سكن

1 سَكَنَ, (S, Mgh, L, Msb, K,) aor. ـُ (L,) inf. n. سُكُونٌ, (S, Mgh, L, Msb, K,) said of a thing, (S, L,) of a thing that moves, (Mgh, Msb,) It was, or became, still, motionless, stationary, in a state of rest, quiet, calm, or unruffled, (هَدَأَ, Abu-l-'Abbás, L, or قَرَّ, K,) after motion; (Abu-l-'Abbás, L;) its motion [ceased, or] went away; (L, Msb;) and in like manner said of a man, and of a beast: (Abu-l-'Abbás, L:) and said of anything such as wind and heat and cold and the like; of rain; [and of pain;] and of anger; [&c.;] it was, or became, still, calm, tranquillized, appeased, allayed, assuaged, or quelled; [it died away, passed away, or ceased to be: and it remitted, or subsided; became alleviated, light, slight, or gentle:] and said of a man [or beast or the like, and of a voice or sound], he [or it] was, or became, still, or silent. (L.) [Hence,] one says, سَكَنَ الدَّمْعُ, and الدَّمُ, meaning رَقَأَ [The tears, and the blood, stopped, or ceased to flow]. (S and Mgh in art. رقاٌ.) [And one says of heat, and cold, and pain, &c., سَكَنَ عَنْهُ It passed away from him; quitted him. And سَكَنَتِ النَّارُ The fire became extinguished; or became allayed or assuaged; subsided; or ceased to flame or blaze or burn fiercely,] b2: [Hence also, It (a letter) was or became, quiescent; i. e., without a vowel immediately following it; contr. of تَحَرَّكَ.] b3: And سَكَنَ إِلَيْهِ, (Msb, [where the aor. is said to be سَكِنَ, but this is either a mistake or rare, for the aor. accord. to common usage is سَكُنَ, as in the Kur vii.] 189 and xxx. 20,]) inf. n. سُكُونٌ (Mgh, Msb) and سَكَنٌ, (Msb,) He trusted to it, or relied upon it, so as to be, or become, easy, or quiet, in mind; i. q. رَكَنَ إِلَيْهِ; (S and K &c. in art. ركن;) and اِطْمَأَنَّ إِلَيْهِ; (TA in art. طمن;) [and اِعْتَمَدَ عَلَيْهِ; and وَثِقَ بِهِ; &c.; and he inclined to it; syn. مَالَ إِلَيْهِ; and became familiar with it; syn. اِسُتَأْنَسَ بِهِ, and أَلِفَ; agreeably with explanations here following;] namely, a thing: (Msb:) and سَكَنَ إِلَيْهَا, aor. ـُ he trusted to her, or relied upon her, so as to be, or become, easy, or quiet, in mind; &c., as above; syn. اِطْمَأَنَّ إِلَيْهَا; (Ksh and Bd in vii. 189, and Ksh in xxx. 20;) and مَالَ إِلَيْهَا; (Ksh in vii. 189, and the same and Bd in xxx. 20;) and اِسْتَأْنَسَ بِهَا, and أَلِفَ; (Bd in the same two places;) namely, his wife. (Ksh and Bd.) b4: And سَكَنَ الَّدارَ, (S, MA, Mgh, L, Msb, K,) and فِى الدَّارِ, (Mgh, Msb,) and بِالمَكَانِ, (L,) aor. ـُ (L, Msb, JM,) inf. n. سُكْنَى (MA, Mgh, L, JM) and سُكُونٌ (MA, L) and سُكْنٌ, (MA,) or ↓ سُكْنَى is a simple subst., and the inf. n. is سكن, (Msb, [accord. to which the latter is app. سَكَنٌ, for it is there said that the verb in this case is like طَلَبَ, the unaugmented inf. n. of which is طَلَبٌ, but this inf. n. سَكَنُ I have not found elsewhere, and what is generally used as the inf. n. or quasi-inf. n. of the verb in this case is ↓ سُكْنَى,]) or ↓ سُكْنَى is a subst. in the sense of إِسْكَانٌ, as expl. below, (Mgh,) [or rather it is also a subst. in this sense,] He inhabited, or dwelt or abode in, the house [and the place]. (MA, Mgh.) وَلَهُ مَا سَكَنَ فِى اللَّيْلِ وَالنَّهَارِ, in the Kur [vi. 13], is from السُّكْنَى (Ksh, Bd) or from السُّكُونُ: (Bd:) if from the former, (Ksh, Bd,) it signifies To Him belongeth what taketh up its abode in the night and the day; (IAar, Ksh, * Bd, * L, Jel;) meaning, what the night and the day include within their limits: (Ksh, * Bd:) or, if from السُّكُونُ, (Bd,) what is still, or motionless, (Abu-l-'Abbás, Bd, L,) and what moves; one of the two contraries being mentioned as sufficient [to show what is intended] without the other; (Bd;) app. meaning the creation, collectively, or all created beings. (Abu-l-'Abbás, L.) b5: And سَكَنَ, (L, K,) aor. ـُ (K,) He became such as is termed مِسْكِين [q. v.]; (L, K;) as also سَكُنَ, (K,) and ↓ اسكن, and ↓ تسكّن, and ↓ تَمَسْكَنَ: (L, K:) and [thus it means particularly] he was, or became, lowly, humble, or submissive; and low, abject, abased, and weak; as also ↓ اسكن, (L,) and ↓ تسكّن, and ↓ تَمَسْكَنَ; (S, * L;) the former of these being the regular form, (S, L,) and the more common and more chaste; (L;) the latter of them anomalous, [from المِسْكِينُ,] like تَمَنْدَلَ from المِنْدِيلُ, and تَمَدْرَعَ from المِدْرَعَةُ; (S, L;) and ↓ استكن, (L, Msb,) and ↓ اِسْتَكَانَ, of the measure اِفْتَعَلَ (L, Msb, K) from المَسْكَنَةُ (L, K) or from السُّكُونُ, (Msb,) with ا added, (L, Msb,) the vowel of the medial radical letter being thus rendered full in sound, (L, Msb, K,) or it is of the measure اِسْتَفْعَلَ from الكِينَةُ, signifying “ evil state or condition,” (Msb,) or from الكَيْنُ signifying “ the [piece of] flesh in the interior of the vulva,” because he who is lowly and abject is the most obscure of mankind. (L. [See also arts.

كون and كين.]) 2 سكّنهُ, (S, L, Msb, K,) inf. n. تَسْكِينٌ, (S, L, K,) He, or it, caused it to be, or become, still, motionless, stationary, in a state of rest, quiet, calm, or unruffled; (S, * L, Msb, K;) namely, a thing: (S, L, Msb:) [and caused it, namely, anything such as wind, and heat, and cold, and the like, as rain, and pain, and anger, to be, or become, still, or calm; stilled, calmed, tranquillized, appeased, allayed, assuaged, or quelled, it; caused it to die away, pass away, or cease to be: and caused it to remit, or subside; to become alleviated, light, slight, or gentle: and caused him, and it, namely, a man or beast or the like, and a voice or sound, to become still, or silent: (see 1, first sentence:)] and ↓ اسكنهُ signifies the same. (L.) [Hence,] one says of God, سكّن دَمْعَهُ, meaning أَرْقَأَهُ [He caused his tears to stop, or cease flowing]. (S and TA in art. رقأ.) b2: [and hence, He made it (a letter) quiescent; i. e., made it to be without a vowel immediately following it; contr. of حَرَّكَهُ.]

A2: تَسْكِينٌ also signifies The straightening a cane, or spear, (صَعْدَة,) with fire [which is termed السَّكَن]. (IAar, L, K.) A3: and The constantly riding a light and swift ass which is termed سُكَيْن. (IAar, L, K.) 3 ساكنهُ, inf. n. مُسَاكَنَةٌ, i. q. جَاوَرَهُ [meaning He lived in his neighbourhood, or near to him]. (TA in art. جور.) 4 اسكن: see 1, near the end, in two places.

A2: اسكنهُ: see 2, first sentence. b2: [Hence,] said of poverty, It made him to be little, or seldom, in motion. (Aboo-Is-hák, L, K.) b3: And, said of God, He made him to be such as is termed مِسْكِين [q. v.]. (L, K.) b4: And اسكنهُ الدَّارَ, (S, L, Msb, K,) or المَنْزِلَ, (MA,) He made him [or gave him] to inhabit the house, or abode; (S, * MA, L, * Msb, * K; *) he lodged him therein. (MA.) 5 تسكّن, said of a man, is from السَّكِينَةُ [i. e. He had, or possessed, or affected, the quality thus termed; meaning he was, or became, or affected to be, calm, tranquil, grave, staid, steady, or sedate; &c.]. (L.) See also Q. Q. 2, below: and see 1, above, near the end, in two places.8 استكن, and its var. or syn. اِسْتَكَانَ: see 1, near the end. Q. Q. 2 تَمَسْكَنَ He affected to be like, or he imitated, such as are termed مَسَاكِين [pl. of مِسْكِينٌ, q. v.]. (IAth, L.) b2: See also 1, near the end, in two places. You say, تَمَسْكَنَ لِرَبِهِ He humbled, or abased, himself to his Lord; or addressed himself with earnest, or energetic, supplication to Him: and ↓ تسكّن is like تَمَسْكَنَ. (Lh, L.) سَكْنٌ, a quasi-pl. n. of ↓ سَاكِنٌ, like as شَرْبٌ is of شَارِبٌ, called by Akh a pl., (L,) The inhabitants, people, or family, of a house or tent; (S, L, K;) a household. (L.) b2: And The collective body of the people of a tribe: one says, تَحَمَّلَ السَّكْنُ فَذَهَبُوا [The collective body of the people of the tribe bound the loads, or burdens, upon their beasts, and went away]. (Lh, L.) b3: See also سَكَنٌ. b4: And see the paragraph here next following.

سُكْنٌ: see سُكْنَى. b2: And see also مَسْكَنٌ, in three places. b3: Also, (L, JM, [thus written in both, and expressly said in the latter to be “ with damm,”]) or ↓ سَكَنٌ, (thus in copies of the K,) or ↓ سَكْنٌ, (thus in the CK,) [but the first is app. the right,] Food, aliment, or victuals, syn. قُوتٌ; (L, K, JM;) like نُزْلٌ meaning “ food (طَعَام, L, JM) of a party alighting to partake of it,” and said to be called سُكْنٌ because by means of it a place is inhabited, like as the نُزْل of an army means the “ appointed rations of an army alighting at a place. ” (L.) سَكَنٌ A thing, (S, L, Msb, K,) of any kind, (S, L,) to which one trusts, or upon which one relies, so as to be, or become, easy, or quiet, in mind; (S, L, Msb, K;) and in like manner, a person, or persons, to whom one trusts, &c.: applied in this sense to a family, or wife, (L, Msb,) as well as to property, (Msb,) &c.: (L, Msb:) and hence [particularly] signifying a wife. (L.) One says, [app. using it in this sense, as seems to be indicated by the context in the S,] فُلَانٌ أْبْنُ السَّكَنِ [Such a one is the son of the سَكَن]; and As used to say ↓ السَّكْنِ: (S, L:) accord. to Ibn-Habeeb, one says سَكَن and سَكْن. (L.) And it is said in the Kur [vi. 96], جَعَلَ

أْللَّيْلَ سَكَنًا He hath made, or appointed, the night to be a resource for ease, or quiet. (L.) And in the same [ix. 104], إِنَّ صَلَوَاتِكَ سَكَنٌ لَهُمْ, i. e. [Verily thy prayers for forgiveness are] a cause of ease, or quiet, to them. (Zj, L.) [And ↓ سُكْنَةٌ seems to have a similar meaning: for] ISh says, تَغْطِيَةُ الوَجْهِ عِنْدَ النَّوْمِ سُكْنَةٌ, app. [The covering of the face on the occasion of sleep is a cause of ease, or quiet,] in the case of loneliness, or of fear arising therefrom. (L.) And it is said in a trad., اَللّٰهُمَّ أَنْزِلْ عَلَيْنَا فِى أَرْضِنا سَكَنَهَا, meaning O God, send down upon us, in our land, the succour, or relief, of its inhabitants, [app. alluding to rain,] to which they may trust so as to be easy, or quiet, in mind. (L.) b2: Also i. q. مَسْكِنٌ. (Lh, L, and Ham p. 400.) See the latter word, in three places. b3: And Fire; [app. first applied thereto as being a cause of ease, or comfort;] (S, L, K;) as in the saying [of a rájiz], وَسَكَنٍ تُوقَدُ فِىمِظَلَّهْ [And a fire kindled in a large tent of hair-cloth, or in a booth, or shed], (S, L,) describing himself as driven to have recourse thereto by the night, and by a moist wind, or a wind cold with moisture; and [afterwards used without any allusion to its being a cause of ease, or comfort,] as in the saying of another, describing a cane, أَقَامَهَا بِسَكَنٍ وَأَدْهَانْ meaning He straightened it with fire and oils. (L.) b4: And Mercy, pity, or compassion. (K, [See also سَكِينَةٌ.]) b5: And i. q. بَرَكَةٌ [A blessing; prosperity, or good fortune; increase; &c.]. (K.) A2: See also سُكْنٌ:

A3: and سُكْنَى:

A4: and see سَآكِنٌ.

