Arabic-English Lexicon by Edward William Lane (d. 1876) المعجم العربي الإنجليزي لإدوارد وليام لين

Search results for: عَلَقَ in Arabic-English Lexicon by Edward William Lane (d. 1876) المعجم العربي الإنجليزي لإدوارد وليام لين

Entries related to the term وصف from Arabic dictionaries:

وصف

وصف

1 وَصُفَ He attained to the proper age for service. (K.) See an ex. in the K, voce مُخَلَّدُونَ.4 أَوْصَفَ and ↓ اِسْتَوْصَفَ He (a boy) became of full stature, and fit for service. (Mgh.) 8 اِتَّصَفَ بِالعِلْمِ [He was, or became, characterized, or he characterized himself, by knowledge, or science]. (Msb in art. أَهْلٌ.) 10 إِسْتَوْصَفَ see 4.

صِفَةٌ A quality; an attribute; a property; or a description, as meaning the aggregate of the qualities or attributes or properties of a thing; or the state, condition, or case, of a thing. So explained voce صِنْفٌ, and voce صُورَةٌ. See its syn. حَالٌ. b2: صِفَةٌ in grammar, The same as نَعْتٌ, An epithet. (K.) b3: A word denoting an attribute (مَعْنًى) and a substance (ذَات). Under this term are comprised the اسم فاعل, the اسم مفعول, the صفة مشبّهة, and the افعل التفضيل. (I'Ak, sect. الصفة المشبّهة باسم الفاعل.) b4: صِقَةٌ مُشَبَّهَةٌ [A simple epithet]; an epithet resembling an اسم فاعل. b5: صِفَةٌ غَالِبَةٌ An epithet in which the substantive character predominates. b6: صِفَةٌ, as a general term for an attributive word, is also applied by Lth and other old writers to An adverbial n. of place or time, and to a preposition. It is so applied in the L and TA, art. عنل, &c. It was applied to the former by Fr, (T, voce ظَرْفٌ,) and to the latter also. (L, TA, ubi supra.) بَيْعُ المُوَاصَفَةِ

: see 3 in art. روض.
Entries related to the term دول from Arabic dictionaries:

دول

دول

1 دَالَ i. q. دَارَ. (TA.) You say, دالتِ الأَيَّامُ, (S, Msb, K,) aor. ـُ (Msb,) inf. n. دَوْلٌ, (KL,) meaning دَارَت; (S, Msb, K;) [i. e.] The days came round [in their turns]. (KL.) b2: دَوْلٌ also signifies The changing of time, or fortune, from one state, or condition, to another; (K;) and so دَوْلَةٌ. (TA.) [Hence,] one says, دالت لَهُ الدَّوْلَةُ [The turn of fortune was, or became, in his favour; or] good fortune came to him: and دالت عَلَيْهِ الدَّوْلَةُ [The turn of fortune was, or became, against him; or] good fortune departed from him. (MA.) b3: [Golius assigns to دال, with دَوْلَةٌ for its inf. n., as on the authority of the S and KL, two significations app. from two meanings of دَوْلَةٌ, one of which he seems to have misunderstood, and to neither of which do I find any corresponding verb: they are “ Obivit alter alterum in bello: ” and “ superior evasit. ” There are many inf. ns. that have no corresponding verbs.] b4: دال, aor. ـُ (T, K,) inf. n. دَوْلٌ and دَالَةٌ, (K,) or دَوْلَةٌ, (T,) He became notorious [either in a bad or in a good sense]; expl. by صَارَ شُهْرَةً, (IAar, T, K,) i. e. مَشْهُورًا. (TK.) b5: دال الثَّوْبُ, aor. ـُ The garment, or piece of cloth, was, or became, old, and worn out. (Az, S.) [Hence,] جَعَلَ وُدُّهُ يَدُولُ (tropical:) His love, or affection, was beginning to become, or at the point of becoming, worn out. (Az, S, TA.) b6: See also 7.2 دوّل He wrote a د. (TA.) 3 داول, [inf. n. مُدَاوَلَةٌ,] He made to come round [by turns, or to be by turns]: hence the saying in the Kur [iii. 134], و تِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ And those days, we make them to come round [by turns] to men: (S, * K, * TA:) or this means, we dispense them by turns to men; (Bd, Jel;) to these one time, and to these another; (Bd;) or one day to one party, and one day to another. (Jel.) You say, دَاوَلْتُ الشَّىْءَ بَيْنَهُمْ

↓ فَتَدَاوَلُوهُ [I dispensed the thing among them by turns, and they had, or received, or took, it by turns]. (Bd on the passage of the Kur quoted above.) مُدَاوَلَةٌ also signifies The giving a turn of fortune, or good fortune. (KL. [See what next follows.]) 4 ادالهُ, (M, K,) inf. n. إِدَالَةٌ, (T, TA,) [signifying He gave him a turn of good fortune, or a turn to prevail over another in war, &c.,] is from الدَّوْلَةُ. (T, M, K, TA. [See what next precedes.]) Hence, [in the CK from الدُّولَة,] the saying, أَدَالَنَا اللّٰهُ مِنْ عَدُوِّنَا [God gave us, or may God give us, a turn to prevail over our enemy]. (S, K.) And أَدَالَكَ اللّٰهُ مِنْ عَدُوِّكَ and عَلَى عَدُوِّكَ, i. e. جَعَلَ لَكَ عَلَيْهِ دَوْلَةً [May God appoint thee, or give thee, a turn to prevail over thine enemy]. (Ham p. 547.) And ادال اللّٰهُ زَيْدًا مِنْ عَمْرٍو [God gave to Zeyd a turn to have the superiority over 'Amr;] i. e. God took away the turn of good fortune, or the good fortune, (الدولة,) from

'Amr, and gave it to Zeyd. (Har p. 118.) Hence, also, (TA,) El-Hajjáj said, إِنَّ الأَرْضَ سَتُدَالُ مِنَّا كَمَا أُدِلْنَا مِنْهَا [Verily the earth will be given (?) turn to prevail over us, like as we have been given a turn to prevail over it]; (Lth, T, TA;) meaning that it will consume us, like as we have consumed [of] it. (T, TA.) and [hence] إِدَالَةٌ signifies غَلَبَةٌ [or Victory]: (S, K:) or [rather], as some say, it signifies نُصْرَةٌ [i. e. aid against an enemy]: (Har ubi suprà:) you say, اَللّٰهُمَ أَدِلْنِى عَلَى فُلَانٌ O God, aid me against such a one. (S, and Har ubi suprà. [In the former, وَانْصُرْنِىعَلَيْهِ, as an explicative adjunct: in the latter, اى نصِّرنى عليه, for انْصُرْنِى.]) 6 تَدَاوَلُوهُ They took it, or had it, by turns. (S, Msb, K. See 3.) You say, تَدَاوَلْنَا الأَمْرَ We took [or did] the affair by turns. (M.) and تَدَاوَلْنَا العَمَلَ وَ الأَمْرَبَيْنَنَا We did the work, and the thing, or affair, by turns, among us. (T.) And تَدَاوَلُوا البَاطِلَ They took it by turns to say, or to do, that which was false, wrong, vain, futile, or the like; syn. تَبَطَّلُوا بَيْنَهُمْ. (Az and K in art. بطل.) And تَدَاوَلَتْهُ الأَيْدِى The hands took it by turns. (S.) And تَدَاوَلَتِ الرِّيَاحُ رَسْمَ الدَّارَ The winds blew by turns upon, or over, the remains that marked the site of the house [so as to efface them]; one time from the south, and another time from the north, and another time from the east, and another time from the west. (Az, TA in art. عور.) And, of a thing, you say, يُتَدَاوَلُ (T) or يُتَدَاوَلُ بِهِ (S) [meaning It is taken, or done, by turns]. And تُدُوْوِلَتِ الأَرْضُ بِالرَّعْىِ [The land was pastured on by turns]. (S and K in art. وظب.) [تَدَاوَلُوهُ also signifies They made frequent use of it; i. e., used it time after time, or turn after turn; namely, a word or phrase: but perhaps in this sense it is postclassical: see an ex. in De Sacy's “ Chrest. Arabe,” sec. ed., p. 141 of the Arabic text.] And تَدَاوَلَتِ الأَشْيَآءُ The things alternated; or succeeded one another by turns, one taking the place of another: (L in art. نسخ:) and [in like manner] الأَزْمَنَةُ [the times]. (Msb and K in that art.) [See also 6 in art دفو.]7 اندال القَوْمُ The people, or party, removed, or shifted, from one place to another. (S.) b2: اندال مَا فِىبَطْنِهِ What was in his belly, (M, K,) of intestines or peritonæum, (M,) came forth, (M, K,) in consequence of its being pierced. (M.) b3: And اندال It (the belly) became wide, and near, or approaching, to the ground. (M, K.) Also (K) It (the belly) was, or became, flaccid, flabby, or pendulous; (S, O, K;) and so ↓ دَالَ. (K.) b4: And It (a thing) dangled, or moved to and fro; and hung. (M, K.) دَالٌ One of the letters of the alphabet, (د,) the place of utterance of which is near to that of ت: masc. and fem.; so that you say دَالٌ حَسَنٌ and حَسَنَةٌ [a beautiful د]: the pl. is أَدْوَالٌ if masc., and دَالَاتٌ [if fem.; the latter the more common]. (TA.) A2: Also A fat woman. (Kh, TA.) A3: See also دَالَةٌ.

دَوْلٌ an inf. n. of دَالَ in senses explained above. (K, KL.) A2: Also i. q. دَلْوٌ [A bucket]: (K:) [an arabicized word from the Pers\. دُولْ: or] formed from دَلْوٌ by transposition. (TA.) دَوَلٌ, as an epithet applied to نَبْلٌ [or arrows] i. q. ↓ مُتَدَاوَلٌ. (IAar, M, K. *) So in the saying, يُلُوذُ بِالجَوْدِ مِنَ النَّبْلِ الدَّوَلْ [app. relating to a wild animal, and meaning. He seeks, or takes, refuge in the copious rain from the arrows received in turns by one after another of the herd]. (IAar, M.) A2: See also دَوْلَةٌ.

دَالَةٌ i. q. شُهْرَةٌ [Notoriousness, &c.]: pl. [or rather coll. gen. n.] ↓ دَالٌ. (IAar, T, K.) b2: [Accord. to the K, it is also an inf. n.: see 1.]

دَوْلَةٌ A turn, mutation, change, or vicissitude, of time, or fortune, (K, TA,) from an unfortunate and evil, to a good and happy, state or condition; (TA;) [i. e.,] relating to good; as دَبْرَةٌ, on the contrary, relates to evil: (As, T and M in art. دبر:) [therefore meaning a turn of good fortune; a favourable turn of fortune: or] good fortune [absolutely]: (KL:) a happy state or condition, that betides a man: (MF:) [also] a turn which comes to one or which one takes [in an absolute sense]; syn. نَوْبَةٌ: (K in art. نوب:) and [particularly] (K) a turn (عُقْبَةٌ) [to share] in wealth, and [to prevail] in war; as also ↓ دُولَةٌ: ('Eesà Ibn-'Omar, * T, * S, * M, K: *) or each is a subst. [in an absolute sense, app. as meaning a turn of taking, or having, a thing,] from تَدَاوَلُوا الشَّىْءَ signifying “ they took, or had, the thing by turns: ” (Msb:) or ↓ دُولَةٌ is in wealth; and دَوْلَةٌ is in war; (Aboo-'Amr Ibn-El-'Alà, T, S, M, Msb, K;) this latter being when one of two armies defeats the other and then is defeated; (Fr, T;) or when one party is given a turn to prevail (تُدَال) over the other: one says, كَانَتْ لَنَا عَلَيْهِمُ الدَّوْلَةُ فِى الحَرْبِ [The turn to prevail over them in war was ours]: (S:) and قَدْ رَجَعَتِ الدَّوْلَةُ عَلَى هٰؤُلَآءِ [The turn to prevail against these returned]; as though meaning المَرَّةُ: so says Fr: but ↓ دُولَةٌ, he says, is in religions and institutions that are altered and changed with time: (T:) accord. to Zj, (T,) or A'Obeyd, (so in two copies of the S,) ↓ دُولَةٌ signifies a thing that is taken by turns; and دَوْلَةٌ, the act [of taking by turns]; (T, S;) and a transition from one state, or condition, to another: (T: [in this last sense, app. an inf. n.: see 1, third sentence:]) you say, بَيْنَهُمْ ↓ صَارَ الفَىْءُ دُولَةً, meaning [The فىء (or spoil, &c.,) became] a thing taken by turns among them: (S:) and the saying, in the Kur [lix. 7], بَيْنَ الأَغْنِيَآءِ مِنْكُمْ ↓ كَىْ لَا يَكُونَ دُولَةً means That it may not be a thing taken by turns [among the rich of you]: (T:) or دَوْلَةٌ relates to the present life or world; and ↓ دُولَةٌ, to that which is to come: (M, K:) and it is said that the former of these two words signifies prevalence, predominance, mastery, or victory; and ↓ the latter, the transition of wealth, blessing, or good, from one people, or party, to another: (TA:) the pl. (of دَوْلَةٌ, S, Msb) is دَوِلٌ, (S, M, Msb, K,) like as قِصَعٌ is pl. of قَصْعَةٌ, (Msb,) and (of ↓ دُولَةٌ, T, S, Msb), دُوَلٌ (T, S, M, Msb, K) and دُولَاتٌ, (S, TA,) and ↓ دَوَلٌ (M, K) is [a quasi-pl. n.] of both, because, as IJ says, دَوْلَةٌ is regarded as though it were originally دُولَةٌ. (M.) b2: [In post-classical works, it signifies also A dynasty: and a state, an empire, or a monarchy.]

A2: Also The حَوْصَلَة [or stomach of a bird; its triple stomach: or only its first stomach; the crop, or craw]: because of its اِنْدِيَال [or flaccidity]. (Ibn-'Abbaád, K.) And The قَانِصَة [which may here mean the same as the حوصلة, for this is one of the meanings assigned to it, and this explanation of دولة is not given by Ibn-'Abbád: or it may here mean the intestines, of a bird, into which the food passes from the stomach: or the gizzard]. (K.) b2: And The شِقْشِقَة [or faucial bag of the he-camel]. (Ibn-'Abbád, K.) b3: And A thing like a مَزَادَة [or leathern water-bag] with a narrow mouth. (Ibn-'Abbád, K.) b4: And The side of the belly. (K.) [But] accord. to Ibn-'Abbád, مَا أَعْظَمَ دَوْلَةَ بَطْنِهِ meansHow large is his navel! (TA.) دوُلَةٌ: see the next preceding paragraph, in nine places: b2: and see also what next follows, in two places.

دُوَلَةٌ (T, S, K) and ↓ دِوَلَةٌ (Ibn-'Abbád, TA) [and ↓ دُولَةٌ, as appears from what follows]; as also تُوَلَةٌ (T, S) [and تِوَلَةٌ and تُوَلةٌ]; A calamity, or misfortune: (T, Ibn-'Abbád, S, K:) pl. دُوَلَاتٌ (S) and دِوَلَاتٌ and دُوَلَاتٌ. (Ibn-'Abbád, TA.) You say, جَآءَ بِدُوَلَاتِهِ (S) [and ↓ بِدِوَلَاتِهِ] and ↓ بِدُولَاتِهِ (Ibn-'Abbad, TA) and ↓ بِدُولَاهُ, as also بِتُولَاهُ, (Aboo-Málik, K,) He, or it, came with, or brought, or brought to pass, his, or its, calamities, or misfortunes: (Ibn-'Abbád, S, K. *) دِوَلَةٌ: and جَآءَبِدَوَلَاتِهِ: see دُوَلَةٌ.

جَآءَ بِدُولَاهُ: see دُوَلَةٌ.

دَوِيلٌ A plant that is a year old, (S, M, K,) and dry: (M, K:) or two years old, (Az, K,) and worthless: (Az, TA:) or especially what is dry of the [plants called] نَصِىّ and سَبَط: (M, K, * TA:) or any plant broken and black. (TA.) دَوَالِىُّ A sort of grapes of Et-Táïf, (M, K,) black inclining to redness. (M.) [See also دَوَالٍ, in art. دلو.]

دَوَالَيْكَ i. q. مُدَاوَلَةً, [in the CK, erroneously, مُتَداوَلَةً,] used in an imperative sense [with its verb and the objective complement thereof understood before it, and thus meaning دَاوِلِ الفِعْلَ مُدَاوَلَةً Make thou the action to come round, or to be, by turns]: (M, K:) or it may be rendered as meaning that the thing happened in this manner [i. e. the action being made to come round, or to be, by turns]: (Sb, M:) or it means تَدَاوُلٌ بَعْدَ تَدَاوُل [i. e. a taking, or doing, (a thing) by turn after (another's) doing so, and may be rendered virtually in the same manner as above, i. e. let the action be done by turns: or the action being done by turns]: (S, O, K: [in the PS, تَدَاوُلًا بَعْدَ تَدَاوُلٍ, which better explains the two manners in which it is said to be used:]) IAar says that it is an invariable expression, like حَجَازَيْكَ and هَذَاذَيْكَ; and is from the phrase تَدَاوَلُوا الأَمْرَ بَيْنَهُمْ, said of persons when this takes a turn and this a turn. (T, TA.) 'Abd-Beni-l- Has-hás says, إِذَ شُقَّ بُرْدٌ شُقَّ بِالبُرْدِ مِثْلُهُ دَوَالَيْكَ حَتَّى لَيْسَ لِلْبُرْدِ لَابِسُ [When a burd (a kind of garment) is rent, the like thereof is rent with the burd, the action being done by turns, so that there is no wearer of the burd; it having been rent so as to fall off]: (S:) the poet is speaking of a man's rending the clothing of a woman to see her person, and her rending his also. (T, TA. [This verse is related with several variations: see another reading of it voce هَذَاذَيْكَ, in art. هذ; with another explanation of it.]) b2: Ibn-Buzurj says, (T,) sometimes the article ال is prefixed to it, so that one says الدَّوَالَيْكَ, (T,) meaning One's walking with an elegant and a proud and self-conceited gait, with an affected inclining of the body from side to side, (T,) or one's urging, or pressing forward, and striving, (أَنْ يَتَحَفَّزَ, [in the CK, erroneously, ان يَتَحَفَّزَ,]) in his gait, or pace, (K,) when he moves about his shoulder-joints, and parts his legs widely, in walking. (T, K,* TA. In the copies of the K, جال [or جاءك] is erroneously put for حَاكَ, the reading in the T, TA. [The author of the TK follows the reading جال; and has fallen into several other evident mistakes in explaining this expression; which is itself, in my opinion, when with the article ال, a mistake for الدَّوَالِيْكُ, mentioned in art. دلك.]) A poet uses the phrase يَمْشِى الدَّوَالَيْكَ as meaning Walking, or going, in the manner explained above: (Ibn-Buzurj, T and TA in the present art.:) or يَمْشِى الدَّوَالِيكَ. (TA in art. دلك.) مُنْدَالٌ as meaning Dangling, or moving to and fro; and hanging; is said by Seer to be of the measure مُنْفَعِلٌ from التَّدَلَّى, and formed by transposition; and if so, it has no inf. n.; for the word that is formed by transposition has no inf. n. (M. [But for this assertion I see no satisfactory reason.]) مُتَدَوَالٌ: see دَوَلٌ. b2: [الكَلَامُ المُتَدَاوَلُ signifies, in modern Arabic, The language commonly used.]
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Entries related to the term ملس from Arabic dictionaries:

ملس

ملس

1 مَلُسَ, aor. ـُ (M, A, Msb, K;) and مَلِسَ, aor. ـَ (Msb;) or the second form is مَلَسَ, aor. ـُ (K;) [but the last of the inf. ns. here following seems to indicate that مَلِسَ is correct;] inf. n. مَلَاسَةٌ (S, M, A, Msb, K) and مُلُوسَةٌ, (M, K,) [accord. to rule, both of the first,] and مَلَسٌ, (M, TA,) [accord. to rule, of the second;] It was, or became, smooth, sleek, or free from asperities; the inf. n. being the contr. of خُشُونَةٌ; (S, M, K;) it had in it nothing upon which to lay hold; it was, or became, smooth to the feel; (Msb;) and ↓ املاسّ signifies the same, (S, M,) inf. n. إِمْلِيسَاسٌ; (S;) and ↓ املسّ: (so in a copy of the A) and [in like manner] ↓ تملّس (S, A) and ↓ إِمَّلَسَ, of the measure إِنْفَعَلَ, the ن being incorporated into the م, both signify it was, or became, made, or rendered, smooth, &c. (S.) See also 4.

A2: مَلَسَ, aor. ـُ inf. n. مَلْسٌ, (tropical:) He (a man) went away quickly, or swiftly: (TA:) and مَلَسَتِ النَّاقَةُ, (M,) and الإِبِلُ, (A,) aor. and inf. n. as before, (M,) (tropical:) the she-camel, (M,) and the camels, (A,) went quickly, or swiftly: (M, A:) or مَلْسٌ signifies the going easily, or gently: and also, contr., the going vehemently: (M:) or a gentle mode of going or journeying: (IAar:) and the being light, or active, and quick. (TA.) It is said in a trad., سِرْ ثَلَاثًا مَلْسًا, i. e., ثَلَاثَ لَيَالٍ ذَوَاتِ مَلْسٍ; or ثَلَاثًا سَيْرًا مَلْسًا; (tropical:) [Journey thou three nights of quick, or of easy, journeying; or with a quick, or an easy, journeying;] or ملسا signifies a certain mode of going or journeying; and is in the accus. case as an inf. n. (TA.) مَلَسَ, aor. and inf. n. as above, also signifies (assumed tropical:) It (a thing) went back, or retired, (إِنْخَنَسَ,) quickly; (M;) and so ↓ إِمَّلَسَ. (M, TA.) A3: مَلَسَ الظَّلَامُ, [aor. ـُ (TK,) inf. n. مَلْسٌ, (A, K,) or مَلَسٌ, (S, M,) The darkness became confused; (S, M, A, K;) as also ↓ أَمْلَسَ, (TK,) inf. n. إِمْلَاسٌ: (K:) or became in the state after that which is termed مَلَثٌ, (M,) or مَلْثٌ. (TA.) See مَلْسٌ below.2 ملّسهُ, inf. n. تَمْلِيسٌ, He rendered it smooth, sleek, or free from asperities. (S.) You say, ملّس الأَرْضَ, (TA,) بِالْمَلَّاسَةِ, (A,) inf. n. as above, (TA,) [He smoothed the land with the ملّاسة;] he drew the مِمْلَقَة [or ملّاسة] over the land, [and so made it smooth, or even,] after the ploughing and sowing thereof. (TA.) A2: Also, (S, A,) inf. n. as above, (TA,) (tropical:) He made him to escape; or to be, or become, or get, clear, quit, free, or at liberty; مِنَ الأَمْرِ from the thing, or affair; (S, K;) and منْ يَدِ غَيْرِهِ from the hand of another. (A.) 4 أَمْلَسَ see 1. b2: أَمْلَسَتْ شَاتُكَ The wool of thy sheep, or ewe, fell off: (K:) from Ibn-'Abbád. (TA.) 5 تملّس: see مَلُسَ.

A2: It (a smooth thing) slipped forth from the hand [&c.]. (Har, p. 119.) b2: And hence, (Har, ubi supra,) (tropical:) He escaped; got away; or was, or became, or got, clear, quit, free, or at liberty; (S, * M, A, Msb, * K,) as also ↓ انملس, (S, A, K,) and ↓ إِمَّلَسَ, of the measure إِفْتَعَلَ, [or rather إِنْفَعَلَ,] and ↓ املاسّ; (K;) مِنَ الأَمْرِ from the thing or affair; (S, A, TA;) and مِنْ يَدِى from my hand. (A.) b3: [Hence,] تملّس مِنَ الشَّرَابِ (assumed tropical:) He recovered from the wine. (AHn, M.) 7 انملس and إِمَّلَسَ: see مَلُسَ: A2: and مَلَسَ: A3: and 5.8 إِمْتَلَسَ see 5.

A2: أُمْتُلِسَ بَصَرُهُ (tropical:) His sight was suddenly taken away. (M, A, K.) 9 إِمْلَسَّ see مَلُسَ.11 إِمْلَاْسَّ see مَلُسَ: A2: and 5.

مَلْسٌ: see أَمْلَسُ.

A2: Also, مَلْسٌ, (A, K,) or ↓ مَلَسٌ, (S, M,) The confusedness of the darkness: (S, M, A, K:) or it is after the مَلَث, (M,) or مَلْث: (TA:) the ملث is the first, or commencement, of the blackness of the west; and the ملس is when the blackness has become intense, so that the time of the last عِشَآء comes; then the ملس becomes confounded with the ملث, and the one is not distinguished from the other. (IAar.) You say, الظَّلَامِ ↓ أَتَيْتُهُ مَلَسَ, (S, M,) or مَلْسَ الظلام, (TA,) I came to him when the darkness had become confused; (S, TA;) when the night had become confused with the earth. (TA.) The word is used adverbially and otherwise. (M.) See مَلَسَ الظَّلَامُ.

مَلَسٌ: see إِمْلِيسٌ, in two places: A2: and مَلْسٌ, throughout.

مَلَسَى: see إِمْلِيسٌ.

