دون

1 دَانَ, aor. ـُ inf. n. دَوْنٌ; and ↓ أُدِينَ, (S, K,) with damm, (K,) inf. n. إِدَانَةٌ; (S;) He, or it, was, or became, such as is termed دُونٌ; (S, K;) [i. e.] low, base, vile, &c.: or weak: (K:) mentioned by Er-Rághib on the authority of IKt: (TA:) so say some: but accord. to others, دُونٌ has no verb. (S, TA.) لَمْ يَدُنْ, (as in my copies of the S,) or لم يُدَنْ, (as in the TA,) at the end of a verse of 'Adee, as some relate it, [perhaps the only authority for these two verbs,] is accord. to others لم يدَنّْ, from دَنَّى

meaning “ he, or it, was, or became, weak. ” (S, K.) 2 دوّن الدَّيوَانَ, (inf. n. تَدْوِينٌ, TA,) He wrote, composed, or drew up, the register [&c.]. (S, * Msb, K, TA. *) And دوّن الدَّوَاوِينَ He instituted, appointed, or arranged, the registers for the prefects, or administrators, (Mgh, Msb,) and the Kádees, (Mgh,) or others: (Msb:) said of 'Omar; who is related to have been the first that did this, (Mgh, Msb,) among the Arabs. (Msb.) And دوّن الكُتُبَ He collected the writings. (Mgh.) [And دوّن شِعْرَ فُلَانٍ He collected the poetry of such a one.] And تَدْوِينٌ signifies also The writing [a person's name &c.] in a دِيوَان [or register]. (KL.) You say, دوّنهُ He wrote it [in a register]. (MA.) [And He registered him.]4 أُدِينَ, inf. n. إِدَانَةٌ: see 1.

A2: مَا أَدْوَنَهُ [as meaning How low, base, vile, &c., is he, or it!] is [asserted to be] a phrase not used, (As, T, K, TA,) because [it is said that] دُونٌ has no verb. (As, T, TA.) 5 تدوّن He was, or became, in a state of complete richness, wealth, or competence. (IAar, T, K.) [See also تذوّن. Perhaps both are correct, as dial. vars.]

دُونً Low, base, vile, mean, paltry, inconsiderable, or contemptible; (Fr, T, S, M, * Msb, K;) applied to a man &c.: (T, Msb:) and inferior, i. e. lower, baser, viler, &c., in grounds of pretension to respect or honour [or in any approvable quality]: (Lth, T:) and such as falls short [of a thing]; used in this sense as a prefixed noun: (Ham p. 686:) [see below what is said of its usage as a prefixed noun by Lth and by Sb: and used as an epithet, scanty, or deficient; applied to anything:] and of a middling sort; between good and bad; applied to a man and to a commodity: (M:) and also high, or eminent, in rank or condition; noble, or honourable: (T, K:) thus it bears two contr. significations (K) [and significations intermediate between those two]. A poet says, إِذَا مَا عَلَا المَرْءُ رَامَ العَلَآء

وَيَقْتَعُ بِالدُّونِ مَنْ كَانَا دُونَا [When the man is high in rank, or nobility, he seeks highness: and he who is low is content with that which is low]. (S.) Accord. to the most common usage, (Msb,) or accord. to what is asserted to be the most common usage, (Lh, M,) one says رَجُلٌ مِنْ دُونٍ (T, M, Msb, K) and شَىْءٌ مِنْ دُونٍ (M, Msb) A man who is [of a kind that is] low, base, &c., and a thing that is [of a kind that is] low, base, &c.: (Msb:) but sometimes they said رَجُلٌ دُونٌ and شَىْءٌ دُونٌ, without مِنْ; (M, Msb;) and ثَوْبٌ دُونٌ a bad [or an inferior] garment, or piece of cloth: (M:) or one should not say رَجُلٌ دُونٌ; (T, K;) for the Arabs did not use this phrase. (T.) Accord. to Lth, one says, هٰذَا دُونُ ذَاكَ [This is the inferior of that], when meaning to denote by it low estimation, using the nom. case: (T:) [but this is uncommon, if allowable:] Sb says that دُون is not used in the nom. case as a prefixed noun: as to the saying in the Kur [lxxii. 11, an instance similar to which occurs also in vii. 167], مِنَّا الصَّالِحُونَ وَ مِنَّا دُونَ ذٰلِكَ, the meaning is, وَ مِنَّا قَوْمٌ دُونَ ذٰلِكَ [i. e. Of us are the righteous, and of us are a party below that party in rank or estimation]; (M, TA;) or, as another says, دون is here in the accus. case but in the place of a noun in the nom. case because it is generally used as an adv. n. (TA.) b2: As an adv. n., دُون signifies Below, contr. of فَوْق; (S, K;) as denoting a falling short of the [right or approved] limit; (S;) or denoting low, or mean, estimation or condition; (Lth, T, M;) or a condition lower, baser, viler, &c., than that of another, in grounds of pretension to respect or honour [or in any approvable quality]; (Lth, T;) [and hence, inferior to, beneath, under, or short of, another in rank, height, size, &c.;] and less than another, and more deficient than another: (Fr, T:) and also above; i. q. فَوْق; (T, K;) in highness, or eminence, of rank or condition, or in nobility; (T;) [and hence, exceeding another, and more than another:] thus bearing two contr. significations. (K.) You say, زَيْدٌ دُونَكَ meaning Zeyd is [below thee, or] in a condition lower, baser, viler, &c., than thine, in grounds of pretension to respect or honour [&c.]: and when one says, “Verily such a one is high, or eminent, in rank or condition,” or “ is noble,” another replies, وَ دُونَ ذٰلِكَ meaning And above that. (T.) b3: Also Beneath, below in situation, or under; syn. تَحْت. (T, TA.) Using it in this sense, you say, دُوَن قَدَمِكَ خَدُّ عَدُوِّكَ [May the cheek of thine enemy be beneath thy foot]: (T, TA:) and جَلَسَ دُونَهُ [He sat below him]. (TA.) b4: Also Before in respect of place, or in front: and [the contr., namely,] behind, or beyond. (T, M, K.) [You may say, using it in the former sense, جَلَسَ دُونَهُ He sat before him, or in front of him: (see Ham p. 86:) and, using it in the latter sense,] you say, هٰذَا أَمِيرٌ عَلَى مَا دُونَ جَيْحُونَ This [man] is governor, or prince, over what is beyond [the river] Jeyhoon. (TA.) b5: And i. q. قَبْل [generally signifying Before in respect of time; but as some say, in respect of place also, which may perhaps be here meant]: (T:) and [the contr., namely,] i. q. بَعْد [generally meaning after in respect of time; but as some say, in respect of place also, which may perhaps be here meant]. (Fr, T, TA.) b6: It signifies also Nearer than another thing: (S, Msb, K:) so in the phrase هٰذَا دُونَ ذٰلِكَ [This is nearer than that]; (S Msb;) or هٰذَا دُونَهُ [this is nearer than he, or it]. (K.) [Hence,] one says also, اُدْنُ دُونَكَ meaning Draw thou near in the space that is between me and thee: (A Heyth, T:) [or approach thou nearer to me:] or draw thou near [or nearer] to me. (IAar, T, M, K.) And يَزِيدُ بَغُضُّ الطَّرْفَ دُونِى, a saying of a poet, means Yezeed lowers the eye towards a spot between me and him. (A Heyth, T.) [خَشَعَتْ دُونَهُ الأَبْصَارُ, also, has a similar meaning: see 1 in art. خشع. So, too, has the phrase, خَاوَتَ طَرْفَهُ دُونِى: see 3 in art. خوت. And hence,] one says, دُونَ النَّهْرِ جَمَاعَةٌ [In the way of, or to, the river, or on this side of the river, or nearer than the river, is a company of men; or] before thy reaching the river [there is to be found, or encountered, a company of men]. (K.) And دُونَ قَتْلِ الأَسَدِ أَهْوَالٌ [In the way of, or to, the slaying of the lion, or] before thine attaining to the slaying of the lion, terrors [are to be encountered]. (T, TA.) [And دُونَهُ خَرْطُ القَتَادِ: see 1 in art. خرط.] And حَالَ دُونَ الشَّىْءِ [It intervened as an obstacle in the way to the thing; or] it prevented from attaining the thing. (W p. 71.) [And لَيْسَ دُونَهُ شَىْءٌ There is nothing intervening as an obstacle in the way of, or to, him, or it.] And [hence,] قُتِلَ دُونَ مَالِهِ, and نَفْسِهِ, and أَخِيهِ, and جَارِهِ, He was slain in defence of his property, and of himself, and of his brother, and of his neighbour. (Occurring in a trad. commencing with the words الغَرِيقُ شَهِيدٌ, in the “ Jámi' es-Sagheer,” and thus explained in the margin of a copy of that work.) [And نَبَحَ دُونَهُ is a modern phrase meaning (assumed tropical:) He defended him as though by barking in the way to him.] b7: [Hence,] also i. q. عَلَى [as meaning Against; denoting defence by means of intervention: see an ex. in a verse cited voce شَخْصٌ]. (Fr, T, TA.) b8: And i. q. عِنْدَ [meaning At, near, nigh, by, or near by; with, or present with; &c.]. (Fr, T, Ibn-Es-Seed.) Accord. to Ez-Zowzanee, it has this meaning in the saying of Imra-el-Keys, [describing a horse,] فَأَلْحَقَنَا بِالهَادِيَاتِ وَ دُونَهُ جَوَاحِرُهَا فِى صَرَّةٍ لَمْ تُزَيَّلِ (TA, but only the former hemistich is there given,) i. e. And he made us to overtake the foremost of the wild animals, while near to him were those that lagged behind, in a herd, not dispersed. (EM p. 48.) b9: And i. q. غَيْر [as meaning Other than, beside, or besides, exclusively of, or not as used before a substantive or an adjective]. (K.) Hence, in the Kur [xxi. 82], وَيَعْمَلُونَ عَمَلًا دُونَ ذٰلِكَ [And who should do work other than, or beside, that]. (Fr, TA.) And in the same [iv. 51 and 116], وَيَغْفِرُ مَا دُونَ ذٰلِكَ But He will forgive what is other than that: or, as some say, what is less than that. (Er-Rághib, TA.) and so, it is said, in the trad., لَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ

