خمس

1 خَمَسَ القَوْمَ, (S, A, Mgh, K,) aor. ـُ (S, Mgh, K,) [inf. n. خَمْسٌ,] He took the fifth part of the possessions of the people. (S, A, Mgh, K.) And خَمَسَ المَالَ, (A, Msb,) aor. ـُ inf. n. خَمْسٌ, (Msb,) He took the fifth part of the property. (A, Msb.) خَمْسٌ signifies The taking one from five: and hence the saying of 'Adee Ibn-Hátim, رَبَعْتُ فِى الجَاهِلِيَّة وَخَمَسْتُ فِى الإِسْلَامِ [I took the fourth part of the spoil in the Time of Ignorance, and I took the fifth part thereof in the time of El-Islám]; meaning, I headed the army in both those states; for the commander, in the Time of Ignorance, used to take the fourth part of the spoil; and in El-Islám, the fifth part was assigned to him. (TA.) b2: خَمَسَ القَوْمَ, (S, A, Msb, K,) aor. ـِ (S, Msb, K,) inf. n. خَمْسٌ, (Msb,) He was, or became, the fifth of the people: (S, A, Msb, K:) or he made them five by [adding to their number] himself. (S, K.) b3: خَمَسَ also signifies He made fourteen to be fifteen. (T in art. ثلث.) b4: And He made forty-nine to be fifty with himself. (A'Obeyd, S in that art.) b5: خَمَسَ الحَبْلَ, aor. ـِ inf. n. خَمْسٌ, He made the rope of five strands twisted together. (TA.) A2: خَمَسَتِ الإِبِلُ The camels drank on the fifth day, counting the day of the next preceding drinking as the first. (TA.) [See خَمْسٌ.] b2: خَمَسَ, said of a horse, He came fifth in the race. (T, M, L; all in art. ثلث.) 2 خمّسهُ, inf. n. تَخْمِيسٌ, He made it five. (EshSheybánee and K, voce وَحَّدَهُ.) b2: He made it to be five-cornered; five-angled; pentagonal. (K.) b3: خَمَّسَتْ She brought forth her fifth offspring. (TA in art. بكر.) b4: And خمّسهُ He made it five-fifths. (Msb.) b5: خمّس لِامْرَأَتِهِ, or عِنْدَهَا, He remained five nights with his wife: and in like manner the verb is used in relation to any saying or action. (TA voce سَبَّعَ.) b6: تَخْمِيسٌ also signifies [The watering of land or seedproduce on the fifth day, counting the day of the next preceding watering as the first;] the watering of land that is [next] after the تَرْبِيع. (TA.) 4 اخمس القَوْمُ The party of men became five: (S, K:) b2: also, The party of men became fifty. (M and L in art. ثلث.) b3: اخمس الرَّجُلُ The man was, or became, one whose camels came to water on the fifth day, counting the day of the next preceding drinking as the first. (S, * K, * TA.) [See خِمْسٌ.]

خَمْسٌ fem. of خَمْسَةٌ [q. v.].

خُمْسٌ: see خُمُسٌ.

خِمْسٌ The drinking of camels on the fifth day, counting the day of the next preceding drinking as the first; their drinking one day, then pasturing three days, then coming to the water on the fifth day, the first and last days, on which they drink, being thus reckoned: this is the correct explanation, accord. to Aboo-Sahl El-Khowlee; and Aboo-Zekereeyà says the like; (TA;) or their pasturing three days, and coming to the water on the fourth day [not counting the day of the next preceding watering; for it is evident that this explanation is virtually the same as that preceding]: (S, K:) accord. to Lth, the drinking of camels on the fourth day, counting the day on which they returned from [the next preceding] watering; but Az says, that this is a mistake; the day of returning from watering not being counted [when it is explained as meaning the drinking on the fourth day]: (TA:) pl. أَخْمَاسٌ, the only pl. form. (Sb, TA.) [See ظِمْءٌ.] Hence, فَلَاةٌ خِمْسٌ [as in copies of the K, or it may be فَلَاةُ خِمْسٍ,] A desert in which the water is far distant, so that the camels come to the water on the fourth day, exclusive of the [next preceding] day on which they drank. (Az, K, TA.) Hence also the saying, فُلَانٌ يَضْرِبُ أَخْمَاسًا لِأَسْدَاسٍ (S, K *) (tropical:) Such a one makes a pretence of اخماس [or fifth-day waterings] for the purpose of اسداس [or sixth-day waterings]: i. e., he advances his camels from the خِمْس to the سِدْس: (K:) a prov.: (TA:) meaning, such a one strives to deceive, or circumvent: (S, K:) applied to him who acts towards another with artifice, pretending that he obeys him, or complies with his desire: (TA:) or to him who pretends one thing while he means another: (K:) and taken from the saying, related by AO and IAar, ضَرَبَ أَخْمَاسًا لِأَسْدَاسٍ [He made a pretence of اخماس for the purpose of اسداس]; said of him who proposes a thing whereby he means another thing, which he commences and by slow degrees accomplishes: (TA:) for a man, when he desires to make a long journey, accustoms his camels to drink خِمْسًا سِدْسًا [i. e. on the fifth day and then on the sixth, in each case counting the day of the next preceding drinking as the first]: (K, TA:) the origin of the saying, accord. to IAar, being this: an old man was among his camels, accompanied by his sons, men, who pastured them, and who had been long far distant from their families; and he told them one day to pasture their camels رِبْعًا [i. e. watering on the fourth day, counting the day of the next preceding watering as the first], which they did, proceeding in the way towards their families: then they proposed to do so خِمْسًا; and then, سِدْسًا: whereupon the old man, understanding what they meant, said, ye are doing nothing but making a pretence of اخماس for the purpose of اسداس: the object of your desire is not the pasturing of them, but it is only your families. (TA.) [See below, voce خُمُسٌ, a saying similar in words but different in meaning.] b2: It is also used for سَيْرُ خِمْسٍ [A journey in which the camels are watered only on the first and fifth days; a journey in which the second and third and fourth days are without water]. (L in art. جلذ.) You say خِمسٌ بَصْبَاصٌ, [and صَبْصَابٌ,] and قَعْقَاعٌ, and حَثْحَاثٌ, [and حَصْحَاصٌ, &c.,] i. e. A journey [in which the camels are watered only on the first and fifth days,] in the course of which, to the water, there is no flagging, by reason of its remoteness. (TA.) El-'Ajjáj uses the expression خِمْسٌ كَحَبْلِ الشَّعَرِ المُنْحَتِّ meaning, A [journey of the kind termed] خمس without any deviation, like a rope made of hair that has fallen off and that is free from any unevenness. (L, TA.) b3: خِمْسٌ also signifies The fifth young one, or offspring. (A in art. ثلث.) A2: A [garment of the kind called] بُرْد, (S, K,) of the fabric of El-Yemen; (S;) so called because first made for a king of El-Yemen named خِمْسٌ, (AA, S,) or الخِمْسُ; (K, TA;) as also ↓ خَمِيسٌ. (TA.) For the latter word, we find in the work of Bkh, خَمِيص, with ص; which, if correct, is masc. of خَمِيصَةٌ, which is a small kind of كِسَآء. (IAth, and L.) [The pl. of خِمْسٌ applied to a بُرْدَة is أَخْمَاسٌ.] See also مَخْمُوسٌ, in four places.

خُمُسٌ and ↓ خُمْسٌ A fifth part; (Msb, K;) as also ↓ خَمِيسٌ, (S, in art. ثلث, and IAmb and Msb,) agreeably with a rule applicable in the case of every one of the units, except ثَلِيثٌ: (TA:) some allow this last; but Az disallows it, and خميس also: (S in art. ثلث:) pl. أَخْمَاسٌ. (Msb, TA.) b2: [Hence, app.,] ضَرَبَ أَخْمَاسَهُ فِى

أَسْدَاسِهِ He turned his five senses towards his six relative points; [namely, above, below, before, behind, right, and left:] an allusion to the collecting all the thoughts to examine a thing, and turning the attention in all directions. (MF.) خَمْسَةٌ, (S, K,) masc.; and خَمْسٌ, fem.; (S;) [Five;] a certain number. (S, K.) You say خَمْسَةُ رِجَالٍ [Five men], and خَمْسُ نِسْوَةٍ [Five women]. (S.) You say also, عِنْدِى خَمْسَةُ دَرَاهِمْ [I have five dirhems], with refa: and if you please, you incorporate the ة into the د [and say, خَمْسَة دَّرَاهِمَ]: but when you prefix ال to دراهم, you say, عِنْدِى خَمْسَةُ الدَّرَاهِمِ [I have the five dirhems], with damm; and may not incorporate, because you have incorporated the ل into the د: and in the case of a fem. n. you say, عِنْدِى خَمْسُ القُدُورِ [I have the five cooking-pots]: also, هٰذِهِ الخَمْسَةُ الدَّرَاهِمِ [These five dirhems]; and, if you please, الدَّرَاهِمُ, using it in the manner of an epithet: and in like manner [you use the other nouns of number] to عَشَرَةٌ [inclusive]. (S.) Yousay also, صُمْنَا خَمْسًا مِنَ الشَّهْرِ [We fasted during a period of five nights of the month with their days]; making لَيَالٍ to predominate over أَيَّام, when you do not mention the word ايّام, though the fasting is in the day; because the night of each day precedes the day: but when you mention the word ايّام, you say, صُمْنَا خَمْسَةَ أَيَّامٍ [We fasted five days]. (ISk, TA.) يَعَضُّ بِالخَمْسِ means He bites the fingers: these being [five in number and] of the fem gender: (Ham p. 790:) [i. e.] خَمْسٌ means the five fingers. (Har p. 76.) [Respecting a peculiar pronunciation of the people of El-Hijáz, and a case in which خَمْسَة is imperfectly decl., see ثَلَاثَةٌ.] b2: [خَمْسَةَ عَشَرَ, masc.; and خَمْسَ عَشْرَةَ, fem.; Fifteen. For variations thereof, see art. عشر.]

خَمْسُونَ [Fifty, and fiftieth,] is also written and pronounced خَمِسُونَ, with kesr to the خَمَسُونَ, by poetic license, as related by Ks; or م, with fet-h, as related by others, after the manner of خَمْسَةٌ and خَمَسَاتٌ: (Fr, TA:) accord. to the T, the variation خَمِسُونَ, with kesr to the م, is [dialectic, being] similar to خَمْسَ عَشِرَةَ, with kesr to the ش [in the dial. of Nejd]. (TA.) جَاؤُوا خُمَاسَ, and ↓ مَخْمَسَ, They came five and five; [or five and five together; or five at a time and five at a time;] (K, TA;) like as they say, ثُنَآءَ and مَثْنَى, and رُبَاعَ and مَرْبَعَ: (TA:) or, accord. to A 'Obeyd, not more than أُحَادَ and ثُنَآءَ and ثُلَاثَ and رُبَاعَ has been heard, except عُشَارَ occurring in a verse of El-Kumeyt. (TA in art. عشر.) خَمِيسٌ: see خُمُسٌ: b2: and مَخْمُوسٌ, in two places. b3: An army; because consisting of five parts, namely, the van, the body, the right wing, the left wing, and the rear; (S, A, K;) or because the spoils are divided into fifths among it; but this latter assertion requires consideration; (ISd, MF;) for this division of the spoils is an affair of the Muslim law, whereas خميس [thus applied] is an old term: (MF:) or an army having numerous weapons; syn. جَيْشٌ خَشِنٌ. (TA.) b4: يَوْمُ الخَمِيسِ, (S, Msb, K,) and simply الخَمِيسُ, Thursday; the fifth day of the week; thus used for الخَامِسُ, in like manner as الدَّبَرَانُ is applied to the star [that follows the Pleiades, for الدَّابِرُ]: (TA:) pl. [of pauc.] أَخْمِسَةٌ and [of mult.] أَخْمِسَآءُ (S, Msb, K) and أَخَامِسُ. (Fr, TA.) Az used to say, مَضَى

الخَمِيسُ بِمَا فِيهِ [Thursday passed with what happened in it], making it sing. and masc.: but Abu-l-Jarráh used to say, مَضَىالخَمِيسُ بِمَ فِيهِنَّ, making it pl. and fem., and using it as a n. of number. (Lh, TA.) It has no dim. (Sb, S in art. امس.) A2: See also خِمْسٌ, last signification.

A3: مَا أَدْرِى أَىُّ خَمِيسِ النَّاسِ هُوَ means I know not what company of men it is. (Ibn-' Abbád, Sgh, K.) خُمَاسِىٌّ A boy five spans (أَشْبَار) in height: (S, Mgh, Msb, * K:) said of him who is increasing in height [but has not attained his full stature]: (Msb:) fem. with ة: (Lth, TA:) and in like manner you say رُبَاعِىٌّ: (S, Msb:) but you do not say سُبَاعِىٌّ, (Lth, S, K,) nor سُدَاسِىٌّ; (Lth, K;) [i. e., in speaking of a boy;] for when he has attained seven spans, (S,) or six spans, (Lth, K,) he is a man: (Lth, S, K:) or to a slave you apply the epithet سداسىّ also; and to a garment, or piece of cloth, سباعىّ. (Msb.) b2: See also مَخْمُوسٌ. b3: [Also A word composed of five letters, radical only, or radical and augmentative.]

خَمِيسِىٌّ One who fasts alone on Thursday. (IAar, Th.) خَامِسٌ [Fifth]: for this you also say خَامٍ; (ISk, S, K;) whence the phrase, جَآئَ فُلَانٌ خَامِيًا [Such a one came fifth], for خَامِسًا: (ISk, S:) [fem. with ة.] b2: [خَامِسَ عَشَرَ and خَامِسَة عَشْرَةَ, the former masc. and the latter fem., meaning Fifteenth, are subject to the same rules as ثَالِثَ عَشَرَ and its fem., explained in art. ثلث, q. v.]

A2: إِبِلٌ خَامِسَةٌ (TA) and خَوَامِسُ (S, K) Camels that drink on the fifth day, counting the day of the next preceding drinking as the first: [see خِمْسٌ:] (TA:) or that pasture three days, coming to the water on the fourth day [not counting the day of the next preceding watering]. (S, K.) جَاؤُوا مَخْمَسَ: see خُمَاسَ.

مُخَمَّسٌ A thing five-cornered; five-angled; pentagonal. (S.) [See also مُثَلَّثٌ.]

مَخْمُوسٌ Five cubits in length; applied to a spear, (S, A, K,) as also ↓ خَمِيسٌ; (K;) and to a garment, or piece of cloth, (S, A, K,) as also ↓ خَمِيسٌ, (S, A, Mgh, K,) which occurs in a trad. as meaning a small garment or piece of cloth, (Mgh,) and ↓ خُمَاسِىٌّ [q. v. suprà]; (TA;) and in like manner, ↓ بُرْدَةُ أَخْمَاسٍ a [garment of the kind called] بردة fire cubits long. (ISk, TA.) Hence the saying, ↓ هُمَا فِى بُرْدَة أَخْمَاسٍ (assumed tropical:) They two have become near together, and in a state of agreement. (K.) A poet says, صَيَّرَنِى جُودُ يَدَيهِ وَمَنْ

↓ أَهْوَاهُ فِى بُرْدَةِ أَخْمَاسِ i. e., (assumed tropical:) The bounty of his hands has made me and the person whom I love to be near together, as though we were in a بردة five cubits long: (Th, TA:) app. meaning that the person thus spoken of had purchased for him a female slave, or had given for him the dowry of his wife. (Az, Sgh, TA.) You also say, ↓ لَيْتَنَافِى بُرْدَةِ أَخْمَاسٍ, a prov., meaning (assumed tropical:) Would that we were near together. (ISk, TA.) [See also بُرْدٌ.] b2: Also A rope made of five strands twisted together. (S, A, K.)