سَكْنَةٌ A quiescence of a letter; its having no vowel immediately following; opposed to حَرَكَةٌ: pl. سَكَنَاتٌ.] b2: تَرَكْتُهُمْ عَلَى سَكَنَاتِهِمْ: see سَكِنَةٌ.

سُكْنَةٌ: see سَكَنٌ.

سَكِنَةٌ A place; [properly] a place of habitation or abode: pl. سَكِنَاتٌ. (L.) It is said in a trad., اِسْتَقِرُّوا عَلَى سَكِنَاتِكُمْ فَقَدِ انْقَطَعَتِ الهِجْرَةُ, (S, L, K, *) i. e. Rest ye, or remain ye, at your places, (S, L,) or in your places of habitation or abode, (S, L, K,) for emigration has [ended, having] become no longer needful. (L.) And one says, النَّاسُ عَلَى سَكِنَاتِهِمْ, [virtually] meaning, accord. to Fr, The people are in their right state: (S, L:) and in like manner is expl. the saying, تَرَكْتُهُمْ عَلَى سَكِنَاتِهِمْ and ↓ سَكَنَاتِهِمْ and نَزَلَاتِهِمْ; but the approved explanation is, [I left them] at their places of habitation, which is that of Th; or, as in the M, their places of alighting, or abode. (L.) b2: Also The part, of the neck, which is the resting-place of the head. (S, L, K.) So in the saying, (S, L,) attributed to several poets, (L,) بِضَرْبِ يُزِيلُ الهَامَ عَنْ سَكِنَاتِهِ [With a smiting that removes the heads from their resting-places on the necks]. (S, L.) سُكْنَى is an inf. n. of سَكَنَ in the phrase سَكَنَ الدَّارَ: (MA, Mgh, L, JM:) or a simple subst. therefrom: (Msb:) or a subst. in the sense of إِسْكَانٌ, like رُقْبَى in the sense of إِرْقَابٌ: (Mgh:) see 1, in three places: or it is a subst. (S, L, K) also (L) from أَسْكَنَهُ الدَّارَ, (S, L, K,) like as عُتْبَى is from إِعْتَابٌ, (S, L,) and so is ↓ سَكَنٌ, (Lh, L, K,) [which is app. mentioned in the Msb as an inf. n. of the former verb,] signifying, as also ↓ سُكْنٌ, [so in one place, as on the authority of Lth, in the L, and said in the MA to be, like سُكْنَى, an inf. n. of the verb first mentioned above,] The making [or giving] a man a place, or an abode, to inhabit, without rent; (L, and Ham p. 400 in explanation of the first of these words;) the term سُكْنَى being similar to عُمْرَى. (L.) b2: See also مَسْكَنٌ, in five places.

سُكَيْنٌ An ass light, or active, and quick, or swift: and سُكَيْنَةٌ is applied to a she-ass (L, K) in the same sense. (L.) b2: Hence the latter is used as a name for (assumed tropical:) A girl, or young woman, or a female slave, that is of a light, or an active, spirit. (L.) b3: The former also signifies A wild ass. (L.) b4: And السُّكَيْنَةُ is the name of The gnat that entered into the nose of Numrood [or Nimrod]. (L, K.) سَكِينَةٌ (S, L, Msb, K) and ↓ سِكِّينَةٌ (Ks, L, K) and ↓ سَكِّينَةٌ, (L, Msb,) mentioned in the “ Nawádir,” (Msb,) on the authority of Az, (L,) but of a measure of which there is no [other] known instance, (L, Msb,) Calmness, or tranquillity; (S, L, Msb, K;) gravity, staidness, steadiness, or sedateness; (S, L, Msb;) and a quality inspiring reverence or veneration: (Msb:) and, as some say, mercy, pity, or compassion: [see also سَكَنٌ:] and aid or assistance; or victory or conquest: and a thing whereby a man is calmed, or tranquillized: (L:) pl. of the first word سَكَائِنُ. (Har p. 62.) One says of a man who is calm or tranquil, or grave &c., عَلَيْهِ السَّكِينَةُ [Upon him is resting, or abiding, calmness &c.]. (L.) And it is said in a trad., respecting the Prophet, on the occasion of the coming down of revelation, فَغَشِيَتْهُ السَّكِينَةُ, meaning And calmness, or tranquillity, and غَيْبَة [i. e., as here used, absence of mind from self and others by its being exclusively occupied by the contemplation of divine things], came upon him. (L.) And in the Kur [ii. 249], it is said, [with reference to the coming of the ark of the covenant,] فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ, meaning [In which shall be] a cause of your becoming tranquil, [or easy in your minds,] when it cometh to you [from your Lord]: (Zj, L, K:) or, as some say, there was in it a head like that of the cat; when it uttered a cry, victory betided the Children of Israel: (L:) or a thing having a head like that of the cat [and a tail like that of the cat (Bd)], of chrysolite and sapphire, and a pair of wings: (L, K:) or an image like the cat, that was with them among their forces, on the appearance of which their enemies were routed: or an animal having a face like that of a human being, compact [in substance], the rest thereof being unsubstantial like the wind and the air: or the images of the Prophets, from Adam to Mohammad: (Bd:) or the signs, or miracles, with the performance of which Moses was endowed, and to which they trusted so as to be easy, or quiet, in their minds: (L:) or by the تَابُوت to which these words refer is meant the heart, [or rather the chest, i. e. bosom,] and the سكينة is the knowledge, and purity, or sincerity, in the heart [or bosom]. (Bd.) In a trad. of' Alee, respecting the building. of the Kaabeh, it is said, فَأَرْسَلَ اللّٰه إِلَيْهِ السَّكِينَةَ, meaning [And God sent to him] the wind swift in its passage. (L.) سُكَيْنَةٌ fem. of سُكَيْنٌ [q. v.]. (L, K. *) الطُّرَّةُ السُّكَيْنِيَّةُ [The hair over the forehead (of a girl or woman) that is cut with a straight, or even, edge, or with two such edges one above the other, so as to form a kind of border, after the fashion of Sukeyneh,] is so called in relation to Sukeyneh the daughter of El-Hoseyn. (S, L, K.) سَكَّانٌ A maker of سَكَاكِين [or knives], (ISd, L, K, *) pl. of سِكِينٌ; (ISd, L;) as also ↓ سَكَاكِينِىٌّ, (ISd, L, K,) which latter is held by ISd to be post-classical, being formed from the pl., whereas by rule it should be formed from the sing. (L.) سُكَّانٌ The ذَنَب, (Lth, S, MA, Mgh, L,) [i. e.] the rudder, (MA, KL, PS,) of a ship or boat, (Lth, S, MA, Mgh, L,) by means of which it is rightly directed, (Lth, Mgh, * L,) and made still, or steady; (Mgh, L;) its خَدْف; (AA, L;) i. q. خَيْزُرَانٌ and كَوْثَلٌ [meaning the same, or its tiller]: (A 'Obeyd, L:) it is an Arabic word. (L.) Hence the saying of Tarafeh, (L,) likening to it the elevated neck of a she-camel, as being long, and quick in motion, (EM p. 73,) [and thus app. applying it to the upper and narrow part of a rudder,] كَسُكَّانِ بُوصِىٍ بِدِجْلَةَ مُصْعِدِ (L, EM,) i. e. Like the سُكَّان of a vessel of the sort called بُوصِىّ [ascending the Tigris]. (EM.) A2: Also pl. of سَاكِنٌ [q. v.]. (L, Msb.) سِكِّينٌ a word of well-known meaning; (S, Msb, K;) i. e. A knife; (MA, PS;) i. q. مُدْيَةٌ; (L;) as also ↓ سِكِّينَةٌ, (ISd, L, K,) a dial. var., (ISd, L,) occurring in a trad., but the former is that which is commonly known: (L:) so called because it stills the animals slaughtered with it: (Az, L, Msb:) of the measure فِعِّيلٌ: (IDrd, L, Msb:) or, accord. to some, its ن is augmentative, so that it is of the measure فِعْلِينٌ: (Msb:) it is masc., and sometimes fem.: (Zj, IAmb, * L, Msb, K: *) not heard as fem. by IAar: (L:) held to be only masc. by Az and As and some others: (Msb:) but sometimes it occurs in poetry as fem. on the ground of meaning [as being syn. with مُدْيَةٌ or شَفْرَهٌ], (Msb,) and as such it occurs in a trad.: (L:) the pl. is سَكَاكِينُ. (ISd, MA, L.) [See an ex. in a prov. cited voce سَلًى.]

سَكِّينَةٌ: see سَكِينَةٌ.

سِكِّينَةٌ: see سَكِينَةٌ: b2: and see also سِكِّينٌ.

سَكَاكِينِىٌّ: see سَكَّانٌ.

سَاكِنٌ Still, motionless, stationary, in a state of rest, quiet, calm, or unruffled: [applied to a letter, quiescent; i. e. without a vowel immediately following it:] still, calm, tranquil, becoming appeased or allayed or assuaged or quelled; [dying away, passing away, or ceasing to be: remitting, or subsiding; becoming alleviated, light, slight, or gentle:] still, or silent. (L. [See its verb, سَكَنَ, first sentence.]) b2: Inhabiting, dwel-ling, or abiding; an inhabitant, or a lodger: (L, Msb:) and ↓ سَكَنٌ signifies the same as سَاكِنٌ [app. thus used]: (L:) the pl. of سَاكِنٌ is سُكَّانٌ. (L, Msb.) You say, هُمْ سُكَّانُ فُلَانٍ [They are the lodgers of such a one]. (S, L.) And سُكَّانُ الدَّارِ signifies The Jinn, or Genii, inhabiting the house. (L. [Respecting the custom of sacrificing an animal to the Jinn on the occasion of buying a house, in order to prevent any injury from the Jinn thereof, see ذِبْجٌ. The belief that houses are inhabited by Jinn obtains among the Arabs in the present day.]) See also سَكْنٌ. b3: [Other meanings are indicated by explanations of its verb.]

أَسْكَنُ More, and most, still, &c.]

مَسْكَنٌ and مَسْكِنٌ; (S, L, Msb, K;) the people of El-Hijáz say the former, (S, L,) and the latter is anomalous; (L;) [A place of habitation;] a place of alighting, abiding, sojourning, or lodging; an abode, or a dwelling; (S, L, K;) a house, or a tent; (S, L, Msb;) pl. مَسَاكِنُ: (Msb:) and ↓ سَكَنُ signifies the same as مَسْكِنٌ, [thus in the Kur xvi. 82,] (Lh, L, and Ham p. 400,) as also ↓ سُكْنَى, (Lh, L,) and ↓ سُكْنٌ: you say, دَارٌ فِيهَا

