زكو

1 زَكَا, aor. ـْ (S, Msb, K, &c.,) inf. n. زَكَآءٌ, (S,) or زُكُوٌّ, (Msb, [accord. to which the former seems to be a simple subst.,]) or both, (K, TA,) the latter like عُلُوٌّ, as in the M, but accord. to [some of] the copies of the K زَكْوٌ, (TA,) It increased, or augmented; (S, Msb, K, TA;) it received increase and blessing from God; it throve by the blessing of God; (Er-Rághib, TA;) and produced fruit; (TA in art. زكى;) and زَكِىَ, (K in that art.,) aor. ـْ inf. n. زَكَاةٌ, (TA in that art.,) signifies the same, (K, TA,) mentioned by ISd, on the authority of Lh, as a dial. var. of زَكَا, aor. ـو (TA;) and so ↓ ازكى; (Msb, K;) and ↓ تزكّى: (K in art. زكى:) it is said of seed-produce, (S, Msb, Er-Rághib, TA,) and of wealth, or cattle &c., and of other things: of anything that increases, or augments, one says يَزْكُو, inf. n. زَكَآءٌ. (TA.) [This is the primary meaning: or, accord. to some, the primary meaning is, It was, or became, pure:] some say that the root denotes purity: and some, that it denotes a state of increase, or augmentation. (Mgh.) You say also زَكَتِ الأَرْضُ The land throve, or yielded increase. (Msb.) And زَكَا الغُلَامُ [The boy grew, or throve], inf. n. زُكُوٌّ and زَكَآءٌ, on the authority of Akh. (S.) And زَكَا عَمَلُهُ (assumed tropical:) [His deed, or work, throve]. (K in art. در.) It is said in a trad. of 'Alee, المَالُ تَنْقُصُهُ النَّفَقَةُ وَالعِلْمُ يَزْكُو عَلَى

الإِنْفَاقِ (assumed tropical:) [Wealth, what one expends diminishes it, but knowledge increases by expending]: زَكَآء being thus predicated of knowledge, though this is not a corporeal thing. (TA.) Accord. to El-Umawee, (S,) said of a man, زَكَا, (S, K,) aor. ـْ inf. n. زُكُوٌّ, (S,) means He enjoyed, or led, a plentiful, and a pleasant or an easy, and a soft or delicate, life; (S, K;) was in a state of abundance of the goods, conveniences, or comforts, of life. (S.) And likewise said of a man, (having the same aor. and inf. n., TA,) it means also He was, or became, good, or righteous; (Jel in xxiv. 21, Msb, K, TA;) and pure from sin. (Jel ibid.) [Hence,] هٰذَا الأَمْرُ لَا يَزْكُو بِفُلَانٍ means This thing, or affair, will not be suitable to such a one; will not befit him. (S.) 2 زكّاهُ, inf. n. تَزْكِيَةٌ: see 4. b2: Also He purified him, or it. (Er-Rághib, TA.) Sometimes the agent of the verb in this sense is a man; as in the saying in the Kur [xci. 9], قَدْ أَــفْلَحَ مَنْ زَكَّاهَا [Verily he prospereth who purifieth it; namely, his soul]: sometimes it is God; as in [the saying in the Kur xxiv. 21,] وَلٰكِنَّ اللّٰهَ يُزَكِّى

مَنْ يَشَآءُ [But God purifieth whom He willeth]: and sometimes it is the Prophet; as in the saying [in the Kur ix. 104], خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا [Take thou, from their possessions, a poor-rate, whereby thou shalt cleanse them and purify them; where (J says in the S) they say that تُزَكِّيهِمْ means the same as تُطَهِّرُهُمْ]; and in the saying [in the Kur ii. 146], يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ [Who reciteth to you our signs, and purifieth you]. (Er-Rághib, TA.) b3: [Hence, accord. to what is said in the Kur ix. 104, i. e. because the act which it signifies is believed to purify the performer, or because it is believed to purify, or to occasion an increase of, the rest of his property,] زكّى مَالَهُ, (S, Mgh, Msb,) inf. n. as above, (S, Msb,) He gave the زَكَاة [or poorrate] from his property. (S, Mgh.) And زكّاهُ, (S,) or زكّاهُمْ, (Mgh,) He took (S, Mgh) his, (S,) or their, (Mgh,) زَكَاة [or poor-rate]. (S, Mgh.) b4: زَكَّيْتُهُ also signifies I attributed to him زَكَآء, i. e. [purity, or] goodness, or righteousness. (Msb.) [And hence, I praised him.] And زكّى

نَفْسَهُ, (S, Mgh,) inf. n. as above, (S,) He praised himself. (S, Mgh.) The doing this is forbidden in the Kur liii. 33. (Er-Rághib, TA.) Hence, also, تَزْكِيَةُ الشُّهُودِ The pronouncing the witnesses to be veracious, and good, or righteous. (Mgh.) A2: هُوَ يُخَسِّى وَيُزَكِّى He plays, and says, “Is it even or odd [or rather odd or even]?” (TA in art. خسو;) he takes, or holds, something in his hand, and says, “Is it even or odd [or odd or even]?” (TA in the present art.) [See زَكَا below.]4 ازكاهُ He (God) made it to increase, or augment; (S, Msb, K;) [made it to thrive; and put it into a good, or right, state, or condition;] namely, seed-produce, (S, Msb, TA,) and wealth, or cattle &c, and any other thing capable of increase; (TA;) as also ↓ زكّاهُ, (Msb, K, TA,) inf. n. تَزْكِيَةٌ. (TA.) b2: Also He put it into a bag, or some other receptacle; namely, property: thus expl. by Aboo-Moosà. (Nh, TA.) A2: See also 1, first sentence.5 تزكّى: see 1, first sentence. b2: Also He became purified; or he purified himself: (TA:) also pronounced اِزَّكَّى, aor. ـّ (Bd in xxxv. 19.) b3: And He endeavoured to attain much piety; from الزَّكَآءُ. (Bd in lxxxvii. 14.) b4: And He gave the poor-rate. (S.) زَكَا, (S, K, * TA,) without tenween, and accord. to some with tenween, and not having the article ال prefixed to it; and in like manner خَسَا, which is coupled with the former, is without tenween, and accord. to some with tenween, and not having the article ال prefixed to it; (TA;) [but each has ال prefixed to it in the K;] i. q. الشَّفْعُ (S, K) مِنَ العَدَدِ (K) [or شَفْعٌ, as meaning An even number; a number consisting of pairs; or a single pair]: said to be so called because the pair are more, or more perfect, or better, (↓ أَزْكَى,) than is the one. (TA.) You say خَسَا أَوْ زَكَا or خَسًا أَوْ زَكًا [Odd or even?]. (TA.) [See more voce خَسَا.]

زَكَاةٌ. or زَكٰوةٌ, [accord. to El-Hareeree, to be written with ا when prefixed to a pronoun, and also in the dual number, (see De Sacy's Anthol. Gram. Arabe, p. 67 of the Arabic text,) but this rule I have not found to be generally observed, even in the best MSS., nor have I in the similar cases of صَلٰوةٌ and حَيٰوةٌ, (to which it is also applied,) in the best copies of the Kur-án,] of the measure فَعَلَةٌ, [i. e., originally زَكَوَةٌ,] like صَدَقَةٌ [which is one of its syns.]; a noun of the class of homonyms: (IAth, TA:) it signifies Increase, or augmentation, (IAth, Er-Rághib, TA,) as also ↓ زَكَآءٌ [mentioned in the first paragraph as an inf. n.], (Msb,) resulting from the blessing of God; and this is [said to be] the primary meaning; and is considered as relating to the things of the present world and to those of the world to come. (Er-Rághib, TA.) b2: And Purity. (IAth, TA.) And [particularly] The dryness of the earth or ground; which is its purity from defilement. (TA.) b3: And Purification: a meaning which it is said to have in the saying in the Kur [xxiii. 4], وَالَّذِينَ هُمْ لِلزَّكٰوةِ فَاعِلُونَ, (IAth, Mgh, Er-Rághib, TA,) i. e. And who are acting in their religious service for God's purification of them; or for their purification of themselves: for لِلزَّكٰوة is not here an objective complement of فَاعِلُونَ; the ل therein denoting the aim and the cause. (Er-Rághib, TA.) b4: Also, [as being a mode of purification of oneself,] Good, or righteous, conduct: and in this sense it has been expl. as used in the Kur xviii. 80: or as meaning goodness, or righteousness: (TA:) which ↓ زَكَآءٌ [also] signifies. (Msb.) And Religious service; as being the means of purification: so [accord. to some] it signifies in the saying [in the Kur xix. 14], وَحَنَانًا مِنْ لَدُنَّا وَزَكٰوةً [And the disposition to mercy, or compassion, from us, and religious service]: (Er-Rághib, TA:) or it here means طُهْرَة [i. e. purification, or purity]: and [accord. to some, if we except the instances mentioned above in the next two preceding sentences,] this is the only instance in the Kur-án in which it is used in any other sense than that which next follows. (Kull p. 199.) b5: And [The poor-rate;] the portion, or amount, of property, that is given therefrom, (M, IAth, Mgh, Msb, K, Er-Rághib, TA,) as the due of God, (Er-Rághib, TA,) by its possessor, (M, K, TA,) to the poor, (M, Mgh, Er-Rághib, TA,) in order that he may purify it thereby: (M, IAth, K, TA:) [in the S it is merely said that “ the زَكٰوة of property is well known: ” the giving it is obligatory, provided that the property is of a certain amount, and has been in possession eleven months: the portion given varies according to the nature and amount of the property; but is generally a fortieth part thereof, or of its value; i. e. two and a half per cent.:] it is thus termed [for the reason assigned above; or] as being a cause of the hope of increase, (Msb, Er-Rághib, TA,) or as causing the soul, or person, to thrive, or grow, by means of good things and blessings [procured thereby], or for both of these reasons. (Er-Rághib, TA.) زَكَاةُ الفِطْرِ [The alms of the breaking of the fast, given at the end of Ramadán,] is obligatory upon every person of the Muslims, the free and the slave, the male and the female, the young and the old, the poor and the rich; and purifies the faster from unprofitable and lewd discourse: it consists of a صَاع [q. v.] of dates, or of barley, [or of raisins or some other ordinary kind of food,] or half that quantity of wheat. (El-Jámi' es-Sagheer, voce زَكَاة.) [The pl. is زَكَوَاتٌ.] b6: Also, [as being an attribution of purity or goodness or righteousness,] Praise. (IAth, TA.) b7: And The pure, or best, part of a thing: (K, TA:) on the authority of Aboo-'Alee. (TA.) زَكَآءٌ an inf. n. of 1 [q. v.]. (S, K.) See also the next preceding paragraph, in two places. b2: Also [The increase of the earth; or] the fruits caused to come forth by God. (TA.) زَكِىٌّ i. q. ↓ زَاكٍ, (Akh, S,) which signifies Increasing [&c., as act part. n. of زَكَا, q. v.]: (Ham p. 722:) [and growing, or thriving]: applied in this sense to a boy. (Akh, S.) b2: غُلَامًا زَكِيًّا in the Kur xix. 19 means [A boy] pure from sins: or growing, or increasing, in goodness and righteousness: (Bd:) or purified by nature: or such as shall in the future become purified. (TA.) and نَفْسًا زَكِيَّةً in the Kur xviii. 73 means [A soul, or person,] pure from sins: some read ↓ زَاكِيَةً; but the former is more forcible: [or,] accord. to AA, ↓ the latter means that has never sinned: and the former, that has sinned and then been forgiven. (Bd.) [Or] رَجُلٌ زَكِىٌّ signifies A good, or righteous, man: and the pl. is أَزْكِيَآءُ. (Msb, K, * TA.) And also A man enjoying, or leading, a plentiful, and a pleasant or an easy, and a soft or delicate, life: pl. as above. (K, TA.) b3: and أَرْضٌ زَكِيَّةٌ Good, fat land. (TA in art زكى.) زَكَوِىٌّ [generally meaning Of, or relating to, the poor-rate] is the rel. n. of زَكَاةٌ; like as حَصَوِىٌّ is that of حَصَاةٌ; because the rel. n. reduces the word to its original form: زَكَائِىٌّ is vulgar and wrong. (Msb.) زَاكٍ, and its fem. زَاكِيَةٌ: see زَكِىٌّ, in three places.