خدع

1 خَدَعَهُ, (TA,) [aor. ـَ inf. n. خَدْعٌ, (Bd in ii. 8,) He hid it, or concealed it; (TA;) as also ↓ اخدعه, (Msb, TA,) inf. n. إِخْدَاعٌ. (TA.) b2: [And hence, app.,] (Lh, K,) inf. n. as above, (Lh,) (tropical:) He doubled it, or folded it, one part upon another; namely, a garment, or piece of cloth. (Lh, K, TA.) b3: [And hence, also, accord. to some,] خَدَعَهُ, aor. ـَ inf. n. خَدْعٌ (S, Mgh, Msb, K) and خِدْعٌ, (Az, S, K,) or the latter is a simple subst., (Msb, TA,) and خَدِيعَةٌ, (TA,) or this [also] is a simple subst., (Msb, TA,) like خِدَاعٌ, [which is also an inf. n. of 3,] and like خُدٌعَةٌ, (TA,) He deceived, deluded, beguiled, circumvented, or outwitted, him; syn. خَتَلَهُ; (S, Mgh, K;) and desired to do to him a foul, an abominable, or an evil, action, without his knowing whence it proceeded: (S, K:) or he dissembled [or acted deceitfully] with him; pretended to him the contrary of what he concealed: (TA:) or he made him to resign, or relinquish, the object that he had in view, by pretending to him something the contrary of what he concealed: (Er-Rághib, B:) and ↓ خادعهُ, (S, TA,) inf. n. مُخَادَعَةٌ (S) [and خِدَاعٌ], signifies the same; (S, * TA;) as also ↓ اختدعهُ; and ↓ تخدّعهُ; and ↓ خدّعهُ, inf. n. تَخْدِيعٌ: (TA:) or this last signifies he deceived him, deluded him, beguiled him, circumvented him, or outwitted him, much: (KL:) [and of another of these verbs we find the following various explanations:] ↓ خادعهُ is syn. with كَايَدَهُ [which has the first of the meanings assigned in this sentence to خَدَعَهُ; or signifies he practised with him mutual deceit, delusion, guile, or circumvention; he deceived him, &c., being deceived, &c., by him; and this latter meaning, if not each meaning, may be intended here by كايده; for Bd says, (in ii. 8,) that مُخَادَعَة is between two]: (TA:) or it signifies he strove, endeavoured, or desired, to deceive, delude, beguile, circumvent, or outwit, him; (AAF, L;) [agreeably with what is said by Kemál Páshá Zádeh, (as I find in a marginal note in a copy of the MS, and also in the Kull p. 178,) that one says of a man خادع when he has not attained his desire, and خَدَعَ when he has attained his desire;] for many a verb of the measure فَاعَلَ relates to one only; as in the instances of عَاقَبْتُ اللِّصَّ and طَارَقْتُ النَّعْلَ: (L:) or it signifies, [like خَدَعَهُ,] he pretended to him something different from that which was in his mind. (K.) It is said in the Kur [ii. 8], اللّٰهَ وَالَّذِينَ آمَنُوا ↓ يُخَادِعُونَ, (TA,) meaning They pretend, to God and to those who have believed, something different from that which is in their minds, by concealing unbelief and pretending belief; for when they do thus to the believers, they do thus to God: (K:) and again, [in iv. 141], اللّٰهَ وَهُوَ خَادِعُهُمْ ↓ يُخَادِعُونَ [They strive, endeavour, or desire, to deceive God, or] they think that they deceive God, but He is [their deceiver, i. e.,] the requiter, to them, of their خِدَاع [or deceit, &c.]: (TA:) or the meaning is [they deceive] the friends of God: (S:) and [agreeably with this last rendering, and that given in the K,] Aboo-Hayáh reads, in the former passage, يَخْدَعُونَ اللّٰهَ: (TA:) [which passage continues thus:] إِلَّا أَنْفُسَهُمْ ↓ وَمَا يُخَادِعُونَ [but they do not deceive any save themselves]; i. e., the re-sult of their خِدَاع [or deceit] does not befall any save themselves: (K:) here, again, Aboo-Hayáh reads يَخْدَعُونَ: (TA:) Muärrik reads وَمَا

↓ يَخَدِّعُونَ, meaning يَخْتَدِعُونَ. (K.) Accord. to IAar, الخَدْعُ signifies مَنْعُ الحَقِّ [meaning The preventing from discovering, or accepting, the truth]. (L.) [“ He deceived him,” or the like, seems to be generally regarded as the primary signification of خَدَعَهُ, for it occupies the first place in all the lexicons to which I have access: but Bd says (in ii. 8) that this meaning is from خَدَعَ said of the ضَبِّ, and that the primary signification of خَدْعٌ is the act of “ concealing: ” the action of the ضبّ, however, as will appear in what follows, implies, and originates from, a desire of deceit; and so, often, does the act of concealing.] b4: [Hence, app.,] خَدَعْتُهُ I gained the mastery over him. (TA.) b5: خَدَعَ, (Lth, TA, &c.,) aor. ـَ inf. n. خَدْعٌ, (TA,) said of a [lizard of the kind called] ضَبّ, [as though meaning either خَدَعَ المُحْتَرِشَ It deceived the hunter, or خَدَعَ نَفْسَهُ it concealed itself,] signifies it entered into its hole; (Lth;) as also خَدَعَ فِى حُجْرِهِ: (S, K:) or it scented a man, and therefore entered its hole, in order that it might not be caught; as also ↓ انخدع: (TA:) or it entered into its hole in a tortuous manner: and in like manner, a gazelle into its covert: but mostly said of a ضبّ: (Abu-l-'Omeythil:) also said of other things: (Lth:) of a fox, meaning he took to going to the right and left, deceitfully, or guilefully: and of a man, meaning he hid himself from another: and he assumed a disposition not his own. (TA.) [See also خِدَاعٌ, below.] b6: Hence, i. e. from خَدَعَ said of the ضبّ, (A, TA,) خَدَعَتْ عَيْنُ الشَّمْسِ (tropical:) The disc of the sun set; (A, K, TA;) like خَضَعَتْ. (TA in art. خضع.) b7: [And] خَدَعَتْ عَيْنُهُ (tropical:) His eye sank, or became depressed, in his head. (Lh, K, TA.) [Also meaning (assumed tropical:) His eye did not sleep: for] خَدَعَتِ العَيْنُ signifies (assumed tropical:) the eye did not sleep. (TA.) b8: [Hence also, as indicated in the S,] مَا خَدَعَتْ فِى عَيْنِى نَعْسَةٌ (assumed tropical:) [A slumber did not enter my eye]: (S:) or مَا خَدَعَتْ بِعَيْنِهِ نَعْسَةٌ, (so in the L,) or خَدْعَةٌ, i. e. نَعْسَةٌ, (so in the TA,) meaning (tropical:) a slumber did not pass by his eye. (L, TA.) [And from the same source have originated several other tropical significations, of which exs. here follow.] b9: خَدَعَتِ الأُمُورِ (tropical:) The affairs varied in their state; or were, or became, variable. (Ibn-'Abbád, K.) b10: خَدَعَتِ السُّوقُ, (S, K,) inf. n. خَدْعٌ, (TA,) (tropical:) [The market varied in its state; at one time being brisk, and at another time dull, in respect of traffic: (see خَادِعٌ, below:) or] the market became dull in respect of traffic; (S, K;) as also ↓ انخدعت; (Lh, TA;) or انخدع: (K: [but سوق is generally fem.:]) and, as some say, it became brisk in respect of traffic: thus it appears to have two contr. significations: (TA:) and خَدَعَ السِّعْرُ (tropical:) The price became high, or dear. (TA.) b11: Said of a man, خَدَعَ also signifies (tropical:) His wealth, (K, TA,) and the like, (TA,) became small in amount, or little. (K, TA.) b12: Said of a time, inf. n. خَدْعٌ, (tropical:) Its rain became little: (TA:) and of rain, (tropical:) It became little. (K, TA.) b13: Said of spittle, or saliva, (tropical:) It dried: (S, K, TA:) or it became little, and dried, in the mouth: (A, TA.) or it became deficient; and when it becomes deficient, it becomes thick; and when it becomes thick, it becomes stinking: (TA:) or it became corrupt: (IAar, TA:) and in like manner, said of a thing, it became corrupt, or bad. (TA.) [See also خَادِعٌ, below.] b14: Said of a generous man, (K,) (tropical:) He refrained [from giving], (S, L, K,) and refused. (L.) You say, كَانَ فُلَانٌ يُعْطِى ثُمَّ خَدَعَ (tropical:) [Such a one used to give; then he refrained, and refused]. (S.) A2: خَدَعَهُ aor. ـَ inf. n. خَدْعٌ, He cut, or severed, his [vein called the] أَخْدَع. (TA.) 2 خدّعهُ, inf. n. تَخْدِيعٌ: see 1, third sentence. b2: خُدِّعَ He was deceived, deluded, beguiled, circumvented, or outwitted, repeatedly, so that he became experienced: or he was deceived, &c., in war, time after time, so that he became skilful: or he became experienced in affairs: or he became experienced in affairs, sound in judgment, cunning, and guileful. (TA.) 3 خادعهُ, inf. n. مُخَادَعَةٌ and خِدَاعٌ: see 1, in five places. b2: مُخَادَعَةٌ العَيْنِ means The causing the eye to doubt respecting that which it sees. (Ham p. 541.) b3: خادع المَجْدَ, (As, K, *) or الحَمْدَ, (AA,) a phrase used by Er-Rá'ee, (TA,) He forsook, or relinquished, (As, AA, K,) glory, (As,) or praise, not being worthy of it. (AA.) 4 اخدعهُ: see 1, first signification.

A2: He incited him to deceive, delude, beguile, circumvent, or outwit; or to desire to do to another a foul, an abominable, or an evil, action, without the latter's knowing whence it proceeded; or to pretend to another something different from that which was in his mind. (K.) In the Kur ii. 8, quoted above, Yahyà Ibn-Yaamar reads, وَمَا يُخْدِعُونَ. (TA.) 5 تخدّع He constrained himself to deceive, delude, beguile, circumvent, outwit, or the like. (K, * TA.) A2: تخدّعهُ: see 1, third sentence.6 تخادعوا They deceived, deluded, beguiled, circumvented, or outwitted, one another; or practised deceit, guile, circumvention, or the like, one to another. (TA.) b2: تخادع He pretended deceit, delusion, guile, or circumvention, (S, * P S,) on his part: (S:) or he pretended to be deceived, deluded, beguiled, circumvented, or outwitted, not being so; (K, TA;) as also ↓ انخدع. (TA.) 7 انخدع quasi-pass. of خَدَعْتُهُ [i. e. He became deceived, deluded, beguiled, circumvented, or outwitted]: (S, Msb, TA:) or he was content to be deceived, deluded, beguiled, circumvented, or outwitted. (Lth, K.) b2: See also 6.

A2: See also 1, latter half, in two places.8 اختدعهُ; and يَخَدِّعُونَ, for يَخْتَدِعُونَ: see 1, in the former half of the paragraph, in two places.

خِدْعٌ: see خَدِيعَةٌ.

خَدِعٌ: see خَادِعٌ, in two places.

خَدْعَةٌ A single act of deceit, delusion, guile, circumvention, or outwitting. (Mgh.) It is said in a trad., (Mgh, TA,) الحَرْبُ خَدْعَةٌ, and ↓ خُدْعَةٌ, (S, Mgh, Msb, K,) and ↓ خِدْعَةٌ, (K,) and ↓ خُدَعَةٌ, (Az, Ks, S, Mgh, K,) accord. to different relaters; (Th, Mgh, K;) the first being the most chaste, (S, Mgh, Msb,) said to be the form used by Mo-hammad; (Th, Mgh, Msb;) the second ascribed by El-Khattábee to the vulgar; (TA;) the last the best in point of meaning: (Mgh:) i. e., accord. to the first reading, (Mgh,) War is finished by a single act of deceit, &c.; (Mgh, O, K;) accord. to the second, war is a thing by which one is deceived; (Mgh, Msb;) or war is deceived; for when one of the two parties deceives the other, it is as though the war itself were deceived; (IAth, TA;) [accord. to the third, war is a mode, or manner, of deceiving;] and accord. to the fourth, war is a deceiver of those engaged in it (IAth, Mgh, TA) by the frequent deceits which occur therein. (Mgh.) A2: (tropical:) A slumber. (TA.) خُدْعَةٌ A thing by which, or with which, one deceives, deludes, beguiles, circumvents, or outwits; (Mgh, Msb;) like as لُعْبَةٌ signifies “ a thing with which one plays. ” (Msb.) See خَدْعَةٌ. b2: One whom people deceive, delude, beguile, circumvent, or outwit, (S, K,) much; (K;) like as لُعْنَةٌ signifies one “ who is much cursed. ” (TA.) [See, again, خَدْعَةٌ. The comparison of خُدْعَةٌ in one sense with لُعْبَةٌ, and in another sense with لُعْنَةٌ, suggests that one of the explanations above may perhaps be founded upon a mistranscription. On فُعْلَةٌ as the measure of a word having the sense of a pass. part. n., see a remark of IB voce لَقَطٌ.] b3: See also خَدِيعَةٌ.

خِدْعَةٌ [A mode, or manner, of deceiving, deluding, beguiling, circumventing, or outwitting]: see خَدْعَةٌ.

خُدَعَةٌ: see خَادِعٌ, in three places: b2: and see also خَدْعَةٌ.

خِدَاعٌ: see خَدِيعَةٌ; [and see also 3.] b2: خِدَاعُ الضَّبِّ signifies The procedure of the [lizard called] ضبّ when it is attacked by a serpent, or hunted by a man feeling the head of its hole in order that it may imagine him to be a serpent: if the ضب be experienced, it puts forth its tail to half the length of the hole, and if it feel a serpent, it strikes it, and cuts it in halves; and if it be a hunter, it does not suffer him to lay hold upon its tail, and so it escapes, for the hunter does not dare to put his hand into its hole, because it may not be free from a scorpion, of which he fears the sting, as a strong friendship subsists between the ضب and the scorpion, and the former makes use of the latter to defend itself from the hunter: or, as some say, it signifies its concealing itself, and remaining long in its hole, and seldom appearing, and being very cautious. (O, TA.) خَدُوعٌ: see خَادِعٌ, in three places. b2: Also (assumed tropical:) A she-camel that yields milk abundantly at one time, and withholds it at another. (K.) خَدِيعَةٌ Deceit, delusion, guile, circumvention, or outwitting; and a desire to do to another a foul, an abominable, or an evil, action, without the latter's knowing whence it proceeds; (S, K;) a subst. from خَدَعَهُ; (S, Msb, K;) as also ↓ خِدْعٌ, (Msb, TA,) or this is an inf. n.; (Az, S, K;) and ↓ خُدْعَةٌ; (TA;) and ↓ خِدَاعٌ; (TA;) which [is also an inf. n. of خَادَعَهُ, and] originally signifies concealment: (Ham p. 541:) [and hence as above: and] also signifies prevention (مَنْعٌ); and art, artifice, cunning, or skill, in the management of affairs; (IAar, Sgh, K;) or a making another to resign, or relinquish, the object that he has in view, by pretending to him something the contrary of what he conceals. (Er-Rághib, B.) خَدَّاعٌ; and its fem, with ة: see the next paragraph, in two places.