A2: (tropical:) A she-camel that escapes and goes away so quickly that nothing attaches, or clings, to her: (S:) or quick, or swift, in the utmost degree: (Z, K:) or quick, or swift; as also ↓ مَلُوسٌ: (M:) or the latter signifies a she-camel excellent, or good, in the pace termed عَنَق, [so I render مِعْنَاقٌ,] that outstrips, and is seen to be first among the camels in the place of pasturage and the watering-place and every journeying. (Az, K. *) b2: Also, (assumed tropical:) A man who will not remain firm to a compact, covenant, engagement, or promise; like as the smooth thing will not remain firm. (M.) It is said in a proverb, (El-Ahmar, M,) alluding to dislike, or hatred, of faults or the like, (El-Ahmar, TA,) المَلَسَى لَا عَهْدَ لَهُ (assumed tropical:) [He who will not remain firm to a compact, &c., for him there is no compact, &c.]; (El-Ahmar, M;) meaning, that he has got out of the affair in safety, there being nothing due to him, nor anything to be demanded of him. (El-Ahmar, TA.) [But see what here follows.]

b3: It is said in a proverb, applied to him in whose fidelity one does not trust, (TA,) المَلَسَى

لَا عُهْدَةَ لَهُ, meaning ذُو المَلَسَى; (Az, L, Msb, TA;) i. e., (assumed tropical:) He who steals a commodity, and sells it for less than its price, and escapes immediately and hides himself, so that if he who has a just claim to it come, he finds his property in the hand of him who purchased it, he takes it, and the price which the thief gained goes for nought, and the purchaser cannot return to him to recover the price: (Az, TA:) or it means, (assumed tropical:) he who goes away privily, gets out of the affair in safety, there being nothing due to him, nor anything to be demanded of him: or املسى means, a (assumed tropical:) man's selling a commodity which he has stolen, and abating the price, and then absenting himself; so that when it is plucked from the hand of the purchaser, he cannot sue the seller as responsible for the loss thereof: (Msb:) or (tropical:) the sale to which attaches no claim upon the seller for having acted unjustly: (A, TA:) or (assumed tropical:) the selling a thing without making one's self responsible for any loss or the like that may be occasioned by it. (TA.) One says, also, in selling, مَلَسَى لَا عُهْدَةَ, meaning, that he has escaped from the affair, or become quit of it; that there is nothing due to him, nor anything to be demanded of him: [i. e., (assumed tropical:) I am quit of the affair: no claim shall be made for indemnification.] (S.) You say, also, أَبِيعُكَ المَلَسَى لَا عُهْدَةَ, meaning, (tropical:) [I sell to thee on the condition that] thou shalt get thee away, and not return to me, (S, Msb, K,) nor have any claim upon me for indemnification. (Msb.) [In some copies of the S, here and in art. عهد, the verbs by which the meaning is explained are of the third person, as though referring to the things sold; but the right reading I hold to be that which I have followed. See also art. عهد.]

مَلُوسٌ: see مَلَسَى.

مَلِيسٌ: see أَمْلَسُ, in two places: A2: and إِمْلِيسٌ.

مُلَيْسَآءُ: dim. of مَلْسَآءُ, fem. of أَمْلَسُ, which see, in two places.

مَلَّاسَةٌ An implement (S, A, K) of wood (A, TA) with which land is made smooth, or even; (S, A, K;) as also ↓ مِمْلَسَةٌ. (A, TA.) أَمْلَسُ Smooth; sleek; free from asperities; [contr. of خَشِنٌ;] (S, M, K;) having in it nothing upon which to lay hold; smooth to the feel; (Msb;) and ↓ مَلِيسٌ signifies the same; (TA;) and ↓ مَلْسٌ [in like manner], anything smooth or soft: (TA:) fem. of the first, مَلْسَآءُ: (M, A, &c.:) and pl. مُلْسٌ. (A.) You say, ثَوْبٌ أَمْلَسُ [A smooth garment, or piece of cloth]. And صَخْرَةٌ مَلْسَآءُ [A smooth rock]. (A, TA.) And قَوْسٌ مَلْسَآءُ and ↓ مَلِيسٌ A bow in which is no crack. (M.) and ضَرَبَهُ عَلَى مَلْسَآءِ مَتْنِهِ and ↓ مُلَيْسَائِهِ He struck him upon the even and smooth part of his back. (M.) b2: (tropical:) A camel (A) having a sound back, (S, K,) free from mange or scab. (A, TA.) So in the proverb, (S,) هَانَ عَلَى الأَمْلَسِ مَا لَاقَى الدَّبِرُ (tropical:) [What he that had galls on his back experienced was a light matter to him that had a sound back]: (S, K:) applied to him who has an ill concern for his companion. (K.) b3: أَرْضٌ مَلْسَآءُ: see إِمْلِيسٌ. b4: سَنَةٌ مَلْسَآءُ (tropical:) A year without herbage: (A:) or a year of sterility: pl. أَمَالِيسُ, contr. to rule. (M.) b5: المَلْسَآءُ (tropical:) The lowest heaven. (TA, art. جرب.) b6: قَهْوَةٌ مَلْسَآءُ (A) or خَمْرٌ مَلْسَآءُ (K) (tropical:) Wine easy to swallow; (A;) wine that descends easily in the throat. (K.) b7: مَلْسَآءُ [as an epithet in which the quality of a subst. predominates] (assumed tropical:) Sour milk with which pure [fresh] milk is mixed; as also ↓ مُلَيْسَآءُ. (IDrd, K.) b8: جِلْدُهُ أَمْلَسُ (tropical:) He has no blame attaching to him. (A, TA.) b9: خِمْسٌ أَمْلَسُ (tropical:) A fatiguing, severe [journey such as is called] خمس. (K.) إِمْلِيسٌ (S, K,) and with ة, (Ibn-'Abbád, K,) (tropical:) A desert in which is no herbage: pl. أَمَالِيسُ (S, K) and أَمَالِسُ, [the latter] contr. to general rule, (K,) the ى being suppressed by poetic licence: (TA:) or أَمَالِسُ signifies land in which are no trees, nor fresh nor dry herbage, nor wild animals; sing, إِمْلِيسٌ; app. from مَلَاسَةٌ, [inf. n. of مَلُسَ,] i. e., smooth land, in which is nothing: (Sh, L, TA: *) or أَمَالِيسُ is pl. of أَمْلَاسٌ, which is pl. [of pauc.] of ↓ مَلَسٌ, meaning, an even place, (M, TA,) in which is no herbage; (TA;) and the pl. of mult. is مُلُوسٌ: and you say also, ↓ أَرْضٌ مَلَسٌ and ↓ مَلَسَى and ↓ مَلْسَآءُ and إِمْلِيسٌ, meaning, land that produces no herbage; (M, TA;) and the pl. is أَمَالِسُ and أَمَالِيسُ, contr. to analogy [unless pls. of إِمْلِيسٌ, in which case the former only is so]. (TA.) b2: You say also, رُمَّانٌ إِمْلِيسٌ (T, M, TA,) and ↓ إِمْلِيسِىٌّ, (T, S, M, K, TA,) as though the latter were a rel. n. from إِمْلِيسٌ, (T, S, K, TA,) not, as is implied in the [S, and] K, as meaning a desert, but as syn. with ↓ إِمْلِيسِىٌّ; (TA;) (assumed tropical:) A sweet pomegranate, having no stones: (T, M, TA:) and accord. to Lth, رُمَّانٌ مَلِيسٌ signifies (assumed tropical:) the sweetest kind of pomegranate, which is that without stones. (TA.) [See شَنْبَآءُ, voce أَشْنَبُ.]

إِمْلِيسَةٌ: see إِمْلِيسٌ.

إمْلِيسِىٌّ: see إِمْلِيسٌ.

ممْلَسَةٌ: see مَلَّاسَةٌ.
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Entries related to the term تبع from Arabic dictionaries:

تبع

تبع

1 تَبِعَهُ, (S, Mgh, Msb, K, &c.,) aor. ـَ inf. n. تَبَعٌ (S, Msb, K) and تَبَاعَةٌ, (S, K,) He followed; or went, or walked, behind, or after; (S, Mgh, Msb, K;) him, (Mgh, Msb, K,) or it; namely, a people, or company of men: (S:) or [in the CK “ and ”] he went with him, or it, when the latter had passed by him: (S, Mgh, Msb, K:) and ↓ اِتَّبَعَهُ signifies the same; (Lth, S, K *) and so does ↓ أَتْبَعَهُ: (Lth, Mgh, K:) or ↓ أَتْبَعْتُهُمْ signifies I overtook them, they having gone before me; (Fr, * A'Obeyd, S, Msb, * K;) as also تَبِعْتُهُمْ: (Fr, K:) Akh says that تَبِعْتُهُ and ↓ أَتْبَعْتُهُ signify the same: and hence the saying in the Kur [xxxvii. 10], شِهَابٌ ثَاقِبٌ ↓ فَأَتْبَعَهُ [and a shooting star piercing the darkness by its light overtaketh him]: (S:) and the saying in the same [vii. 174], ↓ فَأَتْبَعَهُ الشَّيْطَانُ and the devil overtook him: (TA:) and the saying in the same [xx. 81], فِرْعَوْنُ ↓ فَأَتْبَعَهُمْ بِجُنُودِهِ and Pharaoh overtook them with his troops: or almost did so: (Ibn-'Arafeh, K:) or this signifies made his troops to follow them; (TA;) the ب, accord. to some, being redundant: (Bd:) or ↓ أَتْبَعَهُ signifies he followed his footsteps; and sought him, following him: (TA:) but ↓ اِتَّبَعَهُمْ signifies he went [after them, or followed them,] when they had passed by him; as also تَبِعَهُمْ, inf. n. تَبَعٌ: you say, ↓ حَتَّى أَتْبَعْتُهُمْ ↓ مَا زِلْتُ أَتَّبِعُهُمْ, i. e. [I ceased not to follow them] until I overtook them: (A'Obeyd:) Fr says that ↓ أَتْبَعَ is better than ↓ اِتَّبَعَ; for the latter signifies he went behind, or after, him, when the latter person was going along; but when you say, ↓ أَتْبَعْتُهُ, it is as though [you meant that] you followed his footsteps: (TA:) and ↓ فُلَانٌ فُلَانًا ↓ اِتَّبَعَ [as in the L and TA, but perhaps a mistake for ↓ أَتْبَعَ,] signifies also he followed him, desiring to do evil to him; like as Pharaoh followed Moses: (L, TA:) some say, تَبِعْتُ الشَّىْءَ, inf. n. تُبُوعٌ, meaning I went after the thing: and تَبِعَ الشَّىْءَ, inf. n. تَبَعٌ and تَبَاعٌ, (assumed tropical:) [he followed the thing] in respect of actions: (L, TA:) you say, تَبِعَ الإِمَامَ (assumed tropical:) he followed the Imám [by doing as he did]: (Msb:) [but in this last sense, more commonly,] one says, ↓ اِتَّبَعَهُ, meaning (assumed tropical:) he did like as he [another] did: (TA:) and القُرْآنَ ↓ اِتَّبَعَ (assumed tropical:) he followed the Kurán as his guide; did according to what is in it: (TA:) and you say also, عَلَى الأَمْرِ ↓ تَابَعَهُ; (Msb;) or على كَذَا, inf. n. مُتَابَعَةٌ and تِبَاعٌ; (S;) (assumed tropical:) [he followed him, or imitated him, in the affair;] (Msb;) he followed him, or imitated him, in doing such a thing: (PS:) [but this last phrase has another meaning: see 3.] In the saying, لَا يُتْبَعُ بِنَارٍ إِلَى القَبْرِ, [in which the verb may be pass. of تَبِعَ or of ↓ أَتْبَعَ,] or, accord. to one relation, ↓ لا يُتَّبَعُ, each in the pass. form, [Fire shall not be made to follow to the grave, though it may be rendered one shall not follow with fire to the grave, it is said that] the ب is to render the verb transitive. (Mgh.) b2: تَبِعْتُ الرَّجُلَ بِحَقِّى; and بِهِ ↓ تَابَعْتُهُ, inf. n. مُتَابَعَةٌ [and probably تبَاعٌ also]; and به ↓ اِتَّبَعْتُهُ; I prosecuted, or sued, the man for my right, or due. (TA.) The saying in the Kur [ii. 173], بِالْمَعْرُوفِ ↓ فَاتِّبَاعٌ means [Then] prosecution for the bloodwit [shall be made with lenity]. (TA.) b3: تَبِعَ, of which the aor. ـَ occurs in a trad., [see 4,] (Mgh, TA,) pronounced by the relaters of trads. with teshdeed, [↓ يَتَّبِع,] (TA,) also signifies (assumed tropical:) He accepted a reference from his debtor to another for the payment of what was owed to him. (Mgh, TA. *) 2 تَبَّعَ اللّٰهُ لِفُلَانٍ, inf. n. تَتْبِيعٌ, May God make a thing to be followed by another thing to such a one, is said in relation to good and to evil; like سَبَّعَ لَهُ. (TA in art. سبع.) A2: See also 5.3 تِبَاعٌ [and مُتَابَعَةٌ, the inf. ns. of تَابَعَ,] i. q. وِلَآءٌ [The making a consecution, or succession, of one to the other, بَيْنَ أَمْرَيْنِ between two things, or affairs: and the making consecutive, successive, or uninterrupted, in its progressions, or gradations, or the like: see 6]. (S, K.) It is said in a trad., تَابِعُوا بَيْنَ الحَجِّ والعُمْرَةِ [Make ye a consecution between the حجّ and the عمرة; meaning make ye the performance of the حجّ and that of the عمرة to be consecutive]; (TA;) i. e. when ye perform the حجّ, then perform ye the عمرة; and when ye perform the عمرة, then perform ye the حجّ: or when ye perform either of these, then perform ye after it the other, without any length of time [intervening]: but the former [meaning] is the more obvious. (Marginal note in a copy of the Jámi'-es-Sagheer of Es-Suyootee.) And you say, تَابِعْ بَيْنَنَا وَبَيْنَهُمْ عَلَى الخَيْرَاتِ (assumed tropical:) Make thou us to be followers, or imitators, of them in excellencies. (TA.) And تابع الأَغَانِىَّ [He sang songs consecutively, successively, or uninterruptedly]. (S and K in art. جر.) And تابع إِسْقَاطَهُ [He made it to fall, fall down, drop, drop down, or tumble down, in consecutive portions or quantities]. (M and K in art. سقط: in the CK اَسْقاطَهُ.) And تابع الفَرَسُ الجَرْىَ (assumed tropical:) [The horse prosecuted, or continued, the course, or running, uninterruptedly]. (K voce هَلَبَ; &c.) And هُوَ يَتَابِعُ الحَدِيثَ (tropical:) He carries on the narrative, or discourse, by consecutive progressions, or uninterruptedly: or, as Z says, pursues it, or carries it on, well. (TA.) [See also a similar phrase in what here follows.] b2: تابع القَوْسَ He pared, or trimmed, the bow well, giving to each part thereof what was its due. (K, TA.) Skr says that the phrase تُوبِعَ بَرْيُهَا, used by Aboo-Kebeer El-Hudhalee in describing a bow, means The paring, or trimming, of which has been executed with uniformity, part after part. (TA.) b3: Hence, (TA,) the saying of Abu-l-Wákid ElLeythee, (S, TA,) in a trad., (S,) تَابَعْنَا الأَعْمَالَ فَلَمْ نَجِدْ شَيْئًا أَبْلَغَ فِى طَلَبِ الآخِرَةِ مِنَ الزُّهْدِ فِى

الدُّنْيَا (S, TA) (assumed tropical:) We have practised works with diligence, and acquired a sound knowledge of them, [and we have not found anything more efficacious in the pursuit of the blessings of the world to come than abstinence in respect of the enjoyments of the present world.] (S, * TA.) Yousay also, تابع عَمَلَهُ, meaning (assumed tropical:) He made his work sound, or free from defect: (Kr, S:) and in like manner, كَلَامَهُ his language, or speech. (Kr.) b4: [Hence also,] تابع المَرْعَى الإِبِلَ (tropical:) The pasture fattened the camels well and thoroughly. (K, TA.) b5: تابعهُ عَلَى الأَمْرِ (assumed tropical:) He aided, assisted, or helped, him to do the thing, or affair. (TA.) b6: See also 1, where another meaning of the same phrase is mentioned, in the latter half of the paragraph. b7: تَابَعْتُهُ بِحَقِّى: see 1, near the end of the paragraph.4 اتبعهُ: see 1, from the beginning nearly to the end.

A2: Also He made him to follow; or to overtake: (S, K:) he made him to be a follower: (Mgh, Msb:) or he urged him, or induced him, to be a follower. (Mgh.) You say, [making the verb doubly trans.,] أَتْبَعْتُهُمْ غَيْرِى [I made them to follow, or overtake, another, not myself]. (K.) and أَتْبَعْتُهُ الشَّىْءَ فَتَبِعَهُ [I made him to follow, or overtake, the thing, and he followed it, or overtook it]. (S.) And أَتْبَعْتُ زَيْدًا عَمْرًا I made Zeyd to be a follower of 'Amr: (Mgh, Msb:) or I urged, or induced, Zeyd to be a follower of 'Amr. (Mgh.) And أَتْبَعَهُ نَفْسَهُ مُتَحَسِّرًا عَلَى مَا فَاتَ (assumed tropical:) [He made his mind, or desire, to follow after it, regretting what had passed away]. (TA in art. عجز.) [See also 10.] It is said in a prov., (TA,) أَتْبِعِ الفَرَسَ لِجَامَهَا [Make thou its bit and bridle to follow the horse]: or النَّاقَةَ زِمَامَهَا [her nose-rein, the she-camel]: or الدَّلْوَ رِشَآءَهَا [its rope, the bucket]: used in bidding to complete a favour, or benefaction: (K, TA:) A'Obeyd says, I think the meaning of the first prov. to be, Thou hast liberally given the horse, and the bit and bridle are a smaller matter; therefore satisfy thou completely the want, seeing that the horse is not without need of the bit and bridle. (TA.) b2: Hence the trad., مَنْ أُتْبِعَ عَلَى مَلِىْءٍ فَلْيَتْبَعْ (tropical:) Whoso is referred, for the payment of what is owed to him, to a solvent man, let him accept the reference: (Mgh, TA: *) [see also 1, last meaning:] the verb being made trans. by means of على because it conveys the meaning of إِحَالَةٌ. (Mgh.) You say [also], أُتْبِعَ فُلَانٌ بِفُلَانٍ (tropical:) Such a one was referred, for the payment of what was owed to him, to such a one. (S, TA.) And أَتْبَعَهُ عَلَيْهِ (tropical:) He referred him, for the payment of what was owed to him, to him. (TA.) b3: [See also إِتْبَاعٌ, below.]5 تتبّعهُ, inf. n. تَتَبُّعٌ, (Lth, S, Msb, * K,) for which ↓ اِتِّبَاعٌ is used by El-Kutámee, tropically, (S,) or, accord. to Sb, because the same in meaning; (TA;) and ↓ تبعّه, inf. n. تَتْبِيعٌ; (S, K; *) He pursued it; investigated it; examined it; hunted after it; prosecuted a search after it; made successive, or repeated, endeavours to attain it, to reach it, or to obtain it; or sought it, sought for it, or sought after it, successively, time after time, or repeatedly, or in a leisurely manner, by degrees, gradually, step by step, bit by bit, or one thing after another, (Lth, S, * Msb, K, * TA,) following after it. (S.) Hence the saying of Zeyd Ibn-Thábit, respecting the collecting of the Kur-án, فَــعَلِقْــتُ أَتَتَبَّعُهُ مِنَ اللِّخَافِ وَالعُسُبِ [and I set myself to seeking to collect it successively, &c., from the thin white stones and the leafless palm-branches upon which it was written]. (TA.) And تتبّع البِلَادَ يَخْرُجُ مِنْ أَرْضٍ إِلَى أَرْضٍ [He investigated the countries, going forth from land to land]. (S and K in art. قرى.) And فُلَانٌ يَتَتَبَّعُ

أَثَرَ فُلَانٍ [Such a one pursues, &c., the track of such a one]. (TA.) And يَتَتَبَّعُ مَسَاوِىَ فُلَانٍ [He seeks successively, &c., to discover the vices, faults, or evil qualities or actions, of such a one]. (TA.) And يَتَتَبَّعُ مَدَاقَّ الأُمُورِ وَنَحْوَ ذٰلِكَ [He pursues small, or little, affairs; and the like thereof: or he seeks successively, &c., to obtain a knowledge of the subtilties, niceties, abstrusities, or obscuri-ties, of things, or affairs; and the like thereof]. (TA.) And تتبّع الحَبْلَ [He took successive holds of the rope]: said of a man descending from a part of a mountain such as is termed شِيق, by means of a rope tied to that part, to a place in which honey was deposited. (TA in art. شيق.) 6 تتابع It was, or became, consecutive, successive, or uninterrupted, in its progressions, or gradations, or the like; syn. تَوَالَى. (K.) Yousay, تتابع سُقُوطُهُ [Its falling, falling down, dropping, dropping down, or tumbling down, was, or became, consecutive, &c.; i. e. it fell, fell down, &c., in consecutive portions or quantities]. (M and K in art. سقط.) And تتابع القَوْمُ The people, or company of men, followed one another. (Msb.) and تَتَابَعَتِ الأَشْيَآءُ, and الأَمْطَارُ, and الأُمُورُ, The things, and the rains, and the events, came one after another, each following near upon another. (Lth.) And it is said in a trad., تَتَابَعَتْ عَلَى قُرَيْشٍ سِنُو جَدْبٍ [Years of dearth, drought, or sterility, came consecutively upon Kureysh]. (TA.) b2: تتابع الفَرَسُ (tropical:) The horse ran evenly, not raising one of his limbs [above its fellow]. (TA.) b3: تتابعت الإِبِلُ (tropical:) The camels became fat and goodly. (TA.) 8 إِتَّبَعَ see 1, throughout: and see also 5.10 استتبعهُ He desired, or demanded, of him that he should follow him: (TA:) or he made him to follow him. (L.) [See also 4.]

تِبْعٌ A follower of women: (Lh, * Az:) or a passionate lover, and follower, of a woman, (K,) whithersoever she goes: (TA:) and with ة, of a man: (Lh:) and ↓ تُبَّعٌ a sedulous seeker of women. (K.) [See تَابِعٌ.] You say also, هُوَ تِبْعُ ضِلَّةٍ, meaning He is a follower of women: and تِبْعُ ضِلَّةٌ one in whom is no good, and with whom is no good: or, accord. to Th, you only say تِبْعُ ضِلَّةٍ. (TA.) b2: هٰذَا تِبْعُ هٰذَا This is what follows this. (M in art. تلو.) b3: See also تَبِيعٌ, in two places.

تَبَعٌ: see تَابِعٌ, in six places.

رَجُلٌ تُبَعٌ لِلْكَلَامِ A man who makes his speech consecutive, one part to another. (Yoo, K. *) بَقَرَةٌ تَبْعَى A cow desiring [and therefore following] the bull. (Ibn-'Abbád, K.) تَبِعَةٌ and ↓ تِبَاعَةٌ signify the same; (T, S, O, L, K;) [The consequence of an action: and] a claim which one seeks to obtain for an injury, or injurious treatment, and the like: (T, O, L, K; and so the Msb in explanation of the former word:) the former is also explained as signifying a right, or due, annexed to property, claimed from the possessor of the property: (L:) pl. [of the former]

تَبِعَاتٌ and [of the latter] تِبَاعَاتٌ. (TA.) A poet says, زَمَنَ التَّقَحُّمِ وَالمَجَاعَهْ أَكَلَتْ حَنِيفَةُ رَبَّهَا

↓ سُوْءَ العَوَاقِبِ وَالتِّبَاعَهْ لَمْ يَحْذَرُوا مِنْ رَبِّهِمْ [Haneefeh ate their lord, in the time of experiencing dearth, or drought, or sterility, and hunger: they did not fear, from their lord, the evil of the results, and the consequence of their action]: for they had taken to themselves a god consisting of حَيْس, [i. e. dates mixed with clarified butter and the preparation of milk called أَقِط, kneaded together,] and worshipped it for some time; then famine befell them, and they ate it. (S.) And one says, مَا عَلَيْهِ مِنَ اللّٰهِ فِى هٰذَا تَبِعَةٌ, and ↓ تِبَاعَةٌ, There is not, against him, on the part of God, in this, any claim on account of wrong-doing. (TA.) تَبِيعٌ [One who is prosecuted, or sued, for a right, or due; of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ, from تَبِعْتُهُ بِحَقِّى;] one who owes property to another, (S, K, TA,) and whom the latter prosecutes, or sues, for it. (TA.) A2: The young one of a cow in the first year; (S, Msb, K;) so says Aboo-Fak'as El-Asadee: (TA:) or that is a year old; (Az, Mgh, TA;) not so called until he has completed the year; erroneously said by Lth to signify a calf ripening to his perfect state: (Az, TA:) thus called because he yet follows his mother; (Mgh, Msb;) the word in this sense being of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ: (Msb:) and ↓ تِبْعٌ signifies the same: (TA:) fem. of the former with ة: (S, Msb, K:) pl. تِبَاعٌ and تَبَائِعٌ; (AA, S, O, K;) both pls. of تَبِيعٌ; (AA, S, O;) or the former is pl. of تَبِيعَةٌ; (Msb;) and the pl. of تَبِيعٌ is أَتْبِعَةٌ [a pl. of pauc.]; (L, Msb;) and أَتَابِعُ and أَتَابِيعُ, the latter of which is extr., are pls. of أَتْبِعَةٌ: (L:) the pl. of ↓ تِبْعٌ in the abovementioned sense is أَتْبَاعٌ. (TA.) Accord. to EshShaabee, (IF,) One whose horns and ears are equal [in length]: (IF, K:) but this is a judicial explanation; not deduced from the rules of lexicology. (IF.) b2: I. q. ↓ تَابِعٌ [as signifying One who prosecutes, or sues, for a right, or due; and particularly for blood-revenge]. (S, K.) Hence the saying in the Kur [xvii. 71], ثُمَّ لَا تَجِدُوا لَكُمْ عَلَيْنَا بِهِ تَبِيعًا Then ye shall not find for you any to prosecute for blood-revenge, nor any to sue, against us therein: (Fr. S, K:) or ye shall not find for you any to sue us for the disallowing of what hath befallen you, nor for our averting it from you: (Zj:) [or any aider against us; for]

تَبِيعٌ also signifies an aider; and especially against an enemy. (Lth, K.) b3: See also تَابِعٌ, latter half.

تِبَاعَةٌ: see تَبِعَةٌ, in three places.