أَزْكَى More, or most, profitable: (Bd in ii. 232:) or better, or best: (Jel ibid:) more, or most, pure: (Bd in xxiv. 28:) more, or most, lawful, (Bd and Jel in xviii. 18,) and good, or pleasant: or more, or most, abundant and cheap. (Bd ibid.) See also زَكَا as a noun.

حو

ى1 حَوَاهُ, aor. ـِ (S, Msb, K,) inf. n. حَىٌّ, (S,) or حَوَايَةٌ, (Msb,) or both, (K,) He collected it; brought it, drew it, or gathered it, together; (S, Msb, K;) as also ↓ تحاواهُ: (TA:) he grasped it; got, or gained, possession of it: (Msb, K:) and ↓ احتواهُ signifies the same; (S, Msb, K;) as also عَلَيْهِ ↓ احتوى: (Msb, K:) or this last, he took, or got, possession of it; took it, got it, or held it, within his grasp, or in his possession: (S:) and حَوَاهُ signifies also he possessed it: (Msb:) and, said of a place [&c., as also ↓ احتوى

عليه and ↓ احتواه], it comprised, comprehended, or contained, it. (TA.) b2: He turned it round, made it to turn round, or wound it. (Har p. 236.

[See حَىٌّ in art. حى.]) A2: حَوَى حَوِيَّةً He made a vehicle for a woman such as is called حَوِيَّة. (TA.) A3: حَوِىَ [originally حَوِوَ]: see art. حو.2 تَحْوِيَةٌ [inf. n. of حوّى] signifies The act of drawing together, or contracting: and the state of drawing together, or contracting; or being drawn together, or contracted; as also تَحَوٍّ

[inf. n. of ↓ تحوّى]: (Lh, K:) or, in the opinion of ISd, تَحْوِيَةٌ has the former signification; and ↓ تَحَوٍّ, the latter. (TA.) A woman of the tribe of Kelb, being asked what she did in the rainy night, answered, أُحَوِّى نَفْسِى [I draw myself together]. (Lh, TA.) b2: كَانَتْ تُحَوِّى وَرَآءَهُ بِعَبَآءَةٍ

أَوْ كِسَآءٍ, occurring in a trad. of Safeeyeh, means She used to wind an عباءة or a كساء round the hump of the camel, behind him, and then to ride upon it. (IAth. [See حَوِيَّةٌ.]) 5 تحوّى, (S, K,) inf. n. تَحَوٍّ, (K,) It assumed a round, or circular, form; or coiled itself: (K:) or it gathered itself together, and coiled itself, or assumed a round, or circular, form. (S.) Yousay, تَحَوَّتِ الحَيَّةُ (S, K *) The serpent gathered itself together, and wound, or coiled, itself; (TA;) whence, as some say, the word حَيَّةٌ: (K:) and in like manner one says of the intestines. (K.) b2: See also 2, in two places.6 تَحَاْوَىَ see 1.8 إِحْتَوَىَ see 1, in four places.

A2: احتوى حَوِيًّا He made a small watering-trough, or tank, for his camels. (TA.) حَوًى, (Az, IB, TA,) or ↓ حَوِيَّةٌ, (K,) The having, or assuming, a round, or circular, or coiled, form; or roundness or circularity [or the state of being coiled]; of anything; (Az, K, TA;) as, for instance, of a serpent; (Az, IB, TA;) and of certain asterisms, which appear regularly disposed in a round, or circular, form. (Az, TA.) [See 5.]

حِوَآءٌ A place that comprises, comprehends, or contains, a thing: for instance, the belly [or womb] of the mother is a حوآء to the child [or fœtus]. (TA.) b2: A collection of tents (بُيُوت), near together; as also ↓ مُحَوًّى: (K:) or a collection of tents (بيوت) of people, made of camel's fur: (S:) or a collection of tents (بيوت) of people, at a water: (TA:) pl. أَحْوِيَةٌ: (S, TA:) and ↓ محتوى

[app. مُحْتَوًى] and ↓ محوى [app. مَحْوًى] signify a place in which the tents (بيوت) of a tribe are collected together: (Lth, TA:) the last is of the dial. of El-Yemen, where it is applied to a few small tents collected together in a tract, or region, of fruitful, or productive, land: (TA:) and its pl. is محاوى [or, more probably, مَحَاوٍ; with the article, المَحَاوِى]. (Lth, TA.) A tent of [goats'] hair, and of [camels'] fur, of the Arabs of the desert. (KL.) حَوِىٌّ Possessing, after deserving, or after becoming entitled. (IAar, K.) A2: A small wateringtrough, or tank, (K, TA,) which a man makes for his camel; called also مَرْكُوٌّ. (TA.) [See also the next paragraph.]

حَوِيَّةٌ: see حَوًى.

A2: Also A winding, or circling, or coiled, gut or intestine; and so ↓ حَاوِيَةٌ and ↓ حَاوِيَآءُ: (K:) [also called قِتْبٌ:] or the [kind of gut, or intestine, termed]

دَوَّارَة in the belly of the sheep or goat; as also ↓ حَاوِيَةٌ: (IAar:) حَوِيَّةٌ البَطْنِ and البَطْنِ ↓ حَاوِيَةٌ and البَطْنِ ↓ حَاوِيَآءُ all signify the same: (S:) the pl. is حَوَايَا; (K;) or this is the pl. of حَوِيَّةٌ, signifying the أَمْعَآء [or intestines into which the food passes from the stomach]; and the pl. of حَاوِيَةٌ and حَاوِيَآءُ is [said to be] حَوَاوٍ; (S;) but IB says that this latter pl. is not held to be allowable by Sb, and that حَوَايَا is the pl. of all the three sings., [originally] of the measure فَعَائِلُ as pl. of the first, and فَوَاعِلُ as pl. of the second and third [though in these two cases it should be by rule حَوَآءٍ]: AHeyth says that حَوَايَا as pl. of حَاوِيَةٌ is like زَوَايَا as pl. of زَاوِيَةٌ: and ISk mentions الحَاوِيَاتُ as pl. of الحَاوِيَةُ and الحَاوِيَآءُ, [in the latter case like قَاصِعَاتٌ as pl. of قَاصِعَآءُ,] and explains it as signifying بَنَاتُ اللَّبَنِ [app. meaning the small guts, or intestines, in which originate the lacteals]. (TA.) b2: Also sing. of حَوَايَا signifying Winding excavations or hollows, which the rain fills, and in which it remains a long time because the soil at the bottom thereof is cohesive and hard, retaining the water: the Arabs call them [also] أَمْعَآء, likening them to the حَوَايَا of the belly: accord. to AA, the pl. signifies i. q. مَسَاطِحُ [pl. of مِسْطَحٌ], made by collecting earth and stones upon smooth and hard rock, to confine thereby water: accord. to IB, on the authority of IKh, wells that are dug in the district of Kelb, in hard ground, whereby is confined the water of the torrents, which they drink throughout the year: accord. to Nasr, a certain construction with masses of rock in the form of a pool, on the way to Et-Teghlibeeyeh, near Ood: accord. to ISd, the sing. signifies a smooth and hard rock which is surrounded with stones and earth, in which water collects. (TA.) b3: Also A [garment of the kind called] كِسَآء, stuffed [with ثُمَام or the like], which is wound round the hump of the camel; (S, K; *) i. q. سَوِيَّةٌ, except that the former is only for camels, and the latter is sometimes for other animals: pl. حَوَايَا: (S:) a subst. from 2 in the last of the senses assigned to it above: (IAth:) [the same is app. meant by what here follows:] a certain thing that is prepared for a woman to ride upon. (TA. [But it was also used by men.]) 'Omeyr Ibn-Wahb El-Jumahee said, on the day of Bedr, when he computed the number of the companions of the Prophet, رَأَيْتُ الحَوَايَا عَلَيْهَا المَنَايَا [meaning I saw the حوايا with the men of courage upon them]: (S:) [for]

مَنِيَّةٌ [sing. of منايا] means (assumed tropical:) “ a man of courage upon his saddle. ” (TA.) حُوَيَّةٌ [a dim. of حَيَّةٌ]: see what next follows.

رَجُلٌ حَوَّآءٌ A man who collects serpents (حَيَّات); and so ↓ حَاوٍ: [which latter, vulgarly pronounced حَاوِى, is also now applied to a serpent-charmer; and a juggler who performs various tricks with serpents &c.:] (K in art. حى:) or the latter, (S in that art.,) or both, (T in that art.,) an owner of serpents; (T, S;) and so حَاىٍ: (T:) the pl. of حَاوٍ is حُوَاةٌ. (TA.) b2: [Hence,] ↓ الحَوَّآءُ الحُوَيَّةُ (assumed tropical:) The constellations Serpentarius and Serpens. (Kzw.) حَاوٍ: see what next precedes.

حَاوِيَةٌ: see حَوِيَّةٌ, in three places.

حَاوِيَآءُ: see حَوِيَّةٌ, in two places.

حَاوِىٌّ: see حَائِىٌّ, in art. حوأ.

حَيَّةٌ [meaning A serpent] is said by some to be from تَحَوَّى, because what is so termed gathers itself together, and winds, or coils, itself; (ISd, * K, * TA;) and to be originally حَوْيَةٌ; (TA in art. حى;) and their opinion is strengthened by the forms and meaning of the words حَوَّآءٌ and حَاوٍ (TA) [and by the form and meaning of the word مَحْوَاةٌ]: or the حيّة is so called because of the length of its life (لِطُولِ حَيَاتِهَا). (K. [See the next art.]) أَحْوَى: see art. حو.

أَحْوِىٌّ: see art. حو.

محوى [app. مَحْوًى]: see حِوَآءٌ.

أَرْضٌ مَحْوَاةٌ A land abounding with حَيَّات [or serpents]: (TA:) or containing serpents; as also مَحْيَاةٌ. (Ibn-Es-Sarráj, S in art. حى.) مَحْوِىٌّ pass. part. n. of حَوَاهُ. (Msb.) مُحَوًّى: see حِوَآءٌ.

محتوى [app. مُحْتَوًى]: see حِوَآءٌ.

حى: or حى and حيو 1 حَيِىَ, (S, Mgh, Msb, K,) and حَىَّ, (S, K,) which latter is the more common, (Fr, S,) [like مَلَّ, originally مَلِلَ,] dual حَيِيَا, and حَيَّا, (Fr,) pl. حَيُوا, (Fr, S,) like خَشُوا, (S,) and حَيُّوا, (Fr, S,) as some say, (S,) aor. ـْ (S, Msb, K,) and يَحَىُّ, (Fr, K,) [like يَمَلُّ, originally يَمْلَلُ,] occurring in poetry, but improper, and disallowed by the Basrees, (Fr,) inf. n. حَيَاةٌ [q. v. infrà], (IB, Mgh, Msb,) or حَيَآءٌ, (K,) and حِىٌّ and حَيَوَانٌ, (IB,) which last has an intensive signification, like its contr. مَوَتَانٌ, (Msb,) He, or it, lived; or was, or became, in the state termed حَيَاةٌ, explained below. (S, K.) [The inf. n. حَيَوَانٌ (q. v. infrà) suggests the supposition that حَيِىَ may be originally حَيِوَ; but I find no authority for this supposition; and if it be the case, this verb presents the only instance of a root of which the medial radical letter is ى and the final و.] b2: حَيُوا, said of a people, or company of men, (assumed tropical:) They were, or became, in good condition: (AA, S:) or they were, or became, fat, by having the means of subsistence, بَعْدَ هُزَالٍ [after leanness]. (Az. [See also 4.]) b3: You say also, حَيَّتِ النَّارُ, inf. n. حَيَاةٌ and حَيَآءٌ, (assumed tropical:) [The fire was, or became, alive, or burning,] like as you say, مَاتَت. (AHn.) b4: حَيِىَ الطَّرِيقُ (assumed tropical:) The road, or way, was, or became, apparent, or distinct. (K.) One says, إِذَا حَيِىَ لَكَ الطَّرِيقُ فَخُذْ يَمْنَةً (assumed tropical:) [When the road, or way, becomes apparent, or distinct, to thee, take to the right]. (TA.) b5: حَيِىَ and حَيِىَ مِنْهُ, aor. ـْ inf. n. حَيَآءٌ: see 10, in two places.