خَادِعٌ [Deceiving, deluding, beguiling, circumventing, outwitting, or the like;] act. part. n. of خَدَعَهُ; as also ↓ خَدُوعٌ; (Msb;) or [rather] this latter is an intensive epithet, signifying one who deceives, &c., much, or often; or very deceitful, &c.; or a great deceiver, &c.; (Mgh, K;) and ↓ خَدَّاعُ, (Msb, TA,) and ↓ خَدِعٌ, and ↓ خَيْدَعٌ; (TA;) [but these three are also intensive epithets, like خَدُوعٌ;] and ↓ خُدَعَةٌ signifies one who deceives, &c., other men; (S;) or [rather] this last is syn. with خَدُوعٌ as explained above, (K,) or خَدَّاعٌ: (Mgh:) [the pl. of خَادِعَةٌ, fem. of خَادِعٌ, is خَوَادِعُ:] and the pl. of ↓ خَدُوعٌ is خُدُعٌ. (Mgh.) b2: [Hence,] ضَبٌّ خادِعٌ A [lizard of the kind called] ضبّ that deceives, beguiles, or circumvents; (Z, TA;) as also ↓ خَدِعٌ. (S, K.) b3: And دَهْرٌ خَادِعٌ and ↓ خُدَعَةٌ (assumed tropical:) [Deceiving, or varying, and very deceitful, or very variable, fortune, or time]. (TA.) [Whence, or] because of its variableness, (TA,) ↓ الخُدَعَةُ is (tropical:) a name for Fortune, or time. (K, TA.) b4: And فُلَانٌ خَادِعُ الرَّأْىِ (tropical:) Such a one remains not steadily in one opinion. (TA.) b5: And خُلُقٌ خَادِعٌ (tropical:) A varying, or variable, disposition. (S, K, TA.) b6: and سُوقٌ خَادِعَةٌ (tropical:) A market varying, or variable, in its state; (S, A, O, K;) at one time being brisk, and at another time dull, in respect of traffic: (A, TA:) or a market dull in respect of traffic: or a market in which one cannot obtain a thing because of its dearness. (TA.) خَادِعٌ also signifies (tropical:) Anything unsaleable, or difficult of sale, and in little demand. (TA.) And accord. to Fr, the Benoo-Asad use the epithet ↓ مُخَادِعُ [perhaps a mistake for خَادِعٌ] in the sense of (tropical:) High, or dear, applied to a price. (TA.) b7: And طَرِيقٌ خَادِعٌ (tropical:) A road that appears at one time and disappears at another; as also ↓ خَدُوعٌ: (K:) a road which one does not know: (TA:) a road deviating from the right course; (TA;) as also ↓ خَيْدَعٌ; (S, K, TA;) which one does not know. (S, TA.) And مَآءٌ خَادِعٌ (tropical:) A water to which one does not know the way. (TA.) b8: [Hence also,] سِنُونَ خَوَادِعُ (tropical:) Years in which is little good; bad years: (Sh, TA:) and سِنُونَ

↓ خَدَّاعَةٌ (tropical:) (tropical:) years in which is little increase: (S, K, TA:) from خَدَعَ said of rain, or of spittle; and therefore doubly tropical: (TA:) or, as some say, years in which is much rain, and in which the produce is little. (Sgh.) خَادِعٌ also signifies (assumed tropical:) Corrupt, or bad; applied to food and other things. (TA.) And you say, دِينَارٌ خَادِعٌ (assumed tropical:) A deficient, or defective, deenár. (S.) and رَجُلٌ خَادِعٌ (tropical:) A man who brings evil upon others. (TA.) خَيْدَعٌ: see خَادِعٌ, first sentence. [Hence,] (tropical:) A wolf that acts deceitfully, or mischievously; or that practises artifice. (Z, Sgh, K. [In the CK, المُخْتَالُ is erroneously put for المُحْتَالُ.]) b2: Also A person in whose love, or affection, no confidence is placed. (K.) b3: And hence, (TA,) الخَيْدَعُ is also applied to (tropical:) The mirage; (S, K, TA;) accord. to some. (S.) You say, غَرَّهُمُ الخَيْدَعُ (tropical:) The mirage deceived them. (TA.) b4: [For the same reason,] it is also applied to (assumed tropical:) The cat. (IB.) b5: And from the former of the last two meanings is derived the phrase (TA) غُولٌ خَيْدَعٌ (S, K, TA) (tropical:) (tropical:) A very deceitful, or guileful, ghool; (K, TA;) so that it is doubly tropical. (TA.) b6: طَرِيقٌ خَيْدَعٌ: see خَادِعٌ; in the latter part of the paragraph.

خَادِعَةٌ fem. of خَادِعٌ [q. v.]. b2: Also A small door in a large door. (Ibn-'Abbád, K.) b3: See also مُخْدَعٌ.

أَخْدَعُ [More, and most, deceitful, deluding, guileful, outwitting, or the like]. [Hence,] أَخْدَعُ مِنْ ضَبٍّ [More deceitful, or guileful, than a dabb]; a prov.; (S, K;) applied to a person over whom one has not power, by reason of deceit, or guile. (IAar.) They said also, إِنَّكَ لَأَخْدِعُ مِنْ ضَبٍّ حَرَشْتُهُ [Verily thou art more deceitful, or guileful, than a dabb that I have hunted]. (Az, AAF, O.) [See خِدَاعٌ.]

A2: الأَخْدَعُ [app. Each of the two branches of the occipital artery which are distributed upon the occiput;] a certain vein, (S, K,) one of a pair of veins, called the أَخْدَعَانِ, (S, Mgh, Msb,) in the cupping-place (Mgh, Msb) of the neck, (Mgh,) or in the place [of the application] of the two cupping-instruments; being a branch from the وَرِيد [or carotid artery]; (S, K;) sometimes the scarification [ for cupping] happens to be upon one of them, and the patient consequently is exhausted by loss of blood: (S:) the اخدعان are two concealed veins in the place of the cupping of the neck: Lh says, they are two veins in the neck: some say that they are the وَدَجَانِ, q. v.: (TA:) the pl. is أَخَادِعُ. (K.) b2: فُلَانٌ شَدِيدُ الأَخْدَعِ means Such a one is strong in the place of the اخدع. (As, S, O.) b3: It also means (assumed tropical:) [Such a one is] a person who resists; unyielding; uncomplying. (TA.) And لَيِّنُ الأَخْدَعُ (assumed tropical:) One who does not resist; yielding; complying. (TA.) b4: You say also, لَوَى فُلَانٌ أَخْدَعَهُ (tropical:) Such a one turned away, or aside, and behaved proudly, or haughtily. (TA.) And سَوَّى أَخْدَعَهُ (tropical:) He relinquished pride, or haughtiness. (TA.) And to him who is proud, one says, لَأُقِيمَنَّ أَخْدَعَيْكَ, meaning (assumed tropical:) I will assuredly dispel thy pride. (Ham p. 432.) مَخْدَعٌ: see what next follows.

مُخْدَعٌ and ↓ مِخْدَعٌ (Fr, Yaakoob, S, Msb, K) and ↓ مَخْدَعٌ; (Msb, TA;) the first of which is the original form, the second being adopted because the first was found to be difficult of utterance; (Fr, Yaakoob, S;) and the first is the only proper subst. of the measure مُفْعَلٌ; other words of that measure being epithets; (Sb;) A closet, or small chamber, in which a thing is kept, or preserved; (Msb;) i. q. خِزَانَةٌ; (Fr, Yaakoob, S, K;) by which is meant a small chamber within a large chamber: (TA:) from

أَخْدَعَهُ meaning “he hid it,” or “concealed it:” (Msb:) and [in like manner] ↓ خَادِعَةٌ signifies a chamber within a chamber: (K:) Er-Rághib says, as though its builder made it a deceiver of him who might seek, or desire, to take, or reach, a thing in it. (TA.) مِخْدَعٌ: see the next preceding paragraph.

مُخَدَّعٌ: see مُخَدَّعٌ, in two places.

مَخْدُوعٌ and ↓ مُخَدَّعٌ are syn. [as signifying Deceived, deluded, beguiled, circumvented, outwitted, or the like: or rather, the latter signifies much deceived, &c.]. (TA.) b2: And [hence] ↓ the latter, A man (S, L) Deceived, deluded, beguiled, circumvented, or outwitted, (S, L, K,) in war, (S, L,) time after time, (S, L, K,) so that he has become experienced, (S, K,) or so that he has become skilful: (L:) or experienced in affairs: (TA:) or experienced in affairs, sound in judgment, cunning and guileful: (ISh:) or characterized by deceit, delusion, guile, or circumvention, in war. (AO.) A2: Also the former, One whose [vein called the] أَخْدَعُ is cut, or severed. (S, K.) مُخَادِعٌ: see خَادِعٌ.

صمع

1 صَمِعَتِ الأُذُنُ, aor. ـَ inf. n. صَمَعٌ, (Msb, TA,) The ear was [small: (see أَصْمَعُ:) or] cleaving [to the head], and small: (Msb:) or was small, and not pointed, or tapering, or slender at the extremity, and had a contraction in the middle, and a cleaving to the head: or clave to the side of the face, from its base, and was short, not pointed, or tapering, or slender at the extremity: or was narrow, or contracted, in its hole, and pointed. (TA.) 2 صَمَّعَ see the next paragraph. Q. Q. 1 صَوْمَعَ الثَّرِيدَةَ He made the ثريدة [or mess of crumbled bread with broth] slender in the head, (Ibn-'Abbád, O, K,) and pointed therein; (Ibn-'Abbád, O;) as also ↓ صَمَّعَهَا. (TA.) b2: And صومع بِنَأءَهُ He made his building high. (Seer, TA.) b3: And صومع الشَّىْءَ He collected together the thing. (Ibn-'Abbád, O, K.) صَمَعٌ inf. n. of 1 [q. v.]. (Msb, TA.) b2: Also Courage: because the courageous is described as compact in heart. (TA.) صَمِعٌ Courageous. (TA.) b2: And Sharp in intellect. (TA. [See also أَصْمَعُ.]) صَوْمَعٌ: see what next follows.

صَوْمَعَةٌ A Christian's cell, or chamber, (K, KL,) for retirement, or seclusion, having a high and slender head; (KL;) [the cell of a recluse;] a monk's مَنَار [which, as here used, means likewise a cell, or chamber, of the kind described above]: (TA:) the صَوْمَعَة of the Christians is thus called because it is slender in the head; (S, O, K;) or because contracted; (Msb;) or, as As says, from the epithet أَصْمَعُ, meaning [that it is] pointed at the extremity, [or top,] and contracted: (TA:) and it is also called ↓ صَوْمَعٌ: (Ibn-'Abbád, O, K:) the pl. is صَوَامِعُ. (Msb.) b2: And i. q. مِئْذَنَةٌ [q. v.]. (Lh, M and K and TA in art. اذن.) b3: And (tropical:) The upper, or uppermost, part of [a mess of] ثَرِيد [or crumbled bread moistened with broth]: (K, TA:) and the body thereof: a ثريدة [or mess of crumbled bread with broth] is said to be thus called, when it is made pointed in its head, and made even. (TA.) b4: And (tropical:) A بُرْنُس [or garment with a pointed hood]: (K, TA:) Aboo-'Alee says, (TA,) صَوَامِعُ signifies بَرَانِس; (O, TA;) without mentioning a sing. thereof. (TA.) b5: And (assumed tropical:) The eagle is thus termed, because always upon the highest place to which it can ascend. (O, * K, * TA.) أَصْمَعُ The small in the ear; (S, Mgh, O, K, TA;) of men and of others: (TA:) [see also 1:] fem. صَمْعَآءُ; (S, Mgh, O, K, TA;) applied in this sense to a woman, and to other than woman; (TA;) thus to a she-goat; and such I'Ab held to be allowable as a victim for sacrifice; (O, TA;) or, applied to a she-goat, whose ear is like that of the gazelle, between such as is termed سَكَّآء and such as is termed أَذْنَآء; or, accord. to Az, applied to a ewe or she-goat, whose ear is little, and cleaving to the head: (TA:) [pl. صُمْعٌ.] b2: Hence, The ostrich; because of the smallness of his ear, and its cleaving to his head. (TA.) b3: And the fem., applied to an ear, Small, or little, and contracted towards the head. (O, K.) b4: Also, the masc., applied to a كَعْب [as meaning a joint of the bones, and particularly an anklejoint, and an ankle-bone, and also a joint, or knot, of a cane or reed], Small, or slender, and even. (O, K.) A woman is said to be صَمْعَآءُ الكَعْبَيْنِ Small, or slender, in the كَبْعَان [i. e. ankle-joints or ankle-bones]. (TA.) And dogs are said to be صُمْعُ الكُعُوبِ i. e. Small in the كعوب [app. meaning joints of the legs, i. e. tarsal and other joints]: (S, K:) so too the legs of a wild bull, meaning slender, not swollen, in the كُعُوب; even and smooth therein; thus in the saying of En-Nábighah Edh-Dhubyánee, describing dogs and a [wild] bull: فَبَثَّهُنَّ عَلَيْهِ وَاسْتَمَرَّ بِهِ صُمْعُ الكُعُوبِ بَرِيْآتٌ مِنَ الحَرَدِ [And he (the owner of the dogs) has dispersed them (the dogs) against him; and legs (قَوَائِمُ being understood) slender and even and smooth in the joints, free from the disease that would render them unsteady, (such being here meant by الحَرَد, which is properly in camels,) have been strong to bear him.] (L, TA. [See also De Sacy's Chrest. Arabe, sec. ed., ii. 438-9.]) You say also قَنَاةٌ صَمْعَآءُ الكُعُوبِ i. e. [A spear-shaft] even and smooth [in the knots, or joints]: or, as some say, compact in the interior, hard, and slender in the knots. (TA.) And رُمْحٌ أَصْمَعُ الكَعْبِ i. e. A spear pointed in the كعب [app. meaning the knot that forms its lower extremity]. (TA.) b5: أَصْمَعُ applied to a feather means Slender in the عَسِيب [or shaft]: (O, TA:) العَسِيبُ اللَّطِيفُ in the K is a mistake for اللَّطِيفُ العَسِيبِ: (TA:) or the best of feathers; (K, TA;) such as is used for feathering an arrow, of the kind called ظُهَار [q. v.]: (TA:) pl. صُمْعَانٌ, (O, K,) which is said to mean the best of the feathers of a bird. (O.) b6: Applied to a plant, it means Having fruit come forth that has not yet broken open: (O, K:) or, as some say, saturated with moisture, and compact: and صَمْعَآءُ is said to have this latter meaning applied to a plant such as is termed بَقْلَة: (TA:) and the same, (i. e. the fem.,) applied to the plant called بُهْمَى, that has risen high, (Az, S, O, K,) and attained its complete growth, (Az, O, TA,) before the bursting open of its pericarps: (S, O, K:) [and so as applied to any plant: (see بُسْرٌ:)] or, applied to a plant, smooth and round and slender: (O, K:) or any calyx (بُرْعُومَة) that has not yet opened: (AHn, O, K:) and, applied to the plant called بهمى, of which the calyxes have not opened, and the awn has not yet appeared: (O:) or, thus applied, fresh, or juicy, and not yet burst open: or having its fruit, or produce, coming forth upon its upper part: accord. to IAar, thus applied, it is an intensive epithet, [app. meaning full-grown and flourishing,] like جَعْدٌ applied to the صِلِّيَان, and أَسْحَمُ applied to the نَصِىّ: (TA:) the pl. is صُمْعٌ. (O, K.) b7: أَصْمَعُ القَلْبِ means Vigilant, and sharp, or acute, in mind: (S, O, K:) and قَلْبٌ أَصْمَعُ an intelligent and acute mind: (TA:) and الأَصْمَعَانِ the sharp, or acute, (S, O, K,) and vigilant (K) mind, (S, O, K,) and the resolute, (عَازِم, S, and so in the L,) or prudent, or discreet, or intelligent, or firm and sound, (حَازِم, O, K,) judgment, or opinion: (S, O, K:) accord. to As, أَصْمَعُ applied to the mind (فُؤَاد), and to judgment, or opinion, means عَازِمٌ [expl. above]: and رَجُلٌ أَصْمَعُ القَلْبِ means a man of acute intelligence. (TA.) [See also صَمِعٌ.] And one says also عَزْمَةٌ صَمْعَآءُ i. e. An effective resolution, or determination. (TA.) b8: [It is said that] أَصْمَعُ signifies also A sharp sword: (O, K:) this and the next two significations are related as on the authority of El-Muärrij; but Az says that all that has been related as from him is of the things that are not to be regarded unless the transmission from him prove to be correct. (TA.) b9: And One that ascends, or rises by degrees, to the most elevated of places. (O, K.) b10: And i. q. سَادِرٌ [which means In a state of confusion or perplexity, and unable to see his right course: &c.: see this latter word]. (O, K.) b11: And الصَّمْعَآءُ also signifies The سَالِفَة [meaning the side of the upper part of the neck], (O, K,) and the place of the ear: (O:) this is said to be its meaning as used in a verse of Abu-n-Nejm, (O, TA,) describing a male ostrich. (TA.) ثَرِيدَةٌ مُصَمَّعَةٌ: see what here follows.

