

عسر

1 عَسُرَ, aor. ـُ inf. n. عُسْرٌ (S, A, O, Msb, K) and عُسُرٌ (S, A, K) and عَسَارَةٌ (Msb, K) [and مَعْسُورٌ and عُسْرَةٌ and مَعْسَرَةٌ and مَعْسُرَةٌ and عُسْرَى (see عُسْرٌ below)]; and عَسِرَ, aor. ـَ inf. n. عَسَرٌ; (S, O, Msb, K;) and ↓ تعسّر, (A, O, Msb, K,) and ↓ تعاسر, (K,) and ↓ استعسر; (A, O, Msb, K;) It (an affair, or a thing, S, A, O, Msb) was, or became, difficult, hard, strait, or intricate. (S, A, O, Msb, K, * TA.) You say, عَسُرَ عَلَيْهِ, (TA,) and عَسِرَ, (S, O,) and ↓ تعسّر, and ↓ تعاسر, and ↓ استعسر, (K,) It was, or became, difficult, hard, strait, or intricate, to him. (S, * O, * K.) b2: عَسُرَ مَا فِى البَطْنِ, (as in the CK and a MS. copy of the K,) or عَسَرَ, (accord. to the TA,) What was in the belly would not come forth. (K.) You say عَسَرَ عَلَيْهِ مَا فِى البَطْنِ What was in his belly would not come forth. (TA.) b3: See also 4. b4: عَسُرَ, (Msb,) or عَسَرَ, (IKtt, TA,) or عَسِرَ, (TK,) inf. n. عُسْرٌ and عَسَارَةٌ (Msb, IKtt, TA) and عَسَرٌ, (IKtt, K,) He (a man) had little gentleness, (Msb, IKtt,) فِى الأُمُورِ [in the execucution of affairs]; (Msb;) and was narrow, or niggardly, in disposition: (IKtt:) or he was hard in disposition; or illnatured. (K, * TK.) b5: عَسُرَ عَلَيْهِ, (A, and so in the CK and a MS. copy of the K,) or عَسَرَ, (as in the TA,) inf. n. عُسْرٌ, (TA,) He acted contrarily, or adversely, to him; opposed him; (A, K;) as also ↓ عسّر, (K,) inf. n. تَعْسِيرٌ: (TA:) and عليه ↓ عسّر also signifies he straitened him. (Sb, O, * TA.) b6: عَسُرَ الزَّمَانُ, (so in the CK and in a MS. copy of the K,) or عَسَرَ, (so in the TA,) Time, or fortune, became severe, rigorous, afflictive, or adverse, (K,) عَلَيْنَا to us. (TA. b7: عَسُرَتِ النَّاقَةُ and عَسِرَت The she-camel was untrained. (O.) b8: And عَسَرَتْ, (K, TA,) and عَسَرَتْ بِذَنَبِهَا, (S, O, TA,) aor. ـِ inf. n. عَسَرَانٌ (S, O, K, TA) and عَسْرٌ, (O, K, TA,) She (a camel) raised her tail, after conception, to show the stallion that she was pregnant: (S, * O, TA:) and [as also, app., ↓ عسّرت, or عسّرت دَنَبَهَا, inf. n. تَعْسِيرٌ, (see ناقة عَسِيرٌ, voce عَسِرٌ,)] she (a camel) raised her tail in her running. (K, TA.) [In the former case, the action denotes repugnance to the stallion: in the latter, a degree of refractoriness: in both, difficulty.]