صَدَقَةٌ [There is no poor-rate to be exacted in the case of what is other than, or not, or, rather less than, five ounces]. (K.) So, too, it is said to mean in the trad., أَجَازَ الخُلْعَ دُونَ عِقَاصِ رَأْسِهَا [He allowed the divorcing a wife for a gift, or compensation, other than the عِقَاص (q. v.) of her head: in the CK, in which الخَلْعُ is erroneously put for الخُلْعَ, this is given as an ex. of ذُونَ in the sense of سَوِى, which is syn. with غَيْر]: or the meaning is, for anything, even for the عقاص of her head. (K, TA.) b10: It is also used (M, K, TA) as a subst. (M, TA) with مِنْ prefixed to it, [very often in this case, in the Kur and elsewhere, as meaning غَيْر and sometimes in other senses explained above,] and likewise with بِ (M, K, TA,) though rarely. (K.) One says, هٰذَا دُونَكَ and هٰذَا مِنْ دُونِكَ [This is below thee, or above thee: &c.]. (M, TA.) And it is said in the Kur [xxviii. 23], وَوَجَدَ مِنْ دُونِهِمُ امْرَأَتَيْنِ (M, TA) And he found in a place below them two women: (Bd:) or beside them, or exclusively of them. (Jel.) One says also, هٰدَا لِىدُونَ لَكَ or مِنْ دُونِكَ [meaning This belongs to me exclusively of thee]; i. e. thou hast no right nor share [with me] in this. (Kull p. 186.) The phrase فِيهِمْ مَنْ لَيْسَ بِدُونِهِ [app. as meaning Among whom was such as was not below him in respect of knowledge of poetry] is used by Akh in his book on rhymes. (M, TA.) b11: It also denotes a command, (T, K,) and an incitement (Fr, T, S, K) to do a thing. (S.) Using it in the former sense, you say, دُونَكَ الدِّرْهَمَ, meaning Take thou the dirhem; (T;) or دُونَكَ الشَّىْءَ and دُونَكَ بِالشَّىْءِ, meaning Take thou the thing: (M:) and using it in the latter sense, you say, دُونَكَهُ, (S, K, TA,) meaning Keep thou, cleave thou, cling thou, or hold thou fast, to him; and take care of him: (TA:) or دُنَكَ زَيْدًا Keep thou, &c., to Zeyd, taking care of him. (T.) Temeem [meaning a party of the tribe so named] said to El-Hajjáj, when he had slain, i. e. crucified, Sálih Ibn-' Abd-Er-Rahmán, “ Permit us to bury Sálih: ” and he replied, دُونَكُمُوهُ [Take ye him]. (S, TA.) b12: And it also denotes a threat. (T, K.) So in the sayings دُوَكَ صِرَاعِى [Beware thou of wrestling with me] and دُونَكَ فَتَمَرَّسْ بِى [Beware thou, and then set thyself against me to do evil if thou canst]. (T, TA.) b13: It is said that no verb is derived from it: (T, S, M, Msb:) but some assert that دَانَ and أُدِينَ [mentioned in the first paragraph of this art.] are derived from it. (S.) b14: The dim. of دُونَ is ↓ دُوَيْنَ: (Ham p. 404:) and ↓ دُوَيْنَةَ occurs as a dim. in a verse of a post-classical poet; but, [ISd says,] of what word I know not, unless they said ↓ دُونَةَ [for دُونَ]. (M.) دُونَةَ: see the next preceding sentence.

دُوَيْنَ: see the next preceding sentence.

دُوَيْنَةَ: see the next preceding sentence.

دَيْوَانٌ: see the next paragraph.

دِيوَانٌ, an arabicized word, (AO, M, Msb, &c.,) from the Pers\. [دِيوَانْ]; (AO, M, &c.;) [though some hold it to be of Arabic origin:] J says, (TA,) it is originally دِوَّانٌ, but ى is substituted for one of the و s ; as is shown by its pl., (S, Msb,) which is دَوَاوِينُ; (S, M, Msb, K;) for if the ى were radical, they would say دَيَاوِينُ; (S;) but accord. to IDrd and IJ, (IB, TA,) it has this latter pl. also: (M, IB, K, TA:) Sb says that the و in دِيوَانٌ, though after ى, is not changed into ى, as it is in سَيِّدٌ, because the ى in the former word is not inherent; that word being of the measure فِعَّالٌ, from دَوَّنْتَ; (M;) [i. e.] it is from دَوَّنَ الكُتُبَ meaning “ he collected the writings; ” as is shown by their saying ↓ دُوَيْوِينٌ, (M,) which is the dim.: (Msb:) ISk says that ديوان is with kesr only [to the د]; (M;) but one says ↓ دَيْوَانٌ also, (K,) which is mentioned by Ks, as postclassical, and by Sb; like بَيْطَارٌ: (M:) the meaning is A دَفْتَر [or register]: (Shifá el-Ghaleel, TA:) or a collection of written leaves or papers [forming a book, generally for registration]: (ISk, M, Mgh, * K:) or a register of accounts; an accountbook: (Msb:) and a register of soldiers and pensioners [and others]: (IAth, K:) the first who instituted, or appointed, or arranged, such a book, (Mgh, Msb, K,) among the Arabs, (Msb,) for the prefects, or administrators, (Mgh, Msb,) and the Kádees, (Mgh,) is said to have been 'Omar: (Mgh, Msb, K: *) accord. to El-Máwardee, it is a register of what concerns the rights, or dues, of the state, relating to the acts of the government, and the finances, and the military and other administrators thereof: (TA:) then any book was thus called: and especially the poetry of some particular poet: so that this meaning became [conventionally regarded as] a proper signification thereof; (Shifá el-Ghaleel, TA;) i. e. a collection of poetry [of a particular poet]. (TA.) [Hence,] one says, فُلَانٌ مِنْ أَهْلِ الدِّيوَانِ, meaning Such a one is of those whose names are written in the register. (Mgh.) [Also Such a one is of the keepers of the register; or, is of the registrars. (And sometimes it has another meaning, which see below.) And hence the saying] الشِّعْرُ دِيوَانُ العَرَبِ (assumed tropical:) [Poetry is the register of the Arabs]: because they used to refer to it on their differing in opinion respecting genealogies and wars or fights and the appointing of stipends or allowances from the government-treasury, like as the people of the ديوان [properly so called] refer to their ديوان in a case that is doubtful to them; or because it was the depository of their sciences, and the preserver of their rules of discipline, and the mine of their histories. (Har p. 263.) b2: Afterwards, also, it was applied to signify An account, or a reckoning. (Msb, TA.) b3: and Writers [of accounts or reckonings]. (TA.) b4: And A place of account or reckoning, (Msb, TA,) and of writers [of accounts or reckonings] (TA.) b5: [Also A council, court, or tribunal: see دَسْتٌ. Hence أَهْلُ الدِّيوَانِ sometimes means The people of the council, court, or tribunal. b6: And also, in the present day, A long seat, formed of a mattress laid against the side of a room, upon the floor or upon a raised structure or frame, with cushions to lean against; or two or more of such mattresses &c. similarly placed.]

ديوَانِىٌّ Of, or belonging to, a دِيوَان. (TA.) دُوَيْوِينٌ dim. of دِيوَانٌ, q. v. (M, * Msb.) أَدْوَنُ is used by IJ in the phrase ذٰلِكَ أَقَلٌّ الأَمْرَيْنِ وَأَدْوَنُهُمَا [That is the lesser of the two affairs, or cases, and the lower, baser, &c., of them]: but [ISd says that] this is strange, because [he held that], like أَحْنَكَ, it has no verb belonging to it. (M.)