ثَرِيدَةٌ مُصَوْمَعَةٌ (K) and ↓ مُصَمَّعَةٌ (S, O, K) [A mess of crumbled bread with broth] made slender in the head, (S, O, K,) and pointed therein. (S, O.)

صعل

1 صَعِلَ, aor. ـَ (K,) inf. n. صَعَلٌ, (TA,) He, or it, was, or became, such as is termed صَعْلٌ and أَصْعَلُ meaning as expl. below; as also ↓ اصعالّ. (K, TA.) One says, النَّخْلَةُ ↓ اصعالّت meaning The palm-tree was, or became, slender in the head. (IDrd, O, TA.) 11 إِصْعَاْلَّ see the preceding paragraph, in two places.

صَعْلٌ Small in the head; applied to a man, (As, S, O,) and to an ostrich; (S, O;) as also ↓ أَصْعَلُ; (O;) and ↓ صَعْلَآءُ applied to a woman: (S:) or small in the head and long and slender in the neck; applied to a man: (Sh, TA:) or صَعْلٌ and its fem. صَعْلَةٌ, and ↓ أَصْعَلُ and its fem.

↓ صَعْلَآءُ, such as is slender in the head and neck, of mankind, and of ostriches, and [in like manner] of palm-trees: (K, * TA:) or, accord. to As, only the first is applied to a man, and its fem. (with ة) to a woman: but IB says that others mention ↓ صَعْلَآءُ as applied to a woman; and accord. to this, one applies ↓ أَصْعَلُ to a man. (TA.) and نَخْلَةٌ صَعْلَةٌ A palm-tree that is crooked, and bare in the lower parts of its branches: (S, O, K:) or a tall palm-tree; which is disapproved, because often when it is tall it becomes crooked. (IB, TA.) And حِمَارٌ صَعْلٌ An ass that has lost his soft hair, (S, K,) or his abundant and long hair, (O,) or both. (TA.) And صَعْلٌ signifies also Tall, or long: (K:) applied by El-'Ajjáj to a mast of a ship as meaning tall, and having its upper part even, or uniform, with its middle; not as meaning slender in the head. (TA.) b2: Also, [used as a subst.,] A male ostrich; because small in the head: and with ة, a female ostrich. (TA.) صَعَلٌ Slenderness. (S, O.) صَعْلَةٌ, (O, TA,) or ↓ صَعَلَةٌ, which is preferred by Sh, (O,) Smallness of the head: (O, TA:) or slenderness, and lightness of the body. (TA.) صَعَلَةٌ: see what next precedes.

أَصْعَلُ, and its fem. صَعْلَآءُ: see صَعْلٌ, in six places.

صبن

1 صَبَنَ, (S, M, Msb, K,) aor. ـِ (S Msb, K,) inf. n. صَبْنٌ, (S,) He turned away a gift, (As, S, K, TA,) or an act of kindness or beneficence, (As, S, TA,) from his neighbours, and his acquaintances, to others; and in like manner, كَبَنَ and خَضَنَ; (As, TA;) or he withheld it; عَنّّا [from us]: (As, S, K:) and صَبَنَ الكَأْسَ, (M, Msb,) aor. as above, (Msb,) he (the cupbearer) turned away the cup of wine, (M, Msb,) مِمِّنْ هُوَ

أَحَقُّ بِهَا [from him who was more, or most, entitled to it], (M,) or عَنْهُ [from him]. (Msb.) 'Amr Ibn-Kulthoom says, صَبَنْتِ الكَأْسَ عَنَّا أُمَّ عَمْرٍو وَكَانَ الكَأْسُ مَجْرَاهَا اليَمِينَا [Thou hast turned away the cup of wine from us, O Umm-' Amr; when the proper course of the cup of wine was towards the right]. (S. [See EM p. 184.]) b2: And He (a man) hid a thing in his hand, (M, TA,) such as a dirhem & c., without its being known. (TA.) b3: And صَبَنَ الكَعْبَيْنِ, (S, K,) or القِدْحَيْنِ, aor. and inf. n. as above, (M,) He placed evenly, or suitably, in his hand, (S, M, K,) the pair of play-bones, or dice, (S, K,) or the pair of gaming-arrows, (M,) and then cast them: (S, M, K:) said of a player at a game of hazard. (S, K.) To him who does so one says, أَجِلْ وَلَا تَصْبِنْ [Shuffle thou, and do not pack]. (S.) 2 صبّن, from صَابُون, He soaped a thing; or washed it with soap: so in the language of the present day.]7 إِنْصَبَنَ see what next follows.8 اصطبن and ↓ انصبن (K, TA) and ↓ صَبْيَنَ (so in my MS. copy of the K) or ↓ صَيْبَنَ (so in the CK, but neither of these is in the TA,) He, or it, turned away or back, or became turned away or back. (K.) Q. Q. 1 صَبْيَنَ or صَيْبَنَ: see what next precedes.

صَبْنَآءُ The hand of a player at a game of hazard inclined for acting treacherously to a companion. (IAar, K.) صَابُونٌ a word of well-known meaning, (S, M, K,) [Soap;] a compound with which clothes [&c.] are washed: the best of which is made of pure olive-oil and clear potash and good جِير [meaning lime], well cooked [i. e. boiled], and dried, and cut into particular shapes: the مَغْرِبِىّ sort is not cut, nor well cooked [or boiled], but is like cooked starch: (TA:) it is hot and dry; and produces a pleasurable sensation in the body; (K;) but the washing the head with it hastens hoariness: (TA: [in which many other supposed properties of it are mentioned:]) IDrd says the word is not of the language of the Arabs: (TA:) [Fei, in the Msb, fancifully derives it from صَبَنَ الكَأْسَ, because it removes filths and impurities:] MF says that it is one of the words common to all languages, Arabic and Persian and Turkish and others [as Greek &c.]. (TA.) b2: [Hence,] صُابُونُ الهُمُومِ is a term for (assumed tropical:) Wine. (TA voce تِرْيَاقٌ, q. v.) صَابُونِىٌّ Of, or relating to, soap; saponaceous. b2: And A maker, or seller, of soap: mentioned in the K and TA only as a surname.]

فتح

1 فَتَحَ, (S, A, MA, Msb, K, &c.,) aor. ـَ (K,) inf. n. فَتْحٌ, (Msb,) He opened, (MA,) i. q. فَرَجَ, (Msb,) and [app. he unlocked,] contr. of أَغْلَقَ, (Msb, K,) a door; (S, A, MA, Msb;) and so ↓ فتّح, and ↓ افتتح; (K;) or you say ↓ فَتَّحْتُ الأَبْوَابَ [I opened the doors], this verb being with teshdeed to denote multiplicity [of the objects]; (S;) and ↓ استفتح signifies the same as ↓ افتتح; (S, * K;) i. e. each of these signifies he opened a door; (TK;) you say الشَّىْءَ ↓ اِسْتَفْتَحْتُ and ↓ اِفْتَتَحْتُهُ [I opened the thing; and the former signifies also I sought, or demanded, the opening of the thing]; (S, TA;) and البَابَ ↓ جَآءَ يَسْتَفْتِحُ [He came opening the door; or seeking, or demanding, the opening of the door; the latter being the more obvious meaning]. (A, TA.) b2: [Hence,] one says, فُلَانٌ لَا يُفْتَحُ العَيْنُ عَلَى مِثْلِهِ [Such a one, the eye will not be opened upon the like of him]. (A.) b3: And فَتَحْتُ القَنَاةَ, inf. n. as above, I opened the conduit, in order that the water might run, and irrigate the seed-produce. (Msb.) b4: And فَتَحَ بَيْنَ رِجْلَيْهِ [He made an opening between his legs; he parted his legs; like فَرَجَ بَيْنَهُمَا]. (S in art. رهو.) b5: And فَتَحَ أَصَابِعَ رِجْلَيْهِ [app. He parted his toes; if not a mistake for فَتَخَ, as it seems probably to be from the fact of its being expl. as meaning] he inclined the ends of his toes towards the back, i. e. the upper part, of his foot. (Mgh.) b6: فَتَحَتْ, said of a she-camel, [and of a sheep or goat (see فَتُوحٌ),] She had wide orifices to her teats; as also ↓ افتحت; (S, K;) and ↓ افتتحت. (TK: but this I do not find in the K.) b7: [The following meanings are tropical.] b8: فَتَحَ, (A, Msb, TA,) inf. n. فَتْحٌ; (K;) and ↓ افتتح; (K, TA;) (tropical:) [He laid open by invasion, to (عَلَى) such a person, or such a people, (see an ex. voce طَرَفٌ,) i. e.] he conquered, won, or took by force, (Msb,) a country (A, Msb, K, TA) of the unbelievers, (A, TA,) or of a people with whom there was war. (K, TA.) b9: [فَتَحَهُ لَهُ (assumed tropical:) He granted it, permitted it, allowed it, or made it to be unrestricted, to him. See Ksh and Bd in xxxv. 2.] b10: فَتَحَ المُشْكِلَ (assumed tropical:) He explained, or made clear, that which was dubious, or confused. (Bd in vii. 87.) And اِفْتَحْ سِرَّكَ عَلَىَّ لَا عَلَى فُلَانٍ (tropical:) [Open, or reveal, thy secret to me; not to such a one]. (A, TA.) b11: [Hence,] فَتَحَ عَلَيْهِ (tropical:) He taught him, informed him, or acquainted him. (TA.) [You say, فَتَحَ عَلَيْهِ بِكَذَا (assumed tropical:) He taught him such a thing, informed him of it, or acquainted him with it.] b12: And hence, (TA,) (tropical:) [He prompted him; i. e.] he recited to him (namely, an Imám, A, Msb, or a reciter, A, TA) what he was unable to utter [by reason of forgetfulness], in order that he might know it. (Msb, TA. *) And فَتَحَ عَلَى مَنِ اسْتَقْرَأَهُ (tropical:) [He recited something to him who desired him to do so, the latter being unable to do it]. (TA.) b13: And, said of God, (tropical:) He aided him against his enemy; or made him to be victorious, to conquer, or to overcome; syn. نَصَرَهُ. (A, Msb.) b14: فُتِحَ عَلَى فُلَانٍ (tropical:) Such a one became fortunate; possessed of good fortune; favoured by the world, or by worldly circumstances. (A, TA.) b15: فَتَحَ اللّٰهُ عَلَيْهِمْ فُتُوحًا كَثِيرَةً (tropical:) is said of persons who have been rained upon [as meaning God bestowed upon them many, or abundant, first rains]. (A.) b16: فَتَحَ بَيْنَهُمْ, (A,) or بَيْنَ النَّاسِ, (Msb,) or بَيْنَ الخَصْمَيْنِ, (K,) inf. n. فَتْحٌ, (T, Msb, K,) and فُتَاحَةٌ (S, * K) and فِتَاحَةٌ are syn. therewith [app. as inf. ns.], (K,) and فُتُوحَةٌ and فِتَاحٌ, (L,) in the dial. of Himyer, (TA,) He judged (T, Msb, K, TA) between them, (A,) or between the men, (Msb,) or between the two litigants. (K.) You say, اِفْتَحْ بَيْنَنَا Judge thou between us: (S:) thus in the Kur vii. 87. (TA.) And مَا أَحْسَنَ فِتَاحَتَهُ How good is his judging, or judgment ! (A.) b17: [فَتَحَ الحَرْفَ, a conventional phrase in grammar and lexicology, He pronounced the letter with the vowel-sound termed فَتْح: and he marked the letter with the sign of that vowel-sound.]2 فتّح: see 1, first sentence, in two places. b2: [Also, said of a medicine &c., It opened the bowels; acted as an aperient: and it removed obstructions: see the act. part. n.]3 فاتحهُ [He addressed him first]. One says, المُلُوكُ لَا تُفَاتَحُ بِالكَلَامِ (tropical:) [Kings shall not be addressed first with speech]. (A.) b2: And, (A, K, * TA,) inf. n. مُفَاتَحَةٌ and فِتَاحٌ, (assumed tropical:) He commenced a dispute, debate, discussion, or controversy, with him: (TA:) or (tropical:) he summoned him to the judge, and litigated with him. (A, K, * TA.) b3: And فاتحهُ signifies also (tropical:) He bargained with him and gave him nothing: in the case of his giving him, one says فاتكهُ. (IAar, TA; and O and K in art. فتك.) b4: And فاتح (assumed tropical:) He compressed (K, TA) his wife. (TA.) b5: [Also (assumed tropical:) He rendered a thing easy: b6: and (assumed tropical:) He was liberal. (Freytag, from the Deewán of the Hudhalees.)]4 أَفْتَحَ see 1, in the second quarter of the paragraph.5 تَفَتَّحَ see 7, in three places. [Hence,] تفتّح النَّوْرُ The blossom [or blossoms] opened. (MA.) and تفتّح الأَكِمَّةُ عَنِ النَّوْرِ The calyxes burst open [from over the blossoms, so as to disclose them]. (TA.) b2: [تفتّح فِى الكَلَامِ is like our phrase (assumed tropical:) He showed off, or made an ostentatious display, in speech, or talk.] And you say, تفتّح بِمَا عِنْدَهُ مِنْ مَالٍ أَوْ أَدَبٍ (L, in the K مِنْ مُلْكٍ وَأَدَبٍ,) (assumed tropical:) He boasted of, or boasted himself in, or made a vain display of, what he had, or possessed, of wealth, or of good education, or polite accomplishments: (L, K: *) and تفتّح بِهِ عَلَيْنَا (assumed tropical:) He boasted of it, or boasted himself in it, against us. (L.) 6 تَفَاتَحَا كَلَامًا بَيْنَهُمَا (assumed tropical:) They two talked together with a suppressed voice, exclusively of others [i. e. so as not to be heard by others]. (K.) 7 انفتح quasi-pass. of فَتَحَ, said of a door, (S, A, Msb, TA,) It opened, or became opened or open; (Msb;) as also ↓ تفتّح: (TA:) or the latter is quasi-pass. of فَتَّحَ, so that you say, الأَبْوَابُ ↓ تَفَتَّحَتِ [The doors opened, or became opened or open]. (S.) b2: And انفتح عَنْهُ It (anything) became removed from over it, or from before it, (i. e. another thing,) so as to disclose it, or expose it to view. (TA.) [And ↓ تفتّح has a similar meaning, but is properly said of a number of things.]8 إِفْتَتَحَ see 1, first sentence, in three places; and again, in the second quarter of the paragraph, in two places. b2: One says also, افتتح الصَّلَاةَ (tropical:) (A, MA) He opened, or commenced, prayer: (MA:) اِفْتِتَاحُ الصَّلَاةِ meaning (tropical:) The saying اَللّٰهُ أَكْبَرْ the first time [in prayer, i. e., before the first recitation of the Opening Chapter of the Kur-án]. (TA.) And اِفْتَتَحْتُهُ بِكَذَا (assumed tropical:) I commenced it with such a thing. (Msb.) And مَا أَحْسَنَ مَا افْتُتِحَ عَامُنَا بِهِ (tropical:) [How good is that with which our year has commenced !]; said when the sign, or token, [or prognostic,] of plenty, or abundance of herbage, has appeared. (A, TA.) 10 إِسْتَفْتَحَ see 1, first sentence, in three places. b2: آتِى بَابَ الجَنَّةِ فَأَسْتَفْتِحُ is a saying of Mohammad, meaning I shall come to the gate of Paradise and seek, or demand, or ask for, the opening thereof. (El-Jámi' es-Sagheer, the first of the trads. mentioned therein, and thus expl. in the margin of a copy of that work.) b3: استفتحهُ القُرْآنَ (tropical:) He desired, or asked, him to explain the Kur-án. (MA.) b4: استفتحهُ الإِمَامُ (tropical:) [The Imám desired, or asked, him to prompt him; i. e., to recite to him what he was unable to utter by reason of forgetfulness: see فَتَحَ عَلَيْهِ]. (A, TA.) b5: And استفتح signifies also (assumed tropical:) He sought, desired, demanded, or asked, aid against an enemy, or victory. (S, Msb, K.) One says, استفتح بِهِمْ (assumed tropical:) He sought, &c., aid, or victory, by means of them. (L, from a trad.) And استفتح اللّٰهَ (tropical:) (A, TA) He desired, or asked, God to grant aid, or victory, (TA,) لِلْمُسْلِمِينَ عَلَى الكُفَّارِ [to the Muslims against, or over, the unbelievers]. (A.) b6: Also (assumed tropical:) He sought, desired, demanded, or asked, judgment. (L.) فَتْحٌ inf. n. of فَتَحَ [q. v.]. (Msb, &c.) b2: [As a subst.,] (tropical:) Conquest of a country: (K, TA:) pl. فُتُوحٌ (TA) [and pl. pl. فُتُوحَاتٌ]. يَوْمٌ الفَتْحِ means particularly (assumed tropical:) The day of the conquest of Mekkeh: (L:) and also (assumed tropical:) The day of resurrection. (Mujáhid, L.) b3: (assumed tropical:) Aid against an enemy; or victory; syn. نَصْرٌ; as also ↓ فَتَاحَةٌ. (K.) b4: (assumed tropical:) Means of subsistence, with which God gives aid: pl. as above. (TA.) b5: (tropical:) The first of the rain called الوَسْمِىّ; (L, K;) as also ↓ فَتُوحٌ [which see again in what follows]: (K:) or the first of any rain; as also ↓ فُتْحَةٌ: (L:) pl. of the first فُتُوحٌ, (A,) or ↓ فَتُوحٌ, with fet-h to the ف, (L,) [see the mention of this voce فَيْحٌ,] but MF strongly reprobates this latter form, and observes that فَعُولٌ as a pl. measure is absolutely unknown. (TA.) One says, أَصَابَتِ الأَرْضُ فُتُوحٌ (tropical:) [First rains fell upon the land]. (A.) b6: (tropical:) Water running (S, K, TA) from a spring or other source: (S, TA:) or water running upon the surface of the earth: (AHn, TA:) or water for which a channel is opened to a tract of land for its irrigation thereby: (L:) or a river, or rivulet, or canal of running water. (T, TA.) مَا سُقِىَ بِالفَتْحِ فَفِيهِ العُشْرُ, and مَا سُقِىَ فَتْحًا, (L,) فَتْحًا being here in the accus. case as an inf. n., i. e. مَا فُتِحَ إِلَيْهِ مَآءُ الأَنْهَارِ فَتْحًا, (Mgh, L, *) occurring in a trad., means In the case of that (relating to the several sorts of seed-produce, and palm-trees,) which is irrigated by means of the channel opened to conduct to it the water of the river [or rivers], the tithe [of the produce shall be taken]. (L.) b7: The place of insertion of the tang of the iron head that enters into the shaft of an arrow: (K, * TA:) pl. as above. (TA.) b8: The fruit of the tree called نَبْع, resembling the حَبَّة خَضْرَآء [or fruit of the pistachia terebinthus], (K, TA,) except that it is red, sweet, and round; eaten by men. (TA.) b9: [As a conventional term in grammar and lexicology, A certain vowel-sound, well-known: and ↓ فَتْحَةٌ signifies The sign of that vowel-sound.]