A2: عَسَرَ الغَرِيمَ, aor. ـِ and عَسُرَ, (S, O, Msb, K,) inf. n. عَسْرٌ; (S, O;) and ↓ أَعْسَرَهُ; (O, Msb, K;) He demanded the debt of the debtor, it being difficult to him to pay it: (S, O, Msb, K: *) and he took it of him, it being difficult to him to pay it, and was not lenient towards him until he was in easy circumstances. (TA.) b2: عَسَرَهُ, (As, TA,) and ↓ اعتسرهُ, (S, TA,) He forced, or compelled, him, against his wish; [عَلَى الأَمْرِ to do the thing;] i. q. قَسَرَهُ, (As, TA,) and اقتسرهُ. (S, O, TA.) A3: عَسِرَ, and عَسِرَتْ, (TK,) or عَسَرَتْ, (K, TA,) aor. ـِ (TK,) inf. n. عَسَرٌ, (S, Mgh, O, Msb, K,) He, (a man, TK,) and she, (a woman, TK,) was left-handed. (S, Mgh, O, Msb, K.) b2: عَسَرَنِى, (O, L, and K, and so in a copy of the S,) aor. ـِ (L,) or ـُ (TA,) inf. n. عَسْرٌ; (L, TA;) and ↓ عَسَّرَنِى, (K,) or عَسِرَنِى, (L and TA, and so in a copy of the S,) aor. ـَ (TA;) He came on my right side. (S, O, L, K, TA.) 2 عَسَّرَ see 1, in four places: and see 4.3 عاسرهُ, (K,) inf. n. مُعَاسَرَةٌ, (S, O,) He treated him, or behaved towards him, with hardness, harshness, or ill-nature; (S, * O, * K;) مُعَاسَرَةٌ is the contr. of مُيَاسَرَةٌ. (S, O.) 4 اعسر, (S, K, &c.,) inf. n. إِعْسَارْ, (Kr, Mgh, &c.,) and, accord. to Kr, عُسْرٌ; but correctly, the former is an inf. n., and عُسْرَةٌ is a simple subst.; [as is also عُسْرٌ;] (TA;) He was, or became, in a state of difficulty; possessing little power or wealth: (TA:) he became poor: (Mgh, Msb, K:) he lost his property. (S, O.) عَسَارٌ in the sense of إِعْسَارٌ is a pure mistake. (Mgh.) b2: اعسرت She (a woman) had, or experienced, difficulty in bringing forth; (Lth, S, O, K;) as also ↓ عَسَرَتْ. (O, TA.) You say, in praying for a woman in labour, أَيْسَرَتْ وَأَذْكَرَتْ (Lth, A) May she have an easy birth, and may she bring forth a male child: (Lth, O:) and in the contr. case you say, أَعْسَرَتْ وَآنَثَتْ [May she have a difficult birth, and may she bring forth a female child]. (Lth, A, O, TA.) b3: And in like manner, She (a camel) had difficulty in bringing forth, her young one sticking fast at the time of the birth. (O, TA.) b4: And She (a camel) did not conceive during her year [after she had been covered]; (K, * TA;) as also ↓ عُسِّرَتْ, in the pass. form. (TA.) A2: اعسر الغَرِيمَ: see عَسَرَ.5 تعسّر: see 1, in two places. b2: It (spun thread, غَزْلٌ, in the K قَوْلٌ [speech], but this is a mistake, TA) became entangled, so that it could not be unravelled; as also تغسّر, with the pointed غ: so accord. to Lth, as related by Az, who confirms it as of the language of the Arabs: but Sgh, in the TS [and O], says, You say of a thing, when it has become difficult, استعسر and تعسّر; but of spun thread, when it has become entangled, so that it cannot be unravelled, تغسّر, with the pointed غ; not with the unpointed ع, unless using a forced, or constrained, mode of speech. (TA.) 6 تَعَاسَرَا [They were difficult, or hard, each with the other; they treated, or behaved towards, each other with hardness, harshness, or illnature;] they disagreed, each with the other; said of a buyer and seller, and of a husband and wife; (TA;) تَعَاسُرٌ is the contr. of تَيَاسُرٌ: (S, O:) see Kur lxv. 6. (TA.) b2: See also 1, in two places.8 اعتسرهُ in the sense of اقتسرهُ: see عَسَرَهُ. b2: اعتسر النَّاقَةَ He rode the she-camel before she was trained, (S, A, O,) while she was difficult to manage: (A:) or he took her in the first stage of her training, while yet difficult to manage, and attached her rein to her nose, and rode her. (K.) b3: Hence, اعتسر الكَلَامَ (tropical:) He uttered the speech without premeditation; without measuring and preparing it in his mind. (Az, A.) b4: اعتسر مِنْ مَالِ وَلَدِهِ He took of the property of his son, or child, or children, against the wish of the latter: (S, O, K:) so occurring in a trad., with س; from الاعتسار signifying “ the act of forcing, or compelling: ” but accord. to one relation of that trad., it is with ص. (TA.) 10 إِسْتَعْسَرَ see 1, in two places.