عم

1 عَمَّ, (S, Msb, K,) aor. ـُ (S, Msb,) inf. n. عُمُومٌ, (S, Msb, K,) i. q. شَمِلَ الجَمَاعَةَ [i. e. It was, or became, common, or general, or universal; or generally, or universally, comprehensive: it included the common, or general, or whole, aggregate, assemblage, bulk, mass, or extent, within its compass; or within the compass of its relation or relations, its effect or effects, its operation or operations, its influence, or the like]: said of a thing: (S, K:) of rain, &c.: (Msb:) عُمُومٌ signifies the including, or comprehending, [the generality, or] all: (PS:) and the happening, or occurring, to [the generality, or] all. (KL.) عَمَّ ثُؤَبَآءُ النَّاعِسِ [The yawning of the drowsy became common, or general, or universal,] is a prov., applied to the case of an event that happens in a town, or country, and then extends from it to the other towns, or countries. (TA.) b2: It is also trans. [signifying He, or it, included, comprehended, or embraced, persons, or things, in common, in general, or universally, within the compass of his action, or influence, &c., or within the compass of its relation or relations, its effect or effects, its operation or operations, its influence, or the like]: and when trans., its inf. n. is عَمٌّ. (TK.) One says, عَمَّ المَطَرُ الأَرْضَ [The rain included the general, or the whole, extent of the land within the compass of its fall]. (The Lexicons passim.) And عَمَّهُمْ بِالعَطِيَّةِ [He included them in common, in general, or universally, within the compass of the gift; or gave to them in common, in general, or universally]. (S, K.) And عَمَّ فِى

دُعَائِهِ وَخَصَّ [He included, or comprehended, persons or things in common, or in general, in his prayer or supplication &c., and particularized, or specified, some person or thing, or some persons or things]. (S voce خَلَّ.) And عَمَّهُمُ المَرَضُ [The disease was, or became, common, or general, or universal, among them]. (The Lexicons passim.) A2: عَمَّ also signifies He, or it, made long, or tall: b2: and He, or it, was, or became, long, or tall. (IAar, TA.) A3: [And He became a paternal uncle (صَارَ عَمًّا).] One says, مَا كُنْتُ عَمًّا وَلَقَدْ عَمِمْتُ [I was not a paternal uncle, and now I have become a paternal uncle]: (so in my copies of the S:) or مَا كُنْتَ عَمًّا وَلَقَدْ عَمِمْتَ or عَمَمْتَ [Thou wast not &c.]: (so accord. to different copies of the K: the former accord. to the TK [agreeably with my copies of the S; and this I believe to be the right reading, or at least preferable; like أَمِمْتُ]:) inf. n. عُمُومَةٌ; (S, Msb, K;) like خُؤُولَةٌ [and أُمُومَةٌ] and أُبُوَّةٌ. (TA.) And بَيْنِى وَبَيْنَ فُلَانٍ عُمُومَةٌ [Between me and such a one is a relationship of paternal uncle]. (S.) A4: عُمَّ: see the next paragraph.2 تَــعْمِيــمٌ The making a thing to be common, general, or universal; the generalizing it; contr. of تَخْصِيصٌ. (K in art. خص.) A2: عَمَّمْتُهُ I attired him with the عِمَامَة [or turban]. (S.) And عُمِّمَ رَأْسُهُ His head was wound round with the عِمَامَة [or turban]; as also ↓ عُمَّ. (K.) b2: And [hence,] عُمِّمَ (tropical:) He was made a chief or lord [over others]: (S, Msb, K, TA:) because the turbans (العَمَائِم) are the crowns of the Arabs: (S, TA:) and when they made a man a chief or lord, they attired him with a red turban. (TA.) [Hence likewise,] one says also, عَمَّمْنَاكَ أَمْرَنَا, meaning (assumed tropical:) We have made thee to take upon thyself the management of our affair, or state, or case. (TA.) b3: And عَمَّمْتُهُ سَيْفًا [I attired him with a sword; like كَسَوْتُهُ سَيْفًا]. (TA in art. غشو.) b4: And عَمَّمَهُ بِالسَّيْفِ (assumed tropical:) [He cut, or wounded, him, or it (i. e. his head), in the place of the turban, with the sword]: like عَصَّبَهُ بِهِ, (A and TA in art. عصب,) and ضَمَدَهُ. (A and L in art. ضمد.) b5: And عَمَّمَ اللَّبَنُ, (S, K,) inf. n. تَــعْمِيــمٌ, (K,) (tropical:) The milk frothed: as though its froth were likened to the عِمَامَة [or turban]; (S, TA;) as also ↓ اِعْتَمَّ. (K.) 4 أُعِمَّ and أَعَمَّ, in the pass. and act. forms, [He had many paternal uncles: (see مُعَمٌّ:) or] he had generous paternal uncles. (Msb.) 5 تَعَمَّمْتُهُ I called him a paternal uncle: (Az, S, Z:) or تَعَمَّمَتْهُ, said of women, they called him a paternal uncle. (K.) b2: تعمّم عَمًّا: see 10.

A2: See also the next paragraph, in five places.8 اعتمّ and ↓ تعمّم and ↓ استعمّ, (K,) or اعتمّ بِالعِمَامَةِ and بِهَا ↓ تعمّم, (S,) He attired himself with the turban: (S, K:) and ↓ تعمّم is also expl. as meaning he attired himself with the helmet: or, with the garments of war. (TA.) b2: And [hence] one says, اِعْتَمَّتِ الآكَامُ بِالنَّبَاتِ and ↓ تَعَمَّمَت (assumed tropical:) [The hills became crowned with plants, or herbage]. (TA.) And بِهَا رُؤُوسُ الجِبَالِ ↓ تَعَمَّمَتْ (assumed tropical:) [The heads of the mountains became crowned with its light]: referring to the sun, when its light has fallen upon the heads of the mountains and become to them like the turban. (Mgh.) b3: And اعتمّ اللَّبَنُ: see 2, last sentence. b4: and اعتمّ النَّبتُ (tropical:) The plant, or herbage, became of its full height, and blossomed, syn. اِكْتَهَلَ, (S, K, TA,) and طَالَ; and became luxuriant, or abundant and dense: (TA:) like اغتمّ. (TA in art. غم.) b5: And اعتمّ الشَّابُّ (assumed tropical:) The youth, or young man, became tall. (S.) b6: And اعتمّ is said of a beast of the bovine kind as meaning (assumed tropical:) He had all his teeth grown. (As, TA. [See عَمَمٌ and عَضْبٌ.]) 10 اِسْتَعْمَمْتُهُ, (K,) or اِسْتَعْمَمْتُهُ عَمًّا, (S,) I took him, or adopted him, as a paternal uncle: (S, K:) and عَمًّا ↓ تَعَمَّمَ He took, or adopted, a paternal uncle. (TA in art. خول.) A2: See also 8, first sentence. R. Q. 1 عَمْعَمَ (inf. n. عَمْعَمَةٌ, TK) He had a numerous army, or military force, after paucity [thereof]. (K.) عَمَ, for عَمَا, which is for أَمَا: see this last, in art. اما.

عِمْ صَبَاحًا, and عِمُوا صَبَاحًا: see art. صبح.

عَمٌّ A company of men: (S:) or, as some say, of a tribe: (TA:) or a numerous company; as also ↓ أَعَمٌّ; (K;) this latter mentioned by AAF, on the authority of Az, and said by him to be the only instance of a word of the measure أَفْعَل denoting a plurality, unless it be a [coll.] gen. n., like أَرُوَى; and he cites as an ex. the phrase بَيْنَ الأَعَمّ, occurring in a verse; but Fr is related to have read بين الأَعُمِّ, with damm to the ع, making it pl. of عَمٌّ, like as أَضْبٌّ is of ضَبٌّ. (TA.) A2: A paternal uncle; a father's brother: (S, K:) pl. أَعْمَامٌ (S, Msb, K) and عُمُومٌ (TA) and عُمُومَةٌ (Sb, S, K) and أَعِمَّةٌ (CK) and أَعُمٌّ, (K,) a pl. of pauc., mentioned by Fr and IAar, (TA,) and pl. pl. أَعْمُمُونَ, (K, TA,) without idghám, by rule أَعُمُّونَ: (TA:) the female is termed ↓ عَمَّةٌ [i. e. a paternal aunt; a father's sister]: (K:) and the pl. of this is عَمَّاتٌ. (Msb.) One says, يَا ابْنَ عَمِّى and يا ابن عَمِّ (S, L) and يا ابن عَمَّ (L) and يا ابن عَمِ, (S, L, [but in one copy of the S I find the first three and not the last,]) the last without teshdeed, (L,) dial. vars. [all meaning O son of my paternal uncle]: (S, L:) and Abu-n-Nejm uses the expression يَا ابْنَةَ عَمَّا [O daughter of my paternal uncle], meaning عَمَّاهْ, with the ه of lamentation. (S.) And one says, هُمَا ابْنَا عَمٍّ [meaning Each of them two is a son of a paternal uncle of the other]; (S, IB, Msb, K;) because each of them says to the other, يَا ابْنَ عَمِّى; (IB;) and in like manner, ابْنَا خَالَةٍ; (S, IB, Msb, K;) because each of them says to the other, يَا ابْنَ جَالَتِى: (IB:) but one may not say, ↓ هُمَا ابْنَا عَمَّةٍ, nor ابْنَا خَالٍ; (S, IB, Msb, K;) because one of them says to the other, يَا ابْنَ خَالِى, but the latter says to the former, يَا ابْنَ عَمَّتِى. (IB.) And [عَمٌّ signifies also A paternal great uncle, &c.: therefore] one says, هُمَا ابْنَا عَمٍّ