فُتُحٌ a word of the measure فُعُلٌ in the sense of the measure مَفْعُولٌ. (S.) You say بَابٌ فُتُحٌ A wide, open, door: (S, K:) or a large, wide, door. (Msb.) And قَارُورَةٌ فُتُحٌ A wide-headed bottle or flash: (S, K:) or a bottle, or flash, having neither a stopper nor a case: (Ks, S, Msb, K:) because, if so, it is open. (TA.) فَتْحَةٌ: see فَتْحٌ, last sentence.

فُتْحَةٌ An opening, or intervening space; syn. فُرْجَةٌ: pl. فُتَحٌ. (Msb.) b2: See also فَتْحٌ. b3: Also (assumed tropical:) A boasting of, or boasting oneself in, or making a vain display of, what one has, or possesses, of wealth, or of good education, or polite accomplishments. (L, K, * TA.) One says, مَا هٰذِهِ الفُتْحَةُ الَّتِى أَظْهَرْتَهَا (assumed tropical:) What is this boasting, &c., which thou hast exhibited? (L.) IDrd thinks it to be not [genuine] Arabic. (L.) فَتْحَى Gain, profit, or increase obtained in traffic; syn. رِبْحٌ; [so accord. to the L; accord. to the copies of the K, erroneously, رِيحٌ i. e. “ wind; ”] mentioned by Az, on the authority of Ibn-Buzurj: a poet says, أَكُلُّهُمُ لَا بَارَكَ اللّٰهُ فِيهِمُ

إِذَا ذُكِرَتْ فَتْحَى مِنَ البَيْعِ عَاجِبُ [Are all of them, (may God not bless them,) when gain arising from selling is mentioned, in a state of wonder?]. (L.) فَتُوحٌ A she-camel having wide orifices to her teats; (S, K;) and so a ewe or a she-goat: pl. فُتْحٌ. (TA.) b2: See also فَتْحٌ, in two places.

فَتَاحَةٌ: see فَتْحٌ, fourth sentence.

فُتَاحَةٌ [see 1, near the end].

A2: الفُتَاحَةُ, thus in the L and other lexicons, without ى after the ح, but in the K ↓ الفُتَاحِيَةُ, there said to be with damm and without teshdeed, (TA,) A certain bird, different from that called الفَتَّاحُ, (K, TA,) tinged with redness. (TA.) فِتَاحَةٌ [see 1, near the end]. b2: [As a subst.,] (tropical:) The office of judge: one says, فُلَانٌ وُلِّىَ الفِتَاحَةَ (tropical:) Such a one was appointed to the office of judge. (A, TA.) b3: And [(tropical:) Litigation, or altercation:] one says, بَيْنَهُمَا فِتَاحَاتٌ (tropical:) Between them two are litigations, or altercations. (A, TA.) الفُتَاحِيَةُ: see الفُتَاحَةُ.

فَتَّاحٌ [An opener: and an unlocker. b2: and hence, (assumed tropical:) A conquerer. b3: And], in the dial. of Himyer, (TA,) (tropical:) A judge; one who decides between litigants: (S, Msb, K, TA:) it is like ↓ فَاتِحٌ, but [this signifies simply judging, and the former] has an intensive signification. (Msb.) الفَتَّاحُ, as an epithet applied to God, in the Kur xxxiv. 25, means (assumed tropical:) The Judge: or, accord. to IAth, (assumed tropical:) the Opener of the gates of sustenance and of mercy to his servants. (TA.) b4: بَيْتٌ فَتَّاحٌ means A wide, or an ample, house or tent. (El-Fáïk, TA.) b5: And الفَتَّاحُ signifies A certain bird, (K,) which is black, and which moves about its tail much, or often; white in the base of the tail, beneath it; and there is a sort thereof red; (TA;) also called أُمُّ عَجْلَانَ: (O in art. عجل:) pl. فَتَاتِيحُ, (K,) to which is added in the K, “without ا and ل; ”

but there is no reason why it should not have ال prefixed to it; and perhaps it should be correctly “ without ا and ت,” i. e. it is not pluralized with ا and ت [as an affix to the sing.], as in the L &c. (MF, TA.) فَاتِحٌ [Opening: &c.]: see فَتَّاحٌ.

فَاتِحَةٌ (tropical:) The commencement, or first part, of a thing: (S, A, * K:) pl. فَوَاتِحُ. (A.) فَاتِحَةُ الكِتَابِ, (Msb,) or فَاتِحَةُ القُرْآنِ, (TA,) [and simply الفَاتِحَةُ, (assumed tropical:) The opening chapter, or exordium, of the Kur-án,] is [said to be] so called because the recitation in prayer is commenced therewith. (Msb.) One says also, قَرَأَ فَاتِحَةَ السُّورَةِ وَخَاتِمَتَهَا (tropical:) He recited the first part, or portion, of the chapter of the Kur-án and its last part, or portion. (A.) And فَوَاتِحُ القُرْآنِ signifies (tropical:) The first parts, or portions, of the chapters of the Kur-án. (K, TA.) [See also مُفْتَتَحٌ.]

مَفْتَحٌ A place in which things are reposited, stowed, laid up, kept, preserved, or guarded; a repository; syn. خِزَانَةٌ and مَخْزَنٌ: [and a hoard; syn. خَزِينَةٌ:] and treasure; or buried property; syn. كَنْزٌ: (K, TA:) pl., in both senses, مَفَاتِحُ. (TA.) The pl. as occurring in the Kur xxviii. 76 is said to signify treasures or buried property (كُنُوز) and hoards (خَزَائِن [as pl. of خَزِينَةٌ, not of خِزَانَةٌ]): or hoards (خَزَاوئن) of wealth, which Az says is the most probable meaning: (L, TA:) or it there means keys, as pl. of ↓ مِفْتَحٌ; (Ksh, Bd;) and it is said that they were of skins, of the measure of the finger, and were borne upon sixty mules, (Ksh, L, TA,) or seventy; but this is not a valid explanation. (L, TA.) مِفْتَحٌ see the next preceding paragraph, and the next but one following; the latter in two places. b2: Also A conduit (قَنَاة) of water. (TA.) مُفَتِّحٌ, applied to a medicine &c., Aperient; having the property of opening the bowels: and مُفَتِّحٌ لِلسُّدَدِ deobstruent; having the property of removing obstructions.]

مِفْتَاحٌ (S, Msb, K, &c.) and ↓ مِفْتَحٌ (Msb, K) A key; an instrument with which a lock is opened; (Msb;) [a key] of a door; and of anything that is closed, or locked; (S;) an instrument for opening, (K, TA,) i. e. anything with which a thing is opened: (TA:) pl. of the former مَفَاتِيحُ and مفَاتِحُ, said by Akh to be similar to أَمَانِىُّ and أَمَانٍ; (S;) or مفاتيح is pl. مِفْتَاحٌ, and مفاتح is pl. of ↓ مِفْتَحٌ [as well as of مَفْتَحٌ]. (Msb.) b2: مِفْتَاحُهَا الطُّهُورُ, said by the Prophet, in relation to prayer, means (tropical:) That which is as though it were the key thereof is the thing [or water] with which one purifies himself; being the means of removing the legal impurity that prevents one's addressing himself boldly to the act of prayer. (Msb.) b3: And أُوِتِيتُ مَفَاتِيحَ الكَلِمِ, or مَفَاتِحَ الكَلِمِ, accord. to different relaters, occurring in a trad., i. e. I have been given the keys of words, means [I have been given] an easy faculty, granted by God, for the acquirement of eloquence and chasteness of speech, and the attaining to the understanding of obscure meanings, and novel and admirable kinds of knowledge, and the beauties of expressions and phrases, which are closed against others, and difficult to be learnt by them. (L.) b4: And المِفْتَاحُ signifies also (assumed tropical:) A certain brand upon the thigh and neck (K, TA) of a camel, in the form of what is [properly] thus called. (TA.) مَفْتُوحٌ An opened, or unclosed, [and an unlocked,] door. (Msb.) b2: [And (assumed tropical:) A light, or bright, colour; a meaning probably post-classical. b3: For other significations, see its verb.]

مَفَاتِيحُ, (unparalleled [in form] among sing. words, MF,) applied to a she-camel, Fat: pl. مَفَاتِيحَاتٌ: (K:) mentioned by Seer.(TA.) مُفْتَتَحٌ is an inf. n. [signifying The act of opening and commencing &c.]: and a n. of place and of time [signifying a place of opening and commencing &c. and a time thereof: and also the opening portion of the Kur-án; as shown voce خَاتَمٌ, q. v.]: and is a commonly-known and chaste word: though it has been said that مُخْتَتَمٌ [which has the contr. significations] is not a chaste word: (TA in the present art.:) this, however, is not correct; for it is a chaste word, and of frequent occurrence. (TA in art. ختم.) يَوْمٌ مُنْفَتِحٌ بَالمَآءِ (tropical:) A day [of clouds] bursting, or opening vehemently, with rain. (A.) b2: الحُرُوفُ المُنْفَتِحَةُ (assumed tropical:) The letters of which the utterance requires the opening of [that part of the mouth which is called] the حَنَك; (TA;) all the letters of the alphabet except ص, ض, ط, and ظ. (K, TA.)

سكن

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

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

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

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

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

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

A3: and سُكْنَى:

A4: and see سَآكِنٌ.

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

سُكْنَةٌ: see سَكَنٌ.

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

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

سَكِّينَةٌ: see سَكِينَةٌ.

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

سَكَاكِينِىٌّ: see سَكَّانٌ.

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

أَسْكَنُ More, and most, still, &c.]

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

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

حجو

1 حَجَا, (S, K,) aor. ـْ (S, TA,) inf. n. حَجْوٌ, (TA,) He thought, or opined: (S, TA:) or he thought, or opined, a thing, and, doing so, claimed it (اِدَّعَاهُ), not being certain of it: (K:) [or he thought it and asserted it; as appears from a verse here following, cited in the TA as an ex. of the meaning explained as above in the K:] and بِظَنِّهِ ↓ تحجّى, and تحجّى alone, he thought, or opined, a thing, not being certain of it. (T, TA.) You say, أَنَا أَحْجُو بِهِ خَيْرًا I think, or opine, that there is good in him. (S, TA.) And Aboo-Shembel says, respecting Aboo-'Amr Esh-Sheybánee, قَدْ كُنْتُ أَحْجُو أَبَا عَمْرٍوأَخَاثِقَةٍ

حَتَّى أَلَمَّتْ بِنَا يَوْمًا مُلِمَّاتُ [I used to think and assert Aboo-'Amr to be a trustworthy person, until, one day, misfortunes befell us]. (TA.) b2: حَجَا القَوْمَ كَذَا وَكَذَا (S, K *) He repaid, requited, compensated, or recompensed, the people, or party, [with, or for, such and such things,] syn. جَزَاهُمْ; [so in my copies of the S, and in the K; but Freytag gives, as the reading found by him in the S, حزاهم, as though meaning he computed them by conjecture to be such and such in number; which is agreeable with what follows;] and he thought them to be so. (S.) A2: He directed himself, or his course or aim, to, or towards, him, or it: (Az, TA:) and ↓ تحجّى

الشَّىْءَ he directed himself, or his course or aim, to, or towards, the thing. (S, TA.) A3: Also, (K,) inf. n. as above, (TA,) He kept a secret: (K:) or he concealed it: (Az, TA:) [and ↓ حَاجِى has a similar meaning; for] you say, لَامُحَاجَاةَ عِنْدِى

فِى كَذَا, i. e. There is no concealment with me in respect of such a thing; as also لا مُكَافَأَةَ. (TA.) b2: لَا يَحْجُو إِبِلَهُ, said of a pastor, He does not, or will not, keep and tend, or pasture and defend, his camels. (TA.) One says also of a pastor whose sheep or goats [and camels] are lost by him, and become dispersed, مَا يَحْجُو غَنَمَهُ وَلَا إِبِلَهُ [He does not keep his sheep or goats, nor his camels, from being lost and becoming dispersed]. (TA.) b3: سِقّآءٌ لَا يَحْجُو المَآءَ A skin that will not hold, or retain, water. (TA.) b4: مَاحَجَوْتُ مِنْهُ شَيْئًا I did not keep, or retain in my memory, of it, aught; as also ما هَجَوْتُ. (Ks, TA.) A4: Also, (K,) inf. n. as above, (TA,) He, or it, prevented, or withheld. (K, TA.) [See حِجًا.]