A2: حَىَّ الخَمْسِينَ: see 2.2 حيّاهُ, inf. n. تَحِيَّةٌ, (Mgh, Msb, K,) in its primary sense, i. q. ↓ احياهُ. (Mgh.) You say, حَيَّاكَ اللّٰهُ, (S, K,) meaning May God preserve thee alive; prolong thy life; or make thee to continue in life; syn. أَبْقَاكَ; (Fr, Selemeh Ibn-'Ásim, K;) as also ↓ احياك; (Selemeh Ibn-'Ásim, TA;) or عَمَّرَكَ: (Aboo-'Othmán El-Mázinee, Mgh, TA:) or may God save thee; or make thee to be free from evil, or harm, or the like: (Fr, TA:) or may God make thee to have dominion: (Fr, S, K:) or may God honour thee, and benefit thee. (Ham. p. 489.) And حَيَّاكَ اللّٰهُ وَبَيَّاكَ [explained in art. بى]. (TA.) And حَيَّا اللّٰهُ وَجْهَكَ [May God preserve thy face: see مُحَيًّا]. (Ham p. 23.) b2: Also He said to him حَيَّاكَ اللّٰهُ, explained above: (Mgh:) originally, he prayed for his life: and then, he prayed for him, absolutely: (Msb:) he saluted him; (K, TA;) and so حيّاهُ تَحِيَّةَ المُؤْمِنِ: (Lh, TA:) as used in the language of the law, he said to him, سَلَامٌ عَلَيْكَ. (Msb.) b3: [See also تَحِيَّةٌ, below.]

A2: حيّا الخَمْسِينَ [in the CK (erroneously) الخَمْسِينَ ↓ حَىَّ] He approached [the age of] fifty. (IAar, K, TA.) A3: حَيَّيَتُ حَآءً حَسَنةً and حَسَنًا [I wrote a beautiful ح]. (TA in باب الالف اللّينة.) 3 حَايَيْتُ النَّارَ, (inf. n. مُحَايَاةٌ, TA,) i. q. ↓ أَحْيَيْتُهَا [i. e. (assumed tropical:) I gave life to, enlivened, or revived, the fire] by blowing. (K.) [See also 2 in art. رهب; where a similar meaning is assigned to the former verb; but perhaps it is there a mistranscription.] مُحَايَاةٌ also signifies Nourishment (غِذَآء [which is properly speaking a subst., but seems to be here used as an inf. n.,]) for, or of a child, (K, TA,) with that whereby is his life, or, as in the M, because thereby is his life. (TA.) 4 احياهُ, (S, Msb, K, &c.,) inf. n. إِحْيَآءٌ, (TA,) said of God, (S, Msb,) He made him alive, to live, or be a living being; quickened, endued with life, vivified, [revivified, revived, or resuscitated,] him. (S, * Msb, * K.) Hence, in the Kur [lxxv. last verse], أَلَيْسَ ذٰلِكَ بِقَادِرٍ أَنْ يُحْيِىَ المَوْتَى, (S, TA,) i. e. Is not That Doer of these things (Jel) [able to quicken the dead?]. b2: See also 2, in two places. b3: (assumed tropical:) He (God) endued him with the intellectual faculty: as in the saying, in the Kur [vi. 122], أَوَمَنْ كَانَ مَيِّتًا فَأَحْيَيْنَاهُ (assumed tropical:) [And is he who was intellectually dead and whom we have endued with the intellectual faculty...?]. (Er-Rághib.) b4: See also 3. b5: احيا الأَرْضَ (assumed tropical:) He (God) revived the earth, or land, by the rain, so as to produce in it plants, or herbage. (TA.) And أُحْيِيَتِ الأَرْضُ (assumed tropical:) The land was tilled, and made productive. (AHn.) And احيا المَوَاتِ (tropical:) He turned to use the unowned and unused and uncultivated land by walling it round or sowing it or building upon it and the like. (TA.) b6: Also (assumed tropical:) He (a man) found the land to be fruitful, or abundant in herbage, (S, K,) with fresh herbage. (K.) b7: احيا اللَّيْلَ (assumed tropical:) He passed the night in religious service, worship, adoration, or devotion, abstaining from sleep: (TA:) or [simply] he remained awake during the night. (W p. 9.) And احيا لَيْلَتَهُ He passed his night awake. (MA.) A2: احيت النَّاقَةُ The she-camel had living offspring; (S, K;) her offspring seldom, or never, died. (S.) b2: احيا القَوْمُ The people, or company of men, had their cattle living: (K:) or had their cattle in good condition: (AA, S, K:) or had rain, so that their beasts obtained herbage to such a degree that they became fat: (Az:) or they (themselves) became in a state of abundance of herbage, or plenty. (S, K. [See also 1.]) 5 تحيّا مِنْهُ (assumed tropical:) He shrank from it: taken from الحَيَآءُ [or الحَيَاةُ]; because it is of the nature of the living to shrink: or it is originally تَحَوَّى; the و being changed into ى; or [in other words] from الحَىُّ “ the act of collecting,” [inf. n. of حَوَاهُ,] like تَحَيَّزَ from الحَوْزُ. (TA.) [See also 10.]6 تَحَايَا as quasi-pass. of 3, He quickened, enlivened, or revived, himself. See an ex. voce رُوحٌ.]10 استحياهُ He spared him; let him live; or left him alive; (S, Msb, K, TA;) did not slay him; (Msb;) in which sense the verb has but one form: (Msb, TA:) or he left him; let him alone; or forbore from him. (Mgh.) b2: Hence, as some say, (K,) إِنَّ اللّٰهَ لَا يَسْتَحْيِى أَنْ يَضْرِبَ مَثَلًا, (S, K,) in the Kur [ii. 24], i. e. لَا يَسْتَبْقِى

[meaning Verily God will not spare to propound, or refrain from propounding, a parable, or as a parable]. (S.) [Hence, also,] إِنَّ اللّٰهَ يَسْتَحْيِى مِنْ ذِى الشَّيْبَةِ المُسْلِمِ أَنْ يُعَذِّبَهُ, i. e. [Verily God] forbears from punishing [the hoary Muslim]. (Er-Rághib.) b3: [اِسْتَحْيَى, or اِسْتَحْيَا, which latter is the more proper mode of writing it, also signifies He felt, or had a sense of, or he was, or became, moved or affected with, shame, shyness, or bashfulness; and particularly, but not always, honest shame, or pudency, or modesty; or his soul shrank from foul things; as also اِسْتَحَى; and ↓ حَيِىَ, inf. n. حَيَآءٌ.] استحيى is of the dial. of El-Hijáz; and استحى, with a single ى, is of the dial. of Temeem; (Akh, S, Msb;) the former being the original, (Akh, S,) and that which is used in the Kur: (Msb:) in the latter, the first ى [of the original] is suppressed, [and its vowel is transferred to the ح,] to facilitate the pronunciation, because of the occurrence of the two ى s together: this is the opinion of Sb; and with it agrees that of Aboo-'Othmán [ElMázinee]: the opinion ascribed to Sb in the S, namely, that اِسْتَحَيْتُ is changed from اِسْتَحْيَيْتُ in like manner as اِسْتَبَعْتُ is changed from اِسْتَبٌيَعْتُ, is that of Kh, and is disallowed by El-Mázinee. (IB.) You say, استحيى منه, (S, K, [in the CK, erroneously, عَنْهُ,]) or استحيا منه, (Mgh, Msb,) and استحى منه, and استحياهُ, (S, Msb, K, TA,) and استحاهُ; (TA, [and so in the CK in the place of استحياهُ;]) as also منه ↓ حَيِىَ, (S, Mgh, Msb, K,) aor. ـْ (S,) inf. n. حَيَآءٌ; (S, * Mgh, Msb, K;) He was ashamed of it or on account of it, or ashamed to do it, or shy of doing it; [generally meaning a foul thing;] he was ashamed for himself, or of himself, or was bashful, or shy, with respect to it, or him; he was abashed at, or shy of, it, or him; (K;) he shrank from it, or him: (Msb, K: *) and استحيى مِنْ كَذَا [or استحيا] He disdained, or scorned, such a thing; abstained from it, or refused to do it, by reason of disdain and pride; he dislike, or hated, it, and his soul was above it; he shunned it, avoided it, or kept himself far from it; syn. أَنِفَ مِنْهُ. (TA.) حَىَّ a verbal noun, (S, M, Mgh, TA,) and therefore immediately followed by عَلَى, (M, TA,) used as an imperative [addressed to a single person, male or female, and to more than one]; (S;) used in calling, or summoning, or inviting, and urging; (Lth, T, TA;) and having no verb derived from it [alone, for حَيْعَلَ is derived from حَىَّ and عَلَى together]; (Lth, T, Msb, TA;) meaning Come: (S, M, Mgh, Msb, K, TA, &c.:) or come quickly: or hasten. (Mgh, TA.) Hence, حَىَّ عَلَى الصَّلَاهٌ (in the أَذَان, TA) Come to prayer: (IKt, S, M, Msb, K:) or come ye to prayer: or come ye quickly: or hasten ye. (TA.) And حَىَّ عَلَى الفَلَاحْ [in the same: see art. فلح]. (Mgh, TA.) And حَىَّ عَلَى الغَدَآءِ [Come to the morning-meal]: and على العَشَآءِ [to the evening-meal]: (Msb:) and على الثَّرِيدِ [to the crumbled bread moistened with broth]: (S:) and على الخَيْرِ [to good, good fortune, prosperity, &c.]. (Lth, T, TA.) The saying of Ibn-Ahmar, حَىَّ الحُمُولَ فَإِنَّ الرَّكْبَ قَدْ ذَهَبَا means Keep thou to the loads [for the riders upon the camels have gone]. (TA.) b2: In the phrase حَىَّ هَلَ, and حَىَّ هَلًا, followed by عَلَى كَذَا and إِلَى كَذَا, and حَىَّ هَلَا, (K,) which last is used in a case of pausation, but is bad in other cases, (S in art. هل,) and حَىَّ هَلْ, and حَيَّهْل, [so in the copies of the K,] with the ه quiescent, (K,) and حىّ هلن [app. حَىَّ هَلَنْ, for حَىَّ هَلًا, or perhaps a mistranscription for حَىَّ هَلَكَ], (TA,) [the most common rendering of حَىَّ هَلَ &c. is like that of حَىَّ alone, namely, Come: or] حىّ signifies hasten thou; and [هل or] هلا, come to it, or reach it; [so that the meaning is hasten thou: come to such a thing:] or حىّ signifies come; and [هل or] هلا, quickly (حَثِيثًا), or be thou quick; [so that the meaning is come quickly to such a thing:] or [هل or]

هلا signifies be thou quiet; and the meaning is أَسْرِعْ عِنْدَ ذِكْرِهِ وَاسْكُنْ حَتَّى يَنْقَضِىَ [Speed thou at the mention thereof, and be quiet until it is finished]. (K.) Accord. to Abu-lKhattáb, the Arabs used to say, حَىَّ هَلَ الصَّلَاةَ, meaning Come thou to prayer. (TA.) And one says, حَىَّ هَلْ بِفُلَانٍ, (IAar, and so in the CK,) and حَىَّ هَلًا بفلان, (IAar, and so in MS. copies of the K,) and حَىَّ هَلَ بفلان, meaning Hasten thou with such a one: (IAar:) or keep thou to such a one, and call him. (K.) It is said in a trad., إِذَا ذُكِرَ الصَّالِحُونَ فِحَىَّ هَلَ بِعُمَرَ, (S in art. هل,) or فَحَيَّهَلًا بِعُمَرَ, (TA,) i. e. [When the good, or righteous, are mentioned, then] keep thou to 'Omar, and call 'Omar, (S ubi suprà, and TA,) and begin with him, and be quick in mentioning him; (TA;) for he is of such. (S ubi suprà.) Accord. to some of the grammarians, (TA,) when you say حَىَّ هَلًا, with tenween, it is as though you said حَثًّا; and without tenween, it is as though you said الحَثَّ; the tenween being made a sign of indeterminateness; and the omission of it, a sign of determinateness: and so it is in all compounds of this kind. (K.) [See also art. هل.]