لَحًّا [They two are cousins on the father's side, closely related]; and in like manner, ابْنَا خَالَةٍ

لَحًّا: but not لَحًّا ↓ ابْنَا عَمَّةٍ, nor ابْنَا خَالٍ لَحًّا: (TA:) and هُوَ ابْنُ عَمِّهِ ظَهْرًا i. e. [He is his cousin on the father's side,] distantly related. (As, in A and O and TA, art. ظهر.) b2: It is said in a trad., النَّخْلَةَ ↓ أَكْرِمُوا عَمَّتَكُمُ [Honour ye your paternal aunt the palm-tree]: i. e. [do ye so] because it was created of the redundant portion of the earth, or clay, of Adam. (TA.) b3: And عَمٌّ signifies also Tall palm-trees, (K, TA,) of full tallness and abundance and density; (TA;) and ↓ عُمٌّ signifies the same: (K, TA:) [or so نَخْلُ عَمٌّ and عُمٌّ, which is perhaps meant in the K: for] عُمٌّ is an epithet applied to palm-trees, (S, K, TA,) and is pl. of عَمِيــمَةٌ [fem. of عَمِيــمٌ]. (S, K.) b4: And All [herbs such as are termed]

عُشْب. (Th, K.) عَمَّ in the phrase عَمَّ يَتَسَآءَلُونَ [Respecting what do they ask one another? in the Kur lxxviii. 1] is originally عَمَّا, [for عَنْ مَا,] the ا being elided in the interrogation [after the prep. عَنْ]. (S.) عُمٌّ: see عَمٌّ, last sentence but one: A2: and see also عُمُمٌ.

عَمَّةٌ fem. of عَمٌّ: see the latter, in four places.

عِمَّةٌ A mode of attiring oneself with the turban: so in the saying, هُوَ حَسَنُ العِمَّةِ [He is comely in respect of the mode of attiring himself with the turban]. (S, K.) b2: [And it is vulgarly used as meaning A turban itself, like عِمَامَةٌ; and is used in this sense in the TA in art. علم: see عَلَمْتُ عِمَّتِى near the end of the first paragraph of that art.]

عَمَمٌ The state, or quality, of being collected together, and numerous, or abundant. (K.) b2: And Largeness, or bigness, of make, in men and in others. (K.) b3: See also عُمُمٌ.

A2: Also Complete, or without deficiency; applied to a body, and to a shoulder: (S:) or, applied to the latter, long. (TA.) [See also عَمِيــمٌ.] b2: Applied to a beast of the bovine kind, Having all his teeth grown. (As, TA.) [See 8, last sentence; and see عَضْبٌ.] b3: And Any affair, or event, or case, complete [or accomplished], and common or general or universal [app. meaning commonly or generally or universally known]. (K.) b4: And quasi. pl. n. of عَامَّةٌ, q. v. (K.) b5: See also مِعَمٌّ.

عُمُمٌ Completeness of body [or bodily growth], and of wealth, and of youthful vigour, or of the period of youthfulness: so in the phrase اِسْتَوَى

عَلَى عُمُمِهِ, (S, K,) occurring in a trad. of 'Orweh Ibn-Ez-Zubeyr, on his mentioning Uheyhah Ibn-El-Juláh and the saying of his maternal uncles respecting him, كُنَّا أَهْلَ ثُمِّهِ وَرُمِّهِ حَتَّى اسْتَوَى

عَلَى عُمُمِهِ [i. e. We were the masters of the meaner and the better articles of his property until he attained to man's estate, or to his completeness of bodily growth, &c.]; (S;) [or] the meaning is, his completeness of stature and of bones and of limbs: (TA:) also pronounced with teshdeed [or idghám, i. e. ↓ عُمِّهِ], for the sake of conformity [with ثُمِّهِ and رُمِّهِ]; (S, TA;) and by some, ↓ عَمَمِهِ. (TA.) b2: It is also pl. of عَمِيــمٌ [q. v.]. (S, K.) عِمَامٌ: see عِمَامَةٌ, first sentence.

عَمِيــمٌ A thing complete, or without deficiency: pl. عُمُمٌ. (S. [See also عَمَمٌ.]) b2: Anything collected together, and abundant, or numerous: pl. as above. (K.) b3: Reaching to everything: applied in this sense to perfume. (Har p. 200.) b4: Tall; applied to a man, and to a plant: (TA:) and so عَمِيــمَةٌ applied to a palm-tree (نَخْلَةٌ); (S, K;) and to a girl, or young woman; as also ↓ عَمَّآءُ applied to both; of which last word the masc. is ↓ أَعَمُّ: (K:) or عَمِيــمَةٌ applied to a woman, (S,) or to a girl, or young woman, (TA,) signifies complete, or perfect, in stature and make, (S, TA,) and tall: (TA:) pl. عُمٌّ, (K,) which is applied to palm-trees (نَخِيلٌ) as meaning tall; (S;) or, accord. to Lh, to a single palm-tree (نَخْلَةٌ), and may be [thus, originally,] of the measure فُعْلٌ, or of the measure فُعُلٌ, originally عُمُمٌ: (TA:) ↓ يَعْمُومٌ, also, signifies tall, applied to a plant, or herbage: (K:) and عَمِيــمَةٌ applied to a بَقَرَة [or beast of the bovine kind] signifies complete, or perfect, in make. (TA.) b5: One says also, هُوَ مِنْ عَمِيــمِهِمْ, meaning صَمِيمِهِمْ [i. e. He is of the choice, best, or most excellent, of them; or of the main stock of them]. (S, K. *) A2: Also Such as is dry of [the species of barleygrass called] بُهْمَى. (S, K.) عِمَامَةٌ [A turban;] the thing that one winds upon the head: (K:) pl. عمَائِمُ (S, Msb, K) and ↓ عِمَامٌ, (Lh, K,) the latter either a broken pl. of عِمَامَةٌ or [a coll. gen. n., i. e.,] these two words are of the class of طَلْحٌ and طَلْحَةٌ. (TA.) [On the old Arab mode of disposing the turban, see خِمَارٌ.] The عَمَائِم were the crowns of the Arabs. (S, Msb.) أَرْخَى عِمَامَتَهُ [lit. He slackened, or loosened, his turban,] means (assumed tropical:) he became, or felt, in a state of security, or safety, and at ease, or in easy circumstances; (K, TA;) because a man does not slacken, or loosen, his turban but in easy circumstances. (TA.) b2: Also (tropical:) The مِغْفَر [q. v.]: and (tropical:) the helmet: (K, TA:) by some erroneously written with fet-h [to the first letter]. (MF.) b3: And Pieces of wood bound together, upon which one embarks on the sea, and upon which one crosses a river; as also ↓ عَامَّةٌ; or this is correctly عَامَةٌ, without teshdeed; (K, TA;) and thus it is rightly mentioned by IAar. (TA.) عَمَوِىٌّ [Of, or relating to, a paternal uncle;] rel. n. of عَمٌّ; as though formed from عَمًى, or عَمًا. (S.) عَمَّا is for عَنْ مَا when not interrogative.]