A5: حَاجَيْتُهُ فَحَجَوْتُهُ: see 3.

A6: حَجَا بِالْمَكَانِ, (S, K,) inf. n. as above, (K,) He remained, stayed, dwelt, or abode, in the place, (S, K, TA,) and became fixed [therein]; (TA;) as also بِهِ ↓ تحجّى. (S, K.) And حَجَا, (IAar, K,) inf. n. as above, (IAar,) He stopped, or paused. (IAar, K.) b2: and حَجَا بِهِ, [inf. n. as above, (see Ham p. 523,)] He was, or became, tenacious, or avaricious, of it, namely, a thing; (S, K;) as also به ↓ تحجّى. (TA.) And حَجِى بِهِ, (Fr, S, K,) aor. ـَ inf. n. حَجًى [or حَجًا], (TK,) He was, or became attached to it, and clave to it; (Fr, S, K;) as also حَجِئَ به; and به ↓ تحجّى; (Fr, S;) and تحجّأبه. (Fr, TA.) ↓ تحجّى also signifies He kept to the حَجَا, or place of bending or turning of a valley. (TA.) And بِهٰذَا المَكَانِ ↓ تَحَجَّيْتُ I preceded you, or outwent you, to this place, and clave to it before you. (S, TA.) And [hence,] بِهِمْ ↓ تحجّى is said to mean (assumed tropical:) He was first, or foremost, or quick, to blame them. (TA.) b3: حَجِىَ, (K, TA,) aor. ـَ (TA,) is also [said to be] syn. with عَدَا, (K,) He ran; (TK;) thus bearing two contr. significations: (K:) but this requires consideration. (TA.) b4: [Golius, as on the authority of the KL, assigns to it also the meaning “ Hilaris et lubens fuit: ” but in this sense it is said in the KL to be with ء for its last radical letter: see art. حجأ.]3 حَاْجَوَ ↓ حَاجَيْتُهُ فَحَجَوْتُهُ, (T, S, K,) inf. n. of the former مُحَاجَاةٌ and حِجَآءٌ, (K,) I contended, or vied, with him in intelligence or skill and knowledge, or in endeavouring to show my superiority in intelligence &c., (فَاطَنْتُهُ,) and I overcame him therein; (K;) from حِجًى [or حِجًا] meaning “ intelligence. ” (Har p. 9.) [And hence, I tried him with an enigma or enigmas, and overcame him therein: (see 6:) or] I proposed to him an enigma [&c.]: (T, TA:) [or I contended with him in proposing an enigma or enigmas, &c.]: i. e. دَاعَيْتُهُ فَغَلَبْتُهُ: (S:) so in the handwriting of Aboo-Zekereeyà, and in that of Aboo-Sahl, [and in my two copies of the S,] but in [some of the copies of] the S دعيته. (TA.) And حُوجِىَ بِهِ [He was tried with it as an enigma to be explained by him; or he had it proposed to him as an enigma]. (TA.) b2: مُحَاجَاةٌ signifies [also] The asking a thing of one much, so as to weary; as also مُدَاعَاةٌ. (KL.) b3: And حِجَآءٌ, (K, TA,) [accord. to the CK حَجًا, but correctly] like كِتَابٌ, (TA,) An engaging in conflict, or fight. (K, TA.) b4: See also 1.4 مَا أَحْجَاهُ, and أَحَجِ بِهِ, How well adapted or disposed, or how apt, meet, suited, suitable, fitted, fit, competent, or proper, or how worthy, is he! (S, K, TA:) verbs of wonder having no corresponding verb of the measure فَعَلَ. (TA.) Yousay, مَا أَحْجَاهُ بِذٰلِكَ How well adapted or disposed, &c., is he for that! (S, TA.) 5 تَحَجَّوَ see 1, in eight places. b2: You say also, تحجّى لَهُ, meaning He knew it, or understood it, readily, or with quickness of intelligence. (AHeyth, TA.) 6 تَحَاجَوْا They tried one another with enigmas: [or proposed enigmas, one to another: or contended, one with another, in proposing an enigma, or enigmas: (see 3:)] from حِجًى [or حِجًا] meaning “ intelligence. ” (Har p. 189.) You say, يَتَحَاجَوْنَ بِأُحْجِيَّةٍ [They try one another with an enigma: or contend, one with another, in proposing an enigma]: (S, TA:) التَّحَاجِى signifying التَّدَاعِى. (TA.) 8 احتجى He found out, or discovered, (أَصَابَ,) that with which he was tried as an enigma to be explained by him. (TA.) حَجًا or حَجًى A side, region, quarter, or tract: (S, Msb, K, TA:) and an extremity: (TA:) pl. أَحَجَآءٌ. (S, Msb.) b2: A refuge; a place to which one has recourse for refuge, or protection; as also ↓ مَحْجًى (Lh, TA) and مَحْجَأٌ. (Lh, K in art. حجأ.) b3: Elevated ground. (TA.) b4: A place of bending or turning of a valley. (TA.) b5: Anything by which one is veiled, concealed, or protected; (Mgh, Msb, TA;) as also ↓ حِجًا. (Mgh, TA.) [Hence applied to A parapet on the top of a house; as is indicated in the Mgh and TA.]

A2: Bubbles upon water, arising from the drops of rain: pl. [or rather coll. gen. n.] of ↓ حَجَاةٌ: (S, K: [in the CK, erroneously, حِجاة:]) the latter word, which is like حَصَاةٌ, is explained by Az as signifying a bubble that rises upon water, like a flask; and as having for its pl. حَجَوَاتٌ: and the same word (حجاة) signifies also a pool of water, itself, such as is left by a torrent. (TA.) A3: See also حَجِىٌّ.

A4: حَجَا is also used, by poetic license, for حَجَاج, q. v. (TA in art. حج.) حَجٍ: see حَجِىٌّ.

A2: إِنَّهُ لَحَجِىٌ إِلَى بَنِى فُلَانٍ means لَا جِئٌ لَهُمْ [i. e. Verily he is betaking himself for refuge, or protection, to the sons of such a one; like لَحَجِئٌ: but by rule it should be لَحَجٍ; and thus, perhaps, it is correctly written]. (Az, TA.) حِجًا or حِجًى Intelligence, or understanding; (S, Msb, K;) sagacity, or skill and knowledge: (K:) [said to be] from حَجَا meaning “ he, or it, prevented, or withheld; ” because it prevents, or withholds, a man from doing that which is bad, or corrupt. (TA.) A2: And i. q. مِقْدَارٌ [Quantity, measure, &c.]: pl. أَحْجَآءٌ. (K.) A3: See also حَجًا.

A4: [Also said by Golius, as on the authority of J, to signify “ an enigma,” as though syn. with

أُحْجِيَّةٌ; but I have not found it in this sense in any copy of the S, nor in any other lexicon.]

حَجَاةٌ: see حَجًا.

حَجْوَى a subst. signifying مُحَاجَاةٌ [i. e. A contention in intelligence &c.; and particularly, in trying with an enigma or enigmas; in proposing an enigma or enigmas; or simply the proposal of an enigma; see 3]; (T, TA;) the subst. denoted by حَاجَيْتُهُ فَحَجَوْتُهُ; (K;) [or rather by the verb حَاجَيْتُ, agreeably with the foregoing explanation from the T;] as also ↓ حُجَيَّا, (S, K, TA,) with a dammeh, (K, TA,) and with teshdeed of the ى; (TA; [in some copies of the K erroneously written حُجْيُا;]) and ↓ أُحْجِيَّةٌ: (S:) or ↓ حُجَيًّا is the dim. of حَجْوَى: (T, TA:) and ↓ أُحْجِيَّةٌ signifies a saying of which the meaning differs from the letter, as also ↓ أُحْجُوَّةٌ, (K,) but احجيّة is preferable, (T, TA,) and كَلِمَةٌ

↓ مُحْجِيَةٌ, (K,) like مُحْسِنَةٌ; (TA; [in the CK, erroneously, مُحْجِيَّةٌ;]) [i. e.] ↓ أُحْجِيَّةٌ signifies an enigma; a riddle; (MA, PS, TK;) and so ↓ حُجَيَّا; (PS;) or a question put to one with the view of causing him to make a mistake; (TA;) and is from حِجًى [or حِجًا] meaning “ intelligence,” because مُحَاجَاةٌ is like a vying, or contending, in intelligence: (Har p. 9:) the pl. of ↓ أُحْجِيَّةٌ is أَحَاجِىُّ and أَحَاجٍ, (MA, and Har ubi suprà,) agreeably with a general rule relating to words of its measure, as أُثْفِيَّةٌ and أُمْنِيَّةٌ. (Seer, in Har ubi suprà.) One says, مَاكَانَ ↓ حُجَيَّاكَ كَذَا وَكَذَا [The question of contention with thee in trying thine intelligence by an enigma, or the enigma proposed to thee, is, What is, or was, such a thing, and such a thing?]: it means a certain game, and a question put with the view of causing one to make a mistake: A 'Obeyd says, It is like their saying, Disclose what is in my hand, and thou shalt have such a thing. (S.) One says also, فِى هٰذَا ↓ أَنَا حُجَيَّاكَ, meaning مَنْ يُحَاجِيكَ [i. e. I am he who contends with thee in intelligence, or in trying with an enigma, &c., respecting this thing]. (S.) And ↓ بَيْنَهُمْ أُحْجِيَّةٌ يَتَحَاجَونَ بِهَا [Between them is a contention in intelligence, or in proposing enigmas, or between them is an enigma, with which they try one another]. (S.) هُوَحَجِىٌّ بِهِ He is adapted, disposed, apt, meet, suited, suitable, fitted, fit, competent, or proper, for it; or worthy of it; as also ↓ حَجٍ, (S, M, K, TA,) of which the pl. is حَجُونَ; (TA;) and ↓ حَجًى, (S, M, K, TA,) which last has no fem. nor dual nor pl. form, (S, M,) retaining the same form as fem. and dual and pl.: (M:) and in like manner you say, أَنْ يَفْعَلَ ذٰلِكَ ↓ إِنَّهُ لَمَحْجَاةٌ Verily he is adapted, &c., to do that; (S, K; *) and إِنَّهَا لَمَحْجَاةٌ; and إِنَّهُمْ لَمَحْجَاةٌ. (S.) b2: حَجِىٌّ is also syn. with حَرِيصٌ [Vehemently desirous, eager, &c.]. (KL.) حُجَيَّا: see حَجْوَى, in five places.

A2: Respecting this word in the phrase حثجْ حُجَيَّاكَ, see حَاجَةٌ (in art. حوج), near the end of the paragraph.

أحْجَى More, and most, adapted, disposed, apt, meet, suited, suitable, fitted, fit, competent, proper, or worthy: (TA, Ham p. 523:) so in the saying, هُوَ أَحْجَى أَنْ يَكُونَ كَذَا [He is more, or most, adapted, &c., to be thus; or worthy of being thus]: (TA:) and فُلَانٌ أَحْجَى بِكَذَا [Such a one is more, or most, adapted, &c., for such a thing; or worthy of it]. (Ham ubi suprà.) Hence, in a trad., مَعَاشِرُ هَمْدَانَ أَحْجَى حَىٍّ بِالكُوفَةِ [The companies of Hemdán are the most worthy tribe in El-Koofeh]: or, as some say, the meaning is, the most intelligent tribe. (TA.) أُحْجُوَّةٌ: see حَجْوَى.

أُحْجِيَّةٌ: see حَجْوَى, in five places.

مَحْجًى: see حَجًا.

مُحْجٍ Niggardly, tenacious, or avaricious. (K.) A2: كَلَمَةٌ مُحْجِيَةٌ: see حَجْوَى.

مَحْجَاةٌ: see حَجِىٌّ.

در

ى1 دَرَى الشَّىْءَ He knew the thing; syn. عَلِمَهُ; (M;) [and so دَرَى بِالشَّىْءِ; for] you say, دَرَيْتُهُ (S, Msb, K) and دَرَيْتُ بِهِ, (S, K,) aor. ـْ (Msb, K,) inf. n. دَرْىٌ (S, M, Msb, K) and دِرْىٌ (Lh, M, K) and دِرْيَةٌ (S, M, Msb, K) and دَرْيَةٌ, (M, * K,) which last is said by Sb to be not used as an inf. n. of un., but as denoting a state, or condition, (M,) and, accord. to some copies of the S, دُرْيَةٌ, (TA, [so in one of my copies of the S,]) and دِرَايَةٌ (S, M, Msb, K) and دَرَيَانٌ and دِرْيَانٌ (M, K) and دُرِىٌّ, (TS, K,) I knew it; (S, Msb, K;) syn. عَلِمْتُهُ (Msb, K) or عَلِمْتُ بِهِ: (S:) or it has a more special meaning than عَلِمْتُهُ: it is said to signify I knew it after doubting: so says Aboo-'Alee: (TA:) or I knew it by a sort of artifice, or cunning, or skill; (K, TA;) or with painstaking, and artifice or cunning or skill; (Har p. 24;) and therefore دَرَى is not said of God: (TA:) a rájiz says, (S, * TA,) but this is an instance of the rude speech of the Arabs of the desert, (TA,) ↓ لَا هُمَّ لَا أَدْرِى وَأَنْتَ الدَّارِى

[O God, I know not, but Thou art the knowing]: (S, TA: [in Har, p. 24, it is cited as commencing with اَلّٰهُمَّ, and therefore as a prose-saying, ascribed to Mohammad, and as adduced by some to show that الدَّارِى is allowable as an epithet applied to God:]) or, as some relate it, لَا أَدْرِ, (S,) in which the ى is elided in consequence of the frequent usage of the phrase; (S, M;) like the phrases لَمْ أُبَلْ and لَمْ يَكُ; (S;) and like لَا يَأْلُ in the saying أَقْبَلَ بِضَرْبَهٍ لَا يَأْلُ [q. v. in art. الو]. (M.) [The saying لَا دَرَيْتُ وَلَا ائْتَليْتَ or أَلَيْتَ &c. is explained in the latter part of the first paragraph of art. الو.] One says, مَا أَدْرِى أَىُّ النَّاسِ هُوَ [I know not who of mankind he is]. (The Lexicons passim.) And IAar mentions the saying مَا تَدْرِى مَا دِرْيْتُهَا, (M,) or دُرَيْتُهَا, (TA,) as meaning Thou knowest not (مَا تَعْلَمُ [which may also be rendered she knows not]) what is her knowledge. (M, TA.) A2: دَرَى, (T, M, K,) aor. ـْ (T, S,) inf. n. دَرْىٌ, (T, M, K,) He deceived, deluded, beguiled, circumvented, or outwitted, (ISk, T, S, M, K,) a man, (ISk, T,) and an object of the chase; as also ↓ اِدَّرَى and ↓ تدرّى: (T, S, M, K: [ادْراهُ in the CK is a mistake for ادّراهُ:]) he hid, or concealed, himself, and deceived, deluded, &c. (S.) A rájiz says, ↓ كَيْفَ تَرَانِىأَذَّرِى وَأَدَّرِى

غِرَرِى ↓ غِرَّاتِ جُمْلٍ وَتَدَرَّى (T, S, M) i. e. How seest thou me winnowing the dust of the mine and deceiving Juml by looking at her while she is inadvertent, (T, S,) she also deceiving me [by looking at me while I am inadvertent]: تَدَرَّى being for تَتَدَرَّى. (S.) See also 3.