A2: استعسرهُ He sought, or desired, or demanded, that in which he experienced, or would experience, difficulty. (O, K.) عَسْرٌ, or العَسْرُ: see عِسْرٌ, in two places.

عُسْرٌ and ↓ عُسُرٌ (S, A, O, K) and ↓ عَسَرٌ (S, A, K) and ↓ مَعْسُورٌ [respecting which, as well as some other words here mentioned, see below, in this paragraph, and see what is said of its contr.

مَيْسُورٌ, voce يُسْرٌ,] and ↓ عُسْرَةٌ and ↓ مَعْسَرَةٌ and ↓ مَعْسُرَةٌ and ↓ عُسْرَى [all of which are app. inf. ns., of 1, q. v.,] (K) Difficulty; hardness; straitness; intricacy; contr. of يُسْرٌ. (S, A, O, K.) b2: 'Eesà Ibn-'Omar observes that every noun of three letters of which the first is with damm and the second quiescent is pronounced by some of the Arabs with the second movent like the first; as عُسْرٌ and عُسُرٌ, and رُحْمٌ and رُحُمٌ, and حُلْمٌ and حُلُمٌ. (S, O.) b3: It is said in the Kur [lxv. 7], سَيَجْعَلُ اللّٰهُ بَعْدَ عُسْرٍ يُسْرًا [God will give, after difficulty, ease]. (O, TA.) And again, [xciv. 5 and 6,] فَإِنَّ مَعَ الْعُسْرِ يُسْرًا مَعَ الْعُسْرِ يُسْرًا [And verily with difficulty shall be ease: verily with difficulty shall be ease]: on reciting which, Ibn-Mes'ood said, لَنْ يَغْلِبَ عُسْرٌ يُسْرَيْنِ [A difficulty will not predominate over twofold ease], which, says Abu-l-'Abbás, is meant as an explanation of the words of the Kur immediately preceding it, agreeably with a rule mentioned by Fr [and applying to most cases, but not to all]: for العسر being mentioned, and then repeated with ال, the latter is known to be the same as the former; and يسرا being mentioned, and repeated without ال, the latter is known to be different from the former. (O, * TA.) b4: It is also said, لَوْ دَخَلَ العُسْرُ جُحْرًا لَدَخَلَ اليُسْرُ عَلَيْهِ [If difficulty were to enter a burrow in the ground, ease would enter upon it]. (TA.) b5: As to ↓ مَعْسُورٌ, it is the contr. of مَيْسُورٌ, and both are inf. ns.: (S, O:) or they are put in the places of عُسْرٌ and يُسْرٌ: (TA:) or accord. to Sb, they both are epithets; for he holds that there is no inf. n. of the measure مَفْعُولٌ; and the saying دَعْهُ إِلَى مَيْسُورِهِ وَإِلَى