عُمِّىٌّ, like قُمِّىٌّ, (K, TA,) with damm, but in the M عم, (TA, [in which this word is thus doubtfully written, and has been altered, perhaps from عَمِّىٌّ, for قُمِّىٌّ is a word which I do not find in any case other than this, and if any word of the measure فُعْلِىٌّ were meant, أُمِّىٌّ would be a much better instance of similarity of form,]) an epithet applied to a man, i. q. عَامٌّ [app. meaning Of the common sort; like عَامِّىٌّ]: (K, TA:) and قُصْرِىٌّ or قَصْرِىٌّ, (accord. to different copies of the K,) in the M قَصْرى, (TA, [there thus written, only with a fet-hah to the ق and the sign of quiescence to the ص,]) signifies [the contr., i. e.] خَاصٌّ. (K, TA.) عُمِّيَّــةٌ, (S, K,) like عُبِّيَّةٌ, (S,) and عِمِّيَّــةٌ, (K,) [like عِبِّيَّةٌ,] Pride, or haughtiness. (S, K.) عَمَاعِمُ [a pl. of which no sing. is mentioned] Companies of men in a scattered, or dispersed, state. (S, K.) عَامٌّ part. n. of عَمَّ; applied to rain &c. [as meaning Common, or general, or universal; or generally, or universally, comprehensive: &c.: see 1, first sentence: contr. of خَاصٌّ]. (Msb.) b2: See also العَامَّةُ. b3: Also [A general word; i. e.] a word applied by a single application to many things, not restricted, including everything to which it is applicable: the words “ by a single application ” exclude the homonym, because this is by several applications; and the saying “ to many things ” excludes what is not applied to many things, as زَيْدٌ, and عَمْرٌو: and the words “ not restricted ” exclude the nouns of number, for المِائِةُ, for instance, is applied by a single application to many things and includes everything to which it is applicable, but the many things are restricted: and the words “ including everything to which it is applicable ” exclude the indeterminate plural, as in the phrase رَأَيْتُ رِجَالًا, all men not being seen: and the word is either عامّ by its form and its meaning, as الرِّجَالُ, or عامّ by its meaning only, as الرَّهْطُ and القَوْمُ. (KT. [The word in this sense is often used in the lexicons, but is expl. in few of them, as being conventional and post-classical.]) العَامَّةُ is the contr. of الخَاصَّةُ [i. e. the former signifies The commonalty, or generality of people; the people in common or in general; the common people; the common sort; or the vulgar]: (S, Msb, K:) the ة is a corroborative: (Msb:) and ↓ المَعَمَّةُ signifies the same as العَامَّةُ: (IAar, TA voce سَامٌّ:) the pl. of عَامَّةٌ is عَوَامُّ, (Msb,) and ↓ عَمَمٌ is quasi-pl. n. of عَامَّةٌ as contr. of خَاصَّةٌ. (K.) [And one says also ↓ الخَاصُّ وَالعَامُّ as well as الخَاصَّةُ وَالعَامَّةُ, meaning The distinguished and the common people; the persons of distinction and the vulgar. b2: عَامَّةً means In common, or commonly, in general, or generally; and universally. And one says, جَاؤُوا عَامَّةً meaning They came generally, or universally.] عَامَّةُ الشَّهْرِ means The greater part of the month. (TA in art. جذب.) And عَامَّةُ النَّهَارِ means The whole of the day. (TA in art. ادم.) b3: And العَامَّةُ signifies also General, or universal, drought. (TA.) b4: And The resurrection: because [it is believed that all beings living on the earth immediately before it shall die, so that] it will occasion universal [previous] death to mankind. (TA.) A2: See also عِمَامَةٌ.

عَامِّىٌّ Of, or relating to, the عَامَّة [or common people; common; or vulgar; often applied to a word, or phrase]. (Msb.) أَعَمُّ [More, and most, common or general: applied to a word, more, and most, general in signification].

A2: As a simple epithet, with its fem.

عَمَّآءُ: see عَمِيــمٌ. b2: Also, the former, Thick (K, TA) and complete [or of full size]; applied in this sense to the middle of a she-camel, in a verse of El-Museiyab Ibn-'Alas. (TA.) A3: See also عَمٌّ, first sentence.

مُعَمٌّ مُخْوَلٌ Having generous, (T, L,) or having many and generous, (S,) paternal and maternal uncles; (T, S, L;) and both are sometimes pronounced with kesr [to the ع of the former and to the و of the latter, i. e. مُخْوِلٌ ↓ مُعِمٌّ: see مُخْوَلٌ in its proper art.]: (S:) or مُعَمٌّ and ↓ مِعَمٌّ, with damm to the [initial] م and with kesr to the same, [but the latter is app. a mistake, occasioned by a misunderstanding of what is said in the S,] signify having many paternal uncles: or having generous paternal uncles. (K.) مُعِمٌّ: see the next preceding paragraph.

مِعَمٌّ, with kesr to the first letter, (K, TA, [in the CK, مِعَمُّ خَيْرِ بكَسْرِ اَوَّلِهِ is erroneously put for مِعَمٌّ بِكَسْرِ أَوَّلِهِ خَيّرٌ,]) One who is good, or very good, (K, TA,) who includes mankind in common, in general, or universally, within the compass of his goodness, (Kr, T, K, TA,) and his superabundant bounty; (T, TA;) and ↓ عَمَمٌ signifies the same: (K:) [see also an ex. and explanation voce مِثَمٌّ, in art. ثم:] مِعَمٌّ is almost the only instance of an epithet of the measure مِفْعَلٌ from a verb of the measure فَعَلَ, except مِلَمٌّ [and مِثَمٌّ, with both of which it is coupled]. (TA.) b2: See also مُعَمٌّ.

المَعَمَّةُ: see العَامَّةُ, first sentence.

مُعَمَّمٌ [Attired with a turban. b2: And hence, (assumed tropical:) Made a chief or lord over others; or] a chief, or lord, who is invested with the office of ordering the affairs of a people and to whom the commonalty have recourse. (TA.) b3: Applied to a horse, (S, K,) and other than a horse, (so in a copy of the S,) (assumed tropical:) White in the ears and the place of growth of the forelock and what is around this, exclusively of other parts: (S:) or white in the هَامَة [or upper part of the head], exclusively of the neck: or white in the forelock so that the whiteness extends to the place of its growth. (K.) And شَاةٌ مُعَمَّمَةٌ (assumed tropical:) A sheep, or goat, having a whiteness in the هَامَة. (S.) رَوْضَةٌ مُعْتَمَّةٌ (tropical:) [A meadow] having abundant and tall herbage. (TA.) يَعْمُومٌ: see عَمِيــمٌ.

عب

1 عَبَّ, aor. ـُ (S, Mgh, O, Msb,) inf. n. عَبٌّ, (S, Mgh, O, Msb, K,) He (a man, Msb) drank water without taking breath: (O, Msb, TA; and T in art. عنث: [this is the sense in which it is generally used:]) or he drank water without sipping or sucking in (مِنْ غَيْرِ مَصٍّ): (S, O:) thus, (S, O, Msb,) in the manner termed عَبٌّ, (S, O,) i. e. مِنْ غَيْرِ مَصٍّ, (Msb,) the pigeon drinks water, like horses and similar beasts; (S, O, Msb;) whereas other birds take it sip after sip: (Msb:) or he drank water at once, without interrupting the swallowing: AA says, the pigeon drinks thus; differing from the other birds; for these drink by little and little: (Mgh:) [in like manner also] Esh-Sháfi'ee says, the pigeon is a bird that drinks in the manner termed عَبٌّ, and cooes; for it does not drink like other birds, by little and little: (TA:) and it is said in a trad. that the livercomplaint (الكُبَاد) is occasioned by drinking in the manner termed عَبٌّ: (S, O, TA:) or عَبٌّ signifies [simply] the drinking water: or the gulping, or swallowing down: or the doing so uninterruptedly: (K, TA:) or the drinking water in a single stream, without interruption: (TA:) and the drinking with the mouth from a place, or vessel, containing water, not with the hands nor with a vessel: (K, TA:) you say, عَبَّ فِى المَآءِ, and فِى الإِنَآءِ, he so drank of the water, and from the vessel: and [accord. to some] one says of a bird, عَبَّ; not شَرِبَ: (TA:) [but] Es-Sarakustee says, one does not say of a bird شَرِبَ المَآءَ, but حَسَاهُ. (Msb in art. شرب.) b2: يَعُبُّ فِيهِ مِيزَابَانِ, in a trad. respecting the حَوْض [i. e. Mohammad's pool], as some relate it, means [Two spouts] were pouring forth into it with an uninterrupted pouring: but accord. to the relation commonly known, the verb is يغتّ, [i. e. يَغُتُّ in this sense, but يَغِتُّ in another sense, as meaning the making a murmuring sound,] with غ and ت. (TA.) b3: عَبَّتِ الدَّلْوُ, (K,) [aor., app. تَعِبُّ,] inf. n. عَبٌّ, (TK,) The bucket made a sound in lading out the water. (K.) b4: And عَبَّ البَحْرُ, inf. n. عُبَابٌ, The sea rose high, with multitudinous waves. (A.) [Accord. to Golius, عَبَّ said of the sea means It had broken waves: but for this he has named no authority.] b5: And [hence,] ↓ عَبَّ عُبَابُهُ (tropical:) His speech was continual and abundant. (A.) b6: عَبَبٌ [an inf. n., of which the verb, accord. to general analogy, is app. عَبَّ, first Pers\. عَبِبْتُ, aor. ـَ means [The interrupting in swallowing; or] the interrupting the swallowing. (TA.) A2: عَبَّ, [aor., app., عَبِّ,] said of a plant, It became tall. (S.) b2: And [said of a man] His face became beautiful, or comely, after having become altered. (TA.) 5 تعبّب العَبِيبَةَ He drank the عَبِيبَة [q. v.]. (L, TA.) b2: And تعبّب النَّبِيذَ He persevered, or persisted, in drinking the [beverage called] نَبِيذ. (Lh, K.) And He swallowed in consecutive portions the نَبِيذ, (A, TA,) and in large quantity. (A.) R. Q. 1 عَبْعَبَ He was put to flight. (O, K.) R. Q. 2 تَعَبْعَبْتُهُ I took it, or devoured it, altogether. (O, K.) عَبُ الشَّمْسِ: see the next paragraph.

A2: عَبْ عَبْ is said when one orders another to conceal himself. (IAar, TA.) عَبُّ الشَّمْسِ, (O, K, TA,) as some say, (TA,) and الشَّمْسِ ↓ عَبُ, (O, K, TA,) which is the form commonly known and obtaining, (TA,) The light of the sun: (O, K, TA:) or the light of the dawn. (Az, TA.) By عَبْشَمْس as a proper name, is meant عَبْدُ شَمْسٍ: ISh says, among Saad are بَنُو عَبِ الشَّمْسِ; and among Kureysh, بَنُو عَبْدِ الشَّمْسِ. (TA.) [See also عَبْءٌ.]