A3: دَرَى رَأْسَهُ, (K,) aor. ـْ inf. n. دَرْىٌ, (TA,) He scratched his head with the مِدْرَى: (K:) or رَأْسَهُ ↓ درّى he combed his head with the مِدْرَى: (M: [see Ham p. 159, line 11: and see also ذَرَّىَ:]) and ↓ تَدَرَّتْ she (a woman, S) loosed and let down, or loosed and separated, or combed, her hair (S, K, TA) with the مِدْرَاة. (TA.) 2 دَرَّىَ see above, last sentence. b2: دَرَّيْتُ تُرَابَ المَعْدِنِ, inf. n. تَدْرِيَةٌ, [I winnowed the dust of the mine to separate its gold: a dial. var. of ذَرَّيْتُ: or perhaps a mistake for the latter.] (Msb.) 3 داراهُ, (T, M, Msb,) inf. n. مُدَارَاةٌ, (T, S, Mgh, Msb,) He treated him with gentleness, or blandishment; soothed, coaxed, wheedled, or cajoled, him: (S, * M, Msb:) or deceived, deluded, beguiled, circumvented, or outwitted, him; or strove, endeavoured, or desired, to do so: (T, Mgh:) مُدَارَاةُ النَّاسِ and مُدَارَأَةُ النَّاسِ both signify المُدَاجَاةُ and المُلَايَنَةُ: (S in the present art.:) and دَارَأْتُهُ and دَارَيْتُهُ both signify I was fearful, or cautious, of him; and treated him with gentleness or blandishment, or soothed him, coaxed him, wheedled him, or cajoled him: (S in art. درأ:) or دَارَأْتُهُ means “ I was fearful, or cautious, of him,” as says Az; or “ of his evil, or mischief: ” and دَارَيْتُ signifies I deceived, deluded, beguiled, circumvented, or outwitted; as also ↓ دَرَيْتُ: (T in art. درأ:) and مُدَارَاةٌ also signifies [the acting with] good nature or disposition; and the holding familiar intercourse with others. (T in the present art.) You say also, داراهُ عَنِ الأَمْرِ, and عَلَيْهِ, He endeavoured to turn him, or entice him, by blandishment, or by deceitful arts, from the thing, and to it; syn. رَاوَدَهُ. (L in art. رود.) b2: And دارى عَنْهُ He defended him; or spoke, or pleaded, or contended, in defence of him; like رَاجَمَ عَنْهُ. (TA in art. رجم.) 4 ادارهُ بِهِ He made him to know, or have knowledge of, it; acquainted him with it. (S, M, Msb, K.) The reading وَلَا أَدْرَأَكُمْ بِهِ, with ء, [in the Kur x. 17,] is incorrect: the proper reading is without ء. (S, M.) A2: ادرى دَرِيَّةً, and ↓ تدرّى, (M, TA,) He took for himself, or prepared, a دريّة. (TA.) [See also تَدَرَّأَ.]5 تَدَرَّىَ see 1, latter part, in two places, A2: and also in the last sentence: A3: and see also 4.

A4: جَيْشٌ يَتَدَرَّى [as though for يَتَدَرَّأُ] An army of which one part presses upon another; like يَتَجَعْبَى. (TA in art. جعب.) 7 اِنْدَرَى for اِنْدَرَأَ is vulgar. (TA in art. درأ.) 8 إِدْتَرَىَ see 1, latter part, in two places. b2: اِدَّرَوْ مَكَانًا means They directed their course to, or towards, a place, making an inroad, or incursion, upon an enemy, and going to fight and plunder: (M, TA:) or as though they did so. (S.) دُرْيَةٌ, accord. to some copies of the S, is an inf. n. of دَرَيْتُهُ meaning عَلِمْتُهُ, like دِرْيَةٌ &c. (TA.) b2: أَتَى هٰذَا الأَمْرُ مِنْ غَيْرِ دُرْيَةٍ means This thing, or event, came without any act, or deed. (T, TA.) دَرِيَّةٌ, without ء, A beast, (As, T, S,) or a camel, (ISk, T,) or a she-camel, or a cow, (M,) by means of which one conceals himself from the objects of the chase, or wild animals, (As, ISk, T, S, M,) so deceiving them, (ISk, T, M,) shooting, or casting, when he is able to do so: (As, ISk, T, S:) or, accord. to Az, it is with ء, [دَرِيْئَةٌ,] because the دريئة is driven (تُدْرَأُ, i. e. تُدْفَعُ,) towards the objects of the chase. (S, M.) b2: Also A wild animal, or wild animals, (وَحْش,) specially of such as are objects of the chase. (M, TA.) b3: And A thing, (K,) or ring, (Ham p. 75,) by aiming at which one learns to pierce or thrust [with the spear]. (Ham, K.) So in a verse cited voce دَرِيْئَةٌ, in art. درأ. (Ham ubi suprà.) الدَّارِى, as an epithet applied to God: see 1.

مِدْرًى and ↓ مِدْرَاةٌ (T, S, M, K) and ↓ مَدْرِيَةٌ, (T, M, K,) the last with fet-h to the م and with kesr to the ر, (TA, [in the CK, erroneously, مِدْرِيَة,]) An iron instrument with which the head is scratched, called [in Pers\.] سَرْ خَارَهْ; (T;) a thing like a large needle, with which the female hair-dresser adjusts, or puts in order, the locks of a woman's hair; (S;) a thing with which the head is scratched: (W p. 125, in explanation of the first:) or a wooden instrument which a woman puts into her hair: (TA voce مِشْقَأَةٌ, in explanation of the second:) and, (T, S,) as being likened to the iron instrument thus called, (T,) a horn (T, S, M, K) of a [wild] bull [and of a gazelle], (T, S,) with which the female hairdresser sometimes adjusts, or puts in order, the locks of a woman's hair, (S,) or with which one scratches his head: (K:) and, accord. to some copies of the K, a comb: (TA:) the pl. is مَدَارٍ and مَدَارَى, (M, K, TA,) in the latter of which, the alif [written ى] is a substitute for ى [properly so called]. (M, TA.) [Hence,] جَأْبٌ المِدْرَى, or جَابُ المدرى (accord. to different copies of the S, [or جَأْبَةُ المِدْرَى, or جَأْبَةُ المدرى, see arts.

جأب and جوب,]) A gazelle whose horn is thick; which shows it to be young. (S.) A2: [See also مِرْدًى (in art. ردى), last sentence.]

مِدْرَاةٌ: see the next preceding paragraph.

مَدْرِيَةٌ: see the next preceding paragraph.

سق

ى1 سَقَاهُ, aor. ـْ (K,) inf. n. سَقْىٌ; (TA; [see also سِقَايَةٌ, which is likewise said to be an inf. n. of the same verb;]) and ↓ سقّاهُ, (K,) with teshdeed; (TA;) and ↓ اسقاهُ; (K, TA; [in the CK, erroneously, اسْتَقاهُ;]) all have one meaning; (TA;) [i. e. He gave him to drink, generally water, often milk, and sometimes poison or some other thing: and the first often signifies he watered him, namely, a beast; and in like manner seed produce &c., i. e. irrigated it; as will be shown by what follows:] or سَقَاهُ [is said when you mean he gave him drink] لِشَفَتِهِ [to his lip], (S,) or بِالشَّفَةِ [by means of the lip], as also ↓ سقّاهُ; and ↓ اسقاهُ means he directed him to water, (K,) or he watered (سَقَى) his cattle or his land: (S, * K:) or both of them, (K, TA,) i. e. سَقَاهُ and ↓ اسقاهُ, (TA,) signify he assigned to him, or gave to him, (جَعَلَ لَهُ,) water, (K, TA,) or drink, or water for irrigation; so that سَقَاهُ is like كَسَاهُ, and ↓ اسقى is like آَلْبَسَ, as Sb says: (TA:) or, as some say, سَقَيْتُهُ I gave him water to his mouth; and ↓ أَسْقَيْتُهُ, I assigned to him, or gave to him, (جَعَلْتُ لَهُ,) drink, or water for irrigation, that he might do as he would; and like them are كَسَوْتُهُ and أَكْسَيْتُهُ: (Ham p. 45:) Er-Rághib says that السَّقْىُ signifies the giving one drink; and ↓ الإِسْقَآءُ, the giving one drink so that he may take it howsoever he will; so that the latter is more ample in meaning than the former. (TA.) Both سَقَى and ↓ اسقى are sometimes used in relation to what is in the bellies of camels or other cattle; [meaning their milk;] as in the Kur [xxiii. 21], where it is said, مِمَّا فِى بُطُونِهَا ↓ نُسْقِيكُمْ, or نَسْقِيكُمْ, [i. e. We give you to drink of what is in their bellies,] accord. to different readings. (TA.) One says, سَقَاهُ المَآءَ, [He gave him to drink water, or the water,] inf. n. as above: (Mgh:) and المَآءَ ↓ سَقَّيْتُهُ [I gave him to drink water, or the water, much, or often]: the teshdeed denotes muchness, or frequency. (S.) [See also a tropical usage of the former verb in a verse cited in p. 85, col. 3: and another, from Tarafeh, in p. 134, col. 3. One says also, سَقَى المَآءَ, without a second objective complement, He supplied, or gave, water, or the water.] And سَقَيْتُ الزَّرْعَ, [I watered, or irrigated, the seed-produce,] inf. n. as above; as also ↓ أَسْقَيْتُهُ, (Msb.) And سَقَيْتُ فِى القِرْيَةِ and فِيهَا ↓ أَسْقَيْتُ [I poured water into the water-skin]: a poet says, [in one of my copies of the S, Dhu-r-Rummeh,] وَمَاشَنَّتَا خَرْقَآءَ وَاهٍ كِلَاهُمَا سَقَى فِيهِمَا مُسْتَعْجِلٌ لَمْ تَبَلَّلَا بِأَنْبَعَ مِنْ عَيْنَيْكَ لِلدَّمْعِ كُلَّمَا تَعَرَّفْتَ دَارًا أَوْ تَوَهَّمْتَ مَنْزِلَا [And two old and worn-out skins of an unskilful woman who has not sewed them well, each of them unsound, into which a person in haste has poured water, they not having been previously moistened, (تَبَلَّلَا being for تَتَبَلَّلَا,) are not more liable to the shedding of their water than are thine eyes to the shedding of tears whenever thou investigatest a dwelling or imaginest a place of alighting, or abode]. (S.) [and hence, app.,] سَقَى فُلَانٌ فِى ذَكَرِهِ (assumed tropical:) Such a one became vehemently affected by sexual appetite. (JK.) One says also, سَقَاهُ اللّٰهُ الغَيْثَ and ↓ اسقاهُ (S, Msb, * K) God sent down rain to him, or may God send &c.: (K:) both of these verbs being used by Lebeed in his saying, سَقَى قَوْمِى بَنِى مَجْدٍ وَأَسْقَى

نُمَيْرًا وَالقَبَائِلَ مِنْ هِلَالِ [May He send down rain to my people, the sons of Mejd, and may He send down rain to Numeyr, and the tribes of Hilál]. (S.) [Hence,] one says, سَقَى اللّٰهُ عَصْرَ الشَّبِيبَةِ (assumed tropical:) [May God freshen as with rain the times, or mornings, or afternoons, of youth, or young manhood]. (A and TA in art. شب.) And سَقَيْتُ فُلَانًا, (S,) and ↓ أَسْقَيْتُهُ, and ↓ سَقَّيْتُهُ, (S, K, *) which last is the form in most repute as expressive of a prayer, (Ham p. 45,) and of which the inf. n. is تَسْقِيَةٌ, (K,) I said to such a one سَقَاكَ اللّٰهُ [May God send down rain to thee], (S and K in explanation of the second and third,) or سَقْيًا [which virtually means the same, for سَقَاكَ اللّٰهُ سَقْيًا]: (S in explanation of the first and second, and K in explanation of the second and third:) [or,] accord, to some, one says سَقَيْتُهُ when it [which he gives, i. e. water or the like,] is in his hand; [agreeably with the first explanation in this art.;] and ↓ أَسْقَيْنُهُ signifies I prayed for him, saying سَقْيًا لَكَ. (Msb.) b2: سَقَى بَطْنُهُ, (JK, S, MA, K,) inf. n. سَقِىٌ; (JK, S;) and سُقِىَ, (JK, IAth, TA,) or سَقِى, aor. ـْ inf. n. سِقًى or سَقًى; (MA;) and ↓ استسقى; (JK, S, K; [in my copy of the Msb استقى, which I doubt not to be a mistranscription, as the verb most commonly known in the sense here following is استسقى, and as this is not there mentioned;]) His belly [was, or became, diseased with dropsy, i. e.] had yellow water [meaning serum] (JK, S, Msb, K, * TA) apparent in it, (JK,) or collected in it; (S, K, TA;) for which there is scarcely, or never, any cure; (Msb, TA;) his belly became swollen [with dropsy]. MA.) b3: [In the phrase written in the CK سُقِىَ قُلْبُهُ عَدَاوَةًُ, the verb is correctly سُقِىَ: see 2.] b4: سَقَىالعَرَقُ The sweat flowed without stopping. (TA.) b5: سَقَى التَّوْبَ, and ↓ سقّاهُ, He made the garment, or piece of cloth, to imbibe a dye. (TA.) b6: [سَقَى also signifies He tempered steel; and is used in this sense in the present day: and accord. to a reading in one of my copies of the S, in art. شرخ, ↓ سقّى also has this meaning.]

b7: See also 4, last sentence.2 سَقَّىَ see 1, in six places. b2: سُقِىَ قَلْبُهُ عَدَاوَةً, (K, TA, [in the CK, erroneously, سُقِىَ,]) and بِالعَدَاوَةِ, (TA, and thus, and thus only, in the JK,) inf. n. تَسْقِيَةٌ, (JK, TA,) (tropical:) His heart was made to imbibe enmity, (K, TA,) is said of a man to whom a thing that he dislikes, or hates, has been repeatedly done. (TA.) 3 مُسَاقَاةٌ [The giving to drink, one with another. See a tropical usage of its verb in an ex. cited in art. شف, conj. 8. b2: ] The drawing of water together. (KL.) b3: And a man's employing a man to take upon himself, or manage, the culture [or watering & c.] of palm-trees or grape-vines [or the like] on the condition of his having a certain share of their produce: (S, TA:) Az says that the people of El-'Irák term it مُعَامَلَةٌ. (TA.) 4 أَسْقَىَ see 1, in thirteen places. b2: One says also, أَسْقَيْتُهُ رَكِيَّتِى I assigned to him my well [to draw water therefrom]: and أَسْقَيْتُهُ جَدْوَلًا مِنْ نَهْرِى I assigned to him [a streamlet as] a place, or source, of irrigation, from my river, or rivulet; and أَسْقَيْتُ لَهُ مِنْهُ [which means the same]. (TA.) b3: And اسقاهُ It produced in him [dropsy, or] yellow water. (JK. [See 1, near the end of the paragraph.]) b4: And He gave him a made [shin such as is termed] سِقَآء: (Az, K, TA: [it is said in the TA that وَهَبَ مِنْهُ in the K should be وَهَبَ لَهُ, as in the explanation by Az: but see art. وهب, in which it is said that وهب منه is allowable, and occurs in several trads.:]) or he gave him a hide to make of it a سِقَآء: (K:) or اسقاهُ

إِهَابًا has the latter meaning: (JK, TA:) and أَسْقِ إِهَابَهَا occurs in a trad. as meaning Give thou its hide to him who will make of it a سِقَآء, (TA,) or make thou its hide to be a سِقَآء for thee. (JK.) b5: Also, (JK, S, K, TA,) and ↓ سَقَاهُ, (K,) the latter mentioned as on the authority of IAar, but disallowed by Sh, (TA,) i. q. اِغْتَابَهُ (tropical:) [He spoke evil of him, or traduced him, in his absence or otherwise], (JK, S, K, TA,) in a foul manner; (TA;) and imputed to him a vice, fault, or the like: (S, TA:) and J cites [in the S] a verse of Ibn-Ahmar ending with the phrase أَسْقَى

↓ سِقَائِيَا [app. as meaning (assumed tropical:) Who has spoken evil of me, & c.]. (TA.) 5 تسقّى It (a thing) received, or admitted, moisture, (M, TA,) or irrigation; or became plentifully irrigated, or succulent, or sappy. (M, K, TA.) The Hudhalee (El-Mutanakhkhil, TA) says.