↓ سَكَنٌ and ↓ سُكْنٌ, i. e. ↓ سُكْنَى [or مَسْكَنٌ, meaning A house in which is a place of habitation, or a lodging]: (L: [↓ سَكَنٌ and ↓ سُكْنٌ are there mentioned as syn., each of them, with مَسْكَنٌ and سُكْنَى, but in different places; and I incline to think that سُكْنٌ thus mentioned may be a mistranscription for سَكَنٌ: I have not found it elsewhere in this sense:]) and ↓ دَارِى لَكَ سُكْنَى, in which the last word is [said to be] virtually in the accus. case, as a denotative of state, meaning [My house is for thee,] as made [or given] to be inhabited, or as being inhabited: (Mgh:) or ↓ لَكَ دَارِى هٰذِهِ سُكْنَى, meaning To thee this my house is a lent dwelling-place: and المَرْأَةِ ↓ سُكْنَى means The wife's dwelling-place in which the husband lodges her. (L.) مَرْعًى مُسْكِنٌ Abundant pasturage, [that causes people to abide in it,] not requiring to go away; like مُرْبِعٌ and مُنْرِلٌ. (L.) b2: أَصْبَحُوا مُسْكِنِينَ They became in the state termed مَسْكَنَةٌ. (L, K.) مَسْكَنَةٌ (L, Msb, K) The state of him who is termed مِسْكِينٌ: primarily, lowliness, humility, or submissiveness: and meaning also lowness, abjectness, ignominiousness, abasement, or humiliation; and paucity of property; and an evil state or condition; also poverty of mind; and weakness; (IAth, L:) it is from السُّكُونُ [an inf. n. of سَكَنَ meaning as expl. in the first sentence of this art.]. (L.) مُسْكَانٌ, meaning “ an earnest,” or “ earnest money,” and of which [as well as of مِسْكِينٌ] the pl. is مَسَاكِينُ, belongs to art. مسك. (TA.) مِسْكِينٌ (S, Mgh, L, Msb, K, &c.) and مَسْكِينٌ, (L, Msb, K,) the latter anomalous, for there is no [other] instance of the measure مَفْعِيلٌ, (L,) of the dial. of Benoo-Asad, (L, Msb,) mentioned by Ks as heard by him from some one or more of that tribe, (L,) others saying مِسْكِينٌ, (Msb,) of the measure مِفْعِيلٌ (L) from السُّكُونُ, because the person to whom it is applied trusts to, or relies upon, others, so as to be, or become, easy, or quiet, in mind: (Mgh, L, Msb:) primarily, (L,) it signifies Lowly, humble, or submissive; (IAth, Mgh, L;) and therefore the Prophet said, اَللّٰهُمَّ أَحْيِنِى مِسْكِينًا وَأَمِتْنِى مِسْكِينًا وَاْحْشُرْنِى فِى زُمْرَةِ المَسَاكِينِ [O God, make me to live lowly, and make me to die lowly, and gather me among the congregation of the lowly]: (Mgh, * L:) and hence it sometimes applies to him who possesses little and [sometimes] to him who possesses much: (L:) sometimes, (S,) it signifies (S, IAth, L, Msb, K) also (IAth, L) low, abject, ignominious, or in a state of abasement or humiliation; (S, IAth, L, Msb, K;) and weak; (S, L, K;) and subdued, or oppressed; though possessing riches or competence: (Msb:) [therefore] Sb says, it is one of the words expressive of pity, or compassion; [and as such may be rendered poor;] you say, مَرَرْت بِهِ المِسْكِينَ [I passed by him, I mean the poor man], putting it in the accus. case by the implication of أَعْنِى, though it may be in the genitive case as a substitute [for the pronoun], and in the nom. case by the suppression of هُوَ meant to be understood: (L:) in other cases, (S,) it is syn. with فَقِيرٌ, (S, L, Msb,) meaning (Msb) destitute, i. e. possessing nothing: (L, Msb, K:) or accord. to ISk, مسكين means thus; but the فقير is he who possesses a sufficiency of the means of subsistence: (Msb:) or the former means possessing somewhat; (L;) or [rather] needy, i. e. possessing what is not sufficient (L, K) for him (K) or for his family: (L:) or caused by poverty to have little power of motion; (L, K;) thus expl. by Aboo-Is-hák; but this is improbable; for مسكين has the meaning of an active part. n., and his explanation [like one of the others mentioned above] makes it to have that of a pass. part. n.: (L:) Yoo says the like of ISk: (Msb:) he used to say that the مسكين is in a harder condition than the فقير: (S, L, * Msb: *) he says, I asked an Arab of the desert, Art thou فقير? and he answered, No, by God, but rather مسكين; (S, L, * Msb;) but 'Alee Ibn-Hamzeh says that this man may have meant that he was low, or abject, by reason of his distance from his people and his home; and that he does not think he meant anything but that: (L:) [J also adds,] it is said in a trad. that the مسكين is not he whom a mouthful or two mouthfuls will turn back, or away, but is only he who does not beg, and who is not known so that he may be given [anything]; (S;) but Ziyádet-Allah Ibn-Ahmad says that the فقير is he who sits in his house, not begging, and the مسكين is he who begs and is given; and hence it is argued that the latter is in a better condition than the former; though it indicates that the former is more highminded than the latter: (L:) accord. to As, the مسكين is better in condition than the فقير; and this is [said to be] the right assertion, (Mgh, L, Msb,) for the pl. of the former is applied in the Kur xviii. 78 to men possessing a ship, or boat, which is worth a considerable sum; (L, Msb;) but they may have been thus termed because they were humbled and abased by the tyranny of the king who took every ship, or boat, that he found upon the sea, by force; (L;) and it is said that these men were hirers, not owners, of the vessel: (TA voce فَقِيرٌ, q. v.:) 'Alee Ibn-Hamzeh says, that the مسكين is better in condition than the فقير is shown by a passage in the Kur [ix. 60], where it is said that the poor-rates are for the فُقَرَآء and the مَسَاكِين; for you will find the classes to be there mentioned in such an order that the second is better in condition than the first, and the third than the second, and in like manner the fourth and the fifth and the sixth and the seventh and the eighth: and he says that the same is shown by the fact that the Arabs sometimes used مسكين as a proper name, but not فقير: (L:) or when these two words are used together, they differ in signification; and when used separately, they [sometimes] signify the same: (El-Bedr El-Karáfee, TA in art. فقر:) [see more voce فَقِيرٌ:] a woman is termed مِسْكِينَةٌ (Sb, S, L, Msb, K) and مِسْكِينٌ also; (S, L, K;) the former by way of assimilation to فَقِيرَةٌ; (Sb, S, L;) the latter being accord. to rule, for an epithet of the measure مِفْعِيلٌ is regularly applied alike to a male and a female; (S, Msb;) or, as Abu-l-Hasan says, this is only when it is an intensive epithet, which مِسْكِينَةٌ is not: (L:) the pl. is مَسَاكِينُ and مِسْكِينُونَ, (S, L, K,) applied to men, (K,) or to a company of people, (S, L,) and مِسْكِينَاتٌ applied to female. (S, L, K.)

عسو

1 عَسَا العُودُ, aor. ـْ inf. n. عُسُوٌّ and عَسَآءٌ, The wood, or stick, was, or became, dry and hard: (As, S:) and عَسَا النَّبَاتُ, (Kh, S, K,) inf. ns. as above, (K, TA,) the plant was, or became, thick, or coarse, or rough, (Kh, S, K,) and dry, (K,) and hard; (TA;) as also عَسِىَ, (Kh, S, TA, [in the CK, in art. عسى, erroneously written عَسَى,]) a dial. var. of the former, (Kh, S,) inf. n. عَسًا. (TA.) b2: And عَسَتْ يَدُهُ, aor. ـْ inf. n. عُسُوٌّ (El-Ahmar, S, Msb, TA) and عُسِىٌّ, (Msb,) His hand became thick, or coarse, or rough, from work. (El-Ahmar, S, Msb, TA.) b3: عَسَا said of an old man, aor. ـْ (As, S, Msb, K,) inf. n. عُسِىٌّ, (As, S,) or عُسُوٌّ, (Msb,) or both, and عَسَآءٌ and عَسْوٌ; (K;) and عَسِىَ, (Kh, S, K,) inf. n. عَسًا; (K;) He became aged, or ad-vanced in age, (Msb, K,) and (Msb) in a declining state (S, Msb) by reason of age: like عَتَا. (S.) [See also an explanation of عَتَا more agreeable with the first and second of the significations mentioned in this paragraph.] b4: And عَسَا اللَّيْلُ The night became intensely dark: (K:) but غَسَا is more known [in this sense]. (TA.) عَسْوٌ i. q. شَمْعٌ [Wax, or wax-candles]. (K.) عَسًا Dates while green and small: (S:) said in the K, in art. عسى, and [before] by Hr as is stated in the handwriting of Aboo-Zekereeyà, to be correctly with غ; but mentioned by Sb in the “ Book of Palm-trees,” and by AHn in the “ Book of Plants,” as being with ع and غ. (TA.) b2: [Also, as stated by Freytag on the authority of Dmr, The female locust.]

عِسْوَةٌ Age; old age. (TA. [See 1.]) عَاسٍ [part. n. of 1;] Thick, coarse, or rough. (TA.) A2: And The fruit-stalk of the raceme of a palm-tree: (A 'Obeyd, S, and TA in art. عسى:) of the dial. of Belhárith Ibn-Kaab. (TA.) b2: And (TA) Palm-trees (نَخْلٌ). (K, TA, both in art. عسى.) أَعْسَآءٌ [a pl. of which the sing. is not mentioned;] Hard [hollows, or cavities, in stone, or in rugged ground, that retain the water of the rain, such as are termed] أَرْزَان. (TA.)

عنو

1 عَنَا, (S, Mgh, Msb,) first Pers\. عَنَوْتُ, (K,) aor. ـْ (S, Msb,) inf. n. عُنُوٌّ, (S, Mgh, Msb, K, *) and ↓ عَنْوَةٌ is the subst. thereof, (Mgh, K, * TA,) [and] so is ↓ عَنَآءٌ, (Msb,) or عَنْوَةٌ is its inf. n., (MA,) [and so, app., is عَنَآءٌ, in this sense as well as in another sense, accord. to the K,] He was, or became, lowly, humble, or submissive; (S, MA, Mgh, Msb, K,) and obedient; (MA, TA;) to the truth, &c. (TA.) You say, عَنَا لَهُ He was, or became, lowly, humble, or submissive, to him; or obedient to him. (MA.) And hence the saying in the Kur [xx. 110], وَعَنَتِ الْوَجُوهُ لِلْحَىِّ القَيُّومِ (S, TA) And the countenances shall be lowly &c. [to the Deathless, or Ever-living, the Self-subsisting by Whom all things subsist: or shall be downcast; like the Hebr. phrases ending verses 5 and 6 in Gen. iv.]: or shall be submissive like captives: or the meaning is [shall be depressed by] the depressing of the forehead and the knee [or rather knees] and the hands in the lowering of the head and the prostrating oneself [in prayer]: or [عَنَت is here from عَنَى, belonging to art. عنى, and الوجوه is used by a synecdoche for the persons (as being the most noble of all the parts thereof), and the meaning is] shall suffer fatigue, or weariness, and shall toil. (TA.) b2: And عَنَا, inf. n. عُنُوٌّ (M, Msb, K, TA, accord. to some copies of the K [erroneously] عَنْوٌ) and عُنِىٌّ (TA) and عَنَآءٌ; (K;) and عَنِىَ; (M, K;) He became a captive: (K:) and the latter verb signifies also he stuck fast in captivity: (K in art. عنى:) or both of these verbs have this latter signification: (Msb:) [or] you say, عَنَا فِيهِمْ فُلَانٌ أَسِيرًا Such a one remained among them a captive; and was in a state of confinement: (S:) and عَنَآءٌ signifies also confinement, or imprisonment, in hardship and humiliation. (TA.) Hence the trad., الخَالُ وَارِثُ مَنْ لَا وَارِثَ لَهُ يَفُكُّ عُنِيَّهُ i. e. أَسْرَهُ [The maternal uncle is the heir of him who has no more nearlyallied heir: he shall loose his (the latter's) captivity]: meaning [he shall acquit him of] what is incumbent on him, and clings to him, because of the actions that require punishment or retaliation, the way [or custom] of which is that the عَاقِلَة [q. v., of whom he is a member,] bear the responsibility for them. (Nh, TA.) And ↓ عَنْوَةٌ is the subst. of the verb in this sense also. (K, * TA.) A2: And عَنَا, aor. ـْ inf. n. عَنْوَةٌ, He took a thing by force: b2: and also he took it peaceably, or by surrender: thus having two contr. significations. (Msb.) [But see below, where عَنْوَةٌ is expl. as though it were the subst. of the verb in these two senses.]

A3: عَنَوْتُ الشَّىْءَ I put forth, or produced, the thing: and I made the thing apparent, or showed it: (S:) or it has the latter signification; (K;) as also عَنَيْتُ الشَّىْءَ: (IKtt, TA in art. عنى:) and عَنَوْتُ بِالشَّىْءِ has the former signification. (K.) And ↓ عَنْوَةٌ is the subst. of the verb thus used, (K, TA,) i. e. in these two senses, as well as in others mentioned above. (TA.) And one says, عَنَتِ الأَرْضُ بِالنَّبَاتِ, (ISk, S, and K in this art. and in art. عنى,) aor. ـْ inf. n. عُنُوٌّ; (ISk, S;) and aor. ـْ (Ks, S;) The land made apparent, or showed, [or put forth, or produced,] its plants, or herbage; (S, K;) as also ↓ أَعْنَتْهُ. (K.) And لَمْ تَعْنُ بِلَادُنَا بِشَىْءٍ and لَمْ تَعْنِ Our country did not give growth to anything. (S.) And الأَرْضُ شَيْئًا ↓ مَا أَعْنَتِ The land did not give growth, or has not given growth, to anything. (S.) b2: And [hence, app.,] سَأَلْتُهُ فَلَمْ يَعْنُ لِى بِشَىْءٍ I asked him, and he did not (لَمْ يَنْدَ and لَمْ يَبِضَّ) to me, or for me, anything. (TA.) A4: عَنَتْ بِهِ أُمُورٌ Events befell him. (S, K.) [See also 1 in art. عنى.] b2: And عَنَا الأَمْرُ عَلَيْهِ The event, or affair, was difficult, or distressing, to him; distressed, or troubled, him. (ISd, K, TA.) b3: عَنَاهُ الأَمْرُ, aor. ـْ see 1 in art. عنى, first sentence. b4: And عَنَا فِيهِ الأكْلُ, aor. ـْ inf. n. عُنُوٌّ: see 1 in art. عنى.