مَعْسُورِهِ is expl. as signifying Leave thou him to a thing in which he experiences ease, and to a thing in which he experiences difficulty: and مَعْقُولٌ is also expl. in like manner. (S, O.) [In like manner also,] فُلَانٍ ↓ بَلَغْتُ مَعْسُورَ [may be expl. as signifying I effected a thing in which such a one experienced difficulty; meaning I treated such a one with hardness, harshness, or illnature; being] said when thou hast not treated the person of whom thou speakest with gentleness, graciousness, courtesy, or civility. (O, TA.) You also say, [using معسور and its contr. ميسور as epithets,] ↓ خُذٌ مَيْسُورَهُ وَدَعٌ مَعْسُورَهُ [Take thou what is easy thereof, and leave thou what is difficult thereof]. (A.) b6: عُسْرٌ also signifies Poverty: (Msb:) and ↓ عُسْرَةٌ, [the same: or] littleness of possessions, of property, of wealth, or of power: (S, TA:) and ↓ مَعْسَرَةٌ and ↓ مَعْسُرَةٌ, [the same: or] difficulty, and poverty; contr. of مَيْسَرَةٌ: (O, TA:) both inf. ns.: (O:) and ↓ عُسْرَى, [the same: or] difficult things, affairs, or circumstances; (TA;) contr. of يُسْرَى: (S, O, TA:) and fem. of أَعْسَرُ, applied to a thing, or an affair, or a circumstance. (TA.) b7: ↓ جَيْشُ العُسْرَةِ [The army of difficulty] is an appellation given to the army of Tabook; because they were summoned to go thither during the intense heat of summer, (O, K,) and in the season of the ripening of the fruit, (O, TA,) so that it was hard to them; (O, K;) and because the Prophet never warred before with so numerous an army, amounting to thirty thousand. (O, TA.) b8: ↓ فَسَنُيَسِّرُهُ لِلْعُسْرَى, in the Kur [xcii. 10], signifies, as some say, [We will smooth his way] to punishment, and a difficult case. (O, TA.) عِسْرٌ, (S,) or العِسْرُ, (O, K,) A certain tribe of the Jinn, or Genii; (S, O, K;) as also ↓ عَسْرٌ, (S,) or العَسْرُ: (O, K:) or the first, (S, O,) or second and ↓ last, (K,) a land inhabited by Jinn. (S, O, K.) عَسَرٌ: see عُسْرٌ.

عَسِرٌ Difficult, hard, hard to be done or accomplished, hard to be borne or endured, distressing, strait, or intricate; (S, O, Msb, K; *) applied to an affair, or a thing; (S, O, Msb;) as also ↓ عَسِيرٌ. (S, A, O, Msb, K.) b2: حَاجَةٌ عَسِرٌ, and ↓ عَسِيرٌ, (K,) or عَسِيرٌ and ↓ عَسِيرَةٌ, (L,) A want difficult of attainment. (L, K.) b3: يَوْمٌ عَسِرٌ, (K,) and ↓ عَسِيرٌ, (S, K,) and ↓ أَعْسَرُ, (K,) A difficult day; a day of difficulty; (S;) a hard, distressful, or calamitous, day; or an unfortunate, or unlucky, day. (K.) b4: رَجُلٌ عَسِرٌ A man having little gentleness in [the execution of] affairs: (Msb:) or hard in disposition; or illnatured. (K.) [See 1.]