A2: عَبُّ قُرٍّ is for حَبُّ قُرٍّ, meaning Hail. (K in art. حبقر.) عُبٌّ i. q. رُدْنٌ, (O, K,) which means The base (أَصْل) of the sleeve: (S and K in art. ردن:) or the fore part of the sleeve of the shirt: (M in that art.:) or the lower part thereof: (M in that art., and Har pp. 149 and 390:) or the sleeve altogether: (M in that art.:) but, as MF says, it is a vulgar word. (TA.) عُبَبٌ The berries (حَبّ) of the كَاكَنَج or كَاكَنْج [thus differently written, from the Pers\.

كَاكْنَجْ], (K,) which, accord. to more than one of the leading authorities, is a tree, but is expl. by the author of the K [in its proper art.] as meaning a gum: (TA:) [what is here meant by it is the physalis alkekengi, or common wintercherry: accord. to Forskål (Flora Aegypt. Arab p. cvi.) the name عُبَب is applied to the physalis somnifera: and also (pp. cxxi. and cxxii. and 163) to the croton lobatum and croton villosum:] or it is applied by the physicians to the [plant itself called] كاكنج: (O:) or i. q. عِنَبُ الثَّعْلَبِ; (IAar, O, K;) which is said by Ibn-Habeeb to be an incorrect appellation, (O, TA,) being correctly عُبَب, but AM denies that the former is incorrect: (TA:) or i. q. رَآءٌ; (K;) i. e. the tree called رَآء: (TA:) or a tree, or plant, (شَجَرَةٌ,) of the [kind called] أَغْلَاث: (K:) AHn says, on the authority of Aboo-Ziyád, it is of the أَغْلَاث, and is a tree, or plant, (شَجَرَةٌ,) resembling the حَرْمَل [peganum harmala of Linn.], except that it is taller, coming forth in the form of strings, and having pods (سِنَفَة) like those of the حَرْمَل, and sometimes the goats nibble from its leaves and from its pods when they dry up; it has also berries, intensely red, like beads of carnelian, smaller than the نَبِق [or fruit of the lote tree], and larger than the grape; and people seek out the leaves thereof that have not been rendered foraminous, which leaves are then bruised, and used beneficially as a dressing for maladies attended with pain: the people assert that the jinn, or genii, perforate them in envy of mankind. (O.) عُبُبٌ Waters pouring forth copiously. (IAar, O, K.) [It may be a pl. of عُبَابٌ (as Golius says), like as قُرُدٌ is of قُرَادٌ.]

عَبَابِ [a quasi-inf. n., of the class of فَجَارِ and حَمَادِ, indecl.]. لَا عَبَابِ [app. as used in the prov. here following] means لَا تَعُبُّ فِى المَآءِ. (S. [Thus in one of my copies of the S: in the other copy the explanation is written لَا تَعُبُّ فى

الماء, as though عَبَابِ were an imperative verbal noun: and so in the O, in which the phrase is written لَا عَبَابَ: but بَعُبَّ I think a mistranscription.]) The saying إِذَا أَصَابَتِ الظِّبَآءُ المَآءَ فَلَا عَبَابِ وَإِنْ لَمْ تُصِبْهُ فَلَا أَبَابِ means When the gazelles find water, they do not drink in the manner termed عَبٌّ; and when they do not find it, they do not prepare to seek it and to drink it: (K, TA; and thus (عَبَابِ and أَبَابِ) accord. to the Mz, 40th نوع: but in the CK عَبابَ and اَبابَ:) it is a prov., frequently used by the Arabs in an abridged manner, لا عباب ولا اباب, as in the works of Meyd and others; (TA;) and is applied to a man who turns from a thing, not needing it. (Meyd.) عُبَابٌ The main body of a torrent, or flow of water: and the height and abundance thereof: (O, K:) or the waves, billows, or surges, thereof: (K:) and the first portion (O, K) thereof (O) or of a thing: (K:) and the first and main portion of water: and the vehemence of running thereof. (TA.) b2: [Hence,] عَبَّ عُبَابُهُ: see 1, near the end. b3: It is said in a trad., إِنَّا حَىٌّ مِنْ مَذْحِجٍ عُبَابُ شَرَفِهَا وَلُبَابُ سَلَفِهَا, meaning (assumed tropical:) [Verily we are a tribe sprung from Medh-hij, the chief of their nobility, or nobles, and the purest, or best, issue] of their ancestry, or [the purest, or best, inheritors] of their ancestral might and glory. (TA: only سَلَفِهَا in this saying being there explained.) and in a trad. of 'Alee, relating to Aboo-Bekr, طِرْتَ بِعُبَابِهَا وفُزْتَ بِحَبَابِهَا, expl. voce حَبَابٌ. (TA.) And one says, جَاؤُوا بِعُبَابِهِمْ (assumed tropical:) They came [with their whole company, or] all together. (TA.) A2: Also A خُوصَة [or leaf of a palm-tree &c.]. (K.) عَبِيبَةٌ A certain food, (K,) or sort of food, (TA,) and a beverage, (K, TA,) obtained (TA) from the [species of mimosa called] عُرْفُط, of sweet flavour: (K, TA:) or the exudation [or matter exuded in the form of drops] of gum; (عرقُ الصَّمْغِ; [written in the TA without any syll. signs; in the CK عِرْقُ الصَّمْغِ, and so in my MS. copy of the K; but in the latter, the former word has been altered, app. from عَرَقُ, which is evidently the right reading;]) it is of sweet flavour, and is beaten with [the implement called] a مِجْدَح until it becomes thoroughly fit for use (حَتَّى يَنْضَجَ), [app., from what here follows, over a fire,] and is then drunk: (TA:) or what drops, or distils, of the exudations (مَغَافِير) of the عُرْفُط: or عَبِيبَةُ اللَّثَى, accord. to ISk, is the infusion (غُسَالَة) of لَثًى; (S, TA;) لَثًى being a substance which the [plant called] ثُمَام exudes, of sweet flavour; what falls thereof upon the ground is taken, and put into a garment, or piece of cloth, and water is poured upon it, and when it flows from the garment, or piece of cloth, it is drunk, in a sweet state, and sometimes it is made thick; (S;) or لَثًى is a substance which the ثُمَام exudes, sweet like نَاطِف [q. v.]; and when any of it flows upon the ground, it is taken, and put into a vessel, or sometimes it is poured upon water, and then drunk, in a sweet state, and sometimes it is made thick: (TA:) [or عَبِيبَةُ اللَّثَى is a decoction of the matter exuded by a species of ثُمَام; for] AM says, I have seen, in the desert, a species of ثُمَام that exudes a sweet gum, which is gathered from its shoots, and eaten, and is called لَثَى الثُّمَامِ: when it has remained for some time, it is found scattered at the foot of the ثُمَام, and is taken with its dust, and put into a garment, or piece of cloth, and cleansed by water poured upon it; then it is boiled over a fire until it thickens; when it is eaten: what flows from it [or the fluid part of it] is called عَبِيبَةٌ: and تَعَبَّبْتُ عَبِيبَةً means “ I drank عَبِيبَة. ” (L, TA.) It is stated in a marginal note in the L, that A'Obeyd [is related to have] said that عَبِيبَة is “ milk such as is termed رَائِب: ” but AM observes that this is a disgraceful mistake, and that A'Obeyd is related on the authority of Sh to have assigned this meaning to غَبِيبَةٌ. (TA.) b2: Also The [shrub called] رِمْث, (K, TA,) on which camels feed, (TA,) when it is in a depressed tract of land. (K, TA.) عُبَّى A woman of whom a child scarcely ever, or never, dies. (Kr, K.) عُبِّيَّةٌ and عِبِّيَّةٌ, (S, O, K, TA,) [like أُبِّيَّةٌ and عُمِّيَّــةٌ and عِمِّيَّــةٌ, in the CK (erroneously) without the sheddeh to the ب,] also written غُِبِّيَّةٌ, with غ, (Abu-l-Hasan 'Alee Esh-Shádhilee,) Pride; haughtiness: (S, O, K:) and glorying. (K.) One says رَجُلٌ فِيهِ عُِبِّيَّةٌ A man in whom is pride, or haughtiness. (S, O.) And عُِبِّيَّةُ الجَاهِلِيَّةِ means The pride, or haughtiness, of the people of the Time of Ignorance. (S, O.) عُبِّيَّةٌ may be of the measure فُعْلِيَّةٌ or فُعُّولَةٌ: if the former, from عُبَابُ المَآءِ, meaning “ the height of water: ” if the latter, [originally عُبُّويَةٌ,] from عَبَّاهُ, without ء, meaning “ he prepared it; ” because the proud is characterized by affectation and preparation. (O.) عَبَّابٌ [app. One that drinks in the manner termed عَبٌّ]. بَنُو العَبَّابِ is an appellation of a people of the Arabs who were thus called because they intermixed with the Persians so that their horses drank (عَبَّتْ, K, TA, i. e. شَرِبَتْ, TA) of the water of the Euphrates. (K, * TA.) عَبْعَبٌ The softness, tenderness, bloom, or flourishing freshness, of youth. (S, O, K.) b2: and Youth, or youthfulness, in its state of full growth, or maturity: (TA:) or a full-grown, or mature, youth: (O:) or i. q. شَابٌّ مُمْتَلِئٌ, (K, TA,) meaning مُمْتَلِئُ الشَّبَابِ [i. e. a youth full of the sap, or vigour, of youthfulness]. (TA.) b3: and A buck-gazelle. (S, O.) b4: عَبْعَبُ التَّصْوِيرِ meansBulky in form, big (جَلِيل) in speech. (TA. [But the addition “ big in speech ” is app. a mistake, occasioned by an omission or a transposition: see عَبْعَابٌ.]) b5: See also another meaning voce عَبْعَابٌ. b6: And العَبْعَبُ, (O, K, TA,) not a mistranscription for الغبغب, (O,) but sometimes pronounced with غ, (TA,) is the name of A certain idol, (O, K, TA,) belonging to Kudá'ah (O, TA) and those dwelling near to them. (TA.) And The place of the idol [app. of the idol above mentioned] (K, TA) is also sometimes thus called. (TA.) See also الغَبْغَبُ.