A5: عَنَا الكَلْبُ الشَّىْءَ, (CK, [in the TA and in my MS. copy of the K للشىء, but see what follows,]) aor. ـْ inf. n. عنو [app., supposing the verb to be trans. by itself, عَنْوٌ], (TA,) The dog came to the thing and smelt it: (K, TA:) and one says, هٰذَا يَعْنُو هٰذَا This comes to this and smells it. (TA.) A6: عَنَتِ القِرْبَةُ بِمَآءٍ

كَثِيرٍ, (K, TA,) aor. ـْ (TA,) The water-skin did not keep, or retain, much water, so that it appeared [oozing from it]: (K, TA:) or, as some say, عَنَتِ القِرْبَةُ signifies the water-skin let flow its water. (TA.) b2: And عَنَا, inf. n. عُنوٌّ, said of blood, It flowed. (IKtt, TA.) A7: And عَنَا, aor. ـْ inf. n. عُنُوٌّ, signifies also قَامَ [He, or it, stood; &c.]. (IKtt, TA.) A8: See also Q. Q. 1.2 عنّاهُ, (S, TA,) inf. n. تَعْنِيَةٌ, (S, K,) He imprisoned him, or confined him, (S, K, TA,) long, straitening him. (TA.) [See also 4.] b2: and تَعْنِيَةٌ is said to signify Any long confining or restraining: in a trad. of 'Alee, respecting the day of Siffeen, he is related to have said, اِسْتَشْعِرُوا الحَشْيَةَ وَعَنُّوا بِالأَصْوَاتِ i. e. [Make ye fear, or awe, (app. of God,) to be the thing next your hearts,] and restrain, and suppress, the voices; as though he forbade their raising a confused and unintelligible clamour. (TA.) A2: عَنَّيْتُ البَعِيرَ, (S,) inf. n. as above, (S, K,) I smeared the camel with عَنِيَّة [q. v.]. (S, K.) [Hence تَعْنِيَةٌ as a subst., expl. below.]

A3: See also Q. Q. 1.4 اعناهُ He rendered him lowly, humble, or submissive. (S, TA.) b2: And (TA) He made him (Msb, K, TA) to stick fast in captivity, (Msb,) or to be, (K,) or to remain, or continue, (TA,) a captive. (K, TA.) A2: See also 1, in two places. b2: [Hence,] اعني الوَلِىُّ الأَرْضَ The وَلِىّ, i. e. the rain after the وَسْمِىّ, watered the land so that it gave growth to plants, or herbage. (S, * IKtt, TA.) b3: And اعنى الرَّجُلُ The man found, or lighted on, land that had produced herbage such as is termed عُشْب, [for قد اعشرت (to which I cannot assign any apposite meaning) in my original, I read قَدْ أَعْشَبَتْ], and of which the pasturage had become abundant. (TA.) A3: See also Q. Q. 1.5 تعنّى He [a camel] was, or became, smeared with عَنِيَّة [q. v.]: whence the saying of EshShaabee, لَأَنْ أَتَعَنَّى بِعَنِيَّةٍ أَحَبُّ إِلَىَّ مِنْ أَنْ أَقُولَ فِى مَسْأَلَةٍ بِرَأْيِى [Verily my being smeared with عَنِيَّة would be more approvable to me than my saying respecting a question according to my opinion]. (TA.) Q. Q. 1 عَنْوَنْتُ الكِتَابَ, (S, K, TA,) inf. n. عَنْوَنَةٌ and عُِنْوَانٌ, (TA,) i. q. عَلْوَنْتُهُ, (S,) I put an عُنْوَان [i. e. a superscription, or title,] to the book, or writing; (K, TA;) syn. وَسَمْتُهُ: (TA:) and one says also, الكِتَابَ ↓ عَنَا, aor. ـْ meaning عَنْوَنَهُ; (IKtt, TA;) and ↓ اعناهُ and ↓ عنّاهُ and عنّنهُ [which is said to be the original of عَنَّاهُ], meaning the same; (K and TA in art. عنى;) and عَنَيْتُ الكِتَابَ, inf. n. عَنْىٌ, likewise signifies I wrote the عُنْيَان [or عُنْوَان] of the book, or writing. (IKtt, TA in art. عنى.) عِنًا: see the paragraph next following.

عِنْوٌ sing. of أَعْنَآءٌ as signifying The sides, regions, quarters, or tracts, (S, K,) of a country, (S,) or of the sky; (K;) like أَحْنَآءٌ: (S in art. حنو and حنى:) or, accord. to IAar, its sing., in this sense, is ↓ عِنًا: (S:) and the pl. signifies also the sides of the face. (TA.) b2: And sing. of أَعْنَآءٌ as signifying A party of men of sundry, or different, tribes. (S, K.) عَنْوَةٌ Force, or constraint: (Mgh, K, TA:) or the taking by force; (Msb, TA;) as inf. n. of عَنَا [q. v.]. (Msb.) One says, فُتِحَتْ مَكَّةُ عَنْوَةً

Mekkeh was taken forcibly, or by force. (Mgh.) And أَخَذَهُ عَنْوَةً He took it by force. (TA.) and فُتِحَتْ هٰذِهِ المَدِينَةُ عَنْوَةً i. e. [This city was taken] by means of conflict; its occupants having been combated until they had it taken from them by superior power or force, and were powerless to keep it, so they left it without there having occurred between them and the Muslims [or invaders] a treaty of peace. (TA.) b2: Also Love, or affection: (ISd, K, TA:) or submission, and concession: or a consequence of submission and concession, on the part of him from whom a thing is taken: (TA:) or the taking peaceably, or by surrender; as inf. n. of عَنَا [q. v.]: (Msb:) thus it has two contr. significations. (Msb, K, TA.) A poet (cited by Fr, TA) says, فَمَا أَخَذُوهَا عَنْوَةً عَنْ مَوَدَّةٍ

وَلٰكِنَّ ضَرْبَ المَشْرَفِىِّ اسْتَقَالَهَا (Msb, TA;) which is said to mean, [And they did not take it, or her, or them,] by concession, and obedience, [arising from love, or affection,] without fighting: [but the smiting of the Mesh-rafee sword demanded the renouncing thereof:] 'Abd-El-Kádir Ibn-'Amr El-Baghdádee asserts the meaning of عَنْوَةٌ to be submission and concession; adducing as evidence thereof this verse; attributing the contr. meaning to the vulgar: both, however, are correct; and that first mentioned occurs repeatedly in traditions: but the most learned Yákoot Er-Roomee, in his Moajam, says that the verse above-cited may be rendered as meaning and they did not take it, or her, or them, by superior power attended by [or in consequence of] love, or affection: but they did so by fighting: and that this may be regarded as indicated by the poet's saying اخذوها; for otherwise he would have said, فَمَا سَلَّمُوهَا: and he says, it is a matter of common consent that عَنْوَةٌ signifies force, and superior power. (TA.) b3: It is also a subst. from عَنَا in the first of senses mentioned in this art.: [i. e. it signifies Lowliness, humility, or submissiveness:] (Mgh, TA:) [and] so is ↓ عَنَآءٌ: (Msb:) see 1, first sentence. b4: And it is also a subst. from عَنَا as meaning “ he became a captive: ” [i. e. it signifies also A state of captivity:] (TA:) see, again, 1.

A2: And it is also a subst. from عَنَا in two other senses, as stated above: [i. e. it app. signifies also The act of putting forth, or producing, a thing: and of making it apparent, or showing, it:] (TA:) see, again, 1.

عُنْوَانٌ (S, K, TA) and عِنْوَانٌ (TA) The سِمَة [meaning superscription, or title,] of a book, or writing; (K, TA;) i. q. عُلْوَانٌ; (S;) and عُنْيَانٌ signifies the same; (K in art. عنى;) as also ↓ مُعَنَّى: (K, TA: [in the CK, كَمَعْنَاهُ is put for كَمُعَنَّاهُ:]) the inscription on the back, or outside, of a book, or writing: (Har p. 163, in explanation of عُنْوَانٌ:) [and the address of a letter. and hence,] Anything that serves as an indication of another thing is called its عُنْوَان. (Msb and K in art. عن.) One says, فِى جَبْهَتِهِ عُنْوَانٌ مِنْ كَثْرَةِ السَّجُودِ i. e. [On his forehead is] a mark [from much prostration in prayer]. (TA.) [See more in art. عن.]

عَنَآءٌ: see 1, first sentence; and عَنْوَةٌ, near the end: b2: and see also art. عنى.

عَنِيَّةٌ, of the measure فَعِيلَةٌ, The urine of the camel, inspissated in the sun, with which such as is affected with mange, or scab, is smeared; on the authority of AA: (S:) or certain mixtures of urine and dung of camels, with which the camel affected with mange, or scab, is smeared; also termed ↓ تَعْنِيَةٌ: (K:) or the urine of camels that are caused to void their urine [in my original تُسْتَبَانُ is erroneously written for تُسْتَبَالُ] in the [season called] رَبِيع when they are satisfied with fresh pasture so as to be in no need of water, cooked [app. by boiling] until it becomes thick, when some flowers of some sorts of herbs, and حَبّ المَحْلَب [the prunus mahaleb of Linn.], are thrown upon it, and it becomes inspissated thereby, then put into small [earthen vessels of the kind called] بَسَاتِيق [pl. of بُسْتُوقَةٌ]: or urine [app. of camels] mixed with certain things, and kept close for some time: or any هِنَآء [generally meaning tar, or a kind thereof, with which camels are smeared, as a remedy for the mange, or scab]. (TA.) It is said in a prov., العَنِيَّةُ تَشْفِى الجَرَبَ; (S, TA;) or عَنِيَّتُهُ تَشْفِى الجَرَبَ [for مِنَ الجَرَبِ, i. e. His عنيّة cures the mange, or scab]: applied to the man of good judgment [whose advice is like a remedy]. (TA.) عَانٍ Lowly, humble, or submissive. (Msb, TA.) b2: And (Msb, TA) hence, app., (TA,) A captive; (S, Mgh, Msb, K, TA;) fem. عَانِيَةٌ: (Mgh, TA:) pl. masc. عُنَاةٌ; (S, Mgh, Msb, TA;) and pl. fem. عَوَانٍ. (S, Mgh, TA.) b3: And عَوَانٍ signifies (assumed tropical:) Women; (Msb, K;) sing. عَانِيَةٌ: (Msb:) because they are confined like captives in the abodes of their husbands; (Msb;) or because they are treated wrongfully and not defended against their wrongers. (K.) It occurs in a trad. as meaning Females in the condition of captives: (Mgh:) or women who are captives; or like captives. (IAth, TA.) b4: And it signifies also عَوَامِلُ [which, as pl. of عَامِلَةٌ, is used as meaning Workers, or labourers; and also, as a subst., as meaning the legs of a beast or horse or the like]: and it is said to be used by El-Jaadee as an epithet applied to the limbs of camels, or other beasts, used for riding. (TA.) b5: and hence, perhaps, it is applied to The مَكَّاسُون [or collectors of the impost termed مَكْس, q. v.]; because they are workers, or labourers, for the oppressors. (TA.) A2: Also (the sing.) Flowing, applied to blood, (S, K, TA,) or to water. (TA.) مَعْنَوِىٌّ: see art. عنى.

تَعْنِيَةٌ: [originally inf. n. of 2, q. v.: used as a subst.,] see عَنِيَّةٌ.

مُعَنًّى A stallion [camel] of mean origin, which, when excited by lust, is confined in the [enclosure called] عُنَّة, because his exercise of the faculty of a stallion is avoided: but it is said that it is originally مُعَنَّنٌ, from العُنَّةُ; one of the ن being changed into ى: (S, TA: *) or of mean origin, of which the legs are bound with a rope, when he is excited by lust, for that reason. (TA.) b2: And A camel of which the people of the Time of Ignorance used to displace the سَنَاسِن [pl. of سِنْسِنٌ, q. v.] of one of his vertebræ, and to wound his hump, in order that he might not be ridden, and that no use might be made of his back: this was done when his owner possessed a hundred camels, he being the camel by which they became a hundred: and this act was termed الأِغْلَاقُ: it may be from عَنَآءٌ meaning “ fatigue; ” or from the signification of “ confinement from freedom of action. ” (TA.) A2: See also عُنْوَانٌ.