b5: ↓ نَاقَةٌ عَسِيرٌ, (S, A, O,) or ↓ عَسِيرَةٌ, (as in one copy of the S,) A she-camel not trained: (S, A, O:) or ↓ نَاقَةٌ عَسِيرٌ and ↓ عَوْسَرَانَةٌ and ↓ عَيْسَرَانَةٌ [and app. ↓ عَيْسَرَانِيَّةٌ] (K) or ↓ عَوْسَرَانِيَّةٌ (Lth, Az, S, O, L) and ↓ عَيْسَرَانِيَّةٌ (Lth, Az, TS, O, L) and ↓ عَيْسُرَانِيَّةٌ, (Lth, Az, TS, O,) but what Lth says is not agreeable with the usage of the Arabs, (Az, TS, O,) a she-camel that is ridden, (Lth, Az, S, O, TA,) or laden, (TA,) before she has been trained: (Lth, Az, S, O, TA:) or that has been taken in the first stage of her training, while yet difficult to manage, and had her nose-rein attached, and been ridden: (K:) and the epithet applied to a he-camel is ↓ عَسِيرٌ, (K, TA,) or عَسِرٌ, (CK,) and ↓ عَيْسَرَانٌ (Lth, Az, and so in some copies of the K,) and ↓ عَيْسُرَانٌ (Lth, Az, TA, and so, in the place of the form immediately preceding, in some copies of the K,) and ↓ عَيْسَرَانِىٌّ (TA) and ↓ عَيْسُرَانِىٌّ (K, TA) and ↓ عَوْسَرَانِىٌّ. (S, O.) b6: Also ↓ نَاقَةٌ عَسِيرٌ A she-camel that raises her tail in her running; as also ↓ عَاسِرٌ: (K:) or the latter, raising her tail after conception: (TA:) [see 1:] and [its pl.] ↓ عَوَاسِرُ, applied to wolves, that are agitated in their running, and shake the head, and contort (تَكْسِرُ) their tails, (S, TA,) by reason of briskness. (TA.) And ↓ نَاقَةٌ عَوْسَرَانِيَّةٌ A she-camel that is wont to raise her tail when she runs, (TS, O, K,) by reason of sprightliness. (O, TA.) In the L, instead of تَعْسِيرُ, preceding ذَنَبِهَا, we find تَكْسِيرُ. (TA.) b7: Also, ↓ نَاقَةٌ عَسِيرٌ, (Lth, O, K,) or ↓ عَسِيرَةٌ, (S,) accord. to Lth, (TA,) A she-camel not conceiving during her year [after having been covered]: (Lth, S, O, K:) but Az says that this explanation by Lth is not correct, and that ناقة عسير signifies, as expl. above, “a she-camel that is ridden before she has been trained; ” and so As explains it; and ISk says the same. (TA.) عُسُرٌ: see عُسْرٌ.

عُسْرَةٌ: see عُسْرٌ, in three places.

عَسَرَهٌ: see أَعْسَرُ, last sentence.

عُسْرَى: see عُسْرٌ, in three places: and see also أَعْسَرُ.

عَسِيرٌ and عَسِيرَةٌ: see عَسِرٌ, throughout.

عَاسِرٌ; and [its pl.] عَوَاسِرُ: see عَسِرٌ, latter half.

عَوْسَرَانَةٌ and عَوْسَرَانِيٌّ and عَوْسَرَانِيَّةٌ: see عَسِرٌ; the last in two places.

عَيْسَرَانٌ and عَيْسُرَانٌ and عَيْسَرَانَةٌ and عَيْسُرَانَةٌ and عَيْسَرَانِىٌّ and عَيْسُرَانِىٌّ and عَيْسَرَانِيَّةٌ and عَيْسُرَانِيَّةٌ: see عَسِرٌ.

أَعْسَرُ [More, and most, difficult, hard, strait, or intricate; contr. of أَيْسَرُ;] applied to a thing, or an affair, or a circumstance: fem. ↓ عُسْرَى. (TA.) b2: Applied to a day, i. q. عَسِرٌ, q. v.; (K;) unfortunate, or unlucky, (O.) A2: A left-handed man; one who works with his left hand; (S, O, Msb, K;) one whose strength is in his left hand or arm, and who does with that what others do with the right: (TA:) fem. عَسْرَآءُ: (K:) and pl. عُسْرَانٌ, (O, TA,) like as سُودَانٌ is a pl. of أَسْوَدُ, (TA,) and عُسْرٌ. (O.) None is stronger in casting or shooting than the أَعْسَر. (TA.) b2: أَعْسَرُ يَسَرٌ A man who uses both his hands [alike]; ambidextrous; an ambidexter: (S, O, K:) fem. عَسْرَآءُ يَسَرَةٌ: (TA:) you should not say [of a man that he is] أَعْسَرُ أَيْسَرُ; (S, TA;) nor of a woman that she is عَسْرَآءُ يَسْرَآءُ. (TA.) b3: العَسْرَآءُ, fem. of الأَعْسَرُ, The left hand or arm. (TA.) b4: حَمَامٌ

أَعْسَرُ A pigeon, or pigeons, having a whiteness in the left wing. (S, O.) And عُقَابٌ عَسْرَآءُ An eagle whose feathers on the left side are more numerous than those on the right: (S, O, K: *) and (S, O, K) some say (S, O) having, in its wing, white primary feathers. (O, K.) And عَسْرَآءُ A white primary feather; (O, K;) and so ↓ عَسَرَةٌ. (S, O, K; in one of my copies of the S written عِسْرَة.) مِعْسَرٌ A man who presses his debtor, and straitens him, or puts him in difficulty. (T, TS, O, K.) [See 1, latter half].