A2: Also A woollen [garment of the kind called]

كِسَآء: (S, O:) or a soft كساء, (K, TA,) thickly woven, (TA,) of soft camels' hair: (K, TA:) or a soft and thin كساء: (Lth, TA:) or a striped كساء. (TA.) b2: And A garment wide, or ample. (O, K. *) عَبْعَبَةٌ A flock, or small portion, of red [or brown] wool. (O, K.) A2: And Briskness, liveliness, or sprightliness: and insanity, or madness. (TA voce عَتْعَتَةٌ.) عَبْعَابٌ A tall man; (S, O, K;) as also ↓ عَبْعَبٌ. (O, K.) b2: And A man having an ample throat and chest. (O, K.) One says رَجُلٌ عَبْعَابٌ قَبْقَابٌ A man having an ample throat and chest, big (جَلِيل) in speech. (O.) b3: And A youth, or or young man, (TA,) or an ass, (O, [in which this application is confirmed by the citation of a verse wherein the epithet is evidently applied to a swift beast such as the wild ass,]) full-grown, and goodly in make. (O, K, TA.) عُنْبَبٌ Abundance of water. (IAar, O, K. [See also عُبَابٌ.]) The ن is said by AM [and in the O] to be augmentative. (TA.) [But it is also mentioned in the K in art. عنب.] b2: and The foremost portion of a torrent; (K in art. عنب;) as also عُنْبُبٌ. (So in some copies of the K and in the TA in that art.) A2: And A certain plant. (K.) أَعَبُّ Poor. (O, K.) b2: And Thick-nosed. (O, K.) يَعْبُوبٌ A river, or rivulet, that runs in a vehement manner: (S, A, O:) or a rivulet, or streamlet, abounding in water. (K.) b2: and hence, (A, and Har p. 68,) or from عُبَابُ المَآءِ (A, * TA) meaning “ the vehemence of the running of water,” and therefore tropical, (TA,) (tropical:) A horse that runs much (S, O, TA, and Har ubi suprà) and vehemently: (TA:) or a horse that is swift (K, TA) in his running, (TA,) and, (K,) or, as some say, (TA,) long, or tall, syn. طَوِيلٌ: (K, TA:) or a courser easy in his running: or that takes long, or wide, steps, (K,) in running, or that runs far. (K accord. to different copies.) [Golius, who writes the word يُعْبُوبٌ, gives among its significations that of A locust that leaps far or rapidly, as from the K; in a copy of which he probably found جَرَاد written by mistake for جَرَاد.] b3: It is also used as an epithet meaning Long, in the saying of Kuss, عَذْقٌ بِسَاحَةِ حَائِرٍ يَعْبُوبِ i. e. [A palm-tree bearing fruit, by the side of] a long tract depressed in the middle, with elevated borders, containing water. (TA.) b4: Also Clouds. (K.) b5: And اليَعْبُوبُ is the name of A certain idol. (O.)

هج

1 هَجَّتِ النَّارُ aor. ـِ inf. n. هَجِيجٌ and هَجٌّ; (L;) The fire burned fiercely, or intensely; or flamed, or blazed. or burned without smoke, fiercely, or intensely or, made a noise, or sound: هَجِيجُِ النَّار being the same as أَجِيجُهَا, (S, L, K) like as هَرَاقَ is the same as أَرَاقَ (S, L,) or, burned, and caused a sound, or noise, to be heard by its burning. (L.) A2: See art. عَجَّ, last para.2 هجّج النَّارَ He made the fire to burn fiercely, or intensely; or to flame, or blaze, or burn without smoke, fiercely, or intensely: or, to make a noise, or sound, or to burn so as to cause a sound, or noise. to be heard by its burning. (L.) b2: هجّج He (a camel) had his eyes sunk in his bead by reason of hanger or thirst or fatigue; not by their natural formation. (Lth, As.) b3: هَجَّجَتْ عَيْنُهٌ [so in three copies of the S, and in the L; not هَجَّتْ, as Golius seems to have found it written in a copy of the S;] His eye became sunk in its socket, (As, S) In the saying of the daughter of El-Khuss, when she was asked how she knew a she-camel to be pregnant, أَرَى العَيْنَ هَاجّْ وَالسَّنَامَ رَاجّْ وَتَمْشِى فَتُفَاجّْ [I see the eye to have become sunk, and the hump to have shaken, or moved to and fro, and she walks, and straddles in doing so], هاجّ may be [an act. part. n.] formed from هَجَّتْ, although this form of the verb be not used; and she makes العين masc., meaning thereby العُضْو or الطَّرْف; for properly she should have said هَاجَّة: or هاجّ is used [instead of هَجَّجَّتْ] in im-cation of راجّ [and تفاجّ]. (L.) 3 هاجّ فِى هَدِيرِهِ He (a camel) made his braying to reciprocate. (L.) 4 أَهْجَ3َ see عَجَّ last paragraph 8 اهتجّ فِيهِ He persevered (تَمَادى) in it, K. i. e., in his judgment, not listening to the (??) of any one. (TA.) 10 استهجّ He followed his own judgment. (K,) whether erring or taking a right (??) without consulting any one. (TA.) R. Q. 1 هَجْهَجَ بالسَّبْعِ (S, K,) and السَّبْع, (L,) He cried one to the lion or others (??) of prey, (S, K,) and chid him, in order that he ought refrain, forbear, or abstain (S) [See هَجِ b2: هَجْهَجَ بِالْجَمَلِ He chid the camel, saying to him هِيج; (K;) [in the CK. هِيجَ, see art هيج:]) or هيجْ; (accord. to the TA;) [but it occurs in a verse written هيج ] and in like manner بالنَّاقَةِ, the she-camel (L.) b3: هَجْهَجَ فِى

هَدِيرِهِ, said of a stallion-camel, (S) He make a vehement noise in his braying. (L.) هَجٍ and هَجْ, (S, K,) like as one says نَخٍ and بَخْ, (S,) or هِجِى. as related by Lh, (L,) and هَجا (K,) or هَجٍ هَجٍ and هَجْ هجْ and ??. (Az,) Cries by which one chides a dog. (S, K,) and a lion, and a wolf, &c., to quiet him: (Az:) and sometimes one says هَجَا هَجَا (ISd,) and, if he please, هَجا, once, (Az) to chide camels (ISd, Az) and هَجْ, or هَج at the end of a verse is a cry by which a she-camel is chidden. (L.) For هَجْ هَجْ, one also says جَهْ جَهْ, by transposition. (L.) هَجْهَجْ, (K,) and هَجْهَجَ, (S,) but the latter is only used by poetic licence, (K,) A cry by which sheep or goats (and a dog, Az,) are (??), or checked, or urged, (S, K.) هَجْهَجَةٌ A word imitative of the cry of a man when he cries out to a lion. (Lth) [See هَج]

هَجَاجٌ One in whom is no good. (L, art. عَجَّاج.) هَجَاجَيْكَ, (As, S, K,) as also هَدَاذَيْكَ, (As, S,) in the dual number. like دَوَالَيْكَ and حَوَالَيْك, (TA,) supposing [it to be addressed to] two [persons], (As, S, K,) or هجاجيك هُمُنَا وَهُهُنَا i. e., Refrain thou! or forbear thou! or abstain thou! (TA;) said to people when one desires their refraining, or forbearing, or abstaining, from a thing: (As, S, K:) and to a lion, and a wolf, &c., to quiet him. (Lh.) رَكِبَ هَجَاجَ, (indecl., S,) and هَجَاجِ, [in form], like قَطَامِ, (S, K,) or ركب مِنْ أَمْرِهِ هجاج, and ركب هَجَاجَيْهِ, in the dual. form, (TA,) He went at random, or heedlessly, without any certain aim, or object; or went his own way, without consideration, not obeying a guide to the right course; or pursued a headlong, or rash, course. (S, K.) هَجِيجٌ (S, K) and ↓ إِهْجِيجٌ (K) A deep valley: (S, K:) or deep, as an epithet, applied to a valley: of the dial. of El-Yemen: pl. [of the former] هُجَّانٌ. (TA.) هَجَاجَةٌ, (K,) without the art. ال, (TA,) or رَجُلٌ هَجَاجَةٌ, (S,) and ↓ هَجْهَاجٌ and ↓ هَجْهَاجَةٌ, (K,) A stupid, or foolish, man; one of little sense: (S, K:) and the first, one who consults not any one, but follows his own judgment whether he err or take a right course: (Sh:) or without heart and without intellect or intelligence: (AA in TA, art. رع:) and the second, a rude, coarse, or churlish, and stupid, or foolish, man: (K:) and the third, a man of much evil, or mischief, and of little understanding: or, accord. to Az, of no understanding, and of no judgment. (TA.) هَجْهَاجٌ A camel that brays vehemently. (K.) A word imitative of the sound which a stallioncamel makes in his braying. (TA.) b2: هَجْهَاجٌ Wont to take fright, and to run away. (S, K.) b3: See هَجَاجَةٌ.