تُبَّعٌ An appellation of each of the Kings of El-Yemen (S, K) who possessed Himyer and Hadramowt, (K, TA,) and, as some add, Sebà; (TA;) but not otherwise; (K, TA;) and the like of this is said in the 'Eyn: (TA:) so called because they followed one another; whenever one died, another took his place, following him in his course of acting: (TA:) pl. تَبَابِعَةٌ, (S, K,) with ة added as having the meaning of a rel. n.; [as though it were pl. of تُبَّعِىٌّ, like as حَنَابِلَةٌ is pl. of حَنْبَلِىٌّ;] erroneously written in some of the copies of the K تتابعة: (TA:) the تبابعة of Himyer were like the أَكَاسِرَة of the Persians and the قَيَاصِرَة of the Romans. (Lth.) In the Kur xliv. 36, it is said in a trad. to mean a particular king, who was a believer, and whose people were unbelievers. (Zj.) b2: And hence, (TA,) A species of the يَعَاسِيب [or kings of the bees], (K,) the greatest and most beautiful thereof, whom the other bees follow: (TA:) pl. تَبَابِيعُ; (K;) in the L, تَتَابِعُ [which is probably a mistranscription for تَبَابِعُ]. (TA.) b3: A species of طَيْر [which means any flying things, as well as birds; and may therefore, perhaps, be meant to indicate what next precedes]. (S.) b4: The shade, or shadow; (S, K;) because it follows the sun; as also ↓ تُبُّعٌ. (K.) A poet says, (S,) namely, Soadà El-Juhaneeyeh, (TA,) or Selmà El-Juhaneeyeh, (marginal note in a copy of the S,) bewailing her brother, As'ad, يَرِدُ المِيَاهُ حَضِيرَةٌ وَنَفِيضَةً

وِرْدَ القَطَاةِ إِذَا اسْمَأَلَّ التُّبَّعُ (S) [He comes to the waters when people are dwelling, or staying, there, (but see حَضِيرَةٌ,) and when no one is there, as the bird called katáh comes to water] when the shade has become contracted at mid-day: or, accord. to Aboo-Leylà, the meaning is, the shade of night; i. e., this man comes to the waters in the last part of the night, before any one: though it means also the shade of day-time: (TA:) or, accord. to Aboo-Sa'eed Ed-Dareer, the meaning here is [the star, or asterism, called] الدَّبَرَان; and this is very probably correct; for the bird above mentioned comes to the waters by night, and seldom by day; and hence the saying, أَدَلُّ مِنْ قَطَاةٍ. (Az, TA.) See تَابِعٌ. b5: See also تِبْعٌ. b6: مَا أَدْرِى أَىُّ تُبَّعٍ هُوَ I know not who of men he is. (Ibn-'Abbád, K.) b7: تُبَّعٌ is also a pl. of تَابِعٌ [q. v.]. (TA.) تُبُّعٌ: see تُبَّعٌ.

تَبُّوعُ الشَّمْسِ A certain wind, (K, TA,) also called النُّكَيْبَآءُ, (TA,) which blows (K, TA) in the early morning, (TA,) with the rising of the sun, (K, TA,) from the direction of the wind called الصَّبَا, unaccompanied by rising clouds, (TA,) and veers round through the various places whence winds blow until it returns to the place from which blows the wind called الصبا, (K, TA,) whence it commenced in the early morning: (TA:) the Arabs dislike it. (Z, TA.) تَابِعٌ Following; a follower: (TA:) and ↓ تَبَعٌ also signifies the same as تَابِعٌ; (K;) a thing that follows in the track of a thing; (Lth, Az;) or that is at the kinder, or latter, part of anything; (TA;) but is used alike as sing. and pl.: (S, Msb, K:) the pl. of تَابِعٌ is تُبَّعٌ and تُبَّاعٌ (TA) [and, applied to rational beings, تَابِعُونَ]: and the pl. of ↓ تَبَعٌ is أَتْبَاعٌ; (S, K;) or this may be used as a pl. of تَبَعٌ; (Msb;) or it is pl. of تَابِعٌ, like as خَدَمٌ is pl. of خَادِمٌ, (Kr, Mgh,) and طَلَبٌ of طَالِبٌ, &c.; (K;) or, correctly speaking, it is a quasi-pl. n. (Sb, TA.) You say, ↓ المُصَلِّى تَبَعٌ لاِمَامِهِ [The person praying is a follower of his Imám]: and النَّاسُ تَبَعٌ لَهُ [The people are followers of him]. (Msb.) And it is said in the Kur [xiv. 24, and xl. 50], ↓ إِنَّا كُنَّا لَكُمْ تَبَعًا [Verily we were followers of you]: (S, TA:) in which the last word may be a quasi-pl. n. of تَابِعٌ; or it may be an inf. n., meaning ذَوِى تَبَعٍ. (TA.) ↓ تَبَعٌ is applied as an epithet to the legs of a beast: (Lth, T:) and is also used as [an epithet in which the quality of a subst. is predominant,] signifying The legs of a beast. (K.) b2: A jinnee, or genie, that accompanies a woman and follows her whithersoever she goes, (K, TA,) loving her: (TA:) and تَابِعَةٌ a jinneeyeh, or female genie, that does the same to a man: (S, * K, TA:) or the ة is added in the latter to give intensiveness to the signification, or to denote evilness of nature, or to convey the meaning of دَاهِيَةٌ, q. v.: the pl. is تَوَابِعُ: and this means female associates. (TA.) b3: A servant; as also ↓ تَبِيعٌ. (TA.) أَوِ التَّابِعِينَ غَيْرِ أُولِى الإِرْبَةِ, in the Kur [xxiv. 31], accord. to Th, means Or the servants of the husband, such as the old man who is perishing by reason of age, and the aged woman. (TA.) b4: See also تَبِيعٌ. b5: [Also One next in the order of time after the صَحَابَة; like ↓ تَابِعِىٌّ. b6: And in grammar, An appositive.] b7: تَابِعُ النَّجْمِ [The follower of the asterism; i. e., of the Pleiades;] a name of الدَّبَرَان [the Hyades; or the five chief stars thereof; or the brightest star among them, a of Taurus]: this name being given to it as ominous of good; (K;) or as ominous of evil: (O:) or so called because it follows the Pleiades: (T:) also called التَّابِعُ, (T in art. دبر, Sh, IB, and others,) and ↓ تُوَيْبِعٌ, (K,) which is the dim., (TA,) or التُّوَيْبِعُ, (T in art. دبر,) and ↓ تُبَّعٌ, (K,) or التُّبَّعُ [q. v.], (Aboo-Sa'eed Ed-Dareer, T,) and ↓ التَّبَعُ, (IB, Z,) and التَّالِى, and الحَادِى, (IB,) or حادى النُّجُومِ , (S in art. جدح ,) or حادى النَّجْمِ . (Kzw and others.) [See also المِجْدَحُ.]

تَابِعِىٌّ: see تَابِعٌ.

تُوَيْبِعٌ: see تَابِعٌ, last sentence.

إِتْبَاعٌ in language is when one says the like of حَسَنٌ بَسَنٌ (S, K) and قَبِيحٌ شَقِيحٌ: (S:) The putting, after a word, an imitative sequent, i. e. another word similar to the former in measure or in its رَوِىّ, by way of pleonasm, or for fulness of expression, and for corroboration; (Mz 28th نوع, and Kull p. 11;) the latter word being one not used alone, and having no meaning by itself, as in بسَنٌَ حَسَنٌ; or being one which has a meaning of its own, as in هَنِيْئًا مَرِيْئًا . (Kull ubi suprà.) b2: [Also The latter of such two words; i. e. an imitative sequent. b3: And used in the former sense, as an inf. n., it denotes various other kinds of assimilation, i. e., of one word to another preceding or following it, and of one vowel to another preceding or following it in the same word.]

مُتْبِعٌ She who has with her children, or young ones: (Lh:) or a ewe, or she-goat, and a cow, and a girl, having her offspring following her: (K:) or a cow having a تَبِيع, q. v.: and IB mentions also مُتْبِعَةٌ as signifying the same: and a female servant followed by her offspring whither she comes and goes. (TA.) مَتْبُوعٌ [pass. part. n. of 1. b2: In grammar, The antecedent of a تَابِع, i. e., of an appositive.]

مُتَابَعٌ (assumed tropical:) Anything made, or executed, soundly, thoroughly, well, or so as to be free from defect. (K, * TA.) مُتَتَابِعٌ Consecutive, successive, or uninterrupted, in its progressions, or gradations, or the like. (TA.) You say لُؤْلُؤٌ مُتَتَابِعٌ Pearls following one another, or doing so in uninterrupted order. (TA.) And صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ The fasting of two consecutive months. (TA.) b2: غُصْنٌ مُتَتَابِعٌ (tropical:) An even, or a uniform, branch, in which are no knots. (K, * TA.) And فَرَسٌ مُتَتَابِعُ الخَلْقِ (tropical:) A horse symmetrical in make, (A, K,) justly proportioned in his limbs or parts. (A, TA.) and رَجُلٌ مُتَتَابِعُ العِلْمِ (tropical:) A man whose knowledge is uniform, consistent, without incongruity. (K, * TA.)
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Entries related to the term وتر from Arabic dictionaries:

وتر

وتر



وَتَرَةٌ The vein (عِرْق [meaning the frenum]) that is in the inner side (بَاطِن) of the glans of the penis. (S, K, and Zj, in his “ Khalk el-Insán. ”) مَوْتُورٌ

: see voce ثَأْرٌ.

وتر

1 وَتَرَهُ, aor. ـِ inf. n. وَتْرٌ; (Msb;) and ↓ اوترهُ; (S, Msb, K;) He made it, (a number, Msb,) sole; or one, and no more: syn. أَفَذَّهُ, (S, K,) or أَفْرَدَهُ. (Msb.) It is said that the latter verb only is used in relation to a number; but both are said to be thus used in the M [as well as in the Msb.] (TA.) b2: [And He made it to be an odd number.] You say, وَتَرَ القَوْمَ, (M, K,) aor. ـِ inf. n. وَتْرٌ; (M;) and ↓ أَوْتَرَهُمْ; (M, K;) He made the people, they being an even number, to be an odd number. (M, K, TA.) 'Atà says, كَانَ القَوْمُ وِتْرًا فَشَفَعْتُهُمْ وَكَانُوا شَفْعًا فَوَتَرْتُهُمْ [The people were an odd number and I made them an even number, and they were an even number and I made them an odd number]. (TA.) You say also, وَتَرَ الصَّلَاةَ, (Msb, K,) and ↓ أَوْتَرَهَا, (T, S, Msb, K,) and ↓ وَتَّرَهَا, (K,) and فِىالصَّلَاةِ ↓ أَوْتَرَ, (Lh, M,) He made the prayer to be such as is termed وِتْر [i. e., to consist of an odd number of rek'as; as is done in the case of a prayer which is performed in the night, consisting of three rek'ahs, and particularly called صَلَاةُ الوِتْرِ]; (S, * Msb, K; *) he performed prayers of double rek'ahs, two and two together, and then performed the prayer of one rek'ah at the end, making what he performed an odd number: (T:) and ↓ أَوْتَرَ, alone, signifies he performed the prayer called الوِتْر [explained above]; (T, M, A, Mgh, K;) or he performed prayers of [an odd number of rek'ahs,] two and two together, and then a single rek'ah at the end. (TA.) It is said in a trad. إِنَّ اللّٰهَ وِتْرٌ يُحِبُّ الوِتْرَ فَأَوْتِرُوا يَا أَهْلَ الْقُرْآنِ [Verily God is one only: He loveth the odd number: therefore perform ye the prayer of an odd number of rek'ahs, O people of the Kur-án]. (T.) And in another trad., إِذَا اسْتَجْمَرْتَ فَأَوْتِرْ When thou employest stones in the purification termed إِسْتِنْجَآء, use an odd number; (TA;) i. e. use three stones for that purpose, or five, or seven, and not an even number. (T.) A2: وَتَرَهُ, (T, S, A, Mgh,) aor. ـِ inf. n. وَتْرٌ (S,) and وِتْرٌ and تِرَةٌ, (T, S,) He slew his relation, and so separated him from him, and rendered him solitary: (A, Mgh:) or he slew a person belonging to him, or related to him, without the latter's obtaining revenge, or retaliation, for the blood of the slain: (S:) or he slew a person belonging to him, or related to him; or took property belonging to him. (T.) It is also doubly trans.: you say, وَتَرَ فُلَانٌ فُلَانًا أَهْلَهُ Such a one committed a crime against such a one by slaying his family; or by taking them away: (T:) and وَتَرَةُ مَالَهُ (T, M, K) (assumed tropical:) he committed a crime against him by taking away his property: (T:) or (assumed tropical:) he made him to suffer loss or detriment in respect of his property; or he deprived him of it in part, or altogether; syn. نَقَصَهُ إِيَّاهُ: (T, * M, K:) and وَتَرَهُ حَقَّهُ, (S, A, Mgh, Msb,) aor. as above, (Msb,) (tropical:) he made him to suffer loss or detriment in respect of his right or due; or he abridged him, or deprived him, or defrauded him, of it partially, or wholly; syn. نقصهُ. (S, Mgh, Msb.) It is said in a trad., مَنْ فَاتَتْهُ صَلَاةُ العَصْرِ فَكَأَنَّمَا وُتِرَ أَهْلَهُ وَمَالَهُ (T, M, * Msb, * TA) By whomsoever the prayer of the afternoon passeth unobserved, he is as though he had his family slain and his property taken away: or as though he had his family and his property taken away: (T:) or as though he were deprived (نُقِصَ) of his family and his property, (T, M, Msb, TA,) and remained alone: (T, TA:) the loss of the family and property is thus likened to the loss of the recompense: اهله and ماله being in the accus. case as objective complements: (Msb:) اهله is a second objective complement: for the first is understood, as implied in the verb: but if we read أَهْلُهُ وَمَالُهُ, accord. to another relation, اهله supplies the place of the agent, nothing being understood, and the family and property are the objects to which the loss is made to relate. (TA.) And it is said in another trad., مَنْ جَلَسَ مَجْلِسًا لَمْ يَذْكُرِ اللّٰهَ فِيهِ كَانَ عَلَيْهِ تِرَةً (assumed tropical:) He who sitteth in an assembly in which God is not mentioned is obnoxious to detriment, or loss: or, as some say, to a claim of reparation for wrongful conduct. (TA.) And it is said in the Kur, [xlvii. 37,] وَلَنَ يَتِرَكُمْ أَعْمَالَكُمْ (assumed tropical:) and He will not deprive you of aught of the recompence of your deeds: (Zj, T:) or will not make you to suffer loss in respect of your deeds; like as you say دَخَلْتُ البَيْتَ, meaning دَخَلْتُ فِى

البَيْتِ. (S.) b2: [Also,] وَتَرَهُ, (M, K,) aor. ـِ (K,) inf. n. وَتْرٌ (M, K) and وِتْرٌ (TA) and تِرَةٌ, (M, K,) He executed blood-revenge upon him: or did so wrongfully: (M, * K, * TK:) expl. by أَصَابَهُ بِذَحْلٍ. (TK.) b3: He overtook him (أَدْرَكَهُ) with some displeasing, or abominable, or evil, action. (M, K.) b4: He frightened him; terrified him. (Fr, K.) A3: وَتَرَ القَوْسَ: see 2, in two places.2 وتّر الصَّلَاةَ: see 1, near the beginning.

A2: وتّر القَوْسَ He fastened, bound, firmly, or braced, the string of the bow; expl. by شَدَّ وَتَرَهَا; (Lh, M, K;) as also ↓ أَوْتَرَهَا; (Lh, M, Msb;) both these signify the same; (S, in which the meaning is not explained;) and ↓ وَتَرَهَا, (M, TA,) inf. n. وَتْرٌ: (TA:) or ↓ اوترها signifies he put to it a string: (M, K:) and ↓ وَتَرَهَا, (M, K,) aor. ـِ (K,) inf. n. تِرَةٌ, (TA,) he attacked to it its string: (M, K:) this, accord. to some, is the proper signification of the last. (M.) It is said in a proverb, إِنْبَاضٌ بِغَيْرِ تَوْتِيرٍ [Twanging the bow without bracing the string]: (S:) or لَا تُعْجِلِ الإِنْبَاضَ قَبْلَ التَّوْتِيرِ [Hasten not the twanging of the bow before the bracing of the string]: alluding to the hastening a thing before its proper time. (M.) [See also art. نبض. And see 2 in arts. جنب and حنب.]3 واتر بَيْنَ أَخْبَارِهِ, (A, and so in some copies of the K,) or ↓ أَوْتَرَ, (M, and so in some copies of the K,) and بين كُتُبِهِ, (M,) and واتر أَخْبَارَهُ, (M, K; in the latter of which وَاتَرَهُ is put by mistake for وَاتَرَهَا, as is observed in the TA,) and كُتُبَهُ, (M, A, K,) inf. n. مُوَاتَرَةٌ (S, M, K,) and وِتَارٌ, (M, K,) He made his tidings, or narrations, and his writings, or letters, to follow one another: (M, A, K:) or with some intervals between them; for مواترة between things is only when there is some interval between them; otherwise it is مُدَارَكَةٌ and مُوَاصَلَةٌ: (S, K:) or واتر الكُتُبَ signifies he made the writings, or letters, to follow one another nearly, one by one, without ceasing: (S:) or he made them to follow one another with a small interval between every two: (T:) and وَاتر الخَبَرَ he made the tidings, or narration, to follow one part after another: or, accord. to As, with a small space between every two portions thereof: from وِتْرٌ in the sense of فَرْدٌ. (T.) Yousay also وَاتر بَيْنَ مِيَرِهِمْ He made their supplies of wheat to come to them without stopping; time after time. (TA, from a trad.) And it is said in a trad., لَا بَأْسَ أَنْ يُوَاتِرَ قَضَآءَ رَمَضَانَ There will be no harm in his performing the fast of Ramadán at intervals, fasting one day and breaking fast one day: (TA:) مُوَاتَرَةُ الصَّوْمِ is the fasting one day and breaking fast one day, or two; performing it separately: it does not mean المُوَاصَلَةُ, because it is from الوِتْرُ, (S, K, TA,) i. e., الفَرْدُ. (TA.) 4 أَوْتَرَ see 1, in seven places, first part. b2: اوتر بَيْنَ أَخْبَارِهِ: see 3.

A2: اوترهُ He made him to attain, or obtain, his blood-revenge. (Az, TA; and L in art. ثأر.) See an ex., voce ثَأْرٌ.

A3: اوتر القَوْسَ: see 2, in two places.5 توتّر (tropical:) It (a sinew, or nerve, T, M, A, K, and a vein, M, TA, not the neck, for العُنُقُ in the K is a mistake for العِرْقُ, TA) became tense, (M, K, TA,) like a bow-string. (M, TA.) 6 تواتر It was consecutive: or was so with intervals: (M, A, K:) or was so with separation, or interruption. (Msb.) You say, تواترت الإِبِلُ, and القَطَا, and so of any other things, The camels, and the birds of the kind called القطا, &c., came one near after another, not in a rank. (Lh, M.) And تواترت الخَيْلُ The horses came following one another. (Msb.) And تواترت الكُتُبُ The writings, or letters, came one near after another, separately. (S.) وَتْرٌ: see وِتْرٌ, throughout.

وِتْرٌ and ↓ وَتْرٌ, (T, S, M, A, Msb, K, &c.,) the former, [which is the more common,] in the dial. of Nejd, (Lh, M,) and of the tribe of Temeem, (T, S, M, Msb,) and of the people of El-'Áliyeh, (ISk, as on the authority of Yoo, and S) or the latter in the dial. of the people of El-'Áliyeh, (T, as on the authority of Yoo,) or of the people of El-Hijáz, (Lh, S, M,) Single; sole; only; one, and no more: syn. فَرْدٌ: (T, S, M, A, Msb, K:) or مَا لَمْ يُشْفَعْ مِنَ العَدَدِ: (M, A, K; except that in the K, instead of يُشْفَعْ, we find يَتَشَفَّعْ:) or contr. of شَفْعٌ: (Mgh:) [and an odd number:] all [even and odd] numbers are termed [respectively] شَفْعٌ and وَتْرٌ, whether many or few. (T.) b2: وِتْرًا وِتْرًا [Singly; separately; one by one]. (S, K.) [See شَفْعٌ.] b3: الوِتْرُ, one of the names of God, The Single; the Sole; the One; He who has no equal, or like; the Unequalled; syn. الفَذُّ and الفَرْدُ. (TA.) b4: صَلَاةُ الوَتْرِ, and الوِتْرُ alone: see 1, first part: it was sometimes said by Mohammad to be a single رَكْعَة. (T.) b5: In the words of the Kur, [89:2,] وَالشَّفْعٍ وَالْوَتْرِ by the former is meant all creatures which are created in pairs; and by the latter, God: (T:) or [by the former, Adam and his wife; and] by the latter, Adam, who was made a pair with his wife: (I' Ab, T:) or by the former, the day of the sacrifice; (T;) and by the latter, the day of 'Arafeh. (T, K.) (See more voce شَفَعٌ.]

A2: Also وِتْرٌ and ↓ وَتْرٌ, (T, S, M, A, Msb, K,) the former, [which is the more common,] in the dial. of Nejd, (Lh, M,) and of the tribe of Temeem, (Lh, T, S, M, Msb,) and of the people of El-'Áliyeh, (T, as on the authority of Yoo,) and El-Hijáz, (S,) or the latter in the dial. of the people of El-'Aliyeh, (ISk, as on the authority of Yoo, and S) and El-Hijáz, (Lh, M,) Blood-revenge; or retaliation of murder or homicide: or a seeking to revenge, or retaliate, blood: or a desire, or seeking, for retaliation of a crime or of enmity: syn. ذَحْلٌ: (T, S, M, Msb, K:) or wrongful conduct therein: as also ↓ تِرَةٌ and ↓ وَتِيرَةٌ, in either sense: (M, K:) or a crime which a man commits against another by slaughter or by plundering or by capture: (TA:) pl. [of وَتْرٌ]

أَوْتَارٌ and [of تِرَةٌ] تِرَاتٌ. (A.) وَتَرٌ The string, and the suspensory, syn. شِرْعَة and مُــعَلَّق [the latter signifying properly the appendage, (see خَطَمَ القَوْسَ بِالوَتَرِ, and see نَياطٌ,)] (M, K,) of a bow: (S, M, Msb, K:) [and in like manner, a chord of a lute and the like:] pl. أَوْتَارٌ (S, M, Msb, K) and وِتَارٌ. (Fr, Sgh, TA.) b2: Also pl. [or rather coll. gen. n.] of وَتَرَةٌ [q. v.] in all the senses of the latter. (K.) وَتَرَةٌ, of the nose, The partition between the two nostrils [consisting of the septum and subseptum narium, or the subseptum alone]; (S, A, Msb;) as also ↓ وَتِيرَةٌ: (S, A, Msb, K:) or the former signifies what is between the two nostrils: (M:) or the junction that is between the two nostrils: (T:) or the edge of the nostril: (M, K:) accord. to Lh, (M,) what is between the tip of the nose and the سَبَلَة [or middle of the mustache; app. meaning, the subseptum narium]: (M, K:) and the latter, the partition between the two nostrils, of the fore part of the nose, exclusive of the cartilage; [i. e., app. the subseptum narium: (Az, T:) and the former, in a horse, what is between the tip of the nose and the upper part of the lip: (M:) pl. [or rather coll. gen. n.] of the former, in all its senses, وَتَرٌ. (K.) In a trad. in which it is said that the fine for destroying the وَتَرَة is a third of the fine for homicide, by this word is meant the وَتَرَة of the nose. (TA.) b2: The sinew, or nerve, (عَقَبَة,) of the back (متن). (M.) وَتِيرٌ: see وَتِيرَةٌ, near the end.

وَتِيرَةٌ: see وِتْرٌ.

A2: A way, course, mode, or manner of acting, or conduct, or the like: (S, M, A, Mgh, Msb, K:) and nature, or disposition: (A, Mgh:) from تَوَاتَرَ: (Th, M, A, Mgh:) or a road keeping close to a mountain, (K, TA,) and pursuing a regular, uniform course: (TA:) or constancy, or perseverence, in a thing, (AO, T, Msb, TA,) or in a work. (TA.) You say, مَازَالَ عَلَى وَتِيرَةٍ وَاحِدَةٍ He ceased not to follow, or continue in, one way, (&c.,) of acting or the like: (T, S, M, A:) or one disposition. (A.) And هُمْ عَلَى وَتِيرَةٍ وَاحِدَةٍ They follow, or con-tinue in, one way, &c. (A, Mgh, Msb.) A3: Remissness, or languor, syn. فَتْرَةٌ, (S, M, Msb, K,) in an affair: (M, K:) and syn تَوَانٍ [which signifies the same]: and faultiness; syn. غَمِيزَةٌ, (M, K,) [in some copies of the latter, غَمِيرَةٌ, with the unpointed ر.]) You say, مَا فِى عَمَلِهِ وَتِيرَةٌ There is no remissness, or languor, in his work. (S, A, Msb.) And سَيْرٌ لَيْسَ فِيهِ وَتِيرَةٌ A journeying, or pace, in which is no remissness, or languor. (S.) b2: Delay. (M, K.) b3: Confinement; restriction; restraint. (M, K.) A4: I. q. وَتَرَةٌ, as explained above.

A5: A ring (S, M, K) of عَقَب [or sinew], (S,) by aiming at which one learns the art of piercing with the spear; (S, M, K;) also called دَرِيْئَةٌ: (S:) or a ring that is made at the end of a spear or spear-shaft, by aiming at which one learns the art of shooting, or casting [the lance]; made of bow-string or of other string or thread. (M.) A6: A white rose: (S, M, A, K:) or red rose: (Kr, M, K:) or a rose-flower; a rose-blossom: (AHn, M, K: *) n. un. of ↓ وَتِيرٌ. (AHn. M.) A7: A star, or blaze, or white mark, on the forehead or face of a horse, when round, (T, M, A, K,) and small: (A:) when long, it is called شَادِخَةٌ: (AO, T:) likened to the ring above mentioned, thus called; (T;) or to a white rose, which is also thus called. (A.) See غُرَّةٌ.