حَىٌّ Living, having life, alive, or quick; contr. of مَيِّتٌ [or مَيْتٌ]; (S, Mgh, * Msb, * K;) and ↓ حَيَوَانٌ is syn. with حَىٌّ [as meaning having animal life]: (IB:) dim. of the former ↓ حُيَىٌّ: (Msb:) and pl. أحْيَآءٌ. (Msb, K.) When you say of a person, لَيْسَ بِحَىٍّ, you mean that he is dead: (Lh:) but مِنْهَا ↓ ضُرِبَ ضَرْبَةً لَيْسَ بِحَاىٍ, (Lh, K,) [in the CK ضَرَبَ, and] in [some of] the copies of the K, erroneously, بِحَآءٍ, (TA,) means [He was struck a blow] in consequence of which he will not live: (Lh, K: *) like as the saying لَا تَأْكُلْ كَذَا فَإِنَّكَ مَارِضٌ means Thou wilt be sick if thou eat such a thing. (Lh, K.) Accord. to ISh, one says, أَتَانَا حَىُّ فُلَانٍ, meaning Such a one came to us in his life [-time]: and سَمِعْتُ حَىَّ فُلَانٍ يَقُولُ كَذَا, meaning I heard such a one say thus in his life [-time]: (TA:) [or the former may mean Such a one himself came to us: and the latter, I heard such a one himself say thus: for] حى [i. e. حَىّ as a prefixed noun] is sometimes redundant, like آل and ذُو: (Ham p. 308:) [and] IB says that حَىُّ فُلَانٍ means Such a one himself. (TA.) And they say, أَهْلِكَ ↓ كَيْفَ أَنْتَ وَحَيَّةُ, i. e. How art thou, and those remaining alive of thy family? (TA.) b2: Applied to God, Deathless. (Er-Rághib.) b3: Possessing the faculty of growth, as an animal, and as a plant: (Er-Rághib:) and, applied to a plant, fresh, juicy, or succulent, and growing tall. (TA.) b4: [Sensitively alive;] possessing the faculty of sensation. (Er-Rághib.) b5: (assumed tropical:) [Intellectually alive;] possessing the faculty of intellect. (Er-Rághib.) [Hence,] (assumed tropical:) A Muslim; like as مَيِّتٌ means an unbeliever. (TA.) b6: (assumed tropical:) Lively, as meaning free from grief or sorrow. (Er-Rághib.) b7: (assumed tropical:) Whole, sound, or unbroken. (L and TA in art. صأب.) b8: أَرَضٌ حَيَّةٌ (assumed tropical:) Fruitful land; or land abounding with herbage; (K, TA;) like as ارض مَيْتَةٌ means unfruitful land. (TA.) b9: الشَّمْسُ حَيَّةٌ (assumed tropical:) The sun is, or was, of a clear colour, unaltered by approaching the place of setting; as though its setting were regarded as death: (TA:) or still bright and white: or still hot and powerful: but the former of these two meanings is the more probable. (Mgh.) b10: نَارٌ حَيَّةٌ (assumed tropical:) [A live, or burning, fire. (AHn.) b11: طَرِيقٌ حَىٌّ (assumed tropical:) An apparent, or a distinct, road or way: (K:) pl. أَحْيَآءٌ. (TA.) A2: See also حَيَّةٌ, first sentence.

A3: [A tribe] of the Arabs: (S:) the children, or descendants, of one father or ancestor, whether many or few: and a شَعْب comprising قَبَائِل: (Az, TA:) or a قَبِيلَة of the Arabs: (Msb:) or a بَطْن of the بُطُون of the Arabs: (K, TA:) pl. أَحْيَآءٌ. (S, Msb, K.) A4: The vulva, or external portion of the organs of generation, of a woman. (Az, K. See also حَيَآءٌ, of which حَىٌّ is also said to be a pl.) Hence, سَعَفُ الحَىِّ, applied by an Arab of the desert to The paraphernalia of a bride. (Az, TA.) A5: لَاحَىَّ عَنْهُ means لَامَنْعَ مِنْهُ, (Ks, K, *) i. e. [There is no forbiddance of him; or] nothing is forbidden him. (Fr.) A6: لَا يَعْرِفُ الحَىَّ مِنَ اللَّىِّ He knows not, or will not know, what is true from what is false; (IAar, K, Har p. 236;) and so الحَوَّ من اللَّوِّ: (TA:) or the حَوِيَّة [or winding gut, &c.,] from the twisting of the rope: (K:) or overt speech from covert: or the living from the dead: or the act of turning round, or winding, [see حَوَاهُ, (in art. حوى,) of which حَىٌّ is an inf. n.,] from the act of twisting. (Har ubi suprà.) A7: The act of collecting. (TA. [But in this and some other senses it is an inf. n. of حَوَى: see 1 in art. حوى.]) A8: أَحْيَآءٌ as pl. of حَآءٌ: see art. حوأ.

حِىٌّ: see حَيَاةٌ, of which it is said to be a syn.: and of which it is also said to be a pl.:

A2: and see حَيَآءٌ, of which, also, it is said to be a pl.

حَيَّةٌ [A serpent;] a certain thing well known: (K, TA:) [improperly explained in the Msb as syn. with أَفْعًى:] applied to the male and the female; (S, Msb;) the ة being added to denote one of a kind, as in بَطَّةٌ and دَجَاجَةٌ; [although حَىٌّ is not used as a coll. gen. n.; and] although the saying عَلَى حَيَّةٍ ↓ رَأَيْتُ حَيًّا, as meaning [I saw] a male [serpent] upon a female [serpent], is related as having been heard from the Arabs: (S:) but ↓ حَيُّوتٌ is also applied to the male; (Az, S, K;) the ت being augmentative; for the word is originally حَيُّو [or حَيُّوٌّ]: (Az, TA:) it is said that it does not die unless by an accident: and they say of a long-lived man, مَا هُوَ إِلَّا حَيَّةٌ [He is none other than a serpent]; and in like manner they say of a woman; as though it were called حيّة because of its long life: [for] some, including Sb, say that it is derived from حَيَاةٌ, as the rel. n. is حَيَوِىٌّ, not حَوَوِىٌّ: and to him who objects that one says رَجُلٌ حَوَّآءٌ [meaning “ a man who collects serpents ”], it is replied that حَيَّةٌ and حَوَّآءٌ are of different roots, like لُؤْلُؤٌ and لَأّلٌ, &c.: but it may be from تَحَوَّى, because of its winding, or coiling, itself; and some say that it is originally حَوْيَةٌ; some, that it is originally حَيْوَةٌ: (TA:) [the dim. is ↓ حُيَيَّةٌ:] the pl. is حَيَّاتٌ (K) and حَيْوَاتٌ, (K, TA,) or حَيَوَاتٌ. (So in some copies of the K [agreeably with the dial. of Hudheyl].) Hence the prov. هُوَ أَبْصَرُ مِنْ حَيَّةٍ

[He is more sharp-sighted than a serpent]; because of the sharpness of its sight: and أَظْلَمُ مِنْ حَيَّةٍ [more wrongful in conduct than a serpent]; because it comes to the burrow of the [lizard called] ضَبّ, and eats its young one, and takes up its abode in its burrow. (TA.) and سَقَاهُ اللّٰهُ دَمَ الحَيَّاتِ [May God give him to drink the blood of the serpents]; i. e., (assumed tropical:) destroy him. (TA.) And ↓ لَا تَلِدُ الحَيَّةُ إِلَّا حُيَيَّةً [The serpent does not bring forth anything save a little serpent]: a prov. applied to the cunning and mischievous, or malignant. (TA.) And فُلَانٌ حَيَّةُ الوَادِى, or الأَرْضِ, or البَلَدِ, or الحَمَاطِ, (assumed tropical:) Such a one is cunning and mischievous, or malignant, (IAar, K,) and intelligent, in the utmost degree: (IAar:) [or] فلان حيّة الوادى means (assumed tropical:) such a one is strong in resisting, a defender of his possessions. (TA.) And حَيَّةُ الوَادِى is also an appellation applied to (assumed tropical:) The lion; (K, TA;) because of his cunning, or craftiness. (TA.) One says also, هُمْ حَيَّةُ الأَرْضِ, meaning (assumed tropical:) They are cunning, guileful, malignant, or mischievous, and strong, not neglecting to take blood-revenge: so in a saying of Dhu-l-Isba' El-'Adwánee cited voce عَذِيرٌ. (TA.) And فُلَانٌ حَيَّةٌ ذَكَرٌ (S, TA) (assumed tropical:) Such a one is courageous and strong. (TA.) and رَأْسُهُ رَأْسُ حَيَّةٍ (assumed tropical:) He is clever, or ingenious; acute, or sharp; intelligent. (TA.) And رَأَيْتُ فى كِتَابِهِ حَيَّاتِ وَعَقَارِبَ (assumed tropical:) I saw in his letter slanders, or calumnies, addressed to the ruling power, in order to cause the object thereof to fall into embarrassment from which escape would be difficult. (TA.) b2: الحَيَّةُ is also a name of (assumed tropical:) [The constellation Draco; commonly called التِّنِّينُ;] certain stars [partly] between the فَرْقَدَانِ [or B and y of Ursa Minor] and بَنَاتُ نَعْشٍ [meaning the stars in the tail of Ursa Major]: (K:) so called by way of comparison. (TA.) b3: And حَيَّةٌ also signifies (assumed tropical:) A certain mark made with a hot iron upon the neck, and upon the thigh, of a camel, twisting, or winding, like the حَيَّة [properly so called]. (Ibn-Habeeb, TA.) A2: See also حَىٌّ.

حَيًا Rain; (S, Msb, K;) as also ↓ حَيَآءٌ: (K:) or much rain: (Har p. 185:) as being the means of giving life to the earth: (TA:) and (assumed tropical:) plenty; or abundance of herbage, (S, K,) and the means of giving life to the earth and to men; as being caused by the rain; and so ↓ حَيَآءٌ: (TA:) or [simply] herbage; because produced by the rain: and fat, and fatness; because produced by the herbage: (Ham p. 662:) dual. حَيَيَانِ: (S:) and pl. أَحْيَآءٌ. (TA.) حَيَا الرَّبِيعِ means The rain [called ربيع, or of the season thus called,] that gives life to the earth. (TA.) A2: See also the next paragraph.