هَجْهَاجَةٌ: see هَجَاجَةٌ.

عَيْنٌ هَاجَّةٌ, (S, L,) and ↓ مُهَجِّجَةٌ, (L,) An eye sunk in its socket. (S, L.) [See 2.]

مُهَجْهِجٌ and مُهَجْهِجَةٌ A person chiding a lion by a cry. (L.) [See هِجٍ.]

مُهَجِّجَةٌ: see هَاجَّةٌ.

بخ

R. Q. 1 بَخْبَخَ, (S, K,) inf. n. بَخْبَخَةٌ and بِخْبَاخٌ, (TA,) [a verb imitative of the sound which it signifies,] He (a camel [in a state of excitement]) brayed, (S, K,) so that his شِقْشِقَة [or faucial bag] filled his mouth: (S:) or, as some say, began to bray. (TA.) b2: [Hence, perhaps,] He (a man) said [بَخْ] or بَخْ بَخْ [&c.]. (TA, and Har p. 556.) b3: And [hence,] بَخْبَخَ بِصُحْبَتِى He rejoiced in my company. (Har ubi suprà.) b4: And بَخْبَخَ الرَّجُلَ He said بَخْ or بَخْ بَخْ

&c. to the man. (S.) بَخْ, (S, A, K, &c.,) [in some copies of the K written بَخَّ, which is wrong, for it is] like بَلْ, (A,) [i. e.] like قَدْ, (TA,) [perhaps, as I have suggested above, from the sound made by a hecamel in a state of excitement,] a word used on the occasion of praising; (S, A;) on praising one from whom has proceeded a good and wonderful action; (Har p. 142;) on approving a thing; (T, S, Msb, K;) on being pleased with it, or having one's admiration excited by it; (A, K;) or on the occasion of glorying and of praising; (K;) in pronouncing a thing great in estimation, (IAmb,) or excellent; (AHeyth;) in deeming a thing great in estimation, (AHei,) or good; (Mgh;) or it means wonder, or admiration; (R;) and sometimes it is used [ironically] to denote disapproval; also, as an exhortation to gentleness with a thing, and to taking extraordinary pains; (TA;) and in a case of expertness, or skilfulness: (AHei:) it means نِعْمَ الرَّجُلُ and نِعْمَ الفِعْلُ [Excellent, or most excellent, is the man! and, the deed!]; (Har p. 142;) [or simply, excellent! or most excellent! how good! how goodly! well done! bravo! and the like;] or عَظُمَ الأَمْرُ and فَخُمَ [great in estimation is the thing, or affair, or event, or case!]: (K:) MF observes, [probably from finding بَخَّ in the place of بَخْ in his copy or copies of the K,] that this explanation is like an express assertion that it is a verb in the pret. tense, which requires consideration. (TA.) It is used alone; and in this case you say, بَخْ, (K,) and بَخِ, (Msb, K,) with kesr for its invariable termination, (Msb,) and بَخٍ, and بَخٌ; (K, TA; [but in the CK, in the place of بَخٍ and بَخٌ, we find بُخٌ;]) without tesh-deed, (T, Msb,) in most cases; (Msb;) but also with teshdeed, (T, S, A,) like a noun; so that one says, بَخٍ لَكَ and بَخٍّ [&c., meaning I say excel-lent! &c., to thee]: (S:). and one repeats it, (S, A, K, &c.,) for the sake of emphasis; (S, A;) saying, بَخْ بَخْ, (IAmb, S, A, K, &c.,) with the خ quiescent like the ل in هَلْ and بَلْ, (IAmb,) and بَخٍ بَخٍ, (S, A, R, K,) pronounced in the latter manner, with tenween, when in connexion with a following word, [and in this case only, whereas it is pronounced in the former manner in any case,] (S, A,) and بَخٍّ بَخٍّ, (S, * A, * R, K,) and بَخٍ بَخْ, (K,) and بَخِّ بَخِّ. (R.) جَمَلٌ بَخْبَاخُ الهَدِيرِ A camel that fills his mouth with his شِقْشِقَة [or faucial bag] when he brays. (S.) إِبِلٌ مُبْخْبَخَةٌ Camels to which one says بَخْ بَخْ; being pleased with them: (ISd, TA:) or largebellied camels; (K;) as also مُخَبْخَبَةٌ, which is formed from the former by transposition; from بَخْ بَخْ, or بَخٍ بَخْ, which is said by the Arabs in praising a thing; as though, by reason of their greatness, the people, seeing them, said, How goodly are they! (TA.)

عبقر

عَبْقَرٌ: see the following paragraph, in two places.

عَبْقَرِىٌّ a rel. n. from ↓ عَبْقَرٌ, a place which the Arabs assert to be of the lands of the Jinn, or Genii: (S, O, Msb:) or a certain place, (K,) in the desert, (TA,) abounding with Jinn: (K:) AO says, We have not found any one who knows where this country is, or when it existed. (TA.) Hence it is applied as an epithet to anything wondered at, or admired, for the skilfulness which it exhibits, or the excellence of its manufacture, and its strength: (S, O:) or to any work great in estimation, and fine, and delicate: (Msb:) it is both sing. and pl.; and the fem. is عَبْقَرِيَّةٌ: you say, ثِيَابٌ عَبْقَرِيَّةٌ [Cloths, or garments, of admirable manufacture]: (S, O:) [or such are so called in relation to a certain town; for] ↓ عَبْقَرٌ is also a town (M, K) in El-Yemen, (M,) or, accord. to the Moajam, in El-Jezeereh, in which cloths or garments, and carpets, are variegated, or figured, (TA,) and of which the cloths or garments are of the utmost beauty. (K.) b2: And A kind of carpets, (S, O, K,) variously dyed and figured: upon such the Prophet used to prostrate himself when he prayed: (S, O:) as also ↓ عَبَاقِرِىٌّ: (K:) and some read عَبَاقِرِىّ in the Kur lv. 76: (S, O:) as pl. of عَبْقَرِىٌّ: (TA:) but this is a mistake; for a rel. n. has no such pl; (S;) unless it be from a sing. n. of a pl. form, like حَضَاجِرِىٌّ from حَضَاجِرُ, and so be a rel. n. from عَبَاقِرُ: so say the skilful grammarians, Kh and Sb and Ks: Az mentions the reading ↓ عَبَاقَرِىّ, with fet-h to the ق; as though it were a rel. n. from عَبَاقَرٌ: Fr says that عَبْقَرِىٌّ signifies thick [carpets of the kind called] طَنَافِسَ: and also silk brocade; syn. دِيبَاجٌ: KT, that it signifies what are called زَرَابِىّ: Sa'eed Ibn-Jubeyr, that it signifies excellent زرابىّ: (TA:) the n. un. is عَبْقَرِيَّةٌ. (Fr, TA.) b3: Also Good, or excellent; applied to an animal, and to a jewel. (TA.) b4: Perfect, or complete; applied to anything. (K.) b5: A pure, unmixed, lie; (O, K, * TA;) that has no truth mixed with it. (O, TA.) b6: A lord, or chief, (O, K,) of men: (TA:) or (TA, in the K, “and ”) one who has none above him: and strong. (K.) You say of a strong man, هٰذَا عَبْقَرِىُّ قَوْمٍ: (S, O:) or this means This is a chief, or lord, of a people: (As, on the authority of 'Amr Ibn-El-'Alà:) and in a trad. it is said that the Prophet related a dream, mentioning 'Omar, and said, فَلَمْ أَرَ عَبْقَرِيًّا يَفْرِى فَرِيَّهُ [And I have not seen a chief of a people do his wonderful deeds]. (S, * O, TA.) b7: It is also applied as an epithet denoting superlativeness [of any quality]. (TA.) They even said ظُلْمٌ عَبْقَرِىٌّ [Excessive, or extreme, wrongdoing]. (S, O.) عَبَاقِرِىٌّ and عَبَاقَرِىٌّ: see the preceding paragraph.