تِرَةٌ: see وِتْرٌ. The ت is substituted for the elided و. (TA.) جَاؤُوا تَتْرَى, and تَتْرًى, with and without tenween, and with ت substituted for the original incipient و, (T, * S, * M, A, * Msb, * K,) in the former whereof, (S, M,) which is the better, (S,) and the more common, (Fr,) pronounced by Hamzeh and Ibn-'Ámir and Ks with imáleh, [i. e. tetrè,] (Bd, xxiii. 46,) the ا [which is written ى] is a sign of the fem. gender, and in the latter whereof it is an ا of quasi-coördination, (S, M,) from وِتْرٌ in the sense of فَرْدٌ, (S,) They came following one another; one after another; (A, Msb;) syn. مُتَوَاتِرِينَ: (M, K:) or interruptedly. (Yoo, T.) It is said in the Kur, [xxiii. 46,] ثَمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى, or تَتَرًى, Then we sent our apostles one after another: (S:) or interruptedly; at intervals: (Yoo, T, M:) or making a long time to intervene between every two. (T.) فَرَسٌ مُوَتَّرُ الأَنْسَآءِ (tropical:) A horse contracted in the [veins called] أَنْسَآء, [pl. of نَسًا,] as though they were braced, or made tense. (A, * TA.) See شَنِجٌ.

مَوْتُورٌ One who has his relation slain, and so is separated from him, and rendered solitary: (TA:) and one who has a person belonging to him, or related to him, slain, and has not obtained revenge, or retaliation, for his blood: (S, K, TA:) a seeker of blood-revenge, or retaliation; one to whom belongs the revenging of blood, or retaliation. (TA.) [See an ex. voce ثَأْرٌ.]

مُتَواَتِرٌ Consecutive, but with small intervals: thus differing from مُتَدَارِكٌ and مَتَتَابِعٌ. (Lh, M. [But see تَتَابَعَ.]) You say, جَاؤُوا مُتَوَاتِرِينَ: explained above, voce تَتْرَى. (M, K.) خَبَرٌ مُتَوَاتِرٌ Tidings, or a narration, told, or related, by one from another: (T:) or by one after another. (TA.)
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Entries related to the term عود from Arabic dictionaries:

عود

عود

1 عَادَ إِلَيْهِ, (S, A, O, TA,) and لَهُ, and فِيهِ, (TA,) aor. ـُ (S, O,) inf. n. عَوْدٌ and عَوْدَةٌ, (S, O, K, TA,) which latter is also an inf. n. of un., (TA,) and مَعَادٌ, (K, TA,) He, or it, returned to it, (S, A, O, K, * TA,) namely, a thing: (TA:) or, accord. to some, the verb is differently used with فِى and with other preps.: (MF, TA:) [with فى it seems generally to imply some degree of continuance, in addition to the simple meaning of the verb alone:] one says, عاد الكَلْبُ فِى قَيْئِهِ The dog returned to his vomit: (Msb in art. رجع:) and عاد لَهُ بَعْدَ مَا كَانَ أَعْرَضَ عَنْهُ [He returned to it after he had turned away from it]: (S, O:) and ↓ اِعْتَادَ, also, signifies he returned: (KL:) or عاد إِلَى كَذَا, and لَهُ, inf. n. عَوْدٌ (Mgh, Msb) and عَوْدَةٌ, (Msb,) signifies He, or it, came to such a thing or state or condition; syn. صَارَ إِليْهِ; (Mgh, * Msb;) at first, or for the first time, or originally; and also, a second time, or again; and the verb is trans. by means of عَلَى and فِى as well as إِلَى and لِ, and also by itself: (Mgh:) لَتَعُودُنَّ فِى مِلَّتِنَا, in the Kur [vii. 86 and xiv. 16], means Ye shall assuredly come to our religion; for the words relate to the apostle: (O, * and Bd in xiv. 16:) or the words relate to the apostle and to those who believed with him, the latter being made to have a predominant influence upon the verb; (Bd in vii. 86 and xiv. 16, and Jel in vii. 86;) the meaning being ye shall assuredly return to our religion: (Bd * and Jel in vii. 86:) or the meaning is, ye shall assuredly enter the communion of our religion; the verb here signifying beginning: and the saying, of a poet, وَعَادَ الرَّأْسُ مِنِّى كَالثَّغَامِ is cited as an ex. [i. e. as meaning And my head began to be white like the plant called ثغام]: or the meaning in this instance may be, became like the ثغام: (MF, TA:) you say also, عاد كَذَا He, or it, became so, or in such a state or condition: (K, TA:) and it is said in a trad., وَدِدْتُ

أَنَّ هٰذَا اللَّبَنَ يَعُودُ قَطِرَانًا [I wish that this milk would become tar]. (O, TA.) عاد is also used as an incomplete [i. e. a non-attributive] verb in the sense of كَانَ [He, or it, was], requiring an enunciative [generally] on the condition of its being preceded by a conjunction, as in the saying of Hassán, وَلَقَدْ صَبَوْتُ بِهَا وَعَادَ شَبَابُهَا غَضًّا وَعَادَ زَمَانُهَا مُسْتَظْرَفًا [And I had inclined to silly and youthful conduct with her, when her youth was fresh and her time of life was deemed comely]; the meaning being كَانَ شَبَابُهَا [and كَانَ زَمَانُهَا]. (MF, TA.) [See also an ex. in a verse cited voce مَطْمَعَةٌ. But the first of the significations mentioned in this art. is that which is most common. Hence several phrases mentioned below voce عَوْدٌ. And hence the phrase يَعُودُ عَلَى كَذَا, inf. n. عَوْدٌ, used by grammarians, It refers, or relates, to such a thing; as a pronoun to a preceding noun. Hence, likewise,] b2: عَادَهُ is also syn. with اِعْتَادَهُ, q. v. (S, O.) b3: [Hence, also,] عاد, (Az, TA,) inf. n. عَوْدٌ (Az, K, TA) and عِيَادٌ, (K,) He repeated, or did a second time. (Az, K, * TA.) One says, بَدَأَ ثُمَّ عَادَ He began, or did a first time, or the first time: then repeated, or did a second time. (Az, TA.) It is said in a prov., العَوْدُ أَحْمَدُ [Repetition is more praiseworthy: see art. حمد]. (S, O.) See also 4, in two places. b4: And عُدْتُهُ, (S, O, Msb, K,) aor. ـُ (S, O,) inf. n. عِيَادَةٌ (S, O, Msb, K) and عِيَادٌ and عَوْدٌ and عُوَادَةٌ (K) and عَيْدُودَةٌ [like كَيْنُونَةٌ], (MF,) [I came to him time after time: see its act. part. n., عَائِدٌ:] I visited him, (Msb, K, TA,) [commonly and especially (see again عَائِدٌ)] meaning a sick person. (S, O, Msb, K, TA.) b5: عَادَنِى الشَّىْءُ, (TA,) inf. n. عَوْدٌ; (K;) and ↓ اِعْتَادَنِى, (TA,) inf. n. اِعْتِيَادٌ; (K;) The thing befell me, betided me, or happened to me. (K, * TA.) One says, هَمٌّ وَحُزْنٌ ↓ اِعْتَادَنِى

[Anxiety and grief betided me]. (TA.) b6: عَاد بِمَعْرُوفٍ, aor. ـُ inf. n. عَوْدٌ, He conferred, or bestowed, favour, or a favour or benefit. (Msb.) One says, عاد عَلَيْنَا فُلَانٌ بِمَعْرُوفِهِ [Such a one conferred, or bestowed, his favour upon us]. (A.) And عاد عَلَيْهِ بِصِلَةٍ [He conferred, or bestowed, a free gift upon him]. (TA.) And عاد عَلَيْهِ بِالعَائِدَةِ الصَّالِحَةِ, aor. ـُ [meaning It brought him that which was a good return or profit,] is said of a thing purchased with the price of another thing. (S. and K in art. رجع.) b7: عاد عَلَيْهِمُ الدَّهْرُ Fortune destroyed them. (A.) And عَادَت الرِّيَاحُ وَالأَمْطَارُ عَلَى الدِّيَارِ حَتَّى دَرَسَتْ [The winds and the rains assailed the dwellings so that they became effaced]. (A.) b8: عَوْدٌ is also syn. with رَدٌّ: (K, TA:) one says عاد, inf. n. عَوْدٌ, meaning He rejected (رَدَّ) and undid (نَقَضَ) what he had done [as though he reverted from it]. (TA.) [Accord. to the TK, one says, عاد السَّائِلَ, meaning رَدَّهُ, i. e. He turned back, or away, the beggar, or asker.] b9: And i. q. صَرْفٌ: (K:) one says, عَادَنِى أَنْ أَجِيْئَكَ, in which عادنى is [said to be] formed by transposition from عَدَانِى, meaning He, or it, diverted me from coming to thee: mentioned by Yaakoob. (TA.) 2 عوّدهُ إِيَّاهُ He accustomed, or habituated, him to it. (Msb, K.) One says, عوّد كَلْبَهُ الصَّيْدَ He accustomed, or habituated, his dog to the chase. (S, O.) And هٰذَا أَمْرٌ يُعَوِّدُ النَّاسَ عَلَىَّ is a saying mentioned by Aboo-'Adnán as meaning This is a thing that causes men to become accustomed, or addicted, to treating me wrongfully. (O, TA.) A2: عوّد [from the subst. عُوَادَةٌ] He (a man, O) ate what is termed عُوَادَة, (O, K,) i. e. food brought again after its having been once eaten of. (O.) A3: عوّد said of a camel, (S, O, K,) and of a sheep or goat, (IAth, TA,) inf. n. تَعْوِيدٌ, (K,) He became such as is termed عَوْد [i. e. old, &c.]: (S, O, K:) or, said of a camel, he exceeded the period of his بُزُول [q. v.] by three, or four, years: one does not say of a she-camel عوّدت. (T, TA.) And, said of a man, He became advanced in age, or years. (IAar, TA.) A4: عيّد [from عِيدٌ, and therefore retaining the ى in the place of the original و], (S, Msb, K,) inf. n. تَعْيِيدٌ, (Msb,) He was present on the occasion of the عِيد [or periodical festival; or at the prayers, or other observances, thereof; or he kept, observed, or solemnized, the festival, or a festival]. (S, Msb, K.) One says, عيّد بِبَلَدِ كَذَا, meaning He was, on the day of the عِيد, [or he kept the عيد or an عيد,] in such a town, or country. (O.) 3 مُعَاوَدَةٌ signifies The returning to the first affair. (S, O.) b2: And عاودهُ He returned to it time after time. (Msb.) b3: [Hence,] i. q. اِعْتَادَهُ, q. v., as syn. with تَعَوَّدَهُ. (K.) b4: [عاودهُ الكَلَامَ, or عاودهُ alone, or each of these phrases, the latter being probably used for the former, like as رَاجَعَهُ is used for رَاجَعَهُ الكَلَامَ, app. signifies primarily He returned time after time to talking with him: and hence, he talked with him alternately; (compare a signification assigned to 6;) he returned him answer for answer, or answers for answers; held a dialogue, or colloquy, or conference, or a disputation, or debate, with him; bandied words with him: for it is said that] رَاجَعَهُ الكَلَامَ is syn. with عَاوَدَهُ [app. meaning عاودهُ الكَلَامَ]; (S * and K in art. رجع;) [and that] رَاجَعْتُهُ is syn. with عَاوَدْتُهُ. (Msb in that art.) b5: And عاودهُ بِالْمَسْأَلَةِ He asked him the question repeatedly, or time after time. (S, O.) b6: [Hence,] عاود مَا كَانَ فِيهِ He persevered in that in which he was engaged. (TA.) b7: And عَاوَدَتْهُ الحُمَّى (S, O, TA) [may signify The fever returned to him time after time: or] means the fever clave perseveringly to him. (TA.) 4 اعادهُ (O, K) He returned it, or restored it, (K,) إِلَى مَكَانِهِ [to its place; he replaced it]. (O, K.) b2: And He did it a second time: (S, Msb:) he repeated it, or iterated it; syn. كَرَّرَهُ; namely, speech; (K;) as also لَهُ ↓ عَادَ; he said it a second time; (Mgh;) and إِلَيْهِ ↓ عاد and عَلَيْهِ [likewise] signify the same as اعادهُ: (TA:) but Aboo-Hilál El-'Askeree says that كَرَّرَهُ signifies he repeated it once or more than once; whereas اعادهُ signifies only he repeated it once: (MF, TA:) اعاد الكَلَامَ mean he repeated the speech [saying it] a second time; syn. رَدَّدَهُ ثَانِيًا. (O.) One says, اعاد الصَّلَاةَ He said the prayer a second time. (Msb.) and مَا يُبْدِئُ وَمَا يُعِيدُ signifies ما يَتَكَلَّمُ بِبَادِئَةٍ وَلَا عَائِدَةٍ, (Lth, A, O,) i. e. He does not say anything for the first time; nor anything for the second time; or anything original, nor anything in the way of repetition; بَادِئَةُ الكَلَامِ signifying what is said for the first time; and الكَلَامِ ↓ عَائِدَةُ, what is said for the second time, afterwards: (TA in art. بدأ:) or he says not anything: (A:) and he has no art, artifice, or cunning. (IAar, TA; and A in art. بدأ; q. v.) b3: [Also He returned it, or restored it, to a former state: and hence, he renewed it: he reproduced it.] One says of God, يُبْدِئُ الخَلْقَ ثُمَّ يُعِيدُهُ, meaning [He createth, or bringeth into existence, mankind:] then He returneth them, after life, to lifelessness, in the present world; and after lifelessness, to life, on the day of resurrection. (TA.) b4: See also 8. b5: [اعاد also signifies He, or it, rendered; or made to be, or become; (like جَعَلَ;) in which sense it is doubly trans.: see an ex. in a verse cited voce عَسِيفٌ.]5 تَعَوَّدَ see 8, in three places.6 تعاودوا They returned, each party of them to its chief, or leader, in war or battle, (S, K,) &c. (S.) b2: And تَعَاوَدْنَا العَمَلَ وَالأَمْرَ بَيْنَنَا We did the work, and the affair, by turns among us. (T in art. دول. [But perhaps the right reading here is تَعَاوَرْنَا.]) 8 اعتاد: see 1, near the beginning.

A2: اعتادهُ He frequented it; or came to it and returned to it; namely, a place. (T in art. ارى.) b2: and He looked at it time after time until he knew it. (TA in art. بلد.) b3: And, as also ↓ تعوّدهُ, (S, O, Msb, K,) and ↓ عَادَهُ; (S, O;) and so ↓ عاودهُ, inf. n. مُعَاوَدَةٌ and عِوَادٌ; and ↓ اعادهُ, (K,) and ↓ استعادهُ; (O, K;) He became accustomed, or habituated, to it; or he accustomed, or habituated, himself to it; or made it his custom, or habit. (S, O, Msb, K.) It is said in a trad., الخَيْرَ ↓ تَعَوَّدُوا فَإِنَّ الخَيْرَ عَادَةٌ وَالشَّرَّ لَجَاجَةٌ, meaning Accustom yourselves to good; for good becomes a habit, and evil is persevered in. (A.) And one says, ↓ تعوّد الكَلْبُ الصَّيْدَ The dog became accustomed, or habituated, to the chase. (S.) b4: See also 1, latter half, in two places.10 استعادهُ He asked him to return. (O, Msb, K.) b2: And استعادهُ الشَّىْءَ He asked him to repeat the thing; to do it a second time: (S, O, Msb, K:) and استعادهُ مِنْهُ [He asked for the repetition of it from him]. (Har p. 28.) b3: See also 8.

عَادٌ: see عَادَةٌ.

A2: مَا أَدْرِى أَىُّ عَادَ هُوَ, (S, O, K,) عاد being in this case imperfectly decl., (S, O, [but in the CK and in my MS. copy of the K it is written عادٍ,]) means I know not what one of mankind he is. (S, O, K.) [Perhaps it is from عَادٌ the name of an ancient and extinct tribe of the Arabs.]

عَادِ, indecl., with kesr for its termination, is a particle in the sense of إِنَّ, governing an accus. case, on the condition of its being preceded by a verbal proposition and a conjunction; as in the saying, رَقَدْتُ وَعَادِ أَبَاكَ سَاهِرٌ [I slept, and verily thy father was waking, or remaining awake, by night]: b2: it is also an interrogative particle in the sense of هَلْ, indecl., with kesr for its termination, requiring an answer; as in the saying, عَادِ أَبُوكَ مُقِيمٌ [Is thy father abiding?]: b3: it also denotes an answer, in the sense of a proposition rendered negative by means of لم or of ما, only; indecl., with kesr for its termination; and this is when it is conjoined with a pronoun; as when an interrogator says, هَلْ صَلَّيْتَ [Didst thou perform, or hast thou performed, the act of prayer?], and thou answerest, عَادِنِنى, meaning Verily I (إِنَّنِى) did not perform, or have not performed, the act of prayer: b4: and some of the people of El-Hijáz suppress the ن in عَادِنِى: both the modes are chaste when عَادِ is used in the sense of إِنَّ: b5: sometimes, also, it is used by the interrogator and the answerer; the former saying, عَادِ خَرَجَ زَيْدٌ [Did Zeyd go forth? or has Zeyd gone forth?], and the latter saying, عَادِهِ, meaning Verily he did not go forth, or has not gone forth: b6: all this is unmentioned by the leading authors on the Arabic language, those of lengthy compositions as well as the epitomisers. (MF, TA.) عَوْدٌ an inf. n. of 1, as also ↓ عَوْدَةٌ, (S, O, K,) and ↓ عُوَادَةٌ, and ↓ مَعَادٌ. (K.) [Hence,] one says, لَكَ العَوْدُ and ↓ العَوْدَةُ and ↓ العُوَادَةُ It is for thee to return (Lh, K, TA) فِى هٰذَا الأَمْرِ in this affair. (TA.) And ↓ اَللّٰهُمَّ ارْزُقْنَا إِلَى البَيْتِ مَعَادًا and ↓ عَوْدَةً (A, TA) O God, grant us a return to the House [i. e. the Kaabeh, called “ the House” as being “ the House of God”]. (TA.) and رَجَعَ عَوْدَهُ عَلَى بَدْئِهِ, (Sb, K,) [expl. in the TA in art. غبر as meaning He returned without his having obtained, or attained, anything,] and عَوْدًا عَلَى بَدْءٍ: (K:) and رَجَعْتُ عَوْدِى عَلَى بَدْئِى: (Sb:) expl., with other similar phrases, in art. بدأ, q. v.

A2: See also عَائِدٌ.

A3: Also A camel, (IAar, S, O, Msb, K,) and a sheep or goat, (IAar, O, K,) old, or advanced in age: (S, O, Msb, K:) applied to the former, that has passed the ages at which he is termed بَازِل and مُخْلِف: (S, O:) or that has passed three years, or four, since the period of his بُزُول: (Az, TA:) or a camel old, or advanced in age, but retaining remains of strength: (L:) or one old, or advanced in age, and well trained, and accustomed to be ridden or the like: (TA:) fem. with ة: you say نَاقَةٌ عَوْدَةٌ, (As, S, O,) and نَاقَتَانِ عَوْدَتَانِ, (As, TA,) and عَنْزٌ عَوْدَةٌ: (TA:) or one should not say نَاقَةٌ عَوْدَةٌ, nor نَعْجَةٌ عَوْدَةٌ; (Az, TA;) but one says شَاةٌ عَوْدَةٌ: (Az, IAth, O:) the pl. of عَوْدٌ is عِوَدَةٌ (As, S, O, K) and عِيَدَةٌ (O, K) as some say, but this is anomalous, (O,) of a particular dial., and bad; (Az, TA;) and the pl. of عَوْدَةٌ is عوَدٌ. (As, O, TA.) It is said in a prov., إِنْ جَرْجَرَ العَوْدُ فَزِدْهُ وِقْرًا [If the old camel make a grumbling sound in his throat, then increase thou his load]. (S.) and in another, عَوْدٌ يُعَلَّمُ العَنَجِ [expl. in art. عنج]. (O.) b2: It is also applied to man: (S, O:) one says, زَاحِمْ بِعَوْدٍ أَوْ دَعْ, (S, O, K,) (assumed tropical:) Ask thou aid of a person of age, (S, O,) and experience in affairs, (O,) and knowledge, (S, O,) or let it alone; (O;) for the judgment of the elder is better than the aspect, or outward appearance, (مَشْهَد,) of the youth, or young man: (S, O:) or ask aid, in thy war, of perfect men advanced in age: (K:) a proverb. (S, O.) [See also Freytag's Arab. Prov. i. 586.] b3: And (tropical:) An old road: (S, O, K:) from the same word as an epithet applied to a camel. (O.) A poet says, (S, O,) namely, Besheer Ibn-En-Nikth, (TA, and so in a copy of the S,) عَوْدٌ عَلَى عَوْدٍ لِأَقْوَامٍ أُوَلْ يَمُوتُ بِالتَّرْكِ وَيَحْيَا بِالعَمَلْ (S, * O, TA) i. e. An old camel upon an old road [belonging to prior peoples], (S, O, TA,) a road that dies away by being abandoned and revives by being travelled. (TA.) And another says, عَوْدٌ عَلَى عَوْدٍ عَلَى عَوْدٍ خَلَقْ i. e. An old man upon an old camel upon an old worn road. (IB, TA.) [See also مُعِيدٌ.] b4: and سُودَدٌ عَوْدٌ means (tropical:) Old [lordship, or glory or honour or dignity]. (S, A, O, K, TA.) [See also عَادِىٌّ.] b5: And إِنَّكَ لَتَمُتُّ بِرَحِمٍ عَوْدَةٍ occurs in a trad., as said by Mo'áwiyeh, meaning [Verily thou seekest to advance thyself in my favour] by an old and remote tie of relationship. (TA.) b6: And عَوْدٌ is used by Abu-n-Nejm as meaning The sun, in the saying, وَتَبِعَ الأَحْمَرَ عَوْدٌ يَرْجُمُهْ [And a sun followed the red dawn, driving it away]: by الأَحْمَر he means الصُّبْح. (TA.) عُودٌ Wood; timber; syn. خَشَبٌ: (Mgh, O, K:) any slender piece of wood or timber: (Lth, TA:) or a piece of wood of any tree, whether slender or thick: or a part, of a tree, in which sap runs, whether fresh and moist or dry: (TA:) a staff; a stick; a rod: and also a sprig: (the lexicons &c. passim:) a branch; or twig; properly, that is cut off; but also applied to one not cut off: (Har p. 499:) [and the stem of the raceme of a palm-tree, and the like: (see فَجَّانٌ, in art. فج:)] pl. [of mult.] عِيدَانٌ, (S, Mgh, O, Msb, K,) originally عِوْدَانٌ, (Msb,) and [of pauc.]

أَعْوَادٌ. (S, O, Msb, K.) b2: [Hence,] رَكَّبَ اللّٰهُ عُودًا عُودًا, (A,) or عُودًا عَلَى عُودٍ, (TA,) God caused the arrow to be put upon the bow, for shooting; (A;) meaning that civil war, or conflict, or faction, or sedition, became excited. (A, TA.) b3: And سَبِيلُ ذِى الأَعْوَادِ (assumed tropical:) Death: الاعواد meaning the pieces of wood upon which the dead is carried: (El-Mufaddal, Az, L:) for the Arabs of the desert, having no biers, put two pieces of wood together, and on them carry the dead to the grave. (Az, L.) b4: And العُودَانِ The pulpit and the staff of the Prophet. (Sh, O, K.) b5: and one says, هُوَ صُلْبُ العُودِ: (tropical:) see art. صلب. b6: and هُوْ مِنْ عُودِ صِدْقٍ and سَوْءٍ (tropical:) [He is of a good branch and of a bad branch]. (TA.) b7: And it is said in a trad. of Shureyh, إِنَّمَا القَضَآءُ جَمْرٌ فَادْفَعِ الجَمْرَ عَنْكَ بِعُودَيْنِ [Verily the exercise of the judicial office is like the approaching live coals; and repel thou the live coals from thee by means of two sticks]: meaning, guard thyself well from the fire [of Hell] by means of two witnesses; like as he who warms himself by means of fire repels the live coals from his place with a stick or other thing that he may not be burned: or act firmly and deliberately in judging, and do thy utmost to repel from thee the fire [of Hell]. (L.) b8: عُودُ الصَّلِيبِ: see يَبْرُوحٌ. b9: العُودُ also signifies [Aloes-wood;] a well-known odoriferous substance; (Msb;) that with which one fumigates himself; (S, O, K; *) a certain aromatized wood, with which one fumigates himself; thus called because of its excellence: (L:) العُودُ الهِنْدِىُّ [which, like عُودُ البَخُورِ and عُودُ النَّدِّ and العُودُ القَمَارِىُّ and العُودُ القُاقُلِّىُّ, is a common, well-known, term for aloes-wood,] is said to be the same as القُسْطُ البَحْرِىُّ. (TA. [See art. قسط.]) b10: And A certain musical instrument, (S, O, L, Msb, K,) well known; (TA;) [the lute; which word, like the French “ luth,” &c., is derived from العُود: accord. to the L, it has four chords; but I have invariably found it to have seven double chords: it is figured and described in my work on the Modern Egyptians: in the present day it is generally played with a plectrum, formed of a slip of a vulture's feather; but in former times it seems to have been usually played upon with the tips of the fingers:] pl. as above, عِيدَانٌ and أَعْوَادٌ. (Msb.) b11: And The bone [called os hyoides] at the root of the tongue; (O, K;) also called عُودُ اللِّسَانِ. (O.) b12: And أُمُّ العُودِ signifies The [portion, or appertenance, of the stomach of a ruminant animal, called] قِبَة, (O,) or قِبَّة, (K,) i. e. the فَحِث: (TA:) pl. أُمَّهَاتُ العُودِ. (O.) عِيدٌ, originally عِوْدٌ, the و being changed into ى because of the kesreh before it, (Az, TA,) An occurrence that befalls, or betides, one, or that happens to one, [or returns to one, of some former affection of the mind or body, i. e.] of anxiety, (S, O, K,) or of some other kind, (S, O,) of disease, or of grief, (O, K,) and the like, (K,) of affliction, and of desire: and accord. to Az, the time of return of joy and of grief. (TA.) b2: [And hence, A festival; or periodical festival;] a feast-day; (KL;) i. q. مَوْسِمٌ; (Msb;) any day on which is an assembling, or a congregating; (K;) [and particularly an anniversary festival:] so called because it returns every year with renewed joy: (IAar, TA:) or, from عَادَ, because people return to it: or from عَادَةٌ, “a custom,” because they are accustomed to it: (TA:) pl. أَعْيَادٌ; the ى being retained in the pl. because it is in the sing., or to distinguish it from أَعْوَادٌ the pl. of عُودٌ; (S, O, Msb;) for regularly its pl. would be أَعْوَادٌ, like as أَرْوَاحٌ is pl. of رِيحٌ. (TA.) [The two principal religious festivals of the Muslims are called عِيدُ الأَضْحَى The festival of the victims (see art. ضحو and ضحى) and عِيدُ الفِطْرِ The festival of the breaking of the fast after Ramadán.] The dim. of عِيدٌ is ↓ عُيَيْدٌ; the ى being retained in it like as it is retained in the pl. (TA.) b3: See also عَادَةٌ, in two places.