مَعْسَرَةٌ and مَعْسُرَةٌ: see عُسْرٌ; each in two places.

مَعْسُورٌ: see عُسْرٌ, in four places.

عرف

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

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

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

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

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

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

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

See also مُتَعَارَفٌ: and see عَادَةٌ.]

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

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

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

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

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

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

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

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

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

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

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

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

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

مُعَرَّفٌ [pass. part. n. of 2, q. v.

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

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

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

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

عسف

1 عَسَفَ فِى الأَمْرِ, (Msb,) [aor. ـِ inf. n. عَسْفٌ, (TA,) He did the affair [or he acted in it] without consideration; (Msb, TA; *) and ↓ تعسّف and ↓ اعتسف have the like meaning: (Msb, * TA:) whence what next follows. (Msb.) b2: عَسَفَ الطَّرِيقَ He travelled the road not following a right direction: (Msb:) [or you say,] عَسَفَ عَنِ الطَّرِيقِ, (O, K,) aor. ـِ (K,) inf. n. عَسْفٌ; (TA;) and ↓ اعتسف, and ↓ تعسّف; (O, K;) he declined from the road, (O, K, TA,) and journeyed without direction and without pursuing a right course: (TA:) or عَسَفَ الطَّرِيقَ (K, * TA) he travelled the road, (K, TA,) seeking an object of want, (TA,) without direction: (K, TA:) and ↓ اعتسفهُ, and ↓ تعسّفه, he travelled it without aiming at and hitting upon a right course: (TA:) and عَسَفَ الفَلَاةَ, (Mgh,) or المَفَازَةَ, inf. n. as above, (TA,) he traversed, or crossed, the desert, or waterless desert, without direction, (Mgh, TA,) and without any travelled road; as also ↓ اعتسفها: (Mgh:) or عَسْفٌ signifies the taking a course not along the road, (S, IAth, O, TA,) and without knowledge: (IAth, TA:) this is said by IAth to be the primary meaning: (TA:) or, accord. to IDrd, the primary meaning is the travelling the road without direction: (O:) and ↓ الاِعْتِسَافُ signifies the taking a course at random, without direction and without knowledge. (Ham p. 613.) And one says, بَاتَ يَعْسِفُ اللَّيْلَ, inf. n. as above, He passed the night journeying therein without direction, seeking a thing. (Msb.) And عَسْفٌ [alone] signifies The going round about by night seeking an object of quest, or desire. (O, K.) [See also 2, and 4.]