مُجَدَّلٌ يَتَسَقَّى جِلْدُهُ دَمَهُ كَمَا تَقَطَّرَ جِذْعُ الدَّوْمَةِ القُطُلُ

meaning [Thrown down upon the ground, his skin] becomes drenched with his blood (يَتَشَرَّبُهُ) [like as drips the severed trunk of the Theban palm-tree]: or, as some relate the verse, يَتَكَسَّى

[becomes overspread, here meaning suffused], from الكِسْوَةُ. (S, TA.) b2: تَسَقَّتِ الإِبِلُ الحَوْذَانَ (assumed tropical:) The camels ate the حوذان (a certain plant, TA) in its fresh and moist state, and became fat upon it. (K.) 6 تَسَاقَوْا They gave to drink, one to another, (S, MA, TA,) with the full measure of the vessel in which they were given to drink. (S, TA.) [See also 3.]8 استقى He drew water (TA) مِن البِئْرِ [from the well], (S, TA,) and مِنَ النَّهْرِ [from the river, or rivulet]. (TA. [Golius and Freytag make the verb in this sense, erroneously, استسقى; but the former mentions استقِىِ also in the same sense.]) [And استقى عَلَى بَعِيرٍ He drew water upon a camel in a manner expl. voce سَانِيَةٌ, q. v.: often occurring in the Lexicons.] b2: And (tropical:) He was, or became, fat, (K, TA,) and satisfied with drinking of water. (TA.) b3: See also 10, in two places.10 استسقى He sought, or demanded, drink (سِقْيًا, K, TA, [in the CK سَقْيًا,] i. e. مَا يُشْرَبُ, TA); منْهُ [from him]; as also ↓ استقى. (K, TA. [In the CK is immediately added after this explanation, وسَقِيًّا: but this is a mistranscription for وَتَقَيَّأَ; expressing another signification of these two verbs, which will be expl. below.]) And He asked, begged, or prayed, for rain; (Msb, * TA;) i. q. اِسْتَمْطَرَ (S in art. مطر, and Msb. *) [Hence, صَلَاةُ الاِسْتِسْقَآءِ The prayer of the petitioning for rain. And استسقى لَهَا He said سَقَاهَااللّٰهُ May God send down rain upon it, namely, a land: see Har p. 300.] b2: And He constrained himself to vomit; or vomited intentionally; syn. تَقَيَّأَ; [see a statement above, in this paragraph, respecting a mistranscription in the CK;] as also ↓ استقى; (K, TA;) mentioned by ISd. (TA.) b3: See also 1, in the last quarter of the paragraph.

سَقْى in the phrase سَقْىُ الفُرَاتِ, which means The towns, or villages, [or lands,] watered by the Euphrates, is said by Mtr to be an inf. n. used as a subst. [properly so termed, and, being originally an inf. n., it may be used alike as sing. and pl.]; or, in this phrase, a noun that should be prefixed to it [such as ذَات], is suppressed: or, accord. to some, it is سِقْى [q. v.], an instance of the measure فِعْلٌ in the sense of the measure مَفْعُولٌ; and thus it is in the handwriting of EI-Hareeree in his 22nd Makámeh. (Har p. 246.) b2: See also the next paragraph.

سِقْىٌ Drink; or what is drunk; (TA;) or what is given to drink; (K, TA;) a subst. from سَقَاهُ and أَسْقَاهُ; (S, TA; [in the former of which, this meaning is indicated, and also the meaning of water given to drink to cattle; and water with which land is irrigated;]) in the M, drink given to camels: (TA:) pl. أَسْقِيَةٌ. (S, TA.) and [particularly] A share, or portion, of water [ for irrigation]: one says, كَمْ سِقْىُ أَرْضِكَ [How many bucketfuls or skinfuls, (the specificative being suppressed,) virtually meaning how much, is the share, or portion, of water for the irrigation of thy land?]. (S, TA.) b2: And Water, (K, TA, [in the CK ما, a mistranscription for مَآءٌ,]) i. e. yellow water [meaning serum, effused in dropsy], incidental in the belly, (K, TA,) scarcely, or never, curable; (TA;) as also ↓ سَقْىٌ: (K: [وَيُفْتَحُ being there added: and the word as meaning “ yellow water ” is written only with fet-h in the JK: but in the TA, ويفتح forms part of the addition here following:]) or it is in white نَفَافِيخ [meaning cells] in the fat of the belly; [in which sense, also, the word is written only with fet-h in the JK;] and it [app. meaning the belly] is opened (وَيُفْتَحُ) on the occasion of its issuing: so says ISd: (TA:) a subst. from سَقَى بَطْنُهُ [q. v.]. (S, TA.) And A skin [or membrane] containing yellow water, which cleaves asunder from over the head of the young one [at the birth]: (K, TA:) or, as in the T, the water that is in the [membrane called] مَشِيمَة, that comes forth عَلَى رَأْسِ الوَلَدِ [meaning at the birth]. (TA.) A2: Also Land that is irrigated; having the meaning of the measure مَفْعُولٌ, like نِقْضٌ [in the sense of مَنْقُوضٌ]: (Er-Rághib, TA: [see also سَقْى:]) or it signifies, (K,) or so ↓ سَقِىٌّ, of the same measure as شَقِىٌّ and صَبِىٌّ, (Mgh,) and ↓ مَسْقَوِىٌّ, (S, Mgh, K,) app. a rel. n. from مَسْقًى, not from مَسْقِىٌّ, for if it were from the latter it would be مَسْقِىٌّ, (M, TA,) [or, accord. to some, if from مَسْقِىٌّ, it may be either مَسْقِىٌّ or مَسْقَوِىٌّ, (see Lumsden's Arab. Gr. p. 630,)] seed-produce irrigated (S, Mgh, K) by water running upon the surface of the earth; (S, Mgh;) [i. e., not by rain only;] ↓ سَقِىٌّ being the contr. of بَخْسِىٌّ; (Mgh;) and ↓ مَسْقَوِىٌّ, contr. of مَظْمَئِىٌّ, (Mgh, TA,) which signifies “ watered [only] by the rain; ” and the vulgar say ↓ مِسْقَاوِى. (TA.) بَطْنٌ سَقٍ A belly swollen [with dropsy]. (MA.) سُقْيَا A giving of drink; [or a giving to drink;] like [the inf. n.] سَقْىٌ. (Er-Rághib, TA.) b2: And A sending down of rain upon mankind and the lands: (TA:) a subst. from سَقَاهُ اللّٰه الغَيْثَ. (S, K, * TA. *) One says, دَعَوْتُ لَهُ بِالسُّقْيَا [I prayed for him for the sending down of rain]. (JK.) And it is said in a form of prayer, سُقْيَا رَحْمَةٍ وَلَا سُقْيَا عَذَابٍ [We ask of Thee a sending down of a rain of mercy, and not a sending down of a rain of punishment]; meaning, send Thou down upon us a rain in which shall be benefit, without injury, and without laying waste. (Msb.) One says also أَرْضٌ خَافِضَةُ السُّقْيَا Land easy of irrigation [either by the rain or otherwise]: (K in art. خفض:) and the contr. is termed رَافِعَةُ السُّقْيَا. (TA in that art.) b3: Also i. q. شرب [i. e.

شِرْبٌ, meaning A beast's share, or portion, of water]: so in the Kur xci. 13. (Jel.) سِقآءٌ A skin, (KL,) or a قِرْبَة, (JK,) [i. e.] a skin of a young goat or sheep when it has entered its second year, (M, K,) used for water and for milk, (ISk, JK, S, Msb, K, KL,) or, accord. to ISd, only for water: (TA:) it is termed اِبْنُ أَدِيمٍ

[made of one hide; but there are larger sorts]; and if larger, it is termed اِبْنُ أَدِيمَيْنِ [made of two hides], and اِبْنُ ثَلَاثَةِ آدِمَةٍ [made of three hides]: (T and TA in art. بنى:) accord. to ISk, the وَطْب is peculiarly for milk; and the نِحْى, for clarified butter; and the قِرْبَة, for water: (S:) the pl. (of pauc., S) is أَسْقِيَةٌ and أَسْقِيَاتٌ and (of mult., S) أَسَاقٍ, (S, K,) or this last is a pl. pl. (T, TA.) b2: See also 4, last sentence. b3: [And see a phrase voce حِذَآءٌ, in art. حذو, where it is applied to (assumed tropical:) The stomach of a camel, in which water is stored.]

سَقِىٌّ: see سِقْىٌ, last sentence, in two places. b2: Also A cloud having large drops [of rain], (S, K,) vehement in the falling [thereof]: (S:) [like رَمِىٌّ and رَوِىٌّ:] pl. أَسْقِيَةٌ. (S, K.) b3: And The papyrus (بَرْدِىّ): (JK, S, K:) or tender papyrus: so called because of its growing in, or near to, water: (TA:) occurring in a verse of Imra-el- Keys, cited voce مُذَلَّلٌ: (S, TA: [but see what is said under this word, مذلّل: and see Ham p. 555:]) n. un. سَقِيَّةٌ. (S.) b4: And Palm-trees; (S, K;) and سَقِيَّةٌ signifies [the same, or] palmtrees that are irrigated by means of water-wheels (دَوَالٍ, [pl. of دَالِيَةٌ, q. v.]). (TA.) سُقَايَةٌ: see what next follows.

سِقَايَةٌ and ↓ سُقَايَةٌ and ↓ مَسْقَاةٌ and ↓ مِسْقَاةٌ A place for giving to drink or for watering: (K, * TA:) what is termed سِقَايَةُ المَآءِ is well known: (S:) i. e. سِقَايَةٌ signifies a place made, or prepared, for the giving to drink to people: (Msb:) a construction for water: (Mgh:) or a place in which beverage is made, or prepared, at the fairs, or festivals, &c.: (JK, T, TA:) [and particularly a place in which a beverage made of raisins steeped in water was given at the general assembly of the pilgrims:] and ↓ مَسْقَاةٌ signifies a drinkingplace [in a general sense]: and he who pronounces it with kesr to the م [↓ مِسْقَاةٌ] makes it to be like the utensil called مِسْقَاةُ الدِّيكِ [the drinking-vessel of the cock]: (S:) [see تُرْفَةٌ:] and the pl. is مَسَاقٍ. (TA.) b2: سِقَايَةٌ also signifies A vessel in which one is given to drink: (K:) in the Kur [xii. 70], it means the king's drinking-cup; (Mgh;) his صُوَاع, in [or from] which he drank, (JK, S, TA,) and with which they measured corn; and it was a vessel of silver. (TA.) b3: And سِقَايَةُ الحَاجِ means The beverage made of raisins steeped in water which [the tribe of] Kureysh used to give to the pilgrims to drink: it was under the superintendence of El-'Abbás in the Time of Ignorance and in El-Islám: (TA:) or سِقَايَة in this phrase is an inf. n.; so in the Kur ix. 19; (Mgh;) where it is said, أَجَعَلْتُمْ سِقَايَةَ الْحَاجِ وَعِمَارَةَالْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِآللّٰهِ وَاليَوْمِ الْآخِرِ; the two words سقاية and عمارة being inf. ns. of سَقَى and عَمَرَ; (Bd;) the meaning being أَجَعَلْتُمْ أَهْلَ سِقَايَةِ الحَاجِ وَ عِمَارَةِ المَسْجِدِ الحَرَامِ [i. e. Have ye made, or pronounced, the authors of the giving to drink to the pilgrims, and of the keeping in repair of the sacred mosque, to be like him who has believed in God and the last day?]; and this is confirmed by another reading, which is, سُقَاةَ الحَاجِ وَعَمَرَةَ المَسْجِدِ: (Ksh, Bd:) or the meaning is, أَجَعَلْتُمْ سِقَايَةَ الحَاجِ كَإِيمَانِ مَنْ آمَنَ [&c., i. e. have ye made, or pronounced, the giving to drink to the pilgrims, &c., to be like the belief of him who has believed &c.?]. (Bd.) [See also رِفَادَةٌ.]

سَقَّآءٌ; and the fem. سَقَّآءَةٌ and سَقَّايَةٌ: see سَاقٍ, in six places. b2: السَّقَّآءُ is also the appellation of A certain intelligent bird, that draws water for itself. (JK.) [It is applied in the present day, by some, to The pelican: and by some, to the aquiline vulture; commonly called the رَخَم.]

سَاقٍ and ↓ سَقَّآءٌ Giving to drink; or one who gives to drink: (K, TA:) the former signifies [generally as above, or a cup-bearer: and also] watering seed-produce; or a waterer of seedproduce: (Msb:) [and ↓ the latter generally signifies a water-carrier:] the pl. of the former is سُقًّى, (K, TA,) with damm and then teshdeed, (TA,) [accord. to the CK سُقِىٌّ, which is app. a mistranscription,] and سُقَّآءٌ, (K, TA,) like رُمَّانٌ, (TA,) or سُقَاةٌ: (CK: [this last is a well-known pl. of سَاقٍ, and as such has occurred above, voce سِقَايَةٌ:]) the pl. of ↓ سَقَّآءٌ is سَقَّاؤُونَ: (K:) and a woman is termed ↓ سَقَّآءَةٌ and ↓ سَقَّايَةٌ. (S, K.) It is said in a prov., ↓ اِسْقِ رَقَاشِ إِنَّهَا سَقَّايَةٌ [Give thou to drink to Rakáshi: verily she is one who gives to drink: رَقَاشِ being a woman's name]: it is applied to him who does good: meaning do thou good to him, because of his doing good. (A'Obeyd, S.) b2: [Hence,] سَاقِى

العَيْنِ A certain vein [app. the central artery of the retina] which passes from the interior of the head to the eye, and the severing of which occasions the loss of the sight. (JK.) [See also the next paragraph.]

سَاقِيَةٌ [a subst. from ساقٍ, made so by the affix ة,] A rivulet, or streamlet, (T, K, TA,) for the irrigation of seed-produce; (T, TA;) a small channel for the irrigation of land; (Msb;) it is larger than a جَدْوَل, and than a نَهْر: (Mgh:) pl. سَوَاقٍ. (Mgh, TA.) It is now vulgarly applied to designate The [kind of water-wheel for irrigation termed] دُولَاب [q. v.]. (TA in art. دلب.) b2: And [the pl.] السَّوَاقِى signifies Certain veins which discharge into the أَبْهَرَانِ [dual of أَبْهَرُ, q. v.]. (JK.) مَسْقًى A time [and a place] of giving to drink. (JK, TA.) مَسْقَاةٌ: see سِقَايَةٌ in tow places. One says when the Sultán has dealt gently with his subjects in his government of them, أَبْلَغَ السُّلْطَانُ الرَّاتِعَ مَسْقَاتَهُ (assumed tropical:) [The Sultán has caused the beast pasturing at pleasure amid abundant herbage to come to his drinking-place]. (TA.) [See also شَرَبَةٌ.]

مِسْقَاةٌ: see سِقَايَةٌ, in two places. b2: Also A thing which is made for the جِرَار [or water-jars], and upon which the mugs are hung. (JK, TA.) مَسْقِىٌّ [Given to drink: and] watered seedproduce [&c.]. (Msb.) b2: [Hence,] إِنَّهُ لَمَسْقِىُّ الدَّمِ Verily he is tinged with redness. (JK.) مَسْقَوِىٌّ and مِسْقَاوِى: see سِقْىٌ, last sentence, in three places.