A2: Also, A certain sort of mountain-tree, (K, TA,) that produces twigs about a cubit in length, dust-coloured, having no leaves nor blossoms, but having much peel, and having many knots: fresh wounds are dressed with its peel, and close up in consequence thereof. (TA.) عَادَةٌ A custom, manner, habit, or wont; syn. دَأْبٌ, and وَتِيرَةٌ, (MA,) or دَيْدَنٌ: (K:) so called because one returns to it time after time: it respects more especially actions; and عُرْفٌ, sayings; as in indicated in the Telweeh &c.; or, accord. to some, عُرْفٌ and عَادَةٌ are syn.: (MF, TA:) and accord. to El-Mufaddal, [↓ عِيدٌ signifies the same as عَادَةٌ; for he says that] عَادَنِى عِيدِى meansعَادَتِى [i. e. My habit returned to me: but see the next preceding paragraph, first sentence]: (L, TA:) the pl. of عَادَةٌ is عَادَاتٌ (S, O, Msb) and ↓ عَادٌ, (S, O, Msb, K,) or rather this is a coll. gen. n., (TA,) and ↓ عِيدٌ, (L, K, TA,) mentioned by Kr, but not of valid authority, (L, TA,) [app. a mistranscription for عِيَدٌ, like حِوَجٌ, a pl. of حَاجَةٌ,] and عَوَائِدُ, (Msb, TA,) like as حَوَائِجُ is pl. of حَاجَةٌ; but, accord. to Z and others, this last is pl. of عَائِدَةٌ, not of عَادَةٌ. (TA.) عَوْدَةٌ: see عَوْدٌ, first three sentences.

عَادِىٌّ An old, or ancient, thing: (S, A, Mgh, * O, Msb, * K:) as though so called in relation to the [ancient and extinct] tribe of 'Ád (عاد). (S, A, O, Msb.) One says خَرِبٌ عَادِىٌّ Old, or ancient, ruins. (Mgh.) And بِئْرٌ عَادِيَّةٌ An old, or ancient, well: (O:) or a well strongly cased with stone or brick, and abounding with water, the origin of which is referred to [the tribe of] 'Ád. (Msb.) And بِنَآءٌ عَادِىٌّ A firm, or strong, building, the origin of which is referred to [the tribe of] 'Ád. (Msb.) And عَادِىُّ أَرْضٍ Land possessed from ancient times. (Msb.) And مُلْكٌ عَادِىٌّ Dominion of old, or ancient, origin. (Msb.) And مَجْدٌ عَادِىٌّ Old, or ancient, glory. (A.) [See also عَوْدٌ.]

عِيدِيَّةٌ an appellation given to Certain excellent she-camels; (S, O, K;) so called in relation to a stallion, (S, O, K,) well-known, (K,) that begat an excellent breed, (S, O,) named عِيدٌ: (O, K:) [so some say:] but ISd says that this is not of valid authority: (TA:) or so called in relation to El-'Eedee Ibn-En-Nadaghee Ibn-Mahrah-Ibn- Heidán: (Ibn-El-Kelbee, O, K:) or in relation to 'Ád Ibn-'Ád: or 'Ádee Ibn-'Ád: (K:) but if from either of the last two, it is anomalous: (TA:) or in relation to the Benoo-'Eed-Ibn-El- 'Ámiree: (O, K:) Az says that he knew not the origin of their name. (L.) b2: And accord. to Sh, [A female lamb;] the female of the بُرْقَان [pl. of بَرَقٌ]; the male of which is called خَرُوف until he is shorn: but this was unknown to As. (L.) عَيْدَانٌ Tall palm-trees: (As, S, O, K:) or the tallest of palm-trees: (K in art. عيد:) but not so called unless the stumps of their branches have fallen off and they have become bare trunks from top to bottom: (AHn, M, TA in art. عيد:) or i. q. رَقْلَةٌ [q. v.]: (AO, TA in art. عيد:) [a coll. gen. n.:] n. un. with ة: (S, O, K:) which As explains as applied to a hard, old tree, having roots penetrating to the water: and he says, ومنه هيمان وعيلان: [but what these words mean, I know not:] (TA:) the word belongs to this art. and to art. عيد: (K in art. عيد:) or it may belong to the present art., or to art. عدن [q. v.]. (Az, S, O.) The Prophet had a bowl [made of the wood] of an عَيْدَانَة, (K, TA,) or, accord. to some, it is preferably written with kesr [i. e.

عِيدَانَة], (TA,) in which he voided his urine. (K, TA.) عَوَادٌ: see عُوَادَةٌ. b2: عُدْ فَإِنَّ لَكَ عِنْدَنَا عَوَادًا حَسَنًا, (S, O, K,) as also عُوَادًا and عِوَادًا, (O, K,) these two only, not the first, mentioned by Fr, (O,) means [Return thou, and thou shalt have with us] what thou wilt like: (S, O, K:) or kind treatment. (TA.) عَوَادِ, [an imperative verbal noun,] like نَزَالِ (S, O) and تَرَاكِ, (S,) means Return thou; syn. عُدْ. (S, O, K.) عُيَيْدٌ dim. of عِيدٌ, q. v. (TA.) عُوَادَةٌ: see عَوْدٌ, first and second sentences. b2: Also, (S, O, K,) and if you elide the ة you say ↓ عَوَادٌ, like لَمَاظٌ and قَضَامٌ, (Az, TA,) [in the O عَوَادَةٌ and عُوَادَةٌ with damm, (but the former is probably a mistranscription,)] Food brought again after its having been once eaten of: (S, O:) or food brought again for a particular man after a party has finished eating. (A, K.) عَوَّادٌ A player upon the عُود [or lute]: (K:) or one who makes, (يَتَّخِذُ,) the stringed عُود [or lute]; (O;) or a maker (مُتَّخِذ) of عِيدَان [or lutes]. (TA.) [Fem. with ة.]

عَائِدٌ A visiter of one who is sick: (Msb, TA:) thus it more commonly and especially means: but it also signifies any visiter of another, who comes time after time: (TA:) pl. عُوَّادٌ (Msb, K) and ↓ عَوْدٌ, (K,) or [rather] عَوْدٌ and عُوَّادٌ signify the same, like زَوْرٌ and زُوَّارٌ, (Fr, O, TA,) but عَوْدٌ is a quasi-pl. n. like as صَحْبٌ is of صَاحِبٌ: (TA:) the fem. is عَائِدَةٌ, of which the pl. is عُوَّدٌ, (Az, Msb, TA,) incorrectly said in the K to be a pl. of عَائِدٌ; and عَوَائِدُ also is a pl. of the fem. (TA.) عَائِدَةٌ fem. of عَائِدٌ [q. v.]. (Az, Msb, TA.) b2: عَائِدَةُ الكَلَامِ: see 4. b3: عَائِدَةٌ also signifies Favour, kindness, pity, compassion, or mercy: (S, O, K:) a favour, a benefit, an act of beneficence or kindness: a gratuity, or free gift: (K:) and [a return, i. e.] advantage, profit, or utility; or a cause, or means, thereof: (S, O, K:) a subst. from عَادَ بِمَعْرُوفٍ: (Msb:) pl. عَوَائِدُ. (A.) One says, فُلَانٌ ذُو صَفْحٍ وَعَائِدَةٍ Such a one is a person of forgiving disposition, and of favour, kindness, or pity. (S, A, O.) And إِنَّهُ لَكَثِيرُ العَوَائِدِ عَلَى قَوْمِهِ [Verily he is one who confers, or bestows, many favours, or benefits, upon his people]. (A.) هٰذَا الشَّىْءُ أَعْوَدُ عَلَيْكَ مِنْ كَذَا means This thing is more remunerative, advantageous, or profitable, to thee than such a thing: (S, O, K: *) or more easy, or convenient, to thee. (A, * TA.) مَعَادٌ, signifying Return, is originally مَعْوَدٌ. (IAth, TA.) See عَوْدٌ, first and third sentences. b2: Also A place to which a person, or thing, returns: a place, state, or result, to which a person, or thing, eventually comes; a place of destination, or an ultimate state or condition: syn. مَرْجِعٌ: and مَصِيرٌ. (S, A, O, K.) b3: [Hence,] المَعَادُ signifies [particularly] The ultimate state of existence, in the world to come; syn. الآخِرَةُ; (M, K, TA;) [and] so مَعَادُ الخَلْقِ: (S, O:) the place to which one comes on the day of resurrection. (TA.) And Paradise. (K.) And Mekkeh: (O, K:) the conquest of which was promised to the Prophet: (TA:) so called because the pilgrims return to it. (O.) لَرَادُّكَ إِلَى مَعَادٍ, in the Kur [xxviii. 85], is expl. as meaning will assuredly return thee, or restore thee, to Mekkeh: (O, K:) or معاد here means Paradise: (K:) or thy fixed place in Paradise: (I'Ab, TA:) or the place of thy birth: (Fr, TA:) or thy home and town: (Th, TA:) or thy usual state in which thou wast born: or thy original condition among the sons of Háshim: or, accord. to most of the expositors, the words mean will assuredly raise thee from the dead. (TA.) b4: And The pilgrimage. (K.) b5: And مَعَادٌ (Lth, TA) and ↓ مَعَادَةٌ (Lth, A, TA) A place of wailing for a dead person: (Lth, A, TA:) so called because people return to it time after time: (Lth, * A:) pl. مَعَاوِدُ. (A.) [Hence,] one says, ↓ لِآلِ فُلَانٍ مَعَادَةٌ, meaning An affliction has happened to the family of such a one, the people coming to them in the places of wailing for the dead, or in other places, and the women talking of him. (Lth, TA.) مَعُودٌ and مَعْوُودٌ, (K,) the latter anomalous, (TA,) A sick person visited. (K.) مُعِيدٌ A stallion-camel that has covered repeatedly; (S, M, O, K;) and that does not require assistance in his doing so. (Sh, O.) b2: and hence, (Sh, O,) applied to a man Acquainted with affairs, (Sh, O, K,) not inexperienced therein, (Sh, O,) possessing skill and ability to do a thing. (O, K. *) One says, فُلَانٌ مُعِيدٌ لِهٰذَا الأَمْرِ, meaning Such a one is able to do this thing: (S, O, Msb, K: *) because accustomed, or habituated, to it. (Msb.) b3: And hence, (O,) or because he returns to his prey time after time, (TA,) The lion, (O, K, TA.) b4: المُبْدِئُ المُعِيدُ applied to God: b5: and مُبْدِئٌ مُعِيدٌ applied to a man, and to a horse: see art. بدأ. b6: مُعِيدٌ also signifies A road travelled and trodden time after time. (TA.) [See also عَوْدٌ.]

مَعَادَةٌ: see مَعَادٌ, last two sentences.

مُعَاوِدٌ Persevering; (Lth, A, K;) applied to a man. (Lth, A.) b2: A courageous man; (S, O, K;) because he does not become weary of conflict. (S, O.) b3: And One skilful in his work. (A.)
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Entries related to the term عطف from Arabic dictionaries:

عطف

عطف

1 عَطَفَ, (S, Mgh, O, Msb, K,) aor. ـِ (O, K,) inf. n. عُطُوفٌ, (Mgh, Msb,) or عَطْفٌ, (O, TA,) He, or it, (a man, S, O, or a thing, Msb,) inclined; (S, Mgh, O, Msb, K;) or bent: (MF, TA:) and ↓ انعطف also has the former meaning, (Mgh, Msb, * TA,) as in the saying انعطف نَحْوَهُ i. e. he, or it, inclined towards him, or it; (TA;) [or the latter meaning;] or it became inclined, (Msb,) or became bent, (S, * O, Msb, K,) or both, (TA,) as quasi-pass. of عَطَفَهُ; (S, O, Msb, TA;) and ↓ تعطّف likewise has both of these meanings, as quasi-pass. of عطّفهُ, or [signifies it became much inclined and bent, for] عطّف is with teshdeed to denote muchness. (TA.) b2: Hence, (MF, TA,) عَطَفَ عَلَيْهِ, (S, Mgh, MA, O, K,) [aor. as above,] inf. n. عَطْفٌ; (MA, MF, TA;) and عليه ↓ تعطّف; (S, MA, O, K;) [and ↓ انعطف عليه;] (tropical:) He was, or became, favourably inclined towards him; or affectionate, or kind, to him; (MA, PS;) he regarded him, or treated him, with mercy or pity or compassion; (MA, Mgh;) because in mercy, or pity, or compassion, is an inclining towards its object; (Mgh;) i. q. أَشْفَقَ عَلَيْهِ; (S, O, K;) and وَصَلَهُ, and بَرَّهُ. (TA in explanation of the second.) And عَطَفَتْ عَلَى

وَلَدِهَا, aor. as above, inf. n. عَطْفٌ, said of a she camel, (assumed tropical:) She became favourably inclined, or compassionate, towards her young one, and yielded her milk; (Msb;) and عَلَيْهِ ↓ تعطّفت [signifies the same, or she was made to incline to him, or to affect him]. (M in art. رأم, &c) b3: عَطَفَ عَلَيْهِ also signifies He turned, or returned, against him: (S:) or he charged, or made an assault or attack, upon him, [in battle,] and turned, or returned, against him: (O, K:) or he returned against him with that which he disliked, or hated: and to him with that which he desired. (L, referring to a verse of Aboo-Wejzeh Es-Saadee cited in art. حين, q. v.) b4: And عَطَفَ, aor. as above, (TA,) inf. n. عَطْفٌ, (K, TA,) signifies also He turned away, or back. (K, * TA.) b5: And [hence,] عَطَفَ عَنْهُ signifies (tropical:) the contr. of عَطَفَ عَلَيْهِ in the first of the senses assigned to this latter above [i. e. it signifies (tropical:) He was, or became, averse from him; or disaffected, or unkind, to him; or unmerciful, unpitying, or uncompassionate, to him]. (MF, TA.) b6: عُطُوفٌ and عَطْفٌ [as intrans. inf. ns.] also signify A sheep's, or goat's, bending the neck, not by reason of an ailment. (TA.) b7: And عَطْفٌ [app. likewise as an intrans. inf. n.] also signifies The folding of the extremities of the skirt, of the facing, or outer side, upon, or against, the lining, or inner side. (TA.) A2: عَطَفَهُ, (Mgh, Msb, TA,) [aor. as above,] inf. n. عَطْفٌ, (Mgh, Msb,) He inclined it; (Mgh, Msb, TA;) namely, a thing; (Msb, TA;) as also ↓ استعطفهُ: (Mgh:) or he bent it, or doubled it, or folded it: (Msb:) or it signifies also he bent it: and ↓ عطّفهُ likewise, inf. n. تَعْطِيفٌ, has both of these meanings: (TA:) or this latter verb is with teshdeed to denote muchness [of the action], or multiplicity [of the objects]: (S, O, TA:) you say, عَطَفْتُ العُودَ (S) I bent [or inclined] the stick, or piece of wood: (MA, PS:) and العِيدَانَ ↓ عَطَّفْتُ [I bent, or inclined, the sticks, or pieces of wood]: (S, O:) and زَأْسَ الخَشَبَةِ ↓ عَطَّفْتُ [I bent, or inclined, much, the head of the piece of wood]. (TA.) One says of a she-gazelle, تَعْطِفُ جِيدَهَا إِذَا رَبَضَتْ [She inclines, or bends, her neck when she lies down on her breast]. (O, K.) And one says, عَطَفَ رَأْسَ بَعِيرِهِ إِلَيْهِ He inclined, or bent, or turned aside, the head of his camel towards him; inf. n. عَطْفٌ: (TA:) and نَاقَتَهُ ↓ استعطف He turned aside his she-camel (عَطَفَهَا) by pulling her nose-rein in order that she should incline her head. (Mgh.) And عَطَفَ الوِسَادَةَ, (S, O, K,) aor. and inf. n. as above; (O;) and ↓ عَطَّفَهَا; (K;) He bent, or doubled, or folded, the pillow, or cushion, (S, O, K,) when leaning with his elbow upon it. (O.) b2: And [hence] one says, عَطَفَ اللّٰهُ بِقَلْبِ السُّلْطَانِ عَلى رِعَيَّتهِ (assumed tropical:) God made the heart of the Sultán, or ruling power, to be favourably inclined towards his subjects; to regard them, or treat them, with mercy. (TA.) And عَطَفَتْكَ عَلَيْهِمُ الرَّحِمُ (assumed tropical:) [The feeling of relationship, or consanguinity, or the sympathy of blood, caused, or hath caused, thee to be favourably inclined towards them; &c.]. (Ham p. 765.) And عَطَفَ النَّاقَةَ عَلَى وَلَدِهَا (assumed tropical:) [He made the she-camel to incline to, or affect, her young one]. (M in art. رأم; &c.: see also لِقَاحٌ مُعَطَّفَةٌ in this art.) And تُعْطَفُ عَلَى البَوِّ (assumed tropical:) [She (a camel) is made to incline to, or affect, the stuffed skin of a young unweaned camel in order that she may yield her milk, when her young one has died]. (S, O, [See عَطُوفٌ.]) b3: And عَطَفْتُهُ عَنْ حَاجَتِهِ (assumed tropical:) I turned him away, or back, from his object of want. (Msb.) b4: And عَطْفُ المُدْمَجِ i. e. القِدْحِ means The turning round about, or shuffling, of the gaming-arrow. (S voce مُدْمَجٌ: see a verse there cited.) 2 عَطَّفَ see 1, latter half, in four places.

A2: عَطَّفْتُهُ, ثَوْبِى, inf. n. تَعْطِيفٌ, I made my garment to be to him an عِطَاف, (O, K, TA,) i. e. a رِدَآء, [by putting it] upon his shoulders, as men do in the [season of] heat. (TA.) 5 تَعَطَّفَ see 1, former half, in three places. b2: [تعطّف also signifies He (a man) affected a bending of his body; like تَثَنَّى, with which it is coupled in the S and O and K in art. غوج.]

A2: تعطّف بِالعِطَافِ He clad himself (S, O, K *) with the عِطَاف (O) [i. e.] with the رِدَآء; (S;) as also بِهِ ↓ اعتطف. (Ibn-'Abbád, O, K. *) b2: Hence, in a trad., (TA,) in a prayer of the Prophet, (O,) سُبْحَانَ مَنْ تَعَطَّفَ بِالْعِزِّ وَقَالَ بِهِ, (O, TA,) meaning (tropical:) [I declare, or celebrate, or extol, the absolute perfection] of Him who hath clad Himself with might as with a رِدَآء [and (as expl. in the K in art. قول and by Sgh) hath predominated thereby]. (IAth, TA.) 6 تعاطفوا means عَطَفَ بَعْضُهُمْ عَلَى بَعْضٍ [i. e. (assumed tropical:) They were, or became, favourably inclined, one towards another; or affectionate, or kind, one to another; &c.: see 1]. (S, O, K.) b2: And تعاطف فِى مِشْيَتِهِ He (a man, Lth, O) shook, or moved about, his head, in his gait: (Lth, O, K:) or he inclined from side to side, therein: or he walked with an elegant and a proud and self-conceited gait. (O, * K.) 7 إِنْعَطَفَ see 1, first quarter, in two places.8 إِعْتَطَفَ see 5. b2: [Hence,] اعتطف القَوْسَ He hung upon himself the bow, putting its suspensory belt or cord upon his neck or shoulder; (IAar, TA;) and so السَّيْفَ the sword. (TA.) 10 استعطفهُ, (O, K,) or استعطفهُ عَلَيْهِ, (S, [in which the meaning is indicated by the addition of فَعَطَفَ,]) signifies سَأَلَهُ أَنْ يَعْطِفَ عَلَيْهِ [He asked him to become favourably inclined towards him; to be affectionate, or kind, to him; or to regard him, or treat him, with mercy or pity or compassion]: (O, K:) [or he sought, or endeavoured, to conciliate to him his affection, or good will:] or اِسْتَعْطَفْتُهُ signifies سَأَلْتُهُ أَنْ يَنْعَطِفَ [I asked him to incline, or bend: but perhaps ينعطف is a mistranscription for يَعْطِفَ]. (Msb.) b2: See also 1, latter half, in two places.

عَطْفٌ: see the next paragraph, last sentence, in two places. b2: [It is used in grammar as meaning Adjunction to an antecedent: this is of two kinds; عَطْفُ البَيَانِ the explicative adjunction, as in جَآءَ أَخُوكَ زَيْدٌ; and عَطْفُ النَّسَقِ the ordinal adjunction, as in جَآءَ زَيْدٌ وَعَمْرٌو: (in each of which instances the latter noun is termed ↓ مَعْطُوفٌ; and the former noun عَلَيْهِ ↓ مَعْطُوفٌ:) and hence, حَرْفُ عَطْفٍ, meaning a particle of adjunction; or what we commonly call a conjunction; (as وَ and ثُمَّ, &c.;) also termed ↓ حَرْفٌ عَاطِفٌ an adjunctive particle.]

عِطْفٌ The side of a human being, from the head to the hip, or to the foot: (Mgh:) and the side of a thing: (Msb:) or the dual signifies the two sides of a man, from the part next the head to the hips: (S, O:) and the two sides of the neck of a man: (TA:) and the two sides of anything: (S, O, K:) as relating to a man, (TA,) or a thing. (Msb,) the pl. is أَعْطَافٌ, [properly a pl. of pane.,] (Msb, TA,) and, as relating to a man, عِطَافٌ also, and عُطُوفٌ. (TA.) Hence the phrase, هُمْ

أَلْيَنُ عِطْفًا [They are more pliant, or pliable; properly as meaning flexible, supple, lithe, or limber; but app. here used tropically, as meaning compliant: compare لَيِّنُ الجَانِبِ]. (Mgh.) and لَيِّنُ الأَعْطَافِ [Pliant, or pliable, &c.], applied to a horse: (En-Nadr, TA voce غُوْجٌ: [see also عَاجٌ, in art. عوج:]) and ↓ سَهْلُ المَعْطِفِ [and ↓ المَعَاطِفِ and الأَعْطَافِ, which signify the same,] so applied. (S and O and TA voce غَوْجٌ.) and [hence, also,] one says, ثَنَى عَنِّى عِطْفَهُ [lit. He bent from me his side], meaning he turned away from me. (S, O, K.) And جَآءَ ثَانِىَ عِطْفِهِ He came in an unstraitened, or an easy, or a pleasant and plentiful, state, or condition: (O, K:) or (K) ثَانِىَ عِطْفِهِ in the Kur [xxii. 9] means (O) twisting, or bending, his neck: (O, K:) or (K) magnifying himself, or behaving proudly, and turning away (O, K) from El-Islám. (O.) And فُلَانٌ يَنْظُرُ فِى عِطْفَيْهِ [lit. Such a one looks at his sides], meaning, is self-conceited. (IDrd, O, K. *) b2: Also The armpit (Az, O, K, TA) of a man: and his shoulder: pl. عُطُوفٌ. (Az, TA.) b3: and The curved part of each of the two extremities of the bow; (O, K, TA;) the two being called its عِطْفَانِ. (TA.) One says, تَعَوَّجَ القَوْسُ فِى عِطْفَيْهِ, (O, TA,) in the copies of the K, تَعَرَّجَ الفَرَسُ فِى

عِطْفَيْهِ, but the former is the right, (TA,) meaning [The bow] bent to the right and left [in the two curved parts of its extremities]. (O, K, TA.) b4: One says also, تَنَحَّ عَنْ عِطْفِ الطَّرِيقِ [i. e. Go thou aside from] the beaten track of the road; as also ↓ عَطْفِهِ: (IAar, O, K:) or ↓ عَطْفٌ signifies a bending (Mgh, Msb) in a street (Mgh) or road, (Msb,) being an inf. n. used as a simple subst.; but the عِطْف in a street [or road] is [a bent part, being] of the measure فِعْلٌ in the sense of the measure مَفْعُولٌ. (Mgh. [See similar instances voce ذِبْحٌ.]) عَطَفٌ: see عَطَفَةٌ.