b3: Hence, i. e. from the frequent usage of the verb in its primary sense, عَسَفَ فُلَانٌ فُلَانًا, meaning Such a one treated, or used, such a one wrongfully, unjustly, injuriously, or tyrannically; (O;) as also ↓ تعسّفهُ: (O, * K:) and عَسَفَ السُّلْطَانُ (O, K) i. e. [The Sultán, or ruling power,] acted wrongfully, unjustly, &c.: (K:) inf. n. as above. (IAth, Mgh, TA.) b4: And [hence,] عَسَفَ فُلَانَةَ He violated such a woman. (TA.) b5: And الدَّمْعُ يَعْسِفُ الجُفُونَ (assumed tropical:) The tears are copious so that they flow in other than their [proper] channels. (A, TA.) b6: And عَسَفَهُ, aor. and inf. n. as above, He took him, or it, with strength, or force. (Msb.) b7: And عَسَفَهُ He took him as a servant, (O, K, TA,) or an عَسِيف; (TA;) as also ↓ اعتسفهُ. (O, K, TA.) b8: عَسَفَ عَلَيْهِ and لَهُ He worked, or wrought, for him [as a hired servant]. (K.) One says, كَمْ أَعْسِفُ عَلَيْكَ (O) or لَكَ (TA) i. e. [How long shall I] work for thee, (O, TA,) and earn, or gain, for thee, going repeatedly to and fro for thee like him who goes round about in the night seeking an object of quest, or desire? (TA.) b9: And عَسَفَ ضَيْعَتَهُمْ, (K,) aor. as above, (O,) He kept, minded, or managed, their estate, and ordered its affairs in their stead, (O, K, TA,) and went to and fro occupied in that which should put it [or keep it] in a good, or right, state. (TA.) A2: عَسْفٌ signifies also The breathing of death, (O, K.) And عَسَفَ, (O, K,) aor. ـِ inf. n. عَسْفٌ (O, TA) and عُسُوفٌ, (TA,) said of a camel, (O, K,) He was at the point of death, and had [the affection, or disease, termed] عُسَاف: or, as some say, he had the affection, or disease, termed غُدَّة [q.v.]: (O:) or he was at the point of death by reason of the [affection, or disease, termed] غُدَّة, and began to breathe [or pant] so that his حَنْجَرَة [or head of the windpipe] became convulsed. (K.) [See also عَزَفَ.]2 تَعْسِيفٌ The journeying without any sign of the way and without track; (TA;) and so ↓ تَعَسُّفٌ. (TA in art. سمت: see a verse cited in the first paragraph of that art.) [See also 1, and 4.]

A2: عسّفهُ, inf. n. as above, He fatigued, or jaded, him, (O, K, TA,) namely, his camel, (O, TA,) by journeying. (TA.) 4 اعسف He journeyed by night, [going at random, in a headstrong and reckless manner,] like the weak-sighted she-camel that beats the ground with her fore feet as she goes along, not guarding herself from anything. (IAar, O, K, TA.) [See also 1, and 2.] b2: And He punished his young man with hard work. (IAar, O, K.) A2: Also He (a man, O) had his camel taken with the breathing of death, (IAar, O, K,) termed العَسْف. (IAar, O.) A3: And He kept to drinking from the large cup or bowl [termed عَسْف]. (IAar, O, K.) 5 تَعَسَّفَ see 1, first quarter, in three places: and see 2. b2: تَعَسُّفٌ in language is from عَسَفَ الفَلَاةَ, [and the like,] expl. above: (Mgh:) it signifies [in its general application The using, or use of, a discommendable license in language: and particularly vague, or vagueness of, expression; or] the making language to accord with [or to hear] a meaning which it does not plainly indicate. (KT.) b3: See also 1, third quarter. b4: [Hence,] one says, وَقَعَ عَلَيْهِ السَّيْفُ فَتَعَسَّفَهُ i. e. [The sword fell upon him, and] hit the bone that was the main stay of the limb, falling short of the joint. (TA.) 7 انعسف It bent, or inclined; syn. انعطف. (O, K.) Hence, (TA,) Aboo-Wejzeh says, ↓ وَاسْتَيْقَنَتْ أَنَّ الصَّلِيفَ مُنْعَسِفْ meaning [And she knew, or became sure, that] the side of the week [was bending, or inclining]. (O, TA.) 8 إِعْتَسَفَ see 1, in six places.

عَسْفٌ [inf. n. of 1, q. v. passim.

A2: Also] A large drinking-cup or bowl; (S, O, K, TA;) like عُسٌّ: pl. عُسُوفٌ. (TA.) عَسَفَاتٌ: see what next follows.