حَيَآءٌ an inf. n. of حَيِىَ in the first of the senses explained in this art. (K.) b2: [Hence,] syn. with حَيًا, in two senses: see the next preceding paragraph, in two places. b3: Also inf. n. of حَيِىَ as syn. with اِسْتَحْيَى; (S, * Mgh, Msb, K;) i. q. اِسْتِحْيَآءٌ; (S;) Shame; a sense of shame; shyness, or bashfulness; [and particularly, but not always, honest shame, or pudency, or modesty;] syn. حِشْمَةٌ; (K;) a shrinking of the soul from foul conduct, (Bd in ii. 24, and Er-Rághib,) through fear of blame; (Bd ibid.;) a languor that affects the animal faculty, (Bd ibid, and Mgh, *) and turns it back from its actions: (Bd:) and repentance; syn. تَوْبَةٌ. (K.) b4: And hence, as being a thing that should be concealed, and of which one is ashamed to speak plainly, (TA,) The vulva, or external portion of the female organs of generation, (فَرْج, El-Fárábee, Msb, K, or رَحِم, [which here means the same,] S,) of a camel, (El-Fárábee, S, Msb, K,) or an animal having feet like those of the camel, and of a cloven-hoofed animal, and of a beast of prey: (K:) accord. to Az, the دُبُر [here meaning the same as فَرْج] of any of these and of other animals: (Msb:) accord. to IAar, it is of the ewe or she-goat, the cow, and the gazelle: (ISd, TA:) and [sometimes] the فَرْج of a girl, (El-Fárábee, Msb,:) or of a woman: (Zj in his “ Khalk el-Insán: ” [see also حَىٌّ:]) and ↓ حَيًا signifies the same; (K;) but accord. to Az, this is not allowable except in poetry, in a case of necessity: (TA:) pl. أَحْيَآءٌ (Az, IJ, K) and أَحْيِيَةٌ (As, Sb, S, K) and, by contraction, أَحِيَّةٌ, (Sb, IB, TA,) which is said to be preferable, (TA,) and [quasi-pl. n.] ↓ حَىٌّ and ↓ حِىٌّ [which two have been mistaken by Freytag for syns. of تَحِيَّةٌ, immediately following them in the K]. (Sb, K.) حَيَاةٌ, or ↓ حَيٰوة, (as in different copies of the K, in the latter manner in copies of the S,) written with و in the Kur, to show that و follows ى in the pl. [حَيَوَاتٌ, like صَلَوَاتٌ], or because the sound of the ا is inclined towards that of و, (ISd, TA,) and ↓ حَيَوْةٌ, with sukoon to the و, (K,) which is substituted for the ا of حَيَاةٌ, as is done by the people of El-Yemen in the case of every ا that is changed from و, as in صَلَاةٌ and زَكَاةٌ, though the final radical letter of the verb of حَيَاةٌ is ى, (TA,) an inf. n. of حَيِىَ in the first of the senses explained in this art.; (IB, Mgh, Msb;) Life; contr. of مَوْتٌ; (S, K;) as also ↓ حَيَوَانٌ and ↓ حِىٌّ, (K,) or this last is asserted to be a pl. of حَيٰوةٌ, (S,) and as also ↓ مَحْيًا, (S, * Har pp. 25 and 350,) of which the pl. is مَحَاىٍ: (S:) حَيَاةٌ signifies the faculty of growth, as in an animal, and in a plant: and the faculty of sensation: and (assumed tropical:) the faculty of intellect: and (assumed tropical:) freedom from grief or sorrow: and everlasting life in the world to come; to which one attains by that حياة which is intelligence and knowledge: and the حياة that is an attribute of God. (Er-Rághib.) يَا لَيْتَنِى قَدَّمْتُ لِحَيَاتِى, in the Kur [lxxxix. 25], means [O, would that I had prepared, or laid up in store,] for my everlasting state of existence. (Er-Rághib.) And ↓ فَإِنَّ الدَّارَ الآخِرَةَ لَهِىَ الحَيَوَانُ, in the Kur [xxix. 64], means [And verily the last abode is] the abode of everlasting life: (TA:) or الحيوان here means the life that will not be followed by death: or much life; like as مَوَتَانٌ signifies much death: (Msb:) and it is also the name of a certain fountain in Paradise, [the water of] which touches nothing but it lives, by permission of God. (TA.) الحَيٰوةُ الطَّيِّبَةُ, accord. to I'Ab, explaining xvi. 99 of the Kur, (TA,) means Lawful means of subsistence (K, TA) in the present world: (TA:) or Paradise. (K, TA.) b2: Also (assumed tropical:) Advantage, or profit; or a cause, or means, thereof: whence the saying, لَيْسَ لِفُلَانٍ حَيَاةٌ There is not, in such a one, profit, nor good: and so it is said to mean in the Kur [ii. 175], وَلَكُمْ فِى القِصَاصِ حَيٰوةٌ (assumed tropical:) [And there is to you, in retaliation, an advantage]: (TA:) or this means that the knowledge of the law of retaliation restrains from slaughter, and so is a cause of life to two persons; and because they used to slay one who was not the slayer, retaliation upon the slayer is a cause of saving the lives of the rest: or the meaning is life in the world to come; for when the slayer has suffered retaliation in the present world, he is not punished for his act in the world to come. (Bd.) b3: حَيَاةُ الشَّمْسِ means (assumed tropical:) The remaining of the light and whiteness of the sun: or the remaining of its heat and power: but the former of these two meanings is the more probable. (Mgh. [See الشَّمْسُ حَيَّةٌ, voce حَىٌّ.]) حَيٰوةٌ and حَيَوْةٌ: see the next preceding paragraph.

حَيِىٌّ Having حَيَآء [i. e. shame, shyness, bashfulness, pudency, or modesty]; (K;) part. n. of حَيِىَ as syn. with استحيى; of the measure فَعِيلٌ: (Msb:) fem. حَيِيَّةٌ. (TA.) The saying of I'Ab, اَللّٰهُ حَيِىٌّ, means God is one who acts with others in the manner of him who has حَيَآء; for حَيَآء in its proper sense is not ascribable to Him: (Mgh:) or one who leaves undone evil deeds, and does good deeds. (Er-Rághib.) حُيَىٌّ: see حَىٌّ, of which it is the dim.

حُيَيَّةٌ: see حَيَّةٌ, (of which it is the dim.,) in two places.

A2: And dim. of حَآءٌ, q. v. in art. حوأ. (Lth, TA in باب الالف الليّنة.) حَيَوِىٌّ [Of, or relating to, the serpent;] rel. n. of حَيَّةٌ. (S.) A2: [And rel. n. of حَا: see حَائِىٌّ in art. حوأ.]

حَيَوَانٌ an inf. n. of حَيِىَ, like حَيَاةٌ, (IB,) but having an intensive signification: (Msb:) see حَيَاةٌ, in two places. b2: See also حَىٌّ, first sentence. b3: Also Any thing, or things, possessing animal life, (Msb, K, *) whether rational or irrational; [an animal, and animals;] used alike as sing. and pl., because originally an inf. n.; (Msb;) contr. of مَوَتَانٌ [q. v.]. (S.) [حَيَوَانَاتٌ is used as its pl. of pauc. And hence,] الحَيَوَانَاتُ الخَمْسُ [The five animals] is applied to what may be killed by a person in the state of إِحْرَام, and by one engaged in prayer: (Msb in art. فسق:) these are the rat, or mouse, and the biting dog, and either the serpent, the crow termed أَبْقَع, and the kite, or the serpent, the scorpion, and the kite, or the serpent, the scorpion, and the crow, or the scorpion, the crow, and the kite. (Es-Suyootee, in “ El-Jámi' es-Sagheer,” voce خَمْسٌ.) It is originally حَيَيَانٌ; (Sb, K, TA;) the ى which is the final radical letter being changed into و because the occurrence of two ى together is disliked: (Sb, TA:) Aboo-'Othmán [El-Má- zinee] holds the و to be a radical letter; but his opinion is said to be not admissible, because it is asserted that there is no instance in the language of a word of which the medial radical is ى, and the final و. (TA.) حَيَوَانِىٌّ [Of, or relating to, an animal or animals]. b2: It is [also] particularly applied to A seller of birds. (TA.) حَيَوَانِيَّةٌ Animality; or animal nature.]

حَيُّوتٌ: see حَيَّةٌ.

حَاىٍ, of the measure فَاعِلٌ, [said to be] originally حَايِوٌ, is syn. with حَاوٍ and حَوَّآءٌ, belonging to art. حوى [q. v.]. (Az, TA.) أُحَىُّ and أُحَىٌّ and أُحَىٍّ: see art. حو.

أُحَيْوٍ: see art. حو.

أَحْيَى in the saying أَحْيَى مِنْ ضَبٍّ [More longlived than a ضبّ, a kind of lizard, which is supposed to live seven hundred years,] is from الحَيَاةُ. (TA.) b2: In the sayings أَحْيَى مِنْ هَدِىٍّ [More shy, or bashful, than the bride] and أَحْيَى مِنْ مُخَدَّرَةٍ [More shy, or bashful, than a girl kept behind the curtain] it is from الحَيَآءُ. (TA.) تِحْيَاةٌ: see the next paragraph.

التَّحَايِى The two stars in the foot and before the foot of the foremost of Gemini: (Kzw:) or three stars over against الهَنْعَة [which is the Sixth Mansion of the Moon]; (IKt, K;) and sometimes the moon deviates from الهنعة, and makes its abode in التحايى: (IKt:) they are between the Milky Way and the stars that follow العَيُّوق [or Capella]: Aboo-Ziyád El-Kilábee used to say that this name means الهنعة, and is also pronounced التَّحَائِى, withء: but AHn says that the moon makes its abode in these stars, and not in الهنعة itself: (TA:) its sing. is ↓ تِحْيَاةٌ; (IKt, AHn, TA;) if so, of the measure تِفْعَلَةٌ, like تِحْلَبَةٌ, not فِعْلَاةٌ, like عِزْهَاةٌ, because there is no such root as تَحى; derived from الحَيَا, because its نَوْء [here meaning its auroral setting, in midwinter,] is attended with much rain: but التحائى, with ء, is irreg.; as though pl. of ↓ تَحِيَّةٌ likened to a word of the measure فَعِيلَةٌ. (IB.) تَحِيَّةٌ inf. n. of 2. (Mgh, Msb, K.) b2: Also A salutation, or greeting, (A'Obeyd, AHeyth, Mgh, Msb,) pronounced by one person to another on their meeting; (AHeyth;) particularly the saying سَلَامٌ عَلَيْكَ; (Mgh, * Msb;) and the like; (Mgh;) the most comprehensive form thereof, used by the believer [to his fellow-believer], being the saying السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللّٰهِ وَبَرَكَاتُهُ: (AHeyth:) hence it is pluralized; the pl. being تَحِيَّاتٌ and تَحَايَا. (Mgh.) b3: Also Continuance, or endurance; or endless, or everlasting, existence: (IAar, Msb, K, &c.:) and so it is said to mean in the following verse of Zuheyr Ibn-Jenáb ElKelbee; who was a [kind of] king among his people: قَدْ نِلْتُهُ إِلَّا التَّحِيَّهْ وَلَكُلُّ مَا نَالَ الفَتَى

[And indeed everything that the young man has attained, I have attained it, except endless existence]: or, as some say, it here means security from death and from evils. (TA. [But more probably the meaning is that next following: for in the Mz, 49th نوع, where this verse is cited, but with مِنْ كُلِّ in the place of وَلَكُلُّ, he is said to have been (not a king, but,) “ a nobleman. ” See also, respecting him, p. x. of my Preface.]) and (tropical:) Dominion, or kingship: (Fr, AA, S, Mgh, Msb, K, &c.:) because the people of the Time of Ignorance used to greet kings [or rather those of Himyer] by the saying أَبَيْتَ الَّعْنَ, which they addressed to none other than a king; so that when any one of them became a king, it was said of him, فُلَانٌ نَالَ التَّحِيَّةَ [meaning (tropical:) Such a one has attained the kingship]. (Mgh: in which, and in the S, the foregoing verse is cited as an ex. of this last meaning.) التَّحِيَّاتُ لِلّٰهِ means Endless existence belongs to God: (Lth, Msb, TA:) or dominion, or kingship: (Lth, Yaakoob, S, Msb, TA:) or freedom, or security, from all evils, (Khálid Ibn-Yezeed, AHeyth,) and from all causes of the cessation of existence: (AHeyth:) or endless existence, and security from evils, and dominion, and the like: (Fr:) or the expressions [of praise] that indicate and imply the ascription of dominion and endless existence: (KT:) or salutations and benedictions are Gods, and at his disposal. (Mgh.) [التَّحِيَّاتُ is also a term applied to the following form of words repeated in the ordinary prayers: التَّحِيَّاتُ لِلّٰهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلَامُ عَلَيْكَ يَاأَيُّهَا النَّبِىُّ وَرَحْمَةُ اللّٰهِ وَبَرَكَاتُهُ السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللّٰهِ الصَّالِحِينَ

أَشْهَدُ أَنْ لَا إِلَاهَ إِلَّا اللّٰهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ, or (instead of عبده ورسوله) رَسُولُ اللّٰهِ: see 5 in art. شهد.] b4: The assigning to this word, as used in the Kur iv. 88, the meaning of A gift is a mistake. (Mgh.) A2: See also التَّحَايِى.

مَحْيًا: see حَيَاةٌ. b2: Also A time, and a place, of life. (TA.) مُحْىٍ and مُحْيِيَةٌ, applied to a she-camel, Having living offspring; whose offspring seldom, or never, die. (S.) مُحَيًّا The face (S, K, Ham p. 23) of a man, because it is specified in salutation; [see 2;] (Ham ubi suprá;) a term used only in praise; (Ham p. 640;) i. e. the face altogether: or the حُرّ of the face [i. e. the ball of the cheek; or what appears of the elevated part thereof; or what fronts one, of the face, &c.]. (K.) b2: Of a horse, it is The place where the flesh is separated (حيث انفرق اللحم) beneath the forelock. (Ham p. 23.) And دَائِرَةُ المُحَيَّا, in a horse, [The feather in] the place of separation [of the hair] beneath the forelock, in the upper part of the forehead. (TA.) محَيِّىٌ act. part. n. of 2; fem. مُحَيِّيَةٌ: (S, TA:) for in every noun in which three ىs occur together, [the last of them being the final radical, and ending the word,] if it is not formed from a verb, the final radical letter is elided from it, as in عُطَىٌّ the dim. of عَطَآءٌ, and in أُحَىُّ the dim. of أَحْوَى: but if it is formed from a verb, that letter remains, as in مُحَيِّىٌ from حَيَّى. (S.) أَرْضٌ مَحْيَاةٌ i. q. مَحْوَاةٌ, i. e. A land containing serpents: (Ibn-Es-Sarráj, S:) or abounding with serpents. (TA in art. حوى.) أَبُو يَحْيَى Death. (TA, Har p. 218.)