A2: Also Length of the edges of the eyelids, (O, K, TA,) and a bending [app. upwards] thereof: (TA:) occurring in a trad.: or the word, as some relate it, is غَطَفٌ [q. v.]; (O, TA;) which is of higher authority. (TA.) عَطْفَةٌ [as an inf. n. un.] An inclining: hence, in a trad., كَأَنَّ عَطْفَتَهُمْ حِينَ سَمِعُوا صَوْتِى عَطْفَةُ البَقَرِ عَلَى أَوْلَادِهَا [As though their inclining, when they heard my voice, were the inclining of the cows (app. meaning wild cows) towards their young ones]. (O, TA.) A2: And A certain bead by means of which women captivate men; (S, O, K;) as also ↓ عِطْفَةٌ. (K.) A3: Also, (K,) or ↓ عَطَفَةٌ, for which عَطْفَة is used by poetic license, (ISh and O, [referring to a verse which will be found at the close of this paragraph, in which verse, however, it is certainly not used as applied to what here immediately follows,]) A tree to which the حَبْلَة [i. e. grape-vine, or branch of a grapevine,] clings; (ISh, O, K;) and so ↓ عِطْفَةٌ, (K,) or thus as written in the “ Book of Plants ” by AHn, who says that it is thus called because of its bending and twining upon trees: (O: [but this remark seems evidently to show that he means thereby one of the plants mentioned below voce عِطْفَةٌ or voce عَطَفَةٌ, or perhaps what here follows:]) IB says that the عَطْفَة is the لَبْلَاب [dolichos lablab of Linn.]; so called because of its twining upon trees: (TA:) [and this, or what will be found mentioned voce عَطَفَةٌ below, may be meant in the following verse:] a poet says, تَلَبَّسَ حُبُّهَا بِدَمِى وَلَحْمِى

تَلَبُّسَ عَطْفَةٍ بِفُرُوعِ ضَالِ [The love of her mingled with, and clung to, my blood and my flesh, like the mingling and clinging of an عطفة with, and to, the branches of a wild lote-tree]. (ISh, O, TA.) عِطْفَةٌ: see عَطْفَةٌ, in two places. b2: Also The extremities [or tendrils] of the vine, that hang therefrom. (K.) b3: And The tree [or plant] called عُصْبَة [n. un. of عُصْبٌ, q. v., said by some to signify the لَيْلَاب, mentioned in the next preceding paragraph]. (K.) عَطَفَةٌ A certain plant which twines upon trees and has no leaves nor branches, fed upon by the oxen [app. meaning the wild oxen,] (K, TA,) but injurious to them: (TA:) some of its عُرُوق [app. here meaning root-like stalks] are taken, and twisted, and charmed [by some invocation or otherwise], and cast upon the woman that hates her husband, and she consequently loves him: (K, TA:) so they assert: (TA:) accord. to AA, ↓ عَطَفٌ signifies one of the strange kinds of trees of the desert: (O, TA:) عَطَفَةٌ is the n. un. thereof. (TA.) See also عَطْفَةٌ.

قَوْسٌ عَطْفَى: see مَعْطُوفٌ.

عَطْفَآءُ [as an epithet applied to a شَاة, i. e. sheep or goat,] Having the horn twisted; like عَقْصَآءُ: occurring in a trad. relating to the poor-rate. (TA. [The masc., أَعْطَفُ, I do not find mentioned.]) عِطَافٌ and ↓ مِعْطَفٌ [A garment of either of the kinds called] a رِدَآء (S, O, K) and a طَيْلَسَان, and any garment that is worn like as is the رِدَآء, (TA,) and the former also signifies an إِزَار: (K:) the two words are like إِزَارٌ and مِئْزَرٌ, &c.: and the ردآء is said to be called عطاف because it falls against the two sides of the man's neck, which are termed his عِطْفَانِ: the pl. [of pauc.] of عِطَافٌ is أَعْطِفَةٌ and [of mult.] عُطُفٌ and عُطُوفٌ; (TA;) and عُطْفٌ [also] is a pl. of عِطَافٌ as meaning an إِزَار: (K, TA:) the pl. of ↓ مِعْطَفٌ is مَعَاطِفُ; but As says that he had not heard any sing. of this pl. (O, TA.) b2: Hence, (S, O, TA,) عِطَافٌ signifies also A sword; (S, O, K, TA;) because the Arabs called it [in like manner] رِدَآءٌ [q. v.]; (TA;) and so ↓ مِعْطَفٌ. (K.) b3: And one says, السَّيْفُ عِطَافِى وَإِبَاطِى, meaning I put, or place, the sword upon my side, and beneath my armpit. (TA in art. ابط.) عَطُوفٌ, applied to a bow: see مُعَطَّفَةٌ. b2: Applied to a gaming-arrow, (O, K,) of those used in the game called المَيْسِر, (O,) as also ↓ عَطَّافٌ, That inclines towards, or upon, the other arrows [in the receptacle called the رِبَابَة], and comes forth winning, or before the others: [app. because it is the first upon which the hand falls:] (O, K:) an ex. of the former occurs in a verse of Sakhr-el-Gheí cited in art. خض: (O, TA:) [in the TA, in art. خوض, it is expl. as meaning, in that verse, a borrowed arrow, in the luck of which one has confidence:] or the former, accord. to El-Kutabee, (O,) or each, (K,) signifies the arrow to which is assigned no fine and no gain; (O, K;) it is one of the three أَغْفَال; and is called عطوف because it returns into every رِبَابَة with which one plays; and El-Kutabee says that قِدْحًا عَطُوفَا in the verse of Sakhr is a sing. in a pl. sense: (O:) or, (O, K,) accord. to Skr, (O,) عَطُوفٌ signifies that comes [forth] (يَرِدُ, so in the O, in the copies of the K يُرَدُّ, [which would make this explanation virtually the same as the one immediately following it,]) time after time: or that is repeated, [i. e. repeatedly put into the رِبَابَة and drawn forth from it,] time after time: and ↓ عَطَّافٌ signifies a gaming arrow that turns aside from the places whence the [other] arrows are taken (عَنْ مَآخِذِ القِدَاحِ [for which the CK has على مأخَذِ القِداحِ]), and becomes alone, by itself. (O, K.) b3: Also عَطُوفٌ, (assumed tropical:) One much inclined to favour; or to be affectionate, or kind; and to show mercy or pity or compassion. (O.) (assumed tropical:) A bestower of favour, or bounty; good in disposition; as also ↓ عَاطِفٌ; (TA;) of both of which عُطْفٌ is pl.; (K, TA;) and ↓ عَطَّافٌ also has this meaning, applied to a man: (Lth, TA:) and also this last, and عَطُوفٌ, (assumed tropical:) a man who protects, or defends, those who are defeated, or put to flight. (TA.) And (assumed tropical:) A woman loving to her husband, affectionate to her child or children. (TA.) And (assumed tropical:) A she-camel that is made to incline to, or affect, (S, O,) or that inclines to, or affects, (so in the copies of the K,) the stuffed skin of a young unweaned camel, [when her young one has died,] and that keeps, or cleaves, to it: (S, O, K:) pl. عُطُفٌ. (TA. [See 1, near the end.]) A2: Also, and ↓ عَاطُوفٌ, A مِصْيَدَة [or snare, trap, gin, or net], (O, K, TA,) so called because (O, TA) having in it a piece of wood that bends, or inclines, (O, K, TA,) in its head: (TA:) also called غَاطُوفٌ. (TA in art. غطف.) عَطِيفٌ (assumed tropical:) A woman having no pride; gentle; very submissive or obedient. (Az, O, K.) عِطَافَةٌ: see مُنْعَطَفٌ: b2: and see what here follows.

عَطِيفَةٌ and ↓ عِطَافَةٌ A bow: pl. عَطَائِفُ. (TA.) عَطَّافٌ: see عَطُوفٌ, in three places. b2: العَطَّافُونَ is like العَكَّارُونَ, meaning (assumed tropical:) They who return to the fight [after fleeing, or wheeling away]. (TA in art. عكر.) عَاطِفٌ A she-gazelle (ظَبْيَةٌ) inclining, or bending, her neck when she lies down on her breast. (S, O, K.) And عَاطِفَةٌ A sheep or goat (شَاة) bending its neck, not by reason of an ailment. (TA.) b2: See also عَطُوفٌ, latter half. b3: and see the explanations of the verse of Aboo-Wejzeh Es-Saadee cited in art. حين. b4: العَاطِفُ is applied to The sixth [in arriving at the goal] of the horses that are started together for a race; (MA, TA, and Ham p. 46;) related as on the authority of El-Muärrij; but Az did not find that those who related this as from him were trustworthy persons, though he was himself trustworthy: (TA:) or the fourth thereof. (Har p. 270.) b5: See also عَطْفٌ.

عَاطِفَةٌ [(assumed tropical:) A bias, or cause of inclining: pl. عَوَاطِفُ]. One says, مَا يَثْنِينِى عَلَيْكَ عَاطِفَةٌ مِنْ رَحِمٍ and قَرَابَةٍ [(assumed tropical:) A bias of relationship does not incline me towards thee; or no bias of relationship inclines me towards thee]. (S, O, TA.) b2: [and hence, as being a cause of inclining,] العَاطِفَةُ signifies [also] Relationship [itself]; or the tie, or ties, thereof; syn. الرَّحِمُ: and epithet in which the quality of a substantive predominates. (TA.) b3: [And] (assumed tropical:) Affection, or kindness; mercy, pity, or compassion. (MA.) عَاطُوفٌ: see عَطُوفٌ, last sentence.

مَعْطِفٌ; and its pl. مَعَاطِفُ: see مُنْعَطَفٌ. [A place of inclining, or bending, of the body; whence,] سَهْلُ المَعْطِفِ and المَعَاطِفِ: see عِطْفٌ: [and a place of flexure, or creasing, of the skin; whence it is said that the pl.] مَعَاطِفُ signifies the places, of the body, that sweat. (TA in art. عرض.) [And A place of doubling, or folding; or a duplicature, or fold, of a garment, or piece of cloth.]

مِعْطَفٌ: see عِطَافٌ, in three places.

مُعَطَّفَةٌ, applied to bows (قِسِىٌّ), is with teshdeed to denote muchness or multiplicity; (S, O, K, TA;) [so that it may signify either Much bent, or, as applied to a number of bows, simply bent: but it is said that] the meaning is, having one of the curved extremities bent towards the other; and so applied to a single bow (قَوْسٌ); as also ↓ عَطُوفٌ. (TA.) b2: And in like manner applied to milch camels (لِقَاحٌ); [meaning (tropical:) Made to incline to, or affect, a young one: for] sometimes, or often, they made a number of she-camels to incline to, or affect, a single young one, (عِدَّةَ ذَوْدٍ ↓ عَطَفُوا عَلَى فَصِيلٍ وَاحِدٍ,) and drew their milk while they were in the condition of doing thus, in order that they might yield it copiously. (S, O, K, TA.) مَعْطُوفٌ [Inclined, or bent: &c.]. b2: قَوْسٌ مَعْطُوفَةٌ An Arabian bow, (IDrd, S, O, K, *) of which the curved extremity is much bent towards it, and which is used for [shooting at] the butts: (IDrd, O, K:) and ↓ قَوْسٌ عَطْفَى signifies the same. (TA.) b3: See also عَطْفٌ, in two places.

مُنْعَطَفٌ A place of inclining, or bending; (S, O, Msb, K;) [as also ↓ مَعْطِفٌ, pl. مَعَاطِفُ;] and so ↓ عِطَافَةٌ: (TA:) you say مُنْعَطَفُ الوَادِى the place of inclining, or bending, of the valley: (S, O, Msb, K:) and الأَوْدِيَةِ ↓ مَعَاطِفُ [the places of inclining, or bending, of the valleys]. (K voce كُسُورٌ.)
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Entries related to the term عصم from Arabic dictionaries:

عصم

عصم

1 عَصَمَ, aor. ـِ (K, TA,) inf. n. عَصْمٌ, (TA,) i. q. مَنَعَ [as meaning He, or it, prevented, or hindered: or, as is generally the case, defended, or protected]: (K, TA:) this is [said to be] the primary signification: (TA: [but see عِصْمَةٌ]) and he, or it, preserved, or kept; syn. وَقَى: (K, TA:) and it withheld (أَمْسَكَ) a thing. (TA.) One says, عَصَمَهُ الطَّعَامُ [for عَصَمَهُ مِنَ الجُوعِ] The food prevented him, or defended him, (مَنَعَهُ,) from being hungry. (S, K.) And عَصَمَهُ اللّٰهُ, (Mgh, Msb, TA,) aor. as above, (Msb, TA,) inf. n. عِصْمَةٌ, (Mgh,) or this is a simple subst., (Msb,) and the inf. n. is عَصْمٌ, (TA,) God defended, or protected, him; (TA;) or preserved him; (Mgh, Msb, TA;) مِنَ السُّوْءِ [from evil], (Mgh,) or مِنَ المَكْرُوهِ [from what was disliked, or hated]. (Msb.) And عَصَمْتُهُ I [defended, or protected, him; or] preserved him. (S.) b2: And [hence,] عَصَمَ القِرْبَةَ, (K, TA,) aor. ـِ inf. n. عَصْمٌ, (TA,) He put, or made, to the water-skin, an عِصَام; (K, TA;) as also ↓ أَعْصَمَهَا: (ISk, S, K, TA:) or the latter signifies, (TA,) or signifies also, (K,) he bound it with the عِصَام, (K, TA,) i. e. the [tie called] وِكَآء [which is bound round its head to confine the contents]. (TA.) A2: عَصَمَ إِلَيْهِ: see 8.

A3: عَصَمَ, aor. ـِ (S, K,) inf. n. عَصْمٌ, (S,) signifies also اِكْتَسَبَ [i. e. he gained, or earned; or he sought means of subsistence]. (S, K.) A4: عَصَمَ ثَنِيَّتَهُ الغُبَارُ means The dust stuck to his central incisor; like عَصَبَ [q. v.]. (TA.) A5: عَصِمَ, aor. ـَ (K, TA,) inf. n. عَصَمٌ, (S, * TA,) said of a gazelle, and of a mountain-goat, [and app. of a horse,] He was such as is termed أَعْصَمُ. (K, TA.) 4 اعصم He exerted his strength, and laid hold, or fast hold, upon a thing, or clung to it, lest his horse, or his camel, should throw him down; [or rather اعصم بِشَىْءٍ has this meaning, or he laid hold, or fast hold, upon a thing, or clung to it;] and in like manner one says بِهِ ↓ اعتصم, and به ↓ استعصم; (S;) بِهِ ↓ اعتصم is said by Er-Rághib, to signify thus; whence, in the Kur [iii. 98], بِحَبْلِ اللّٰهِ ↓ وَاعْتَصمُوا [expl. in art. حبل]: (TA:) and [hence, likewise,] اعصم بِحَبْلِهِ signifies تَمَسَّكَ بِهِ [meaning He held fast by his corenant]. (Mgh.) One says also, اعصم بِالبَعِيرِ He laid hold upon one of the cords, or ropes, of the camel, (K, TA,) lest the camel should throw him down. (TA.) And اعصم بِالفَرَسِ He laid hold upon the mane of the horse, (K, TA,) lest his horse should throw him down. (TA.) and اعصم بِفُلَانٍ He laid upon such a one: (K:) or اعصم بِصَاحِبِهِ He clung to his companion. (S.) b2: And [hence,] He took refuge, and defended, or protected, himself, مِنَ الشَّرِّ from evil; as also ↓ اعتصم, and ↓ استعصم (Ham p. 810.) A2: Also He was not firm [in his seat] upon the back of the horse. (K.) A3: اعصم فُلَانًا He prepared for such a one, (S, K,) in the camel's saddle, and in the horse's saddle, (S,) a thing upon which he might lay hold, (S, K,) lest he should fall. (S.) b2: اعصم القِرْبَةَ: see 1, latter half.7 انعصم He became [defended, or protected, or] preserved; quasi-pass. of عَصَمْتُهُ. (S.) 8 إِعْتَصَمَ see 4, first sentence, in three places. [Hence,] اعتصم بِاللّٰهِ He held fast, or clung, unto God: (Jel in iii. 96:) or, to his religion: or he had recourse to God for protection, in, or in respect of, the concurrences, or combinations, of his affairs: (Bd ibid:) he confided in, or relied upon, God, (Bd and Jel in xxii. last verse,) in, or in respect of, the concurrences, or combinations, of his affairs, not seeking aid from any but Him: (Bd ibid.:) or he defended, or preserved, himself, or he refrained, or abstained, (اِمْتَنَعَ,) by the grace of God, (S, Msb, * K,) from disobedience. (S, K. [See also 10.]) And ↓ عَصَمَ

إِلَيْهِ signifies the same as اعتصم بِهِ. (K.) See also 4, latter half.

A2: اِعْتَصَمَتْ, said of a girl, or young woman, [from عِصَامٌ,] She applied collyrium to her eyes. (El-Muärrij, TA.) 10 استعصم: see 4, in two places. b2: Also He defended, or preserved, himself, or he refrained, or abstained; syn. اِمْتَنَعَ. (TA. [See also 8.]) عُصْمٌ (S, K) and ↓ عُصُمٌ (K) and ↓ عَصِيمٌ (S, K) A relic, and a trace, of anything, (S, K,) such as tar [with which camels are smeared when mangy], (S,) and خِضَاب [i. e. hinnà (حِنَّآء) and the like, with which one dyes, or tinges, the hair &c.], and the like: (S, K:) and عُصْمٌ is also expl. as signifying a trace of anything such as وَرْس [q. v.] or saffron or the like. (TA.) As says, I heard an Arab woman of the desert say to her follow-wife, أَعْطِينِى عُصْمَ حنَّائِكِ, meaning [Give me] what thou hast wiped off and cast away of thy حِنَّآء (S, TA *) after thy dyeing of thy hands with it. (TA.) A2: عُصْمٌ is also a pl. of عِصَامٌ [q. v.]. (TA.) عِصْمٌ: see عُصْمَةٌ.

عُصُمٌ: see عُصْمٌ.

A2: Also a pl. of عِصَامٌ [q. v.]. (Msb.) عُصْمَةٌ A قِلَادَة [meaning collar for a dog]: (S, K;) as also ↓ عِصْمَةٌ; (Kr, K, &c.;) resembling a bracelet: (Er-Rághib, TA:) pl. (of the latter, TA) عِصَمٌ, and pl. pl. أَعْصُمٌ and عِصَمَةٌ [in the CK عَصَمَةٌ, but, as is said in the TA, with kesr and then fet-h], and pl. pl. pl. أَعْصَامٌ; (K;) or this last, which is said in the S to be pl. of عُصْمةٌ, and thought by ISd to be formed from عِصْمَةٌ after rejecting the augmentative letter [ة], and said by some to be a pl. of which the sing. is ↓ عِصْمٌ, like as أَعْدَالٌ is of عِدْلٌ, is correctly pl. of عِصَمٌ, which is pl. of عِصْمَةٌ, (IB, TA.) of which أَعْصِمَةٌ is also a pl. [of pauc.] (TA.) and أَعْصَامٌ signifies also The straps (عَذَبَات) that are upon the necks of dogs: and the sing, is عُصْمَةٌ, and, (K, TA,) some say, (TA,) ↓ عِصَامٌ, (K, TA,) with kesr, [in the CK عَصامٌ,] mentioned by Lth. (TA.) [Hence,] one says, دَفَعْتُهُ إِلَيْهِ بِعُصْمَتِهِ and ↓ بِعِصَامِهِ [i. e. I gave it to him altogether]; like as one says, بِرُمَّتِهِ [q. v.]. (TA.) A2: Also The quality denoted by the epithet أَعْصَمُ [q. v.]: (S, K:) ISh says, it is in the arm of the gazelle and of the mountain-goat: and IAar says, it is in cloven-hoofed animals in the fare legs; and in the crow, in the shanks; and sometimes, he says, it is in horses. (TA.) عِصْمَةٌ [mentioned in the Mgh as an inf. n., but said in the Msb to be a simple subst.,] primarily (TA) signifies مَنْعٌ [as meaning Prevention, or hindrance: or, as seems to be indicated by most of its subordinate applications, defence, or protection]: (S, K, TA:) or, as some say, its primary signification is the act of tying, or binding; and hence the meaning of مَنْعٌ: or, accord. to Zj, it primarily signifies حَبْلٌ [i. e. a rope, or cord]; and accord. to Mohammad Ibn-Neshwán El-Himyeree, سَبَبٌ and حَبْلٌ [which mean the same]. (TA.) Defence, or protection, (TA,) or preservation, (S, Msb, K,) [in an absolute sense, and] as an act of God, (Msb, TA,) from that which would cause destruction of a man. (TA.) عِصْمَةُ الأَنْبِيَآءِ signifies God's preservation of the prophets; first, by the peculiar endowment of them with essential purity of constitution; then, by the conferring of large and highly-esteemed excellences; then, by aid against opponents, and rendering their feet firm; then, by sending down upon them tranquillity (السَّكِينَة, q. v.), [see the Kur ix. 26, &c.,] and the preservation of their hearts, or minds, and adaptation to that which is right. (Er-Rá- ghib, TA.) b2: Also [A defence as meaning] a defender from a state of perdition and from want: so in a saying of Aboo-Tálib, in praise of the Prophet, cited voce ثِمَالٌ. (TA.) b3: And A faculty of avoiding, or shunning, acts of disobedience, [or of self-preservation therefrom,] with possession of power to commit them: (El-Muná- wee, TA:) [or,] as used by the Muslim theologians, inability to disobey: or a disposition that prevents [disobedience], not such as constrains [to act]. (MF, TA.) b4: عِصْمَةُ النِّكَاحِ means The tie, or bond, of marriage: [also called, in the present day, عِصْمَةُ المَرْأَةِ i. e. the woman's matrimonial tie or bond, which is in her husband's hand, or power: a term used by the lawyers:] one says, بِيَدِهِ عِصْمَةُ النِّكَاحِ i. e. [In his hand, or power, is] the tie, or bond, of marriage: pl. عِصَمٌ: whence, in the Kur [lx. 10], وَلَا تُمَسِّكُوا بِعِصَمِ الكَوَافِرِ [And hold ye not to the matrimonial ties, or bonds, of the unbelieving women; meaning divorce ye such women: but the common reading is ولا تُمْسِكُوا, which signifies the same]. (TA.) b5: See also عُصْمَةٌ.

عِصَامٌ The tie of a قِرْبَة [or water-skin]; (S, Msb;) [i. e.] its [tie called] وَكَآء [which is bound round the head to confine the contents]: (TA:) and the strap that is used for the carrying thereof: (S, Msb:) or a cord that is used for the tying, or binding, of the leathern bucket and of the water-skin and of the [leathern vessel for water called]

إِدَاوَة: and the loop-shaped handle that serves for the suspending of the [bag, or other receptacle, for travelling-provisions or for goods or utensils &c. called] وِعَآء: (K:) and anything that serves for the protection, or preservation, of a thing: (TA:) pl. [of pauc.] أَعْصِمَةٌ and [of mult.] عُصْمٌ, (K, TA,) or عُصُمٌ, (Msb, and so in some copies of the K,) and عِصَامٌ, like the sing., of the class of دِلَاصٌ: (Az, K:) but Az states, as what had been heard [app. by him] from the Arabs, respecting the عُصْم of [the leathern water-bags called]

مَزَاد, that they are the cords that are fixed in the loops of the pairs of water-bags, and with which they are tied when they are bound upon the back of the camel; after which the [rope called] رِوَآء is bound over them: they are erroneously said by Lth to be the طَرَائِق [app. meaning borders] of the extremity of the مَزَادَة [or leathern water-bag], at the place of the كُلْيَة [or kidney-shaped piece of leather to which a loop is sewed]. (TA. [See also خُصْمٌ.]) Mention is made, in a trad., of a place where a camel was shackled with عُصْم, as meaning that its abundance of herbage confined him so that he would not go away in search of pasturage. (TA.) b2: Also The cord, or bond, of the [vehicle called] مَحْمِل, (K, * TA,) which is bound at the extremity of [each of the transverse pieces of wood called] the عَارِضَانِ [correctly عَارِضَتَانِ], in the upper part of each of these: [for,] as Lth says, there are two of such cords, or bonds: and Az says that the عِصَامَانِ of the مَحْمِل are like those of the [pair of leathern water-bags called] مَزَادَتَانِ. (TA.) b3: And The slender part of the end of the tail; (M, K;) and عِضَامٌ is a dial. var. thereof: (TA: [but see the latter:]) or the tail with its hair and its عَسِيب [q. v.]: (ISh, TA:) pl. أَعْصِمَةٌ. (K.) b4: See also عُصْمَةٌ, in two places. b5: Also Collyrium: (K, TA:) mentioned on the authority of El-Muärrij: so called because it defends and strengthens the eye. (TA.) عَصُومٌ Edacious; voracious; (K, TA;) applied to a she-camel; (TA;) and ↓ عَيْصُومٌ signifies the same, (K, TA,) applied to a human being, male and female; (TA;) the latter occurring in the saying of a rájiz, applied to an old woman, (S, TA,) and said to have this meaning, (S,) but as some relate it, the word is there with ض; (S, TA;) and عَيْضُومٌ signifies thus accord. to Kr, applied to a woman: عَيْصُومٌ, however, is of higher authority: (TA in art. عضم:) ↓ عَيْصَامٌ also signifies the same, applied to a man. (TA.) b2: Also A female whose family, or household, have become numerous. (Az, TA.) عَصِيمٌ: see عُصْمٌ. b2: Also Sweat: (K:) or, accord. to Lth, rust [that is an effect] of sweat. (TA.) b3: And Dirt, and urine that dries, upon the thighs of camels, (K, TA,) so as to become like the road, in thickness. (TA.) b4: And Black hair that grows beneath the fur of the camel when it falls off (إِذَا انْتَسَلَ [perhaps a mistranscription for اذا أَنْسَلَ]). (K.) b5: And The leaves of trees. (IB, TA.) عِصَامِىٌّ [a rel. n. used as meaning Of the class of 'Isám; and hence, self-ennobled]. عِصَامٌ is the name of a chamberlain of En-Noamán Ibn-ElMundhir: and [in relation to him] it is said in a prov., كُنْ عِصَامِيًّا وَلَا تَكُنْ عِظَامِيًّا, (S, K, TA,) [the former clause meaning Be thou of the class of 'Isám, i. e. be thou self-ennobled, and] the latter clause meaning and be not of those who glory in old and wasted and crumbling bones, [i. e. in their ancestors,] (TA,) alluding to his saying, [so in the S and K and TA, but correctly the saying of En-Nábighah, (see Har p. 297,)]

نَفْسُ عِصَامٍ سَوَّدَتْ عِصَامَا وَعَلَّمَتْهُ الكَرَّ وَالإِقْدَامَا [The soul of 'Isám ennobled 'Isám, and taught him the art of attack, and boldness]. (S, K, TA.) And [hence] one says also, فُلَانٌ عِصَامِىٌّ وَعِظَامِىٌّ i. e. Such a one is noble in respect of soul, or self, and of origin. (A, TA.) عَاصِمٌ [act. part. n. of عَصَمَ, signifying] Defending [&c.], or a defender [&c.]. (TA.) لَا عَاصِمَ اليَوْمَ مِنْ أَمْرِاللّٰهِ, in the Kur [xi. 45], may mean There is no defender [this day from the decree of God]: (TA:) or the meaning may be, no [person] defended: or no possessor of defence: (S, TA:) so that عاصم may be an instance of فَاعِل in the sense of مَفْعُوا: (S:) or it may thus be a possessive epithet. (TA. [See also دَافِقٌ.]) b2: [Hence,] العَاصِمَةُ is a name of El-Medeeneh. (K.) b3: أَبُو عَاصِمٍ is an appellation of The meal of parched barley or the like (السَّوِيق). (S, K.) And also The food called سِكْبَاج [q. v.]. (K.) عَيْصَامٌ: see عَصُومٌ.