خطو

1 خَطَا, (S, Msb, K, &c.,) aor. ـْ (Msb,) inf. n. خَطْوٌ; (Msb, K;) and ↓ اختطى; (S, K;) said of a man (S, Msb, TA) [and of a beast]; both signify the same; (S, K;) He stepped, paced, or walked; (MA, KL;) i. q. مَشَى; (M, Msb, K;) as also اِخْتَاطَ, [which see in art. خيط,] formed by transposition. (K.) You say, خَطَوْتُ خَطْوَةً وَاحِدَةً [I stepped one step]. (JK.) [and وَسَّعَ الخَطْوَ He stepped wide.] See also the last sentence of the next paragraph.2 خطّى He made to pass over: so in the saying, خَطَّى اللّٰهُ نَوْءَهَا God made, or may God make, its (a land's) [rain-giving] star or asterism to pass it over, and not send rain upon it: (TA in art. خطأ:) but in this case the verb is, (Mgh in that art.,) or may be, (TA ibid.,) originally خَطَّطَ, the final ط being changed into ى. (Mgh and TA ibid. [See 2 in art. خطأ.]) Accord. to Fr, خَطَّى السَّهْمَ and خطأ are syn. [as meaning He made the arrow to pass over, or to miss, the mark]. (TA in art. خطأ.) One says also, in praying for a man, خُطِّىَ عَنْهُ السُّوْءُ [May evil be made to pass him; or] may evil be repelled from him: and one says also خُطِّىَ عَنْكَ May it be removed, or put away, from thee: (S, TA:) or خُطِّئَ عَنْكَ السُّوْءُ. (ISk, TA in art. خطأ.) A2: The vulgar say [to a she-ass and to a she-camel or other beast in a slippery or difficult place] خَطِّى, meaning اِمْشِى [for اِمْشِى رُوَيَدًا Step thou leisurely]: but the correct word is ↓ اُخْطُِى [imperative fem. of خَطَا]. (TA.) 4 اخطاهُ He (a man) made him (another man) to step, pace, or walk. (S, TA.) A2: أَخْطَيْتُ for أَخْطَأْتُ: see the latter.5 تَخَطَّيْتُهُ I stepped, or walked, over him, or it: (Msb:) or I passed over and beyond him, or it: (S:) or تخطّى النَّاسَ He went over the people, (رَكِبَهُمْ,) and passed beyond them; and so ↓ اِخْتَطَاهُمْ. (K.) One says, تَخَطَّيْتُ رِقَابَ النَّاسِ [I stepped over, walked over, passed over and beyond, or went over and passed beyond, the necks of the people]. (S, TA.) It is said in a trad. respecting Friday, [of one who came too late to the Friday-prayers, as is shown in the TA in art. انى,] رَأَى رَجُلًا يَتَخَطَّى رِقَابَ النَّاسِ He saw a man passing step by step [over the necks of the people who were already in their ranks in the mosque]. (TA. [See also Har p. 83.]) One says also, فُلَانٌ لَا يَتَخَطَّى عَنِ الطُّنُبِ [Such a one will not step over, or beyond, or from, the tent-rope], meaning, will not go far from the tent for the purpose of voiding his excrement, by reason of his foulness and vileness and uncleanness. (TA.) And تَخَطَّيْتُ كَذَا (S, TA) I passed over [to such a thing or place or person]: (TA:) one should not say تَخَطَّأْتُ [in this sense], with ء. (S, TA.) [Hence the following tropical phrases.] تخطّاهُ المَكْرُوهُ (tropical:) [What was disliked or hated, or evil, passed over him; not alighting upon him]. (TA.) and تَخَطَّيْتُ إِلَيْهِ بِالمَكْرُوهِ (tropical:) [I passed over others to him with that which was disliked or hated, or evil; i. q. تَجَاوَزْتُ]. (TA.) And تخطّى عَنِّى

بَصَرُكَ (assumed tropical:) [Thine eye, or thy sight, passed me over]. (Aboo-Turáb, TA in art. تيه.) b2: [Also (assumed tropical:) I overstepped it, or transgressed it; namely, a limit prescribed to me, &c.]8 إِخْتَطَوَ see 1: A2: and see also 5.

خَطْوَةٌ A step, or pace, as meaning a single act of stepping or pacing or walking: (JK, S, K, Msb:) pl. [of pauc.] خَطَوَاتٌ (S, Msb, K) and [of mult.] خِطَآءٌ. (S.) Imra-el-Keys says, لَهَا وَثَبَاتٌ كَوَثْبِ الشِّبَآءِ فَوَادٍ خِطَآءٌ وَوَادٍ مَطِرْ [She has bounds like the bounding of gazelles; and a valley is stepped over by her with leisurely steps, and a valley is trampled over by her rapidly as though it were rained upon]: (S:) i. e., one time she steps, and refrains from running; and one time she runs with a running resembling rain: but AO relates it otherwise, saying, فَوَادٍ

خَطِيطٌ [lit. and a valley is not rained upon]: and some substitute كَصَوْبِ الخَرِيفِ [like the pouring rain of the autumn]. (IB, TA.) [See also what next follows.]

خُطْوَةٌ A step, or pace, as meaning the space between the two feet [in walking or running]: pl. (of pauc., S) خُطْوَاتٌ (S, Msb, K) and خُطُوَاتٌ and خُطَوَاتٌ (S, Msb) and (of mult., S) خُطًى. (S, Msb, K.) One says, قَرَّبَ اللّٰهُ عَلَيْكَ الخُطْوَةَ, meaning May God make short to thee the space, or distance. (TA.) And بَيْنَ القَوْلَيْنِ خُطٍى يَسِيرَةٌ (assumed tropical:) Between the two sayings is little difference. (TA.) لَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ, in the Kur [ii. 163 &c.], means [Follow not ye] the ways of the Devil: (TA:) or the footsteps of the Devil: (JK:) here some read خُطْوَات; and some, accord. to Lth, خُطُؤَات, which Az pronounces to have no meaning. (TA.) خَطِيَّةٌ for خَطِيْئَةٌ: see the latter, in art. خطأ.

[Freytag, evidently from his having found it incorrectly written for حَظِيَّةٌ, has assigned to it the meaning of “ amica,” and “ amata. ”]

نَاقَتُكَ هٰذِهِ مِنَ المُتَخَطِّيَاتِ الجيف [the last word being app. الجِيَفَ] is a saying mentioned by Az: (TA in the present art.:) or من المُتَخَطِّئَاتِ الجيف. (TA in art. خطأ, where see the explanation.)

رد

ى1 رَدِىَ aor. ـْ inf. n. رَدًى, He (a man, TA) perished. (S, M, Msb, K.) [See an ex. in the Kur xx. 17.] b2: And رَدِىَ (Az, T, M, and so in a copy of the S,) aor. ـْ (Az, T,) inf. n. رَدًى; (M;) or رَدَى; (K, and so in copies of the S;) or both of these verbs; aor. of the latter يَرْدِى; (TA;) and ↓ تردّى; (S, M, K;) He fell into a well: (Az, * T, * S, K:) or he tumbled down into a deep hollow, or cavity, or pit: (M:) or ↓ the last of these verbs has this meaning: (Lth, T:) or it signifies he fell into a deep hollow, or cavity, or pit: (Msb:) or he tumbled down (S) from a mountain; (Az, T, S;) and so the first, or second: (S:) and ↓ تردّى signifies he fell from a mountain and died. (TA.) إِذَا

↓ تَرَدَّى, in the Kur [xcii. 11], means When he falls into the abyss of the fire [of Hell]: (T, * TA:) or into the cavity of the grave: or into the lowest depth of Hell: or when he perishes: (Bd:) or when he dies. (T.) b3: And رَدَى He (a man) went away. (K.) You say, مَا أَدْرِى أَيْنَ رَدَى I know not whither he went away, or has gone away. (S.) A2: رَدَاهُ, (S, M, K,) aor. ـْ (M,) inf. n. رَدْىٌ, (TK,) He broke it; (M, K;) namely, a thing with a stone: (M:) or he beat it, [or battered it,] namely, a stone with a piece of rock, or with a pickaxe, in order to break it. (S.) b2: And He dashed himself against him, or knocked against him, (S, K, TA,) like as the pickaxe knocks against the stone. (TA.) b3: And رَدَاهُ بِحَجَرٍ, (T, K,) or بِحِجَارَةٍ, (S,) aor. ـْ inf. n. رَدْىٌ; (T;) and رَدَاهُ بِحَجَرٍ, (K and TA in art. ردو,) aor. ـْ inf. n. رَدْوٌ, (TA,) with و for the final radical; (K, TA;) [like رَدَأَهُ, and دَرَأَهُ;] He threw at him, or threw at him and hit him, with a stone, or stones. (T, S, M.) [It is also said in the T, with reference to مِرْدَاةٌ, as signifying a large stone with which other stones are beaten, or battered, الرَّدْىُ إِنَّمَا هُوَ رَفْعٌ بِهَا وَرَمْىٌ بِهَا; but I think that رَفْعٌ is a mistranscription for دَفْعٌ; and that the meaning intended to be expressed by these words is, that رَدْىٌ signifies The thrusting with a مِرْدَاة; and the throwing it, or with it.] b4: [Hence, app.,] رَدَى said of a horse, (As, ISk, T, S, M, K,) aor. ـْ (As, ISk, T, S, K,) inf. n. رَدْىٌ and رَدَيَانٌ; (ISk, S, M, K;) and رَدَا, (K and TA in art. ردو, [in the CK, و is omitted before the word لُغَةٌ in that art.,]) aor. ـْ (TA;) [and, accord. to Freytag, ↓ ارتدى is used in the same sense by Jereer;] He beat, or battered, the ground, (رَجَمَ الأَرْضَ, As, ISk, T, S, ISk, T, S, M, K,) with his hoofs, (M, K, TA,) in running, (As, T,) or in going along, and in running, (M,) or in going a pace between running and vehement walking: (ISk, S:) or رَدَيَانٌ signifies the same as تَقْرِيبٌ: (Az, T, M: [see 2 in art. قرب:]) or it is [a manner of going] between running and walking: (K:) or the running (T, S, M) of the horse (T) or of the ass (S, M) between his آرِىّ [or place of confinement, or the loop to which he is tied,] and his مُتَمَعَّك [or place of rolling upon the ground]; (T, S, M;) thus explained by El-Munteji' Ibn-Nebhán, (T, S,) to As. (S.) In the K, رَجَمَتْ is erroneously put for رَجَمَ; being app. taken from the M, in which it refers to horses; [not to a single horse;] as does also the pronoun in بِحَوَافِرِهَا, in the same portion of the passage in the K and in the M. (TA.) Accord. to Az, this is from رَدَيَانُ الجَوَارِى, explained in what follows. (Ham p. 221.) b5: You say, رَدَتِ الجَارِيَةُ The girl raised one leg and went along upon the other, in play; (K, TA;) and so ↓ اِرْتَدَت: (TA:) and الجَوَارِى يُرْدِينَ, inf. n. رَدَيَانٌ; (M;) or ↓ يَرْتَدِينَ; (T;) the girls played, (T, M,) raising one leg, (M,) or one of them raising one leg, (T,) and going along upon the other: (T, M:) or رَدَيَانُ الجَوَارِى signifies the girls' playing in which one of them raises one leg and steps with the other two steps, and then puts it down and raises the other, doing thus several times. (Az, Ham p. 221.) And رَدَى الغُلَامُ The boy raised one leg and leaped, or jumped, [or hopped,] with the other. (S.) And رَدَى الغُرَابُ, (M, K,) aor. ـْ (T,) The crow, or raven, raised one leg and hopped on the other; or leaped along. (T, M, K.) A3: رَدَتْ غَنَمِى My sheep, or goats, increased, or exceeded; as also ↓ أَرْدَتْ. (Fr, M, K.) b2: And رَدَيْتُ عَلَى الشَّىْءِ and ↓ ارديت I exceeded the thing. (M.) And عَلَى غَيْرِهِ ↓ اردى