حوى: حوى على والمصدر منه حِوَايَة: ختلة وخدعه (فوك) وفي محيط المحيط: حويت الرجل.
وحوى: شعبذ، شعوذ (بوشر).
حوَّى وتحوَّى مأخوذتان من حاوٍ (انظر حاو) (فوك) وقد ذكرها في مادة ( Efeminatus) .
حَوَايَة: سحر حلال، سمياء، شعبذة، شعوذة (بوشر).
حِوَايَة: الاسم من ذكرت في معجم فوك في مادة ( Wfeminatus) .
حَوَّاء: حاوٍ: بالمعنى الأول الذي سأذكره لكلمة حاوٍ (باين سميث 1184= مشعبذ ورَقَّاء).
ويقول لين نقلا عن القزويني أن مجموعة النجوم المسماة بالحاوي يسمى أيضاً الحَوَّاء والحُوَيَّة وهذه الكلمة مكتوية هكذا في بعض مخطوطات هذا المؤلف (انظر طبعة وستنفيلد 1: 33، رقم 0) غير أن وستنفيلد طبع والحُيَّة اعتمادا على مخطوطات أخرى (1: 14) وكذلك عند دورن ص49 وفي ألف استر (1: 13): ( Venator serpentum) بالعربية: الحاسة (كذا). والحية (ص41) الحوة، الحية.
حاوٍ: لا يطلق على راقي الحيات وجامعها فقط. بل تطلق على الأحر أيضاً (همبرت ص157) وعلى المشعبذ والمشعوذ.
وحاو ويجمع على حِواً: جماعة البيوت المتدانية من الوبر (فوك، ألكالا).
حاوي العلوم: جامع العلوم، دائرة المعرف (بوشر).
حيّ:
حَيَّا. يقال: حَيَّا بكأس حين يشرب الرجل نخب آخر قائلا له حَيَّاك الله أي أطال حياتك.
ويقال أيضا: حياك الله بكذا إذا شرب نخبه وتمنى له شيئا (عباد 1: 367 - 368).
وحياه بالملك: سلم عليه بالملك، بويع بالملك وبالسلطان.
أحيا: كما يقال أحْيا ليلته في الصلاة. يقول الشاعر مسلم بن الوليد: أحْيَيْت نُجُوم الليل بالقوافي أي صرفت الليل ساهرا أنظم الشعر. وهو يقول أيضا: أحيا البكا ليله أي أسهره البكا ليله (معجم مسلم). تَحَيَّا: أنظر فريتاج. وقد ذكرت في معجم فوك في مادة حيّا.
وتَحَيَّا: انبعث حيّا، قام من الأموات، نُشِر (المعجم اللاتيني - العربي).
استحيا: انبعث حيا، قام من الأموات، نُشِر (ألكالا)؟، عباد 2: 14).
ومن هذا قيل: عيد الاستحياء: عيد القيامة، عيد الفصح (ألكالا).
استحيت منك لكثرة إحسانك إليَّ أخجلني كثرة إحسانك إليَّ (بوشر).
والعامة تقول استحت المرأة أي سترت وجهها عن الرجال (محيط المحيط).
حَيّ. يقال حيّ إذا كان فيه مد وجزر ضد بحر ميت. ففي الإدريسي (كليم 4 قسم 3).
في كلامه عن تورنت: مرسى فيه بحر حي ويقول بعد ذلك: يحيط بها البحر الحيّ والبحيرة.
وحَيُّ زيد أي زيد نفسه وأهل زيد الخ، أنظر المفصل طبعة بروش (ص41 وما بعدها).
الحي والميت: ذكر ألكالا في مادة ( Hay Cuyméit: satiriones yerva) غير أن هذا خطأ أو تصحيف، والصواب: الحَيّ والمَيِّت ( Ophry Ciliata Biv) وهو خصي الكلب وخصي الثعلب بصلة في أصله. وتوجد له بصلة حية وبصلة ميتة. ويقول العرب أن من يأكل البصلة الميتة يصاب بانحلال القوى والعجز عن الجماع. ومن يأكل البصلة الحية يزداد قوة على الجماع. (براكس، مجلة الشرق والجزائر 8: 342).
حي عالم: أبيد، مخلدة (نبات) (بوشر).
وحَيّ: طحلب اشنة، اشنة سمراء، ضريع (ألكالا).
وحّيّ: قرن الغزال، زيتة (براكس مجلة الشرق والجزائر 8: 348).
حَيّة بمعنى دودة (جوليوس) ويقال مثلاً: الحيات في الأمعاء (الجريدة الآسيوية 1853، 1: 347).
حية البحر: انقليس، جري، سلور (همبرت ص70).
حية زرزورية أو حية طيارة: نوع من الحيات انظر نيبور رحلة إلى بلاد العرب (ص167).
حية شمس: عظاية، ضب، سام أبرص (بوشر).
حية الماء: ثعبان الماء، عدار (بوشر).
سمك حية أو سمك حيات: انقليس، جري سلور (بوشر).
حَيَاة. وحياتك: حقا، بلا ريب، بلا شك (بوشر).
وحياة محبَّتِك: قضسماً بحبك ويستعمل هذا القسم للإنكار (بوشر).
وحياة رَأْسِي: سحقا لك (بوشر، ألف ليلة 1: 31).
شَجَر الحياةِ: شجرة اسمها العلمي ( Theeya) وهي عفصية، جنس شجرة من الفصيلة الصنوبرية (بوشر).
ماءُ الحياة: عرق (شراب مسكر) (ألكالا).
وحياة: سمك بحري غير ملح (ألكالا).
حَيَوان: تعني عند أهل تمبكتو كل أنواع المنقولات من الأملاك والعروض منها (بارت 454).
وهذه الكلمة تعني عند أهل الكيمياء معنى خاصاً (المقدمة 3: 199) ويقول دي سلان إنه لا يعرف المعنى المقصود منها. الحيوانات الخمس: يظهر أنها تعني خمسة أنواع من الهوام الدنسة المؤذية المزعجة مثل القمل والبراغيث والبق الخ. أنظرها في مادة فاسق.
حَيَوانِيّ. روح حيواني عند الأطباء، أنظر العبارة في معجم المنصوري في مادة بَطْنُ.
قُوَّة حيوانية: إحساس (فوك) يعني الحاسة والحس (انظر دوكانج).
حُوَيَّن ويجمع على حُوينات: دُوَيبة، وهو تصغير حيوان.
تَحَيْوَن: توحش، اختبل، تبلَّة (هلو).
مَحْيَا. ليلة المَحْيَا: ليلة الحياة وهي عند الشيعة ليلة السابع والعشرين من شهر رجب (ابن بطوطة 1: 417).
محايا: ماء الحياة، عرق (دوماس حياة العرب ص298).
مُسْتَحا: أستحياء، خجل، احتشام (بوشر).
مستحية: حَسَّاسة (نبات) (بوشر).

صحّ: صحَّ: كان صحيحاً، حقاً، ويقال: إن صحت الأحلام: إن كانت الأحلام صحيحة أي إذا لم يكن كل هذا حلماً (ألف ليلة 1: 84).
صح عنده ذلك: تأكد ذلك عنده (عباد 1: 273 رقم 86) ويقال: صح له ذلك أيضاً. (معجم بدرون).
صحّ: تخلص من الحذر، انتعش (بوشر).
صحّ: نشأ، نما (بوشر).
صحّ: نجح، أفلح: ما صلح لي أو ما صح معي. وصح معه الشيء: نجح. وصح معه: نجح وازدهر: وأتعبنا جهدنا ما صح لنا: لم تنجح جهودنا (بوشر)، وصحت حيلته: نجحت حيلته (ابن بطوطة: 167).
صحّ لفلان: استحق له، لحساب فلان (بوشر، فوك، المقري 1: 188). ويمكن أحيانا ترجمته بما معناه: خصه كما في معجم الادريسي.
وفي ابن البيطار (1: 71): ما صح لي فيه القول. أي ما يخصني منه. وفي رياض النفوس (ص22 ق): استخفله أمير المؤمنين على قبض هذا المال إن صح له.
صحّ: سِمة أو تأشيرة وهي كلمة يكتبها القاضي ليشير إلى إنه قد اطلع على هذه الورقة (بوشر).
صحّ: حين يصحح الناسخ خطأ ارتكبه يضع هذا الفعل بعد ما صححه (محيط المحيط) (وهذه الكلمة تكتب بعد التصحيح). وفي العربية يضعون كلمة صح بعد الحاشية كما توضع P S، بالفرنسية قبل الحاشية.
صح لي منه عشرة غروش: أخذت منه عشرة غروش (بوشر). وفي النويري (افريقية ص61 ق): وقال لي كم صح لك من الشدَّة التي فقدت أختها فقلت كذا وكذا. أي كم استلمت في هذه الحزمة.
ايش صح لك منه: كم ربحت منه (بوشر).
صحح: ثبت، صدق على (بوشر).
وظيفة تصحيح الفتاوي: وظيفة مدقق الأحكام القضائية. وقد كانوا يقدمون الأحكام القضائية إلى من يتولى هذا المنصب فإذا أيدها كتب في أسفل قرار الحكم صَحَّ. وإن وجد فيها شيئاً يجب تصحيحه أشار إلى ذلك (دي ساسي طرائف 1: 143).
صحَّح: وقّع، أمضى (ألكالا).
صحَّح: أثبت، برهن (المقدمة 3: 210).
صحَّح له أن: أكدَّ له أن (المقري 1: 556).
صحَّح: قدر بالحساب. ففي كرتاس (ص38): وحجر الجامع يصلّي فيها صفوف من الناس غير معتدلة فصُحّح بألف وخمس مائة رجل.
صحح القتال: قاتل قتالاً شديداً (معجم الطرائف).
صحَّح البَقِيَّة: أدى بقية الدين (الثعالبي لطائف ص56).
تصحّح: تصحح الكتاب: أصلح ونُقّح (فوك).
تصحَّح: تأكد، تحقق (عبد الواحد ص88).
صِحَّة: والعامة تقول صَحَّة: عافية. ويقال للرجل الذي شرب: صحّة أي بالعافية. (بوشر، مارتن ص177، كوبان ص223، يواريه 1: 143). كما تقال للعاطس صحة بمعنى بارك الله فيك (بوشر) وفي الجوبري (ص45) حكاية ماجنة فيها: ثم انسل إلى موضعه فلّما صار فيه قلت له صحة هَنّاك فقال وأنت منتبه.
صِحَّة: شكر، تشكر (زيشر 12: 180). صحْتَينْ: كلمة تقال للاعتذار عن الأكل حين يدعى إليه (بوشر).
صِحَّة: صفاء، نقاء، خلوص (فوك).
صحة من الّجهَتَينّ: بفائدة متساوية (بوشر).
جِهَة الصحة: دور النقاهة (بوشر).
صَحَاح. يعطي المال صحاحا (المقدمة 2: 151) وقد ترجمها السيد دي سلان إلى الفرنسية بما معناه: يعطي المال بالحملة ولعل الأولى أن تترجم بعدل وإنصاف بحيث يأخذ كل واحد حصته (انظر لين في مادة صحيح).
الصحاح: اسم كل شجرة تعشب وتتغذى بها السباع. ففي ابن البيطار (1: 78): لا يقوم مقامها شيء من الصحاح والصحاح كل شجرة تعشب بها السباع.
صحيح: الحديث الذي لا ضعف فيه وفيه كل علامات الصحة يسمى صحيحاً إلا إذا تعارض مع حديث آخر يرويه راو ثقة. (دي سلان المقدمة 2: 484).
رجل صحيح: بسيط، غير ماكر ولا خبيث (فوك).
صحيح: تام، كامل (ألكالا، بوشر).
عدد صحيح: عدد تام (بوشر) وكذلك: جمع صحيح أي الجمع السالم مقابل جمع التكسير الذي هو نقيضه (محيط المحيط) وانظر معجم أبي الفداء.
صحيح، في صناعة البناء: مستقيم (محيط المحيط).
أَصَحّ. الأصح أن: الصواب أن (بوشر).
إصحاح. وجمعها إصحاحات: فصل من التوراة (محيط المحيط).
تصحيح: عند المحدثين هو كتابة صحَّ على كلام يحتمل الشك بأن كرر لفظ مثلاً لا يخّل تركه (محيط المحيط).
تصحيح: كتابة ديوان التجارة صحَّ على دفاتر التاجر بعد تعيين عدد صفحاتها احتياطاً منَ الخيانة والتزوير (محيط المحيط).
تصحيح عند أهل الفرائض: إزالة الكسور الواقعة بين السهام والرؤوس (محيط المحيط).
جمع التصحيح: جمع سالم (محيط المحيط).
مُصْحِحّ: قابل للشفاء، يمكن شفاؤه (ألكالا) ولعل الصواب مُصَحَّح.
صحب صاحب: وفَق، صالح، حالف (ألكالا).