عُسَافٌ, in a camel, as expl. by As on the authority of an Arab of the desert, is [The suffering experienced] when the حَنْجَرَة [or bead of the windpipe] is convulsed (تَرْجُفُ, O, or تَقْمُصُ, i. e. تَرْجُفُ, S) by the breathing (S, O) at death: (O) they say that it is to camels like نِزَاعٌ to man. (TA.) One says of a she-camel, بِهَا عُسَافٌ (O, K) and ↓ عَسَفَاتٌ, (K,) meaning In her is the suffering expl. above: (O:) or the [affection, or disease, termed] غُدَّة (O, K) occasioning her to be at the point of death and to breathe [or pant] so that her حَنْجَرَة is convulsed. (K.) عَسُوفٌ Travelling without following a right direction; [as also ↓ عَاسِفٌ; and, app., in like manner, ↓ عِسِّيفٌ, but in an intensive sense, occurring in a verse of Esh-Shenfarà, (see Dc Sacy 's Chrest. Ar., see. ed., ii. 359-60,) but not found by me in any of the lexicons:] pl. عُسُفٌ, like as رُسُلٌ is pl. of رَسُولٌ. (Msb.) Applied to a she-camel as meaning That goes along at random, heedlessly, or in a headlong manner, not obeying a guide to the right course, and that is not turned by anything. (TA.) b2: And [hence,] Acting wrongfully, unjustly, injuriously, or tyrannically; syn. جَائِرٌ: (TA:) or one who acts wrongfully, &c., much, or often; syn. ظَلُومٌ: (S, Mgh, O, * K, TA:) and ↓ عَسَّافٌ also has the former [or rather the latter] meaning. (TA.) b3: And One who takes with strength, or force; and so, but in an intensive sense, ↓ عَسَّافٌ. (Msb.) عَسِيفٌ A hired man; a hireling: (S, Mgh, O, Msb, K:) or a slave who is held in light, or mean, estimation, or in contempt: (O, L, TA:) in the K, المُسْتَعَانُ بِهِ is erroneously put for المُسْتَهَانُ بِهِ, the reading in the O and L: (TA:) a poet says, (O,) namely, Nubeyh Ibn-El-Hajjáj, (TA,) أَطَعْتُ النَّفْسَ فِى الشَّهَوَاتِ حَتَّى

أَعَادَتْنِى عَسِيفًا عَبْدَ عَبْدِ [I obeyed the soul in respect of appetites until it rendered me a despised bondman, a slave of a slave]: (O, TA:) it is of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ, from عَسَفَ لَهُ meaning “ he worked for him; ” or in the sense of the measure مَفْعُولٌ, from عَسَفَهُ meaning “ he took him as a servant: ” (K: [and the like is said in the O:]) pl. عُسَفَآءُ (S, Mgh, O, Msb) and عِسَفَةٌ, which latter is anomalous. (TA.) عَسَّافٌ: see عَسُوفٌ, last two sentences.

عِسِّيفٌ: see عَسُوفٌ, first sentence.

عَاسِفٌ: see عَسُوفٌ.

A2: Also, applied to a she-camel, (Aboo-Yoosuf, S, O, K,) without ة, (O,) as well as to a he-camel, (TA,) At the point of death, and having [the affection, or disease, termed]

عُسَاف: or, as some say, having the affection, or disease, termed غُدَّة [q. v.]: (O:) or at the point of death by reason of the غُدَّة, and beginning to breathe [or pant] (Aboo-Yoosuf, S, K) so that the حَنْجَرَة [or head of the windpipe] becomes convulsed. (K.) هُوَ رَاكِبُ التَّعَاسِيفِ means He is one who has no known place of aim, or pursuit: (Msb in art. ركب:) the last word is app. pl. of تَعْسَافٌ, which is of a form common to triliteral-radical verbs, in general. (Msb in the present art.) مَعْسِفٌ A place in which one travels without direction: (O, TA:) [in which is no sign of the way nor any track: pl. مَعَاسِفُ:] one says, أَخَذُوا فِى مَعَاسِفِ البِيدِ [They took their way in the tracts of the deserts, or of the waterless deserts, in which one travels without direction]. (TA.) مَعْسُوفَةٌ, applied to a woman, Violated. (TA.) مُنْعَسِفٌ part. n. of 7, q. v. (O, TA.)