It exceeded another thing; as also اردأ [q. v.] (M in art. ردأ.) And رَدَيْتُ عَلَى الخَمْسِينَ, (S, M, *) and الثَّمَانِينَ, (M,) and ↓ ارديت, (S,) I exceeded [the age of fifty, and eighty]. (S, M. *) 2 ردّاهُ, (Msb, K,) inf. n. تَرْدِيَةٌ, (Msb,) He made him to fall, or threw him down, (Msb, K,) into a deep hollow, or cavity, or pit, (Msb,) or into a well; as also ↓ ارداهُ. (K.) He (God) overthrew him; as also ↓ ارداهُ. (M.) A2: رَدَّيْتُهُ, inf. n. as above, I clad him with a رِدَآء [q. v.]. (S.) 3 رَادَيْتُ عَن القَوْم, (S, K. *) inf. n. مُرَادَاةٌ, (S,) I contended in throwing stones in defence of the people, or party. (S, K. *) A2: راداهُ, (T, S, M, K,) inf. n. as above, (TA,) is also syn. with رَاوَدَهُ [He endeavoured to turn him; or to turn him by blandishment, or by deceitful arts; or to entice him to turn]; (S, M, K;) formed from the latter by transposition; (S;) or دَاوَرَهُ [which means the same]; عَلَى الأَمْرِ [to the thing, or affair]: (T as on the authority of A 'Obeyd:) and دَارَاهُ [which means the same; or he treated him with gentleness, or blandishment; soothed, coaxed, wheedled, or cajoled, him; or he deceived, deluded, beguiled, circumvented, or outwitted, him; or endeavoured, or desired, to do so]; (S, M, K; the first as on the authority of A 'Obeyd;) or, accord. to AA, i. q. دَاجَاهُ and دَالَاهُ and فَانَاهُ [all of which are syn. with دَارَاهُ]. (T.) 4 ارداهُ He (i. e. God, M, or another, S, M *) caused him to perish; or destroyed him. (S, M, K.) Hence, (M,) in the Kur [xxxvii. 54], إِنْ كِدْتَ لَتُرْدِينِ Verily thou almost causedst me to perish, or destroyedst me. (T, M. *) b2: See also 2, in two places. b3: Also He made him (i. e. a horse) to go in the manner signified by the verb رَدَى [q. v., meaning, beating, or battering, the ground, &c.]: so accord. to the M and K, except that, in both, the fem. pronoun is used, in the M referring to horses, and in the K improperly referring to a single horse. (TA.) b4: See also 1, last four sentences.5 تردّى: see 1, second and third sentences, in four places. b2: He was, or became, overthrown. (M.) A2: Also, and ↓ ارتدى, He put on, or clad himself with, or wore, a رِدَآء [q. v.]: (S, K: but in the latter the verbs are fem. [as said of a woman]:) or so تردّى بِرِدَآءٍ and بِهِ ↓ ارتدى. (M, Msb.) b2: And تردّى بِسَيْفِهِ, and ↓ ارتدى, (assumed tropical:) He hung upon himself his sword, putting its suspensory belt or cord upon his neck or shoulder; syn. تَقَلَّدَهُ. (M.) b3: And تردّت الجَارِيَةُ (assumed tropical:) The girl, or young woman, put on, or decked herself with, a وِشَاح [q. v.], which is also called رِدَآء. (T, K.) 8 ارتدى: see 1, in the latter half of the paragraph, in three places.

A2: See also 5, in three places: and see an ex. voce رِدَآءٌ b2: [Hence,] اِرْتَدَانِى He carried me, or bore me, upon his shoulder, in the place of the رِدَآء. (Ham p. 471.) رَدًى an inf. n. of رَدِىَ [q. v.]. (S, M, Msb, K.) A2: Also Excess, redundance, or superfluity; syn. زِيَادَةٌ: so in the saying, مَا بَلَغْتُ رَدَى عَطِيَّتِكَ, i. e. I have not attained to thy excess, &c., in thy gift: and يُعْجِبُنِى رَدَى قَوْلِكَ The excess of thy saying pleases me: and so in the saying of Kutheiyir, لَهُ عَهْدُ وُدٍّ لَمْ يَكَدَّرْ يَزِينُهُ رَدَى قَوْلِ مَعْرُوفٍ حَدِيثٍ وَمُزْمِنِ meaning [He has a covenant of love, or affection, into which he has entered, which has not been sullied, and] which excess of kind speech, on his part, [recent and of long duration,] adorns: (T:) or, [as ISd cites the verse,] قَوْلِ مَعْرُوفٍ ↓ رَدِى

&c.: [and he adds,] it is said, in explanation thereof, that رَدِى means زِيَادَة; and I think that it is an inf. n., of the measure فَعِلٌ, like ضَحِكٌ and حَبِقٌ, or a subst. put in the place of an inf. n. (M.) A3: See also رَدَاةٌ.

رَدٍ [originally رَدِىٌ] Perishing; (IAar, T, S, M, K;) applied to a man: fem. رَدِيَةٌ. (S, K.) A2: See also the next preceding paragraph.

رِدْيَةٌ A mode, or manner, of wearing the رِدَآء: (S, M, * Msb: *) like رِكْبَةٌ from الرُّكُوبُ, and جِلْسَةٌ from الجُلُوسُ: (S:) you say, هُوَ حَسَنُ الرِّدْيَةِ [He is comely in respect of the manner of wearing the ردآء] (S, M, Msb.) رَدَاةٌ A rock; or piece of rock; or great mass of stone, or of hard stone: (Fr, T, S, K:) pl. رَدَيَاتٌ (Fr, T) and [coll. gen. n.] ↓ رَدًى. (S, K.) رِدَآءٌ A certain garment; (S, Msb;) a kind of مِلْحَفَة [or outer wrapping garment], (M, K,) well known; (K;) one of the garments that are not cut and sewed; (Mgh in art. قطع, and MF voce إِزَارٌ;) [being of a single piece;] covering the upper half of the body; or lying upon the shoulders and back; (MF voce إِزَارٌ;) or falling upon the belly and there ending: (TA voce صِفْرٌ:) [a رداء worn by Mohammad, “thrown over the left shoulder and wrapped round the body under the right arm,” is described as “four cubits long and two cubits and a span wide:” (Sprenger's Life of Mohammad, Part I, English ed., pp. 86 and 87:)] it is of the masc. gender, and it is not allowable to make it fem.: (IAmb, Msb:) the dual is رِدَاآنِ and رِدَاوَانِ the latter being allowable, (S, Msb,) but the former being preferable: (S:) and the pl. is أَرْدِيَةٌ: (S, M, Msb:) the رِدَآء is also called ↓ رِدَآءَةٌ, (M, K, TA, [in the CK رِداة,]) like as the إِزَار is also called إِزَارَةق; (M;) and ↓ مِرْدَاةٌ, (K, TA, in the CK مَرْداة,) of which the pl. is ↓ مَرَادٍ, (TA,) occurring in the saying, مَرَادِىَ الحَرِيرِ ↓ لَا يَرْتَدِى

وَلَا يُرَى بِسُدَّةِ الأَمِيرِ

إِلَّا لِحَلْبِ الشَّاْةِ وَالبَعِيرِ [He will not wear outer wrapping garments of silk, nor will he be seen at the porch of the commander, or prince, unless for the purpose of milking the sheep, or goat, and the camel]; (M, TA;) المَرَادِى meaning الأَرْدِيَة; (M;) but accord. to Th, it has no sing.: (M, TA:) [or] ↓ مَرَادٍ signifies waist-wrappers; syn. أُزُرٌ. (K.) b2: Hence, صِفْرُ رِدَائِهَا, in a description of Umm-Zara, in a trad., meaning (assumed tropical:) Lank in her belly; as though her ردآء were empty. (TA in art. صفر.) b3: and غَمْرُ الرِّدَآءِ (tropical:) Abounding in beneficence. (T, M, K, TA.) And عَيْشٌ غَمْرُ الرِّدَآءِ (tropical:) A life ample, or plentiful, in its means. (TA.) b4: And رِدَآءُ الشَّبَابِ (assumed tropical:) The beauty, and softness, tenderness, or delicateness, of youth. (T.) b5: And رِدَآءُ الشَّمْسِ (assumed tropical:) The light, (M,) or beauty and light, (T,) of the sun. (T, M.) b6: رِدَآءٌ also signifies (assumed tropical:) A sword; (T, M, K;) [ISd says,] I think, as being likened to the garment thus called; (M;) [i. e.] because it is hung, by its suspensory cords, upon the neck and shoulder [like that garment]. (T.) [See also مِرْدًى, near the end of the paragraph.] Mutemmem says, لَقَدْ كَفَّنَ المِنْهَالُ تَحْتَ رِدَائِهِ فَتًى غَيْرَ مِبْطَانِ العَشِيَّاتِ أَرْوَعَا [Verily El-Minhál has shrouded beneath his sword a young man not voracious in the evenings, when the chief meal is eaten, one who excited the admiration of the beholder]: for El-Minhál had slain his [the poet's] brother Málik; and when a man slew another who was a celebrated man, he used to lay his sword upon him, in order that his slayer might be known. (M. [But see, in relation to this verse, a long story in the Ham pp. 370-372.]) And El-Khansà says, جَعَلْتَ رِدَآءَكَ فِيهَا خِمَارَا وَدَاهِيَةٍ جَرَّهَا جَارِمٌ [And in many a calamity which a committer of a crime has brought to pass, thou hast made thy sword to be as a covering to the head]; meaning, thou hast smitten, therein, the necks of thine enemies with thy sword like the خمار [which means a woman's “muffler” and a man's “turban”]. (T.) b7: Also (assumed tropical:) A bow; (AAF, M, IAth;) because it is borne upon the shoulder, which is the place of the رداء [properly thus called]. (IAth, TA.) b8: And [for the like reason] (assumed tropical:) The [ornament called] وِشَاح [q. v., worn by women]. (T, K.) So in a verse of El-Aashà, cited voce رَقْرَقَ. (T.) b9: And (assumed tropical:) A bier; because it is borne upon the place of the رداء [properly thus called, i. e., upon the shoulder]. (Ham p. 471.) b10: And (assumed tropical:) Debt; (T, M, K;) because it is [regarded as] a thing that cleaves to the neck of the debtor, like as the رداء [properly thus called] cleaves to the shoulders of the wearer. (T.) You say, هُوَ خَفِيفُ الرِّدَآءِ, meaning (tropical:) He is little burdened in respect of debt: and also, in respect of household. (K, * TA.) [See also an ex. voce نَسَآءٌ.] b11: Also (assumed tropical:) Intelligence: b12: and (assumed tropical:) ignorance: (M, K:) both on the authority of IAar: (M:) b13: he says also that it means (assumed tropical:) anything that is the pride, or ornament, of a person; (T, M;) even, (M,) for instance, one's house, and one's father; (T, M;) or one's house and one's beast; (so in the TA;) each of these, he says, is one's رداء [or (assumed tropical:) pride]: (T:) thus, (M,) it is (assumed tropical:) a thing that graces: and (assumed tropical:) a thing that disgraces: (M, K:) so that it has two contr. meanings: thus in the K, referring to the meanings of “intelligence” and “ignorance:” but this requires consideration. (TA.) رِدَآءَةٌ: see the next preceding paragraph, first signification.

رَدِىٌّ: see رَدِىْءٌ, in art. ردأ

الرَّادِى The lion; (K;) because he dashes himself (يَرْدِى i. e. يَصْدِمُ) [against his prey]. (TA.) مِرْدًى A stone that is thrown; (S, K;) as also ↓ مِرْدَاةٌ: (T, S:) or a piece of rock with which date-stones are broken: (Ham p. 417:) and accord. to ISk, ↓ the latter signifies a piece of rock with which stones are broken, (S,) or with which one breaks [anything]: (M:) or a stone which the strong man can hardly, or not at all, lift with his hands; [like مِرْدَأَةٌ; (TA in art. ردأ;)] with which stones are broken; and with which they beat and soften a rugged place that they hollow out; and with which the hole of the [lizard called] ضَبّ is broken, or battered, when it is among large stones (فى قلعة [i. e. فِى قَلَعَةٍ]), which قلعة it softens and demolishes: (En-Nadr, T:) the same word (مرداة) also signifies the stone, (T,) or the piece of rock, (M,) by means of which the ضَبّ is guided to its hole: (T, M:) [and accord. to Golius, on the authority of Meyd and the Mirkát el-Loghah, the upper mill-stone:] the pl. of مِرْدَاةٌ is ↓ مَرَادٍ: (T:) and this pl. is [also] syn. with مَرَامٍ [app. as pl. of مِرْمَاةٌ, and meaning the arrows thus called; or any missiles]. (M.) Hence the prov., ↓ عِنْدَ جُحْرِ كُلِّ ضَبٍّ مِرْدَاتُهُ [Near by the hole of every dabb is its stone that is to be thrown at it, or its stone by means of which it guides itself to that hole]; applied to a thing that is near at hand, having no obstacle in the way to it; for the dabb will not be guided to its hole, when it goes forth from it and returns to it, except by means of a stone which it places as a mark to point out its hole: (T:) or كُلُّ