ات

ى1 أَتَى, aor. ـْ (Msb,) and, in the dial. of Hudheyl, يَأْت, without ى; (S;) and أَتَيْتُهُ, (T, S, M, Msb, K,) [aor. ـي and in the imperative, some of the Arabs say, تِ, suppressing the ا, like as is done in خُذْ and كُلْ and مُرْ; (IJ, M;) inf. n. إِتْيَانٌ, (T, S, * M, Mgh, Msb, K,) or this is a simple subst., (Msb.) and إِتْيَانَةٌ, (M, K,) which should not be used as an inf. n. of un., unless by a bad poetic licence, (Lth, T,) and أَتْىٌ (T, S, M, Msb, K) and أُتِىٌ and إِتِىٌ and مَأْتَاةٌ; (M, K;) He [or it] came; (Msb;) and I came to him, or it; (S, M, Mgh, * Msb, K;) or was, or became, present at it, namely, a place: (Mgh:) as also أَتَا, aor. ـْ (Msb;) and أَتَوْتُهُ, (T, S, M, K), aor. ـو (S:) for which reason, we assign the generality of the words mentioned in art. اتو to the present art. also. (M.) [Accord. to the authorities here indicated for the signification of أَتَى, this verb and جَآءَ are syn.: some attempt to distinguish them; but contradict one another in so doing: the slight distinctions that exist between them will be best seen by a comparison of the exs. in this art. with those in art. جيأ:] accord. to Er-Rághib, the proper [or primary] signification of الإِتْيَانُ is The coming with ease. (TA.) b2: أَتَاهَا, (Mgh, Msb,) inf. n. إِتْيَانٌ, (Msb,) [lit. He came to her,] means (assumed tropical:) he lay with her; syn. جَامَعَهَا; (Mgh, Msb;) namely, a woman, (Mgh,) or his wife. (Msb.) Hence an expression in the Kur xxvi. 165. (TA.) b3: أَتَى القَوْمَ [He came to the people: and hence,] he asserted his relationship to the people, not being of them. (Msb.) [See أَتِىُّ in art. اتو.] b4: أَتَي بِهِ [He came with, or brought, him, and it; or] he made him (a man), and it (a thing, such, for instance, as property), to come. (Kull.) [See also 4: and see, in what follows, other significations of أَتَى trans. by means of بِ. Hence, أَتَى بِوَلَدٍ He begot a child, or children. And أَتَتْ بِهِ She brought him forth; gave birth to him.] Accord. to Aboo-Is-hák, the meaning of the words in the Kur [ii. 143] أَيْنَمَا تَكُونُوا يَأْتِ بِكُمُ اللّٰهُ جَمِيعًا is, Wherever ye be, God will bring you all back unto Himself. (M.) [You say also, أَتَى بِبَيِّنَةٍ He adduced a proof.] See also 3. b5: أَتَى الأَمْرَ [He entered into, engaged in, or occupied himself with, the thing, or affair: and, as also أَتَى بِهِ,] he did, executed, or performed, the thing, or affair; (M. K;) and in like manner, الذَّنْبَ, [and بَالذَّنْبِ,] the crime, sin, or offence. (M.) It is said in the Kur [ix. 54], وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا وَهُمْ كُسَالَى, meaning And they do not enter into, or engage in, prayer, unless when they are heavy, or sluggish. (TA.) And you say, أَتَى الفَاحِشَهَ, [and بِالفَاحِشَةِ, (see Kur iv. 23 and lxv. 1,)] He entered into, engaged in, or occupied himself with, [or he did, or committed,] that which was excessively foul or evil. (TA.) And أَتَى بِالجَيِّدِ مِنْ قَوْلٍ أَوْ فِعْلٍ [He said, gave utterance to, uttered, or expressed, or he brought to pass, did, or effected, what was good, or excellent; he said, or did, well, or excel-lently]. (Msb in art. جود.) And أَتَى بِجَرْىِ بَعْدَ جَرْىٍ[He (a horse) performed, or fetched, run after run]. (S in art. تأم, &c.) b6: وَلَا يُــفْلِحُ السَّاحِرُ حَيْثُ أَتَى[in the Kur xx. 72] means حَيْثُ كَانَ [And the enchanter shall not prosper where he is, or wherever he may be]; (M, Bd, K;) and where he cometh: (Bd:) or حَيْثُ أَتَى بِسِحْرِهِ[where he cometh with his enchantment; or where he performeth his enchantment]: (Jel:) and it is said to mean that where the enchanter is, he must be slain: such is the doctrine of the lawyers. (M.) b7: Z mentions that أَتَىoccurs in the sense of صَارَ [He, or it, became; like as we sometimes say, he, or it, came, or came to be]; like جَآءَin the saying, جَآءَ البِنَآءُ مُحْكَمًا. (Kull.) [So you say, البِنَآءُ مُحْكَمًاThe building became, or came to be, firm, strong, or compact.] b8: The saying, in the Kur [xvi. 1], أَتَى أَمْرُ آللّٰهِ فَلَا تَسْتَعْجِلُوهُ means [The threatened punishment ordained of God hath approached: therefore desire not ye to hasten it:] its coming hath approached. (TA.) [And in like manner,] أُتِىَ فُلَانٌ, like عُنِىَ, means Such a one was approached by the enemy come in sight of him. (K.) أُتِيتَ يَا فُلَانٌ[Thou art approached &c., O such a one,] is said when one is warned of an enemy that has come in sight of him. (Sgh, TA.) And أَتَى عَلَيْهِمُ العَدُوُّmeans The enemy came to them, [or came down upon them, for, as MF observes, أَتَىwhen trans. by means of عَلَى seems to imply the meaning of نَزَلَ,] overcoming, or overpowering, them. (Bd in xviii. 40.) b9: Hence, أَتَى عَلَيْهِ[and أَتَاهُ, as will be seen by what follows,] (assumed tropical:) He destroyed him, or it. (Bd ubi suprà.) And hence, from إِتْيَانُ العَدُوِّ, (Mgh,) أَتَى عَلَيْهِ الدَّهْرُ(tropical:) Time, or fortune, destroyed him. (M, Mgh, Msb, K.) Destruction is meant in the Kur [lix. 2], where it is said, فأَتاهُمُ اللّٰهُ مِنْ حيْثُ لَمْ يَحْتَسِبُوا (assumed tropical:) [But God brought destruction upon them whence they did not reckon, or expect]. (EsSemeen, TA.) And it is said in the Kur [xvi. 28], فَأَتَى اللّٰهُ بُنْيَانَهُمْ مِنَ القَوَاعِدِ, i. e. (assumed tropical:) But God removed their building from the foundations, and demolished it upon them, so that He destroyed them. (TA.) أَتَى عَلَيْهِalso signifies (assumed tropical:) He caused it to come to an end; made an end of it; consumed it; [devoured it;] exhausted it; came to, or reached, the end of it; namely, a thing; (Kull;) as, for instance, what was in a bowl; (K in art. جردم;) and what was in a vessel; (K in art. جرجب;) like فَرَغَ مِنْهُ: (ISd cited in the TA in art. نكش:) or i. q. مَرَّ بِهِ[which may be rendered he went away with it; but this, as an explanation of أَتَى عَلَيْهِ, has another meaning, which see in what follows]. (Kull.) And one says, أُتِىَ فُلَانٌ مِنْ مَأْمَنِهِ (assumed tropical:) Destruction came to such a one from the quarter whence he felt secure. (TA.) and أُتِىَ عَلَي يَدِ فُلَانٍ(assumed tropical:) Property belonging to such a one perished. (T.) And يُؤْتَى دُونَهُ(assumed tropical:) He is taken away, or carried off, and overcome. (TA.) A poet says, أَتَى دُونَ حُلْوِالعَيْشِ حَتَّى أَمَرَّهُ نُكُوبٌ عَلَي آثَارِهِنَّ نُكُوبُ meaning (assumed tropical:) [Misfortunes, in the footsteps of which were misfortunes,] took away [what was sweet, of life, and rendered it bitter]. (TA.) One says also, مِنْ هٰهُنَا أُتِيَتْ, [so I find it written, but I think that the last word should be أُتِيتَ, agreeably with a preceding phrase from the T,] (assumed tropical:) Hence the trial, or affliction, came in upon thee. (Mgh.) And أُتِىَ مِنْ جِهَةِ كَذَا, with the verb in the passive form, (assumed tropical:) He missed [his object in respect of such a thing] by laying hold upon it when it was not fit to be laid hold upon. (Msb.) and أُتِىَ الرَّجُلُ, [also] like عُنِىَ, (assumed tropical:) The man was deceived, or deluded, and his faculty of sense became altered to him, so that he imagined that to be true which was not true. (TA.) b10: أَتَى عَلَيْهِ is also syn. with مَرَّ بِهِ[meaning He, or it, (as, for instance, a period of time,) passed by him, or over him]. (Msb.) You say, أَتَ عَلَيْهِ حَوْلٌ[A year passed over him; or he became a year old]. (S, K, Msb, in art. حول; &c.) b11: أَتَتِ النَّاقَهُ, and مَا أَحْسَنَ أَتْىَ يَدَى هذِهِ النّاقَةِ: see art. اتو.2 أتّى لِلمَآءِ, (T, S, M,) or المَآءَ, (K,) or both, (TA,) inf. n. تَأْتِيَةٌand تَأْتِىٌّ, He smoothed, made easy, or prepared, (سَهَّلَ, S, K, or هَيَّأَ, T,) the way, course, passage, or channel, of the water, (T, S, K,) in order that it might pass forth to a place; (S;) he directed a channel for it (M, TA) so that it ran to the places wherein it rested or remained. (TA.) And أتّى لِأَرْضِهِ أَتِيَّا He made a rivulet, or a channel for water, to run to his land. (M.) b2: أتّى اللّٰهُ لِفُلَانٍ أَمْرَهُ, inf. n. تَأْتِيَةٌ, (T, M, * TA,) God prepared, disposed, arranged, or put into a good or right state, [and thus rendered feasible or practicable or easy,] for such a one, his affair. (M, * TA.) 3 آتَاهُ, [inf. n. as below,] He requited, compensated, or recompensed, him. (M, K.) The saying, in the Kur [21:47], ↓ وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا , some read thus, (M, * TA,) meaning [Though it be the weight of a grain of mustard,] we will bring it [forward for requital]: others read بها↓ آتَيْنَا, meaning we will give [a recompense] for it; in which case the verb is of the measure أَفْعَلَ: or we will requite for it; in which case the verb is of the measure فَاعَلَ. (M, TA.) b2: آتَيْتُهُ عَلَى الأَمْرِ, (T, S, M, Msb,) inf. n. مُؤَاتَاةٌ, (T, S,) I agreed with him, or was of one mind or opinion with him, upon, or respecting, the thing, or affair; I complied with him respecting it; (T, S, M, Msb;) in a good manner: (T:) the vulgar say, وَاتَيْتُهُ: (S:) this is of the dial. of the people of El-Yemen, inf. n. مُوَاتَاةٌ; and is the form commonly current: (Msb:) but it should not be used, except in the dial. of the people of El-Yemen. (T.) b3: [Hence, app., آتَىas meaning He aided; a signification mentioned by Golius, on the authority of Z and Ibn-Maaroof.]4 آتَاهُ, (S, M, &c.,) inf. n. إِيتَآءٌ, (TA,) i. q. أَتَى[He came with, or brought, him, or it]; (S;) he made it (a thing) to come, إِلَيْهِto him; (TA;) he made, or caused, him, or it, to be present; (Ksh, TA;) he made, or caused, it (a thing) to go, pass, or be conveyed or transmitted, (syn. سَاقَهُ,) إِلَيْهِto him. (M, K.) It is said in the Kur [xviii. 61], آتِنَا غَدآءَ نَا, i. e. اِيتِنَا[Come thou to us with, or bring thou to us, our morningmeal]. (S.) b2: Hence, (Ksh, TA,) inf. n. as above, (T, S,) He gave him (T, S, M, Msb, K) a thing, (M, K,) or property: (Msb:) and you say, هَاتِin the sense of the [imperative] آتِ [give thou]. (T.) We read in the Kur. [v. 60, &c.] وَيُؤْتُونَ الزَّكَاةَ [And they give the portion of property which is the due of the poor]. (TA.) And in [xxvii. 23 of] the same, وَأُوتِيَتْ مِنْ كُلِّ شَىْءٍ, meaning And she hath been given somewhat of everything. (M, TA.) [You say also, أُوتِىَ كَذَا as meaning He was gifted, or endowed, with such a thing; as, for instance, a faculty.] See also 3. b3: آتَيْتُ المُكَاتَبَI made a gift to the slave between whom and me was a contract that he should become free on payment of a certain sum: or I abated, or took off, somewhat of his appointed part-payments, or instalments. (Msb.) b4: مَا آتَاكُمُ الرَّسُولُ, in the Kur lix. 7, means What the Apostle giveth you, of the [spoil termed] فَىْء, (Bd, Jel,) &c.: (Jel:) or what command he giveth you: (Bd:) or what he commandeth you [to receive]. (Kull.) b5: أُوتِىَ فِى شَىْءٍ A dispute, or an altercation, was held before him, respecting the meaning of a thing: [perhaps more properly signifying he was given authority to decide respecting a thing:] occurring in a trad. (Mgh.) 5 تأتّى لَهُ It (an affair, T, Mgh, Msb, K, or a thing, S, M) was, or became, prepared, disposed, arranged, or put into a good or right state, for him; (T, * S, M, Mgh, Msb, K;) and hence, it (a thing) was, or became, feasible or practicable, and easy, to him; (Mgh;) it (an affair) was, or became, facilitated, or easy, to him; (Msb;) the way thereof (i. e. of an affair) was, or became, facilitated, or easy, to him. (TA.) The following is an ex.: تَأَتَّى لَهُ الدَّهْرُ حَتَّى انْجَبَرْ [Fortune became well, or rightly, disposed for him, so that he became restored to wealth, or competence]: (T:) or تَأَتَّى لَهُ الخَيْرُ الخ[good fortune, or prosperity, became prepared, &c., for him, &c.]. (So in the TA.) And hence the saying, هٰذَا مِمَّا يَتَأَتَّى لِىَ المَضْغُThis is of the things which it is feasible or practicable, and easy, to me to chew. (Mgh). b2: He applied himself to it with gentleness, (As, S, K,) and so تأتّى لَهَا, meaning لِحَاجَتِهِ, to his needful affair or business, (T,) and entered into it, engaged in it, occupied himself with it, did it, executed it, or performed it, by the way, or manner, proper, or suitable, to it. (As, T, S, K. [In the CK, for أَتَاهُ مِنْ وَجْهِهِ, we find اتاهُ عن وَجْهِه.]) And تأتّى فِى أَمرِهِHe used gentleness, or acted gently, in his affair. (Msb.) b3: تأتّى لَهُ بِسَهْمٍ حَتَّى أَصَابَهُ He sought him leisurely or repeatedly [with an arrow, app. taking aim in one direction and then in another, until he hit him]. (Z, TA.) b4: جَآءَ فُلَانٌ يَتَأَتَّى is explained by Fr as meaning يَتَعَرَّضُ لِمَعْرُوفِكَ [Such a one came, or has come, addressing, or applying, or directing, himself, or his regard, or attention, or mind, to obtain thy favour, or bounty]. (S.) and you say, تأتّى لِمَعرُوفِهِ, meaning تَعَرَّضَ لَهُ[He addressed, applied, or directed, himself, &c., to obtain his favour, or bounty]. (TA.) b5: Some say that تأتّىsignifies He prepared himself to rise, or stand. (TA.) 10 استآتى فلَاناًHe asked such a one to come, deeming him slow, or tardy. (K.) b2: استأتت النَّاقَةُ The she-camel desired to be covered; (A, TA;) desired the stallion; (S, M, K;) being excited by lust. (S, A.) إِتَّى: see أَتِىٌّ.