عَيْصُومٌ: see عَصُومٌ b2: Also A woman who sleeps long, and speaks angrily when she is roused. (TA.) أَعْصَمُ A gazelle, and a mountain-goat, having in his arms, (As, T, S, K,) or in one of them, (AO, S, M, K,) a whiteness, (S, K,) the rest of him being red or black: (K:) or a goat white in the fore legs, or in the fore leg: (Az, TA:) fem.

عَصْمَآءُ: (S, K:) and pl. عُصْمٌ. (S.) b2: And A horse white in the fore leg: (As, TA:) or having a whiteness in one of his fore legs, above the pastern: (ISh, TA:) or having a whiteness in his fore shanks: (Ham p. 18:) or having a whiteness in one of his fore legs, (S, TA,) but not in his hind legs, (TA,) little or much; in which case he is termed أَعْصَمُ اليُمْنَى or اليُسْرَى [white in respect of the right fore leg or of the left]: when the whiteness is in both of his fore legs, he is termed أَعْصَمُ اليَدَيْنِ [white in respect of the two fore legs]; unless having a blaze in his face, in which case he is termed مُحَجَّلٌ, not أَعْصَمُ; (S, TA;) though a blaze in his face does not cause him to be termed مُحَجَّلٌ when the whiteness is in one fore leg. (S.) b3: And A crow having a white feather in its wing; (S, K; [in some copies of the K, in its two wings;]) i. e., in one of its wings: (TA:) because the wing of the bird corresponds to the fore leg [of the beast]: (S, TA:) or white in the wings: (ISh, IAth, TA:) or white in the legs: (TA:) or red (أَحْمَر) in the legs and beak; (Az, K, TA;) and this is said by Az to be the correct explanation; [but] he adds that the Arabs term بَيَاض [i. e. whiteness] حَمْرَة [which properly signifies redness], saying of a woman of white complexion that she is حَمْرَآء: [so that by the last of the foregoing explanations of أَعْصَمُ applied to a crow is app. meant white in the legs and beak:] the Prophet is said to have explained this epithet, thus applied, as meaning of which one of the legs is white: (TA:) some say that الغُرَابُ الأَعْصَمُ is like الأَبْلَقُ العَقُوقُ and بَيْضُ الأَنوقِ, applied to anything that is rarely found: (S, TA:) it occurs in a number of trads.; and a righteous woman is likened thereto. (TA.) مِعْصَمٌ The part, of the fore arm, which is the place of the bracelet; (S, Msb, K;) [the wrist: pl. مَعَاصِمُ:] in a citation from a poet (voce عَرَقَ), المَعَاصِيم is used by poetic license for المَعَاصِم. (L in art. عرق.) b2: And The يَد [meaning arm]; (K, TA;) used in this sense in a verse of ElAashà. (TA.) A2: Also, thus without the article ال, a name for The she-goat; which is called to be milked by one's saying مِعْصَمْ مِعْصَمْ, with the last letter quiescent. (K.) مُعْتَصَمٌ A place of defence, protection, or preservation. (Ksh and Bd in xi. 45.)
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Entries related to the term حمل from Arabic dictionaries:

حمل

حمل

1 حَمَلَهُ, aor. ـِ inf. n. حَمْلٌ (S, Mgh, Msb, K, &c., in some copies of the S حِمْلٌ) and حُمْلَانٌ, (Mgh, K,) He bore it, carried it, took it up and carried it, conveyed it, or carried it off or away, (MA,) عَلَى ظَهْرِهِ (S, MA,) upon his back, or عَلَى رَأْسِهِ upon his head; (MA;) and ↓ احتملهُ signifies the same: (Msb, K:) or the latter is used in relation to an object inconsiderable and small in comparison with that in relation to which the former is used; as in the saying of En-Nábighah, (TA,) إِنَّا اقْتَسَمْنَا خُطَّتَيْنَا بَيْنَنَا فَجَارِ ↓ فَحَمَلْتَ بَرَّةَ وَاحْتَمَلْتُ [Verily we have divided our two qualities between us, and thou hast borne as thy share goodness, and I have borne as my share wickedness]. (TA * in the present art., and S and TA &c. in arts. بر and فجر.) Hence, in the Kur [xx. 100], فَإِنَّهُ يَحْمِلُ يَوْمَ القِيَامَةِ وِزْرًا [He shall bear, on the day of resurrection, a heavy burden]. (TA.) Hence also, in the Kur [vii. 189], حَمَلَتْ حَمْلًا خَفِيفًا [She bore a light burden]; (S, TA;) i. e., [as some say,] the seminal fluid. (TA.) Hence also, in the Kur [xxix. 60], وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا [And how many a beast is there that does not bear its sustenance !], meaning, (assumed tropical:) does not provide its sustenance, but is sustained by God. (TA.) يَحْمِلُ الحَطَبَ [lit. He carries firewood], (A in art. حطب,) or الحَطَبَ الرَّطْبَ [juicy, or fresh, firewood], (Er-Rághib, TA,) means (tropical:) he goes about with calumny, or slander. (A in art. حطب, and Er-Rághib * and TA. *) b2: حَمَلَهُ عَلَى الدَّابَّة, (Msb, TA,) aor. ـِ (TA,) inf. n. حَمْلٌ, (Msb, TA,) [He carried him, or mounted him, (namely, a man, Msb) upon the beast; as also ↓ احتملهُ.] And حَمَلَهُ [alone] He gave him a beast upon which to ride. (T, TA. [See Kur ix. 93.]) أَحْمَلَهُ is not used in this sense. (T, TA.) b3: See also 4. b4: حَمَلَتِ المَرْأَةُ, aor. ـِ (K,) inf. n. حَمْلٌ, (TA,) (tropical:) The woman became pregnant, or conceived: (K, TA:) and حَمَلَتْ وَلَدَهَا She became pregnant with, or conceived, her child: (Msb:) one should not say, حَمَلَتْ بِهِ; or this is rare; (K;) or one should not say this, but it is frequently said; (IJ, TA;) [for] as حَمَلَتْ is syn. with عَلِقَــتْ, (Msb, TA,) and the latter is trans. by means of بِ the former is thus made trans., (TA,) therefore one says, حَمَلَتْ بِهِ فِى لَيْلَةِ كَذَا وَفِى مَوْضِعِ كَذَا, meaning She became pregnant with him, or conceived him, in such a night, and in such a place. (Msb.) حَمَلَتْ is also said of a ewe or she-goat, and of a female beast of prey, [and app. of any female,] accord. to IAar; meaning (assumed tropical:) She was, or became, in the first stage of pregnancy. (TA.) b5: حَمَلَتِ الشَّجَرَةُ, inf. n. حَمْلٌ, (assumed tropical:) The tree [bore, or] produced, or put forth, its fruit. (Msb.) b6: حَمَلَ بِدَيْنٍ, and بِدِيَةٍ, inf. n. حَمَالَةٌ, (assumed tropical:) [He bore, or took upon himself, the responsibility, or he was, or became, responsible, for a debt, and a bloodwit:] (Msb:) [for] حَمَلَ بِهِ, aor. ـِ inf. n. حَمَالَةٌ, signifies كَفَلَ. (S, * K.) And حَمَلَ الحَمَالَةَ and ↓ تحمّلها (assumed tropical:) [He was, or became, responsible for the bloodwit, or debt or the like]: both signify the same: (S, TA:) and بِهِ ↓ تحمّل (assumed tropical:) He took it upon himself, or became responsible, or answerable, for it: (Msb in art. كفل:) and مُعْظَمَهُ ↓ تحمّل (assumed tropical:) He took, or imposed, upon himself, or undertook, the main part of it: (Jel in xxiv. 11:) and الأَمْرَ ↓ احتمل (assumed tropical:) He took, or imposed, upon himself, or undertook, the thing, or affair; he bore, or took upon himself, the burden thereof. (L in art. قلد.) Yousay, حَمَلَ قَوْمٌ عَنْ قَوْمٍ دِيَةً, (K, TA,) or غَرَامَةً, (TA,) (assumed tropical:) [A party bore, or took upon itself, for a party, the responsibility for a bloodwit, or a debt or the like;] as also ↓ تحمّل. (S.) [And حَمَلَ عَنْ فُلَانٍ لِفُلَانٍ كَذَا (assumed tropical:) He bore, or took upon himself, for such a one, the responsibility, to such a one, for such a thing.] And حَمَالَةً بَيْنَ ↓ تحمّل قَوْمٍ (assumed tropical:) He bore, or took upon himself, the responsibility for the bloodwits between people, in order to make peace between them, when war had occurred between them, and men's blood had been shed. (TA, from a trad.) b7: حَمَلَ ظُلْمًا (assumed tropical:) [He made himself chargeable with wrongdoing]. (Kur xx. 110.) b8: [حَمَلَ الأَمَانَةَ: see أَمَانَةٌ: accord. to some, it means (assumed tropical:) He took upon himself, or accepted, the trust: accord. to others, he was unfaithful to it: and ↓ اِحْتَمَلَهَا means the same.]

b9: حَمَلْتُ إِدْلَالَهُ: see 8. b10: حَمَلَ عَنْهُ: see 8. b11: حَمَلَ فُلَانٌ الحِقْدَ عَلَى فُلَانٍ (assumed tropical:) Such a one [bore or] concealed in his mind rancour, malevolence, malice, or spite, against such a one. (TA.) and فُلَانٌ لَا يَحْمِلُ, i. e. يُظْهِرُ غَضَبَهُ [which may be meant as the explanation of لا يحمل, i. e. (assumed tropical:) Such a one shows (or will not conceal) his anger; and thus SM understood it; or as the explanation of يحمل alone, i. e. such a one will not show his anger]: (Az, TA:) [for] حَمَلَ الغَضَبَ, (K,) aor. ـِ inf. n. حَمْلٌ, (TA,) means (tropical:) he showed, or manifested, anger. (K, TA.) And hence, it is said, is the saying, in a trad., إِذَا بَلَغَ المَآءُ قُلَّتَيْنِ لَمْ يَحْمِلْ خَبَثًا, i. e. (assumed tropical:) [When the water amounts to the quantity of two vessels of the kind called قُلَّة,] impurity does not appear in it: (O, K, * TA:) or the meaning is, (assumed tropical:) it does not admit the bearing of impurity: for one says, فُلَانٌ لَا يَحْمِلُ الضَّيْمَ, i. e. (assumed tropical:) such a one refuses to bear, or submit to, and repels from himself, injury. (Msb.) Yousay also, حَمَلَ مِنْ ذٰلِكَ أَنَفًا (assumed tropical:) He conceived, in consequence of that, disdain, or scorn, arising from indignation and anger. (TA in art. انف, from a trad.) b12: حَمَلَ الحَدِيثَ (assumed tropical:) [He bore in his memory, knowing by heart, the tradition, or narrative, or story; and in like manner, القُرْآنَ the Kur-án]. (Msb in art. روى.) b13: حَمَلَ فُلَانًا, and بِهِ ↓ تحمّل and عَلَيْهِ, (assumed tropical:) He relied upon such a one in intercession, and in a case of need. (TA.) b14: حُمِلَ عَلَى النَّاقَةِ (assumed tropical:) The she-camel was covered by a stallion. (M in art. صمد.) b15: حَمَلَ عَليْهِ [as syn. with حَمَّلَهُ]: see 2, in three places. b16: حَمَلَ عَلَى دَابَّتِهِ فَوْقَ طَاقَتِهَا فِى السَّيْرِ (assumed tropical:) [He tasked his beast beyond its power in journeying, or marching, or in respect of pace]. (S in art. جهد.) and حَمَلَ عَلَى نَفْسِهِ فِى السَّيْرِ (assumed tropical:) He jaded, or fatigued, himself, or tasked himself beyond his power, in journeying, or marching. (S, TA.) [See also 6.]

b17: حَمَلَ عَلَيْهِ فِى الحَرْبِ, inf. n. حَمْلَةٌ [which is properly an inf. n. of un.], (T, S,) (assumed tropical:) He charged, or made an assault or attack, upon him in war, or battle. (TA.) b18: حَمَلْتُ عَلَى بَنِى فُلَانٍ (assumed tropical:) I made mischief, or I excited disorder, disagreement, dissension, or strife, between, or among, the sons of such a one. (Az, S.) b19: حَمَلَهُ عَلَى الأَمْرِ, aor. ـِ (assumed tropical:) He incited, excited, urged, instigated, induced, or made, him to do the thing, or affair. (ISd, K.) b20: [حَمَلَ لَفْظًا عَلَى لَفْظٍ آخَرَ, aor. ـِ inf. n. حَمْلٌ, a phrase often used in lexicology and grammar, (assumed tropical:) He made, or held, a word, or an expression, to accord in form, or in meaning, or syntactically, with another word, or expression. One says, يُحْمَلُ عَلَى الأَكْثَرِ (assumed tropical:) It (a word) is made to accord in form with those words with which it may be compared that constitute the greater number: thus one says of رَحْمَانُ, which is made to accord in form with words of the measure فَعْلَانُ, though it has not a fem. of the measure فَعْلَى, in preference to فَعْلَانٌ, because words of the measure فَعْلَانُ are more numerous than those of the measure فَعْلَانٌ. And يُحْمَلُ عَلَى نَقِيضِهِ (assumed tropical:) It (a word) is made to accord in form with its contrary in meaning: thus عِجَافٌ, an anomalous pl. of أَعْحَفُ, is made to accord. in form with سِمَانٌ, a regular pl. of سَمِينٌ. and يَحمَلُ عَلَى المَعْنَى (assumed tropical:) It (a word) is made to accord syntactically with its meaning: and يُحْمَلُ عَلَى اللَّفْظِ (assumed tropical:) It is made to accord syntactically with its grammatical character: the former is said when, in a sentence, we make a mase. word fem., and the contrary, because the meaning allows us to substitute a fem. syn. for the masc. word, and a masc. syn. for the fem. word: for ex., it is said in the Kur vi. 78, فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هٰذَا رَبِّى “ And when he saw the sun rising, he said, This is my Lord: ” here (by saying بازغة) الشمس is first made to accord syntactically with its grammatical character (تُحْمَلُ عَلَى اللَّفْظِ); and then (by saying هٰذَا instead of هٰذِهِ) it is made to accord syntactically with its meaning (تُحْمَلُ عَلَى المَعْنَى), which is الجِرْم or the like: this is allowable; but the reverse in respect of order is of weak authority; because the meaning is of more importance than the grammatical character of the word. (Collected from the Kull pp. 156 and 157, and other works.)] b21: حَمَلَهُ أَحْسَنَ مَحْيَلٍ (assumed tropical:) [He put the best construction upon it; namely, a saying: محمل being here an inf. n.]. (TA in art. ابو) b22: [حَمَلَهُ عَلَى النَّاسِخِ (assumed tropical:) He attributed it to, or charged it upon, the copyist; namely, a mistake. حُمِلَ علَى النَّاسِخِ, said of a mistake, occurs in the K in art. ربخ b23: عَلَى آخَرَ حَمَلَ شَيْئًا, in logic, means (assumed tropical:) He predicated a thing of another thing.] b24: See also حُمْلَانٌ.2 حمّلهُ الشَّىْءَ, (Msb,) and الرِّسَالَةَ, (S, TA,) inf. n. تَحْمِيلٌ, (TA,) He made him, or constrained him, to bear or carry [the thing, and the message; and in like manner, عَلَيْهِ الشَّىْءَ ↓ حَمَلَ]. (S, Msb, * TA.) [And حمّلهُ, alone, He loaded him; namely, a camel, &c.] You say also, حَمَّلَهُ الأَمْرَ ↓ فَتَحَمَّلَهُ, inf. n. of the former تَحْمِيلٌ and حِمَّالٌ, like كِذَّابٌ, [which is of the dial. of El-Yemen], and of the latter verb تَحَمُّلٌ and تِحِمَّالٌ [like تِكِلَّامٌ &c.], (K,) (assumed tropical:) He imposed upon him the affair, as a task, or in spite of difficulty or trouble or inconvenience, and he undertook it, as a task, &c. (Msb in art. كلف.) And ↓ حَمَّلْتُهُ أَمْرِى فَمَا تَحَمَّلَ (assumed tropical:) [I imposed upon him my affair, as a task, &c., but he did not undertake it]. (TA.) It is said in the Kur [xxiv. 53], فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُمْ مَا حُمِّلْتُمْ (assumed tropical:) [Upon him rests only that which he has had imposed upon him; and upon you, that which ye have had imposed upon you]: i. e., upon the Prophet rests the declaring of that which has been revealed to him; and upon you, the following him as a guide. (TA.) And رَبَّنَا عَلَى الَّذِينَ مِنْ ↓ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ ↓ تَحْمِلٌ قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ (assumed tropical:) [O our Lord, and do not Thou impose upon us a burden, like as Thou imposedst it upon those before us: O our Lord, and do not Thou impose upon us that which we have not power to bear]: (Kur ii. last verse:) or, accord. to one reading, تُحَيِّلْ, which has an intensive signification [when followed by على]. (Bd.) b2: [حمّلهُ ذَنْبًا (assumed tropical:) He charged him with a crime, or an offence: see a verse of En-Nábighah cited voce عَرٌّ.]3 حاملهُ [He bore with him a burden]. You say, of a Wezeer, حَامَلَ المَلِكَ أَعْبَآءَ المُلْكِ (assumed tropical:) [He bore with the King the burdens of the regal office]. (A in art. وزر.) [See also 4.] b2: Also (assumed tropical:) He requited him; namely, a man: or, accord. to AA, مُحَامَلَةٌ signifies the requiting with beneficence. (TA.) 4 احملهُ He helped him to bear, or carry, (T, S,) that which he was bearing, or carrying: (T, TA:) or you say, احملهُ الحِيْلَ he helped him to bear, or carry, the load, or burden: and ↓ حَمَلَهُ, i. e. فَعَلَ ذٰلِكَ بِهِ [he did that with him]. (M, O, K.) [See also 3.]

A2: أَحْمَلَتْ She (a woman, S, K, and a camel, S) yielded her milk without being pregnant. (S, K.) 5 تحمّل He took upon himself the bearing, or carrying, of loads, or burdens: this is the primary signification. (Har p. 48.) b2: [Hence, (assumed tropical:) He burdened himself with, or he became, or made himself, chargeable with, or he bore, or took upon himself, the burden of, a sin, or crime, or the like; as also ↓ احتمل:] you say احتمل إِثْمًا meaning تحملّهُ. (Jel in iv. 112 and xxxiii. 58.) And تحمّل غُرْمًا (assumed tropical:) He took, or imposed, upon himself a debt, or fine. (MA.) b3: [And hence, likewise, several other significations:] see 2, in two places: b4: and 8: b5: and 1, in six places. b6: Also He bound the load, or burden, [or the loads, or burdens, on the saddle, or saddles, or on the beast, or beasts;] (Har p. 48;) and ↓ احتيل signifies [the same, or] he put, or placed, the load, or burden, [or the loads, or burdens,] on the saddle, [or saddles, or on the beast, or beasts.] (Har p. 556.) b7: [And hence,] تحمّلوا and ↓ احتملوا (assumed tropical:) They went away, departed, or journeyed. (S, TA.) 6 تحامل عَلَيْهِ [He bore, bore his weight, pressed, or pressed heavily, upon it, or him]. You say, تَحَامَلَ عَلَى رَأْسِ رُمْحِهِ مُعْتَمِدًا عَلَيْهِ لِيَمُوتَ [He bore, bore his weight, pressed, or pressed heavily, upon the head of his spear, leaning upon it, in order that he might die]. (Mgh in art. ركز.) And تَحَامَلْتُ عَلَيْهِ كَالعَاصِرِ [I pressed, or pressed heavily, upon it, like the squeezer of fruit &c.]. (Msb in art. همز.) b2: [Hence,] (assumed tropical:) He wronged him; or treated him wrongfully, or unjustly. (S, Mgh, and Har p. 80.) And it is asserted that one says, تحامل الزَّمَانُ عَنْ فُلَانٍ

meaning (assumed tropical:) Time, or fortune, turned from such a one, and took away his property: and تحامل إِلَيْهِ (assumed tropical:) It became favourable to him. (Har ibid.) b3: [Also] (assumed tropical:) He imposed upon him, or tasked him with, that which he was not able to bear, or to do. (M, O, K.) And تحامل عَلَى نَفْسِهِ, (S, O,) or تحامل فِى الأَمْرِ and بِالأَمْرِ, (M, K,) (assumed tropical:) He imposed upon himself, or tasked himself with, or constrained himself to do, the thing, or affair, notwithstanding difficulty, or trouble, or inconvenience, (S, M, O, K,) and fatigue. (M, TA.) And تَحَامَلْتُ فِى المَشْىِ (assumed tropical:) I constrained myself to walk, notwithstanding difficulty, or trouble, or inconvenience, and fatigue: whence, رُبَّمَا يَتَحَامَلُ الصَّيْدُ وَيَطِيرُ, i. e. (assumed tropical:) Sometimes the game will constrain itself to fly, notwithstanding difficulty, &c., and will fly. (Mgh.) [See also two similar phrases in the first paragraph.] b4: ↓ مُتَحَامَلٌ is used as its inf. n., and also as a noun of place: using it as an inf. n., you say, مَافِى فُلَانٍ مُتَحَامَلٌ i. e. تَحَامُلٌ (assumed tropical:) [There is not, in such a one, wrongdoing, &c.]: and using it of a place, هٰذَا مُتَحَامَلُنَا (assumed tropical:) [This is our place of wrong-doing, or wrongtreatment, &c.]. (S, TA.) 7 انحمل عَلَى الأَمْرِ (assumed tropical:) He was, or became, incited, excited, urged, instigated, induced, or made, to do the thing, or affair. (ISd, K.) 8 احتمل He raised a thing upon his back. (Har p. 41.) b2: See also 1, in five places: and see 5, in three places. b3: (assumed tropical:) He bore, endured, or sustained. (KL.) You say, اِحْتَمَلْتُ مَا كَانَ مِنْهُ (assumed tropical:) [I bore, or endured, what proceeded from him, or what he did or said, or] I forgave what proceeded from him, and feigned myself neglectful of it. (Msb.) And إِدْلَالَهُ ↓ حَمَلْتُ and اِحْتَمَلْتُ (assumed tropical:) [I bore, or endured, his presumptuousness occasioned by his confiding in my love]. (S.) and احتملهُ (assumed tropical:) [He bore with, endured, suffered, or tolerated, him; or] he bore, or endured, his annoyance, or molestation, (احتمل أَذَاهُ,) and feigned himself neglectful of what proceeded from him, and did not reprove him. (Har p. 41.) and احتمل (assumed tropical:) He was forbearing, or clement; he acted with forbearance, or clemency; he treated with forbearance, or clemency, him who reviled him: (TA:) he forgave an offence; as also ↓ تحمّل: (Har p. 637:) and عَنْهُ ↓ حَمَلَ (tropical:) he treated him with forbearance, or clemency. (K, TA.) [and احتمل النِّعْمَة (assumed tropical:) He bore wealth; or he had, or exercised, the quality of doing so; generally meaning, in a becoming, or proper, manner; but also absolutely, as is shown by the phrase] سُوْءُ احْتِمَالِ النِّعْمَةِ (assumed tropical:) [The bearing of wealth ill, or in an evil manner]. (Er-Rághib voce بَطَرٌ.) and احتمل الصَّنِيعَةَ (assumed tropical:) He bore the benefit as a badge, and was thankful, or grateful, for it. (ISd, K.) b4: [In lexicology, said of a word or phrase or sentence, (assumed tropical:) It bore, admitted, or was susceptible of, a meaning, a sense, or an interpretation: and, elliptically, (assumed tropical:) it bore, admitted, or was susceptible of, two, or more, different meanings, senses, or interpretations; it was equivocal.] In the conventional language of the lawyers, and the Muslim theologians [and men of science in general], (Msb,) it is used, (Kull,) or may be used, (Msb,) as importing supposition, and admissibleness, or allowableness; and thus used, it is intrans.: and also as importing necessary implication, and inclusion; and thus used, it is trans.: you say, يَحْتَمِلُ أَنْ يَكُونَ كَذَا (assumed tropical:) [It is supposable, or admissible, or allowable, that it may be thus; or simply it may be thus; as also يُحْتَمَلُ, which is often used in this sense]: and اِحْتَمَلَ الحَالُ وُجُوهًا كَثِيرَةً (assumed tropical:) [The case necessarily implied, or included, many (possible) modes, or manners of being; or admitted of being put, or explained, or understood, in many ways; or bore many kinds of interpretation]. (Msb, Kull.) b5: احتملهُ الغَضَبُ (assumed tropical:) Anger disquieted, or flurried, him. (Mj, TA.) And اُحْتُمِلَ [alone] (assumed tropical:) He was disquieted, or flurried, by anger: (T, TA:) or, accord. to the Mj and M and O; but accord. to the K, followed by لَوْنُهُ; (TA;) (assumed tropical:) he was angry, and his colour changed. (K, TA.) b6: [اِحْتَمَلَتْ She (a woman) used a drug, or the like, in the manner of a suppository in the ragina: so in the present day: and so in the K, on the words قُنَّبِيطٌ and نِفْطٌ &c.] b7: احتمل He bought what is termed حَمِيل, i. e. a thing [in the CK للسَّبْىِ is put for لِلشَّىْءِ] carried from one country or town to another (K, TA) among a party of captives. (TA.) 10 اِسْتَحْمَلْتُهُ signifies سَأَلْتُهُ أَنْ يَحْمِلَنِى [i. e. I asked him to carry me, or to give me a beast on which to ride]. (S.) b2: استحملهُ نَفْسَهُ (assumed tropical:) He imposed upon him his wants and affairs. (M, K.) R. Q. 1 حَوْمَلَ He carried water. (Ibn-'Abbád, K.) حَمْلٌ [inf. n. of 1, q. v. b2: (tropical:) Gestation: see an ex. voce إِنْىٌ. b3: And hence,] (assumed tropical:) The young that is borne in the womb (M, K) of any animal; (M, TA;) and (assumed tropical:) the fruit of a tree, (IDrd, S, M, Msb, K,) as also ↓ حِمْلٌ: (IDrd, S, M, K:) or the former, (assumed tropical:) the thing that is in a belly, or on the head of a tree: (ISk, S, M, Mgh, K:) and ↓ the latter, a thing borne, or carried, (Msb, K,) on the back; [i. e. a load, or burden;] (Msb;) the thing that is on the back or on the head: (ISk, S, M, Mgh, K:) or the former, (assumed tropical:) a burden that is borne internally; as the young in the belly, and the water in the clouds, and the fruit in the tree as being likened to the حَمْل of the woman: and ↓ the latter, a burden that is borne externally; as the thing that is borne on the back: (Er-Rághib, TA:) or [when applied to fruit] the former signifies a fruit that is internal: and ↓ the latter, a fruit that is external: (M, K:) or the former, fruit of a tree when large, or much: and ↓ the latter, fruit when not large, or when not much and large: (K accord. to different copies:) this is the saying of AO, mentioned in the T, in art. شمل, where, in the copies of the T, is found ما لم يكثر, not مالم يكبر: (TA:) and the former also occurs as meaning a burden that requires, for the carrying it, a beast or the hire of a porter: (Mgh:) the pl. [of pauc.] of the latter (Mgh, Msb, K) and of the former (K) is أَحْمَالٌ (S, Mgh, Msb, K) and [the pl. of mult.] (of the former, K, * TA) حِمَالٌ (K) and (of the latter, Msb) حُمُولٌ (Msb, K) and حُمُولَةٌ. (S, M, Mgh, Sgh.) Hence, (in a trad., TA) هٰذَا الحِمَالُ لَاحِمَالُ خَيْبَرَ (assumed tropical:) [This is the fruit: not the fruit of Kheyber]: meaning that it is the fruit of Paradise; and that it does not fail, or come to an end. (M, K.) b4: See also what next follows.