↓ ضَبٍّ عِنْدَهُ مِرْدَاتُهُ (S, M, Meyd) i. e. Every dabb has near by it its stone that is to be thrown at it; (S, * Meyd;) for the dabb has little knowledge, therefore it prepares not its hole save by a stone that may be a mark thereof, so that he who seeks it finds the stone that is to be thrown at the dabb near to it; therefore the prov. means that thou shouldst not feel secure from accidents, because calamities are prepared with every time, or period; and it is applied to him who exposes himself to destruction. (Meyd.) Hence also, i. e. from مِرْدًى in the first of the senses assigned to it above, (S,) or in the second of those senses, (Ham p. 417,) said of a courageous man, إِنَّهُ لَمِرْدَى حُرُوبٍ (assumed tropical:) [Verily he is like the missile of wars]; (S;) or فُلَانٌ مِرْدَى الحُرُوبِ (assumed tropical:) [Such a one is like the crushing stone of the wars]; or مِرْدَى الخُصُومِ, i. e. (assumed tropical:) he whom they throw against the antagonists and who crushes them: (Ham ubi suprà:) and هُمْ مَرَادِى الحُرُوبِ: [مَرَادٍ being pl. of مِرْدًى, as well as of مِرْدَاةٌ:] (S:) and فُلَانٌ مِرْدَى خُصُومَةٍ وَحَرْبٍ (assumed tropical:) Such a one is very patient in the endurance of contention and war. (M.) مِرْدًى is also used as meaning (assumed tropical:) A horse hard like the stone thus called; thus in a verse of 'Antarah: or it there means a horse that runs swiftly; from الرَّدَيَانُ [an inf. n. of رَدَى, q. v.]: or it is from الرَّدَى [inf. n. of رَدِىَ, and syn. therewith], meaning perdition: or it means, in that verse, [like رِدَآءٌ,] a sword, [as being an instrument of perdition,] from الرَّدَى. (Ham p. 207.) ↓ مِرْدَاةٌ, also, (S,) or نَاقَةٌ مِرْدَاةٌ, (TA,) is used as meaning (assumed tropical:) A she-camel like the stone thus called in hardness. (S, TA.) And ↓ مَرَادٍ [as pl. of مِرْدًى or of مِرْدَاةٌ] means also (assumed tropical:) The legs of camels, (Lth, T, M, K,) and of the elephant (Lth, T, K) or of elephants; as being likened to the stones thus called; (M, TA;) or because of their heaviness, and vehemence of tread. (T, TA.) b2: Also مِرْدًى, (so in the S,) or ↓ مُرْدِىٌّ, with damm [to the ل] and with shedd [to the ى], (K,) A pole with which a ship, or boat, is propelled, (S, K,) being in the hand of the sailor: (S:) pl. [of the former]

مَرَادٍ, (S,) or [of the latter] مَرَادِىُّ: (K:) in the dial. of the vulgar مِدْرى [pronounced by them مِدْرَى, without tenween, or مِدْرَا, for مِدْرَأٌ]; pl., with the art., المَدَارِى [and vulgarly pronounced مَدَارِى also without the art.]. (TA.) مِرْدَاةٌ, and its pl. مَرَادٍ (which is also pl. of مِرْدًى): see the next preceding paragraph, in seven places: b2: and see also رِدَآءٌ, in three places.

مُرْدِىٌّ: see مِرْدًى, last sentence.

اِمْرَأَةٌ هَيْفَآءُ المُرَدَّى A woman lank, or slender, in the place of the [ornament called] وِشَاح [q. v.]. (T.) المُتَرَدِّيَةُ, in the Kur v. 4, means That which falls from a mountain, or into a well, or from an elevated place, and dies. (T.) The sheep or goat thus termed is forbidden [to be eaten] because it has died without having been slaughtered according to the law. (Msb.)

سجو

1 سَجَا, (S, Msb, K, &c.,) aor. ـْ (S, Msb,) inf. n. سُجُوٌّ (S, K, TA) and سَجْوٌ, (TA,) said of the night, (Fr, IAar, Msb, TA,) &c., (TA,) It was, or became, silent, quiet, or still: (Fr, IAar, S, K, TA:) and dark: (Fr, TA:) or its darkness became extended: (IAar, TA:) or it covered, or concealed, by its darkness. (Msb, TA.) وَ اللَّيْلِ

إِذَا سَجَا, in the Kur [xciii. 2], means And the night when it becomes still, silent, or quiet: (IAar, Zj, S, Jel:) or when it covers with its darkness: (Jel:) or when its people become silent: or when its darkness becomes still: from سَجَا البَحْرُ, inf. n. سُجُوٌّ, The sea became calm. (Bd.) And one says, سَجَتِ الرِّيحُ The wind became still. (TA.) b2: سَجَتِ النَّاقَةُ The she-camel prolonged her حَنِين [or cry of yearning towards her young one]. (K.) b3: See also 2.2 سجّى He covered anything; as also ↓ اسجى, and ↓ سَجَا. (IAar, TA.) You say, سجّى المَيِّتَ, (S, Mgh, Msb,) inf. n. تَسْجَيةٌ, (S, Mgh, K,) He covered the dead person (Mgh, Msb, K) with a garment, or piece of cloth, (Mgh, Msb,) and the like. (Msb.) 3 ساجاهُ, (K,) inf. n. مُسَاجَاةٌ, (TA,) He touched it. (K.) One says, أَتَانَا بِطَعَامٍ فَمَا سَاجَيْنَاهُ i. e. [He brought us food, and] we did not touch it. (Az, TA.) b2: And i. q. عَالَجَهُ [meaning He worked, or laboured, upon it, or at it; &c.]. (K.) One says, هَلْ تُسَاجِى ضَيْعَةً i. e. تُعَالِجُهَا [meaning Dost thou work, or labour, upon a landed estate? or, probably, dost thou cultivate a landed estate by the work, or labour, of others?]. (Aboo-Málik, TA.) 4 أَسْجَوَ see 2.

A2: اسجت النَّاقَةُ The she-camel had much milk. (Sgh, K.) سَجِىٌّ A sincere companion and friend. (Golius, from Meyd.)]

سَجِيَّةٌ A nature; or a natural, a native, or an innate, disposition or temper or the like; syn. خُلُقٌ, and طَبِيعَةٌ, (S,) or غَرِيزَةٌ: (Msb:) or a faculty, or quality, firmly rooted in the mind, not easy of removal: (MF:) pl. سَجَايَا. (Msb.) نَاقَةٌ سَجْوَآءُ A she-camel still, or quiet, when being milked. (M, K.) b2: And A she-camel whose fur is unruffled: and شَاةٌ سَجْوَآءُ a sheep whose wool is unruffled. (TA.) b3: And رِيحٌ سَجْوَآءُ A gentle wind. (TA.) b4: And اِمْرَأَةٌ سَجْوَآءُ الطَّرْفِ i. e. ↓ سَاجِيَتُهُ, (K,) meaning A woman languid, or languishing, in the eye. (TA.) سَاجٍ Still, silent, or quiet: thus applied to the sea [as meaning calm, or unruffled]. (S, K.) And لَيْلَةٌ سَاجِيَةٌ A calm night, in which the wind is still, and such as is not dark: (T, TA:) or a night in which the cold has become allayed, and in which the wind and the clouds have become still, and which is not dark. (M, TA.) and طَرْفٌ سَاجٍ A still, or motionless, eye: (S, K:) [or] عَيْنٌ سَاجِيَةٌ, accord. to IAar, means an eye that has a languid, or languishing, look; which is an accessory to beauty in women. (TA.) See also the next preceding paragraph.

جلو

1 جَلَا, (S, Mgh, Msb,) [aor. ـُ inf. n. جَلَآءٌ, (Msb,) It (a thing, and (assumed tropical:) an affair, or a case, Mgh, or (assumed tropical:) information, or tidings, Msb,) was, or became, clear, unobscured, exposed to view, displayed, laid open, disclosed, or uncovered, (Mgh, Msb,) للِنَّاسِ to men, or the people; (Msb;) as also ↓ تجلّى, said of a thing: (S, Mgh, Msb:) it ((assumed tropical:) information, or tidings, S, Msb, or (assumed tropical:) an affair, or a case, Mgh,) was, or became, apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident, (S, Mgh, Msb,) لِى to me, (S,) or لِلنَّاسِ to men, or the people. (Msb.) One says, الشَّمْسُ ↓ تجلّت The sun became unobscured, or exposed to view, and ceased to be eclipsed. (TA from a trad.) Er-Rághib says that ↓ وَالنَّهَارِ إِذَا تَجَلَّى is sometimes by the thing itself; as in the phrase [in the Kur xcii. 2], فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ [By the day when it becometh clear, &c.]: and sometimes, by the case, and the action; as in the saying [in the Kur vii. 139], فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ [And when his Lord became manifested to the mountain]: Zj says that the meaning in this instance is, appeared, and so say the Sunnees; El-Hasan says that the meaning is, تجلّى بِالنُّورِ العَرْشِ [became manifested by light, the light of the empyrean]. (TA.) b2: جَلَا, [aor. ـُ inf. n. جَلَآءٌ (S, Mgh, Msb, K) and جَلْوٌ; (K;) and ↓ اجلى; (S, Mgh, Msb, K;) He, (a man, Msb,) or they, (a company of men, Mgh, Msb,) went forth, or emigrated, (S, Mgh, Msb,) عَنِ البَلَدِ from the country, or town, (S, Msb,) and عَنْ

أَوْطَانِهِمْ from their homes: (S, Mgh:) [like جَلَّ:] or they (a company of men) dispersed themselves, or became dispersed, عَنِ المَوْضِعِ, and مِنْهُ, from the place: (K:) or جلا means, in consequence of fear: and ↓ اجلى, in consequence of drought: (Az, K:) or مَنْزِلَهُمْ ↓ أَجْلَوْا signifies they left their place of abode in consequence of fear; the verb in this case being trans. by itself: but if they have left for some other reason than fear, you say, عَنْ مَنْزِلِهِمْ: (Msb:) accord. to IAar, جَلَا signifies he fled, being driven away, from his home. (TA.) [See also 12.] b3: جَلِىَ, aor. ـَ inf. n. جَلًا, He had that degree of baldness which is termed ↓ جَلًا; (K;) i. e. baldness of the fore part of the head; (S, K;) like جَلَهٌ: (S:) or baldness of half of the head; (S, K;) which is the beginning of صَلَعٌ: (S:) or baldness less than what is termed صَلَعٌ. (K.) And جَلا الجَبِينِ, inf. n. جَلًا, signifies the same as جَلِىَ [The part above the temple became bald]. (A'Obeyd, TA.) A2: جَلَاهُ, [aor. ـُ inf. n., app., جِلَآءٌ, or perhaps جَلَآءٌ, but the former seems to be indicated by what follows;] (S, Mgh, Msb;) and ↓ جلّاهُ; (MA;) He made it, or rendered it, clear, or unobscured; exposed it to view, displayed it, laid it open, disclosed it, or uncovered it; (S, Mgh, MA;) namely, a thing: (S, Mgh:) he made it, or rendered it, apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident; (S, Mgh, Msb, MA;) namely, (assumed tropical:) an affair, (Mgh,) or (assumed tropical:) information, or tidings. (Msb.) You say, جَلَا العَرُوسَ, inf. n. جِلَآءٌ and جِلْوَةٌ (S, Msb, K) and جَلْوَةٌ (Msb, K) and جُلْوَةٌ; (K;) and ↓ اجتلاها; (S, Msb, K;) He displayed the bride, عَلَى بَعْلِهَا to her husband: (K:) or he looked at the bride displayed: (S:) and you say also, جُلِيَتْ عَلَى

زَوْجِهَا (TA) She mas shown to her husband, and he looked at her displayed: (Har p. 30:) and جَلَاهَا زَوْجُهَا Her husband presented, or gave, to her a female slave (S, K) or some other thing at the time of her being displayed to him; as also ↓ جلّاها: (K:) and جَلَتِ المَاشِطَةُ العَرُوسَ The female hairdresser adorned the bride [to display her to her husband]. (TA.) You also say, جَلَا فُلَانٌ الأَمْرَ (tropical:) Such a one displayed, discovered, disclosed, revealed, or manifested, the affair, or case; as also ↓ جلّاهُ, and جَلَا عَنْهُ: (K, * TA:) or جَلَا فُلَانًا الأَمْرِ he displayed, discovered, &c., to such a one the affair, or case; as also ↓ جلّاه [i. e. جلّاهُ الأَمْرَ], and جَلَا عَنْهُ [i. e. جلا عنه الأَمْرَ or جلا فُلَانًا عَنِ الأَمْرِ]. (So accord. to the CK and my MS. copy of the K. [The reading in the TA is, in my opinion, preferable to the latter.]) And السَّاعَةَ ↓ اَللّٰهُ يُجَلِّى (assumed tropical:) God will make manifest the hour, or time of the resurrection; or will make it to appear. (K in art. جلى: [but it belongs to the present art.:]) so in the Kur vii. 186. (TA.) And عَنْ نَفْسِهِ ↓ هُوَ يُجَلِّى (assumed tropical:) He declares, or explains, his mind. (S.) b2: جَلَوْتُ السَّيْفَ, inf. n. جِلَآءٌ, (S, Msb, K, [in the CK جَلاء, but it is]) with kesr, (S, Msb,) and جَلْوٌ, (K,) I removed, or cleared off, the rust from the sword; (Msb;) I polished, or furbished, the sword; (S, K;) and المِرْآةَ the mirror; (K;) and the like; (TA;) [as, for instance,] الفِضَّةَ the silver; and so جَلَيْتُهَا. (K in art. جلى.) And جَلَوْتُ بَصَرِى بِالكُحْلِ [I cleared my sight with collyrium]: (S:) [whence,] جَلَا He applied collyrium to his eye or eyes. (IAar, TA.) and جَلَوْتُ هَمِّى عَنِّى (tropical:) I removed my anxiety, or caused it to depart, from me: (S, K, * TA: *) and عَنْهُ الهَمَّ ↓ اجلى (assumed tropical:) He removed, or cleared away, from him anxiety. (Lth, TA.) and جَلَا اللّٰهُ عَنْهُ المَرَضَ (assumed tropical:) God removed from him the disease. (TA.) b3: جَلَاهُمْ, and ↓ اجلاهم, (S, Mgh,) or جَلَاهُ, and ↓ اجلاهُ, (Msb, K,) and ↓ اجتلاهُ, (K,) He, (a man, S, Msb, or the Sultán, Mgh,) or it, (drought, K,) caused them, or him, to go forth, or emigrate; or expelled them, or him; or drove them, or him, forth; (S, Mgh, Msb, K;) [from their homes, or from his home.] And جَلَا النَّحْلِ, inf. n. جِلَآءٌ, or جَلَآءٌ, (accord. to different copies of the K,) and جلوة [thus written without any syll. signs]; and ↓ اجتلاها; (TA;) He smoked [out] the bees, in order to collect the honey; (K;) he drove away the bees by means of smoke. (TA.) 2 جلّى: see 1, in six places.

