حكم

1 حَكَمَهُ, (S, K,) [aor. ـُ inf. n. حُكْمٌ, (Msb, K, [in the TK حَكْمٌ,]) in its primary acceptation, (Msb,) He prevented, restrained, or withheld, him (S, Msb, K) from acting in an evil, or a corrupt, manner; as also ↓ احكمهُ: (K:) and (K) from doing that which he desired; as also ↓ احكمهُ; and ↓ حكّمهُ, (S, K,) inf. n. تَحْكِيمٌ: (S:) and حُكُومَةٌ [is another inf. n. of حَكَمَهُ, and], accord. to As, primarily signifies the turning a man back from wrongdoing. (TA.) Ibrá-heem En-Nakha'ee is related to have said, ↓ حَكِّمِ اليَتِيمَ كَمَا تُحَكِّمُ وَلَدَكَ, meaning Restrain thou the orphan from acting in an evil, or a corrupt, manner, and make him good, or virtuous, as thou restrainest thine offspring &c.: and of every one whom thou preventest, or restrainest, or withholdest, from doing a thing, thou sayest, [حَكَمْتُهُ and] ↓ حكّمته and ↓ احكمته: or, accord. to Aboo-Sa'eed Ed-Dareer, as related by Sh, the forementioned saying of En-Nakh'ee means let the orphan decide respecting his property, when he is good, or virtuous, as thou lettest thine offspring &c.; but this explanation is not approved. (Az, TA.) And Jereer says, سُفَهَآءَكُمْ ↓ أًبَنِى حَنِيفَةَ أَحْكِمُوا

إِنِّى أَخَافُ عَلَيْكُمُ أَنْ أَغْضَبَا [O sons of Haneefeh, restrain your lightwitted ones: verily I fear for you that I may be angry]: (S, TA:) i. e., restrain and prevent them from opposing me. (TA.) You say, also, عَنِ ↓ احكمهُ الأَمْرِ He made him to turn back, or revert, from the thing, or affair. (K.) b2: حَكَمَ الفَرَسَ, and ↓ احكمهُ, and ↓ حكّمهُ, He pulled in the horse by the bridle and bit, to stop him; he curbed, or restrained, him. (TA.) And حَكَمَ الدَّابَّةَ, (S,) or الفَرَسَ, (K,) inf. n. حَكْمٌ; (S; [so in my two copies of that work;]) and ↓ أَحْكَمَهَا, (S,) or احكمهُ; (K;) He put a حَكَمَة [q. v.] to the bit of the beast, or horse. (S, * K.) b3: And ↓ حكّم الحَوَادِثَ (assumed tropical:) [He controlled events: see مُحَكَّمٌ]. (MF.) b4: حَكَمْتُ عَلَيْهِ بِكَذَا originally signifies I prevented, restrained, or withheld, him from doing, or suffering, any other than such a thing, so that he could not