حِمْلٌ: see حَمْلٌ, in five places. b2: حُمُولٌ, (S, M, K,) as pl. of حِمْلٌ, (M, K,) and of ↓ حَمْلٌ also, (K,) signifies likewise [Vehicles of the kind called] هَوَادِج [pl. of هَوْدَجٌ], (M, K,) whether having in them women or not: (M, TA:) or (assumed tropical:) camels upon which are هوادج, (Az, S, M, O, K,) whether there be in them women or not: (Az, S, O:) it is not applied to camels unless they have upon them هوادج. (M, TA.) b3: See also مَحْمِلٌ, and حَمُولَةٌ.

حَمَلٌ A lamb; i. e. the young one of the ewe in the first year; (Mgh, Msb;) i. q. بَرَقٌ; (S;) or خَرُوفٌ [explained in the K in art. خرف as the male young one of the sheep-kind; or such as has pastured, and become strong]: (K, and S and Msb in art. خرف:) or such as is termed جَذَعٌ, [i. e. a year old, or from six to ten months,] of the young of the sheep-kind; and less than this [in age]: (ISd, K:) accord. to Er-Rághib, it signifies مَحْمُولٌ [borne, or carried]; and the young of the sheep-kind is particularly called thus because borne, or carried, on account of its impotence, and of the nearness of the time when its mother was pregnant with it: (TA:) pl. حُمْلَانٌ (S, M, Mgh, Sgh, Msb, K) and أَحْمَالٌ. (M, K.) b2: [Hence,] الحَمَلُ (assumed tropical:) [The sign Aries;] a certain sign of the zodiac; (K;) the first of the signs of the zodiac; (S;) the constellation comprising, first, the شَرَطَانِ, which are its two horns; then, the بُطَيْن; then, the ثُرَيَّا. (T, TA.) One says, مُطِرْنَا بِنَوْءِ الحَمَلِ and بنوء الطَّلِىِّ (assumed tropical:) [We were, or have been, given rain by the auroral setting of Aries: so the pagan Arabs used to say: see نَوْءٌ; and see مَنَازِلُ القَمَرِ, in art. نزل]. (TA.) One says also, هٰذَا حَمَلٌ طَالِعًا (assumed tropical:) [This is Aries, rising]; suppressing the ال, but making the noun to remain determinate; and thus one does in the case of every name of a sign of the zodiac, preserving the ال or suppressing it. (TA.) b3: حَمَلٌ signifies also (tropical:) Clouds containing much water: (M, K, TA:) or black clouds: (T, TA: [see also حَوْمَلٌ, below:]) or, as some say, the rain [supposed to be given] by the نَوْء [see above] of الحَمَل. (TA.) حَمْلَةٌ (assumed tropical:) A charge, or an assault or attack, in war, or battle. (T, K.) حُمْلَةٌ: see what next follows.

حِمْلَةٌ and ↓ حُمْلَةٌ Carriage from one دار [app. here meaning country, or town, or the like,] to another. (K.) حُمْلَانٌ an inf. n. of حَمَلَ [q. v.]. (Mgh, K.) A2: Also A beast upon which a present is borne. (M, Mgh, O, K.) b2: Hire for that which is borne, or carried. (Lth, Mgh, TA.) b3: And, as a conventional term (Mgh, O, K) of the صَاغَة [or workers in gold and silver], (Sgh, K,) Adulterating alloy (غِشّ) that is added to dirhems, or coin (عَلَى الدَّرَاهِمِ ↓ يُحْمَلُ). (Mgh, Sgh, K.) b4: Also pl. of حَمَلٌ [q. v.]. (S, M, &c.) حَمَالٌ or حِمَالٌ: see حَمَالَةٌ.

حَمُولٌ (assumed tropical:) Forbearing, or clement. (M, K.) حَمِيلٌ i. q. ↓ مَحْمُولٌ [Borne, carried, taken up and carried, conveyed, or carried off or away]. (Msb, K.) b2: Hence, (Msb,) The rubbish, or rotten leaves, and scum, that are borne of a torrent. (S, Msb, K. *) b3: A thing [شَىْء, accord. to copies of the K and the TA, but accord. to the CK سَبْى, agreeably with the next of the explanations here following,] that is carried from one country or town to another (K, TA) among a party of captives. (TA.) b4: A captive; because carried from one country or town to another. (Msb.) b5: One who is carried a child from his country, not born in [the territory of] El-Islám: (S, O:) or one who is carried from his country to the country of El-Islám: or a child with a woman who carries it, and says that it is her son: or any relation, or kinsman, in the territory of the enemy: (Mgh:) or one that is carried from the territory of the unbelievers to that of ElIslám, and who is therefore not allowed to inherit without evidence: (Th, TA:) or a child in the belly of his mother when taken from the land of the unbelievers. (K.) b6: A foundling, or child cast out by his mother, whom persons carry off and rear: (K:) in some copies of the K, فَيَرِثُونَهُ is erroneously put for فَيُرَبُّونَهُ. (TA.) b7: (assumed tropical:) One whose origin, or lineage, is suspected; or who claims for his father one who is not; or who is claimed as a son by one who is not his father; syn. دَعِىٌّ. (S, Msb, K.) b8: (assumed tropical:) A stranger: (K:) as being likened to [the حَمِيل of] the torrent, or to the child in the belly. (Er-Rághib, TA.) b9: (assumed tropical:) One who is responsible, or a surety, (S, Msb, K,) for (بِ) a debt or a bloodwit; as also ↓ حَامِلٌ: (Msb:) because he bears [or is burdened with] the obligation, together with him upon whom the obligation properly rests. (TA.) b10: (assumed tropical:) What is withered and black of the ثُمَام and وَشِيج (K, TA) and ضَعَة and طَرِيفَة. (TA.) b11: (assumed tropical:) The [thong called] شِرَاك [of a sandal]. (O, K.) In one copy of the K, الشريك is put in the place of الشراك. (TA.) حَمَالَةٌ A bloodwit, (S, K, TA,) or a debt, an obligation, or a responsibility, that must be paid, discharged, or performed, taken upon himself by a person, (S, TA,) or taken upon themselves by a party of men, (K, TA,) for others; (S, K, TA;) as also ↓ حَمَالٌ, accord. to the T and M; or ↓ حِمَالٌ, accord. to the K: (TA:) or a responsibility which one takes upon himself for a debt or a bloodwit: pl. حَمَالَاتٌ: (Msb:) the pl. of حمال is حُمُلٌ. (K.) حِمَالَةٌ The occupation, or business, of a porter, or carrier of burdens. (M, K.) b2: Also said to be sing. of حَمَائِلُ, and syn. with مِحْمَلٌ, which see, in two places.

حَمُولَةٌ A camel, or horse, or mule, or an ass, upon which burdens are borne: (Mgh, Msb:) and sometimes applied to a number of camels: (Msb:) camels that bear burdens: and any beast upon which the tribe carries, namely, an ass or other animal; (S;) or a beast upon which people carry, namely, a camel, and an ass, and the like; (K;) whether the loads be thereon or not: (S, K:) or such as are able to bear: (Az, TA:) or particularly applied to such as have on them the loads; as also ↓ حُمُولٌ: (ISd, TA:) accord. to the T, not including asses nor mules: applied to one and to more than one: (TA:) a word of the measure فَعُولٌ receives the affix ة when it has the meaning of a pass. part. n. (S, TA.) b2: Also, accord. to the K, The loads, or burdens, themselves: but this, accord. to the S and M [and Mgh] and Sgh, is [حُمُولَةٌ, a pl. of حِمْلٌ,] with damm [to the ح]. (TA.) حَمِيلَةٌ (assumed tropical:) i. q. كَلٌّ and عِيَالٌ: so in the saying, هُوَ حَمِيلَةٌ عَلَيْنَا (assumed tropical:) [He is a burden upon us; one whom we have to support]. (O, K.) b2: Also said to be sing. of حَمَائِلُ, and syn. with مِحْمَلٌ, q. v.

حَمَائِلُ: see مِحْمَلٌ, in two places.

حَمَّالٌ A porter, or carrier of burdens. (Msb, K.) b2: حَمَّالَةُ الحَطَبِ [is applied in the Kur cxi. 4 to a woman, lit. meaning The female carrier of firewood: and as an intensive epithet is applied to a man, as meaning] (tropical:) The calumniator, or slanderer. (TA.) حَامِلٌ [Bearing, carrying, taking up and carrying, conveying, or carrying off or away;] act. part. n. of 1 having for its object what is borne on the back [&c.]: (Msb:) fem. with ة: (S, Msb:) pl. masc. حَمَلَةٌ: (S, TA:) and pl. fem.

حَامِلَاتٌ. (TA.) Hence, حَمَلَةُ العَرْشِ [The bearers of the عرش, or empyrean, held by the vulgar to be the throne of God]. (S, TA.) and the phrase فَالْحَامِلَاتِ وِقْرًا [in the Kur li. 2, lit. And the bearers of a load, or heavy load:] meaning (assumed tropical:) the clouds. (TA.) b2: Applied to a woman, (tropical:) Pregnant; (S, Mgh, Msb, K, &c.;) as also حَامِلَةٌ: (S, Msb, K:) the former as being an epithet exclusively applied to a female: the latter as conformable to its verb, which is حَمَلَتْ; (S, Msb;) or as being used in a tropical [or doubly tropical] manner, meaning pregnant in past time or in future time; (Msb;) or as a possessive epithet [meaning having a burden in the womb]: (TA:) [see an ex. of the latter in a verse cited in the first paragraph of art. مخص:] accord. to the Koofees, the former, not being applied to a male, has no need of the sign of the fem. gender: but the Basrees say that this [rule] does not uniformly obtain; for the Arabs say رَجُلٌ أَيِّمٌ and اِمْرَأَةٌ أَيِّمٌ, and رَجُلٌ عَانِسٌ and اِمْرَأَةٌ عَانِسٌ; and that, correctly speaking, حَامِلٌ and طَالِقٌ and حَائِضٌ and the like are epithets masc. in form applied to females, like as رَبْعَةٌ and رَاوِيَةٌ and خُجَأَةٌ are epithets fem. in form applied to males. (S.) It is also applied to a she-camel [and app. to any female] in the same sense. (Mgh.) b3: Applied to trees (شَجَرٌ), (assumed tropical:) Bearing fruit: (TA:) fem. with ة. (K.) b4: See also حَمِيلٌ. b5: [Respecting this epithet, and the phrases حَامِلُ الأَمَانَةِ and مُحْتَمِلُ الأَمَانَةِ, see also أَمَانَةٌ, last sentence but one.] b6: حَمَلَةُ القُرَآنِ (assumed tropical:) [Those who bear in their memory the Kur-án, knowing it by heart]. (S, TA.) حَوْمَلٌ Clouds (سَحَابٌ) black by reason of the abundance of their water. (O, K.) [See also حَمَلٌ.] b2: A clear torrent. (K.) b3: The first of anything. (K.) حَامِلَةٌ fem. of حَامِلٌ [q. v.]. (S, Msb.) b2: حَوَامِلُ is its pl.: and signifies The legs; (M, K;) because they bear the man. (TA.) b3: and The sinews, or tendons, of the foot and of the fore arm; (M, K;) and the [veins called the] رَوَاهِش thereof. (M, TA. [See الوَرِيدُ.]) b4: See also مَحْمِلٌ.

مَحْمِلٌ [of which the primary signification is A place of bearing or carrying], (S, Mgh, Msb, K,) or ↓ مِحْمَلٌ [which primarily signifies An instrument for bearing or carrying], (M, Mgh,) or the latter is allowable, (Msb,) The [kind of vehicle called] هَوْدَج; (Msb;) as also ↓ حِمْلٌ: (M, K:) or the large هودج termed حَجَّاجِىٌّ: (Mgh:) or a pair of dorsers, or panniers, or oblong chests, (شِقَّانِ,) upon a camel, in which are borne two equal loads, (K,) [and which, with a small tent over them, compose a هودج;] first made use of by El-Hajjáj Ibn-Yoosuf Eth-Thakafee: (TA:) one of the مَحَامِل of the pilgrims: (S:) مَحَامِلُ being the pl. (K.) Hence, ↓ مَحَامِلِىٌّ A seller of مَحَامِل. (K.) [What is now particularly termed the محمل (vulgarly pronounced مَحْمَل) of the pilgrims is an ornamented هودج, which is borne by a camel, but without a rider, and is regarded as the royal banner of the caravan; such as is described and figured in my work on the Modern Egyptians. (See also مَحَارَةٌ, in art. حور.)] Its application to (tropical:) The camel that bears the محمل is tropical. (Mgh.) [See also حِمْلٌ. The assertion that it signifies also the silk covering that is sent every year for the Kaabeh is erroneous. This covering is sent from Cairo, with the baggage of the chief of the Egyptian pilgrim-caravan.] b2: Also مَحْمِلٌ, (K,) or ↓ مِحْمَلٌ, (M,) A basket (زِنْبِيل) in which grapes are carried to the place where they are to be dried; and so ↓ حَامِلَةٌ. (K.) b3: One says also, مَا عَلَى فُلَانٍ مَحْمِلٌ (assumed tropical:) There is no ground of reliance upon such a one; syn. مُعْتَمَدٌ: (S:) or no relying, or reliance: (MA:) or no ground (lit. place) for imposing upon such a one the accomplishment of one's wants. (M, TA.) And مَا عَلَى البَعِيرِ مَحْمِلٌ مِنْ ثِقَلِ الحِمْلِ (assumed tropical:) [There is no ground of reliance, or no relying, upon the camel, by reason of the heaviness of the load.] (TA.) مُحْمِلٌ A woman, (S, M, K,) and a she-camel, (S, M,) who yields her milk without being pregnant. (S, M, K.) مِحْمَلٌ: see مَحْمِلٌ, in two places. b2: The عِلَاقَة of a sword (S, Msb, * K) &c.; (Msb;) i. e. its suspensory thong [or cord or shoulder-belt], by which the wearer hangs it upon his neck; (S, TA;) as also ↓ حِمَالَةٌ (S, Msb, K) and ↓ حَمِيلَةٌ: (IDrd, K:) and the ↓ حِمَالَة of the bow is similar to that of the sword: the wearer throws it upon his right shoulder, and puts forth his left arm from it, so that the bow is on his back: (AHn, TA:) the pl. of مِحْمَلٌ is مَحَامِلُ: (Az, Msb:) and that of حِمَالَةٌ, (S, Msb,) or of حَمِيلَةٌ, (Kh, TA,) is ↓ حَمَائِلُ; (Kh, S, TA;) or, accord. to As, حَمَائِلُ has no proper sing., its sing. being only مِحْمَلٌ. (S, TA.) b3: Dhu-r-Rummeh applies it to (tropical:) The root of a tree; (S, K;) likening this to the محمل of a sword. (S.) b4: مَحَامِلُ الذَّكَرِ and ↓ حَمَائِلُهُ (assumed tropical:) The veins in the root and skin of the penis. (M, K.) نَاقَةٌ مُحَمَّلَةٌ A she-camel heavily burdened, or overburdened. (TA.) مَحْمُولٌ: see حَمِيلٌ. b2: Also (tropical:) A fortunate man: from the riding of beasts such as are termed فُرَّهٌ, (K, * TA,) i. e. brisk, sharp, and strong. (TA in art. فره.) b3: [In logic, (assumed tropical:) A predicate: and (assumed tropical:) an accident: in each of these senses contr. of مَوْضُوعٌ.]

مَحْمُولَةٌ A dust-coloured wheat, (K, TA,) like the pod of the cotton-plant, (TA,) having many grains, (K, TA,) and large ears, and of much increase, but not approved in colour nor in taste: so in the M. (TA.) مُحَامِلٌ (assumed tropical:) One who is unable to answer thee; and who does it not, to preserve thine affection. (TA.) مَحَامِلِىٌّ: see مَحْمِلٌ.

مُحْتَمِلُ الأَمَانَةِ: see أَمَانَةٌ, last sentence but one.

مُتَحَامَلٌ: see 6, last sentence.

شَهْرٌ مُسْتَحْمِلٌ A month that brings people into difficulty, or distress; (K, TA;) that is not as it should be. (TA.) Such is said by the Arabs to be the case إِذَا نَحَرَ هِلَالٌ شِمَالًا [app. meaning when a new moon faces a north-east wind]. (TA.)
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Entries related to the term عذق from Arabic dictionaries:

عذق

عذق

1 عَذَقَ الشَّاةَ, (S, O, K,) aor. ـُ inf. n. عَذْقٌ, (S, O,) He appended to the sheep, or goat, a sign whereby the latter might be known, termed ↓ عَذْقَةٌ (S, O, K) and ↓ عِذْقَةٌ, (K,) being a flock of wool, (S, O,) differing in colour from the animal: (S, O, K:) some particularize the animal to which this is done as being a goat: (TA:) and ↓ اعذقها signifies the same. (S, K.) b2: Hence the saying, مَنْ عُذِقَتْ بِهِ الأَعْمَالُ أُــعْلِقَــتْ بِهِ الآمَالُ (assumed tropical:) [The person to whom offices of administration are assigned, to him hopes are made to cling]. (Har p. 489.) b3: Hence also, (O, TA,) عَذَقَ الرَّجُلَ, (S, O,) or عَذَقَهُ بِشَرٍّ or بِقَبِيحٍ, (K,) (tropical:) He reproached him, or upbraided him, with a thing that was bad, evil, abominable, or foul, (S, O, K, TA,) and stigmatized him with it, (S, O, TA,) so that he became known thereby. (TA.) b4: And عَذَقَهُ إِلَى كَذَا i. e. نَسَبَهُ إِلَيْهِ [commonly meaning نَسَبَ إِلَيْهِ كَذَا (assumed tropical:) He attributed, or imputed, to him such a thing]. (Ibn-'Abbád, O, K.) A2: عَذَقْتُ النَّخْلَةَ I cut off the branches of the palm-tree: (S, O:) and [in like manner one says] ↓ عَذَّقْتُ, with teshdeed to denote muchness [of the action] or multiplicity [of the objects]. (S.) A3: عَذَقَ said of the [species of sweet rush called] إِذْخِر, It put forth its fruit; as also ↓ أَعْذَقَ: (S, O, K:) or the latter, accord. to IAth, it had عُذُوق [pl. of عِذْقٌ] and شُعَب [pl. of شُعْبَةٌ, i. e. bunches, or sprigs]: or, as some say, it blossomed. (TA.) And, said of the [species of tree, or plant, called] سَخْبَر, It grew tall. (IAar, O, TA.) A4: عَذَقَ الفَحْلُ عَنِ الإِبِلِ, (O, K,) aor. ـِ (K,) inf. n. عَذْقٌ, (TA,) The stallion [camel] repelled from the [she-] camels, and drew them together. (O, K.) A5: And عَذَقَ البَعِيرُ The camel voided his dung in a thin state. (Ibn-'Abbád, O, K.) 2 عَذَّقَ see the preceding paragraph.4 اعذق: see 1, first sentence.

A2: Also He (a man) had many عُذُوق, i. e. palm-trees, pl. of عَذْقٌ. (O.) b2: And اعذقت النَّخْلَةُ The palm-tree had many أَعْذَاق, i. e. racemes, or bunches of dates, pl. of عِذْقٌ. (O.) b3: See also 1, latter half.8 اعتذق بَكْرَةً مِنْ إِبِلِهِ He made a mark, or sign, upon a young female of his camels, for his riding her before she had been trained: (O, K: * [the K has لِيَقْبِضَهَا in the place of لِيَقْتَضِبَهَا, which latter is the reading in the O, and is evidently the right:]) the mark, or sign, is termed ↓ عَذْقَةٌ, as mentioned by Az. (TA.) b2: And اعتذقهُ بِكَذَا means اِخْتَصَّهُ بِهِ [i. e. He distinguished him particularly, peculiarly, or specially, by such a thing; or he particularized him, or particularly or peculiarly or specially characterized him, thereby]; (O, K;) namely, a man. (K.) b3: And اعتذق He made [the] two ends of his turban to hang down behind; (IAar, O, K;) like اعتذب. (TA.) عَذْقٌ A palm-tree with its fruit: (S, O, K:) so called by the people of El-Hijáz: (TA:) or [simply] a palm-tree: (Mgh, Msb:) pl. [of pauc.] أَعْذُقٌ and [of mult.] عِذَاقٌ (K, TA) [the latter erroneously written in the CK عِذْقٌ] and عُذُوقٌ. (O: in which no other is mentioned.) [The dim. is ↓ عُذَيْقٌ:] hence the saying, أَنَا عُذَيْقُهَا المُرَجَّبُ [expl. in art. رجب]. (S, O.) b2: And Certain dates of El-Medeeneh. (CK.) It it is applied to several sorts of dates; of which are those called عَذْقُ ابْنِ الحُبَيْقِ, (Msb,) or عَذْقُ حُبَيْقٍ, (Mgh,) and عَذْقُ ابْنِ طَابٍ and عَذْقُ ابْنِ زَيْدٍ [mentioned in art. طوب]: so says AHát: (Msb:) or عَذْقُ ابْنِ طَابٍ is the name of a sort of palm-trees in El-Medeeneh. (K in art. طوب.) عِذْقٌ A raceme of a palm-tree, or of dates; (S, Mgh, O, Msb, K, TA;) i. e. the base thereof, (TA,) together with the fruit-stalks [and fruit]; (Msb, TA;) when ripe: (TA:) pl. أَعْذَاقٌ (O, Msb, K) and عُذُوقٌ. (K.) b2: Hence, (TA,) (tropical:) Might; or high, or elevated, rank or condition; syn. عِزٌّ. (O, K, TA.) So in the saying, فِى

بَنِى فُلَانٍ كَهْلٌ (tropical:) In the sons of such a one is might, &c., that has attained its utmost point; and so عذق يَانِعٌ. (O, TA.) b3: Also A bunch of grapes: (Lth, O, K:) or when what was upon it has been eaten. (Ibn-'Abbád, O, K.) b4: and A branching portion of a plant: (Lth, O:) and any branch having branchlets. (Lth, O, K.) عَذِقٌ, applied to a man, i. q. لَبِقٌ: (O, K:) so in the phrase عَذِقٌ بِالقُلُوبِ [app. meaning Congenial with hearts]. (O, TA.) b2: Applied to perfume, Fragrant. (O, K.) b3: نَعْجَةٌ عَذِقَةٌ A ewe having goodly wool: one should not say عَنْزٌ عَذِقَةٌ. (Ibn-'Abbád, O.) عَذْقَةٌ and عِذْقَةٌ: see 1, first sentence: and for the former, see also 8.

عَذَقَةٌ The fruit of the [species of tree, or plant, called] سَخْبَر. (IAar, O.) عُذَيْقٌ dim. of عَذْقٌ, q. v.

عَاذِقٌ One who undertakes the affairs of palmtrees, the fecundating of them, and the adjusting of their racemes of fruit, and disposing them properly for the cutting off. (TA.) هُوَ مَعْذُوقٌ بِالشَّرِّ (tropical:) He is stigmatized with evil. (TA.)
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