A2: Also, inf. n. تَجْلِيَةٌ and تَجْلِىٌّ, He (a hawk, or falcon,) raised his head, and looked, (K, TA,) seeing the prey: (TA:) or he (a hawk) closed his eyes, and then opened them, in order to see more clearly. (Ibn-Hamzeh, TA.) b2: And [hence,] جلّى بِبَصَرِهِ, inf. n. تَجْلِيَةٌ, He cast his eyes (S, K) like the hawk looking at the prey. (S.) A3: [جلّى is also mentioned (in Har p. 161), on the authority of Mtr, as signifying He, or it, outstripped; from المُجَلِّى

meaning “ the first of the horses in a race; ” but as being not known in this sense on any other authority.]3 جَالَيْتُهُ بِالأَمْرِ, inf. n. مُجَالَاةٌ, I acted openly with him in the affair; as also جَالَحْتُهُ. (S.) 4 اجلى as an intrans. v.: see 1, in two places. b2: أَجْلَوْ عَنِ القَتِيلِ They cleared themselves away, or removed, from the slain person. (S, Mgh, Msb, TA.) b3: اجلى يَعْدُو He hastened, running: (K:) or hastened somewhat, running: (TA:) or اجلى signifies he became distant, or remote, and hastened. (So accord. to some copies of the K, where we find وَأَجْلَى بَعُدَ وَ أَسْرَعَ instead of وَ أَجْلَى

يَعْدُو أَسْرَعَ.) A2: As a trans. v.: see 1, in four places.5 تجلّى: see 1, in three places: b2: and see also 7.

A2: تجلّى الشَّىْءَ He looked at the thing, (K in art. جلى,) standing upon a higher position. (TA.) [See also 8.]6 تَجَالَيْنَا Our states, or conditions, became disclosed to each other; the state, or condition, of each of us to the other. (S.) 7 انجلى It became removed, or cleared away; said of anxiety, (S, K, * TA,) and of an affair [&c.]; as also ↓ تجلّى. (K, * TA.) You say, انجلى عَنْهُ الهَمُّ Anxiety became removed, or cleared away, from him, (S,) كَمَا تَنْجَلِى الــظُّلْمَةُ like as the darkness becomes removed, or cleared away. (TA.) 8 اجتلاهُ He looked at him, or it. (K.) [See also 5.] Hence, اجتلى العَرُوسَ, explained above: see 1. (TA.) b2: See also 1 in two other places, last two sentences. b3: اِجْتَلَيْتُ العِمَامَةَ عَنْ رَأْسِى

I raised the turban, while folding it, from the side of my forehead (عَنْ جَبِينِى): (S:) [like جَلَهْتُهَا.]

A2: اجتلى It became polished, or furbished; said of a sword [&c.]. (TA.) 12 اجلولى He went forth, or emigrated, from one country, or town, to another. (IAar, K.) [See also 1.]

اِبْنُ جَلَا (tropical:) A man who is well known, celebrated, or notable; (Mgh;) of whom it is said, جَلَا الأُمُورَ, i. e. he has made affairs clear, unobscured, or manifest; (S, Mgh;) or جَلَا أَمْرُهُ, i. e. his case has become clear, unobscured, or manifest: (Mgh:) or one whose case is clear, apparent, plainly apparent, or manifest; (K, TA;) as also ↓ اِبْنُ أَجْلَى: (K:) applied to a man who is upon an elevated and conspicuous place; and applied by El-Hajjáj to himself, as meaning that he was one whom every one knew: (TA:) and also, (K,) for this reason, (TA,) the name of a certain man, (S, K,) well known, (K,) of the Benoo-Leyth, who was a person of great daring. (TA.) A poet says, (S,) namely, Soheym Ibn-Wetheel Er-Riyáhee, (TA,) أَنَا ابْنُ جَلَا وَطَلَّاعُ الثَّنَايَا مَتَى أَضِعَ العِمَامَةَ تَعْرِفُونِى

[I am a man well known, celebrated, or notable, &c.; and he who rises to eminences, or who is accustomed to embark in, or surmount, lofty and difficult things: when I put down the turban, ye will know me]. (S, TA.) Sb says, (TA,) جلا in this case is a verb in the pret. tense: 'Eesà Ibn-'Omar says that when a man is named قَتَلَ or ضَرَبَ or the like, the word is imperfectly decl.; and he adduces, in evidence, this verse: others say that جلا may be here without tenween because it is imitative of a phrase, as though the poet said, أَنَا ابْنُ الَّذِى يُقَالُ لَهُ جَلَا الأُمُورِ: (S, TA:) accord. to IB, it is without tenween because it is a verb with its agent [implied in it]. (TA.) b2: Accord. to some, it signifies (assumed tropical:) The daybreak, or dawn; (Har p. 498;) and so ↓ اِبْنُ أَجْلَى: (TA:) accord. to Hamzeh, (assumed tropical:) the beginning of day: and accord. to some, (assumed tropical:) the moon. (Har ubi suprà) جَلًا: see 1, voce جَلِىَ: A2: and see جِلَآءٌ.

جِلًا: see جِلَآءٌ.

جِلْوَةٌ A female slave, (S, K,) or some other thing, (K,) that is presented, or given, by the husband to his bride at the time of her being displayed to him. (S, * K.) One says, مَا جِلْوَتُهَا [What is her bridal present?]; and is answered, “ Such a thing. ” (S.) جَلَآءٌ A thing, an affair, or a case, that is apparent, manifest, plain, or evident. (S, K, TA.) b2: And Acknowledgment, or confession: so in the saying of Zuheyr: فَإِنَّ الحَقَّ مَقْطَعُهُ ثَلَاثٌ يَمِينٌ أَوْ نِفَارٌ أَوْ جَلَآءٌ [For verily the means of deciding the truth are three: an oath, and incongruity of circumstances, and acknowledgment, or confession]: (S:) but Az writes the last word ↓ جِلَآء, with kesr to the ج, as meaning an evidence, or a proof, and witnesses; from مُجَالَاةٌ [inf. n. of 3, q. v.]. (TA.) b3: أَقَمْتُ عِنْدَهُ جَلَآءَيَوْمِى, (K, TA,) or جَلَآءَ يَوْمٍ, (so in some copies of the K,) [I remained with him, or at his abode,] during the whiteness of my, or a, day. (Zj, K, TA.) A2: See also the next paragraph.

جِلَآءٌ: see the paragraph next preceding.

A2: Also, (S, Mgh, K,) written by El-Muhellebee ↓ جَلَآءٌ, (TA,) and ↓ جَلًا, which is more correct than the first, (Mgh,) or it is allowable, as also ↓ جِلًا, the former of the last two mentioned on the authority of En-Nahhás, (TA,) Collyrium: (S, K:) or a particular kind thereof, (K, TA,) that clears the sight; (TA;) [i. e.] i. q. إِثْمِدٌ [antimony, or an ore of antimony]; (Mgh, TA;) so called because it clears the sight. (Mgh.) A3: مَاجِلَاؤُهُ What is his honourable name, or surname, (S,) or his good surname, (K,) by which he is addressed? (S, K.) جَلِىٌّ Clear, unobscured, exposed to view, displayed, laid open, disclosed, or uncovered: apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident: (S, Msb, K, TA:) جَالٍ thus used has not been heard. (Er-Rághib, TA.) It is applied as an epithet to information, or tidings, (Msb, TA,) and to analogy, or rule. (TA.) b2: عَيْنٌ جَلِيَّةٌ A seeing eye. (IB, TA.) جَلِيَّةٌ Sure information or tidings. (S.) b2: أَخْبَرَنِى عَنْ جَلِيَّةٌ الأَمْرِ He informed me of the true, or real, state of the affair, or case. (TA.) دَوَآءٌ جَلَّآءٌ [A medicine that clears the complexion or skin]. (K voce فُوَّةٌ, &c.) جِلِيَّانٌ The act of rendering apparent, open, manifest, plain, or evident: rendering clear, or unobscured; exposing to view, displaying, laying open, disclosing, or uncovering. (TA.) جَالٍ Going forth, or emigrating, from his country, or town: [like جَالٌّ:] and so جَالِيَةٌ, applied to a company of people; [as also جَالَّةٌ;] (Msb;) or to people who have gone forth, or emigrated, from their homes; (S;) and particularly to those tributaries, (Mgh, Msb,) namely, certain Jews, (Mgh,) whom 'Omar expelled from the country of the Arabs; (Mgh, Msb;) and afterwards, to such as have the poll-tax imposed upon them, of the people of the Bible, and of the Magians, though not having emigrated from their homes; (Mgh;) [i. e.] the free non-Muslim subjects of a Muslim government; because they were expelled by 'Omar from Arabia; (K;) the word being fem. because denoting a جَمَاعَة; (Mgh;) and its pl. is جَوَالٍ. (Mgh, Msb.) b2: Hence, (Msb,) ↓ جَالِيَةٌ [as a subst.] is applied to The poll-tax that is exacted from the persons last mentioned above; (S, Mgh, Msb;) as also جَالَّةٌ: (S:) first, in this sense, applied to that which was exacted from the people expelled from Arabia by 'Omar. (Msb.) You say, اُسْتُعْمِلَ فُلَانٌ عَلَى

الجَالِيَةِ [Such a one was employed as collector of the poll-tax]. (S, Mgh, Msb.) A2: See also جَائِلٌ, in art. جول.

جَالِيَةٌ (as a subst.): see what next precedes.

أَجْلَى Having that degree of baldness which is termed جَلًا; i. e. baldness of the fore part of the head: or baldness of half of the head; (S, K;) which is the beginning of صَلَعٌ: (S:) or baldness less than what is termed صَلَعٌ: (K:) or baldness of half of the head, and the like: (A'Obeyd, TA:) fem. جَلْوَآءٌ. (K.) [See أَجْلَحُ.] b2: Beautiful, or handsome, in face, bald in the sides of the forehead. (K.) b3: جَبْهَةٌ جَلْوَآءُ A wide forehead. (K.) b4: سَمَآءٌ جَلْوَآءٌ (assumed tropical:) A cloudless sky: (Ks, S, K:) and لَيْلَةٌ جَلْوَآءُ (assumed tropical:) a cloudless, bright, night. (TA.) b5: اِبْنُ أَجْلَى: see اِبْنُ جَلَا, in two places. b6: Also (i. e. ابن اجلى) (assumed tropical:) The lion. (TA.) A2: فَعَلْتُهُ مِنْ

أَجْلَاكَ, and ↓ إِجْلَاكَ, I did it on account of thee, for thy sake, or because of thee; syn. مِنْ أَجْلِكَ. (K.) فَعَلْتُهُ مِنْ إِجْلَاكَ: see what next precedes.

مَجْلًى sing. of مَجَالٍ, which signifies The fore parts of the head, which are the [first] places of baldness: (Fr, S:) or what is seen of the head when one fronts the face. (TA.) مُجْلٍ [act. part. n. of 4. Hence,] فَإِمَّا حَرْبٌ مُجْلِيَةٌ وَ إِمَّا سِلْمٌ مُخْزِيَةٌ And either war that shall cause you to emigrate, or abasing peace. (TA.) المُجْلِّى The first of the horses in a race. (K in art. جلى.)