أَتْيَةٌ A single coming; as also أَتْوَةٌ; but not ↓ إِتْيَانَةٌ, unless by a bad poetic licence. (T.) b2: See also أُتِيَّةُ الجُرحِ.

إِتْيَانٌis either an inf. n. of أَتَى, or a simple subst. [signifying A coming]. (Msb.) إِتْيَانَةٌan inf. n. of 1 [q. v.]: (M, K:) see also أَتْيَةٌ.

أَتَآءٌor إِتَآءٌ: see أتِىٌّ.

أَتِىٌّas syn. with أتَاوِىٌّ: see art. اتو. b2: Also, (M, and so in some copies of the K, where it is said to be like رَضِىٌّ,) or ↓ إِتًى, like رِضًى, (so in other copies of the K,) and ↓ أَتَآءٌ, (M, K,) written by some إِتَآءٌ, (TA,) What falls, of wood or leaves, into a river: (M, K:) from الإِتْيَانُ: (M:) pl. آتَآءٌ[in the CK اِتاء] and أُتِىٌّ. (M, K.) b3: رَجُلٌ أَتِىٌّ A man who is sharp, energetic, vigorous, and effective, in affairs; who applies himself to them with gentleness, and enters into them, or performs them, by the way, or manner, proper, or suitable, to them. (M.) b4: فَرَسٌ أَتِىٌّ: see مُسْتَأْتٍ.

أُتِيَّةُ الجُرْحِ, (so in a copy of the M,) or ↓ أُتِّيَّتُهُ, (so in some copies of the K, and accord. to the TA,) or ↓ أَتْيَتُهُ, (so in other copies of the K,) and ↓ آتِيَتُهُ, (so in the M, and in some copies of the K,) or ↓ إِتِّيَتُهُ, (so in some copies of the K, and accord. to the TA,) or أَتِيَّتُهُ, (so in a copy of the K,) The matter which comes from the wound: (M, K:) from Aboo-'Alee. (TA.) أَتَّىi. q. حَتَّى; (K;) a dial. var. of the latter. (TA.) إِتِيَتُهُ الجُرحِand أُتّيَّتُهُ: see أُتِيَّةُ الآجُرْحِ.

آتٍ [Coming; (see also مَأْتِىٌّ;) applied to a man, &c.; and to time, meaning future: also a comer: b2: and hence,] An angel. (Mgh, Msb.) آتِيَةُ الجُرحِ: see أُتِيَّةُ الجُرْحِ.

مَأْتًى A place of coming. (Msb.) [And ↓ مَأْتَاةً signifies the same: or A road, or way, by which one comes; a way of access; an approach; as also مَأْتًى: or, more properly, a means of coming.]

b2: مَأْتَى المَرْأَةِ [The place of access of the woman; i. e. the meatus of her vagina; or her vagina itself;] the مَحِيض, or place of menstruation, of the woman. (Zj in the TA in art. حيض.) b3: مَأْتَىِ الأَمرِ and ↓ مَأْتَاتُهُ The way, or manner, (وَجْه, S, or جِهَة, M, K,) of the affair, (S, M, K,) by which it is, or is to be, entered into, engaged in, done, executed, or performed; like as you say مَعْنَي الكَلَامِ and مَعْنَاتُهُ, meaning the same by both. (S.) You say, أَتَيْتُ الأَمْرَ مِنْ مَأْتاهُand ↓ مَأْتَاتِهِ, (S, M,) i. e., مِنْ وَجْهِهِ الَّذِي يُؤُتَى مِنْهُ[I entered into, engaged in, did, executed, or performed, the affair by the way, or manner, whereby it should be entered into, &c.], (S,) or مِنْ جِهَتِهِ [which means the same]. (M.) مُؤْتًى: see مُسْتَأْتٍ.

مَأْتَاةً: see مَأْتًى, in three places.

مَأْتِىٌّ [pass. part. n. of 1; Come: come to:] is of the measure مَفْعُولٌ; the وbeing changed into ىand incorporated into the ىwhich is the final radical letter. (S.) In the saying, in the Kur [xix. 62], إِنَّهُ كَانَ وَعْدُهُ مَأْتِيًّا, the meaning is ↓ آتِيًا [Verily that which He hath promised, or the fulfilment of his promise, is coming]; like as, in the phrase حِجَابًا مَسْتُورًا, in the Kur [xvii. 47], سَاتِرًا is meant: or it may be a pass. part. n. [in signification as well as form]; for what cometh to thee, of that which God commandeth, thou comest thereto. (S.) It is said in a prov., مَأْتِىٌّ أَنْتَ أَيُّهَا السَّوَادُ [lit. Thou art come to, O thou person], meaning there is no escape for thee from this event. (TA.) b2: Applied to a man, it also signifies أُتِىَ فِيهِ[in a sense indicated in the Kur xxvi.165]. (TA.) طَرِيقٌ مِئْتآءٌ A road to which people come (Th, M, Mgh, Msb) much, or often; (Mgh, Msb;) the latter word being of the measure مِفْعَال, (Th, M, Mgh, Msb,) originally مِئْتَاىٌ or مِئْتَاوٌ; (Msb;) from أَتَيْتُ, (Th, M,) or الإِتْيَانُ; [or from أَتَوْتُ;] like دَارٌ مِحْلاَلٌ, i. e. a house where people alight or abide much, or often: (Mgh, Msb:) a road that is frequented (S, M, K) and conspicuous: (M, K:) in [some of] the copies of the K, incorrectly, مِئْتَآءَةٌ: (TA:) A' Obeyd has inadvertently written it without [the radical] ء, and in the category of فِعْلَآءٌ. (M.) Death is thus termed in a trad., as being a way which every one travels: (TA:) and as that trad. is related, it is without [the radical] ء. (M.) b2: مئْتَآءٌ الطَّرِيقِThe main part, or middle, of the road; or the part of the road along which one travels: (Sh, TA:) or the space within which the road is comprised; (S, Msb, K;) as also مِيدَآءُ الطريقِ: (TA:) or this last, as also مِيتَآءُ الطريقِ, signifies the measure of the two sides, and the distance, of the road. (L in art. ميت.) b3: مِئْتَآءٌalso signifies The extreme limit of the distance to which horses run; (S, Msb;) and so مِيدَآءٌ. (S, TA.) b4: And i. q. تِلْقَآءٌ(K.) You say, دَارِى بِمئْتَآءِ دَارِ فُلَانٍ My house is opposite to the house of such a one; facing it, or fronting it; and so بِمِيدَآءِ دِارِهِ; (S;) and بِمِيتَآءِ دَارِهِ. (L in art. ميت.) b5: And بَنَى القَوْمُ بُيُوتَهُمْ عَلَى مِئْتَآءٍ وَاحِدٍ (S) and مِيدَآءٍ وَاحِدٍ (S, and L in art. ميد,) The people built their houses, or constructed their tents, after one mode, manner, fashion, or form. (L in art. ميد.) A2: رَجُلٌ مِئتَآءٌ A man who requites, compensates, or recompenses; who gives much, or largely. (M, K.) فَرَسٌ مُسْتَأْتٍ, and ↓ أَتِىٌّ, and ↓ مُؤْتًى, and مستوتى, [so I find it written, perhaps for مُسْتَوْتٍ, which may be a dial. van. of مُسْتأْتٍ, like as وَاتَيْتُهُis of آتَيْتُهُ,] A mare desiring the stallion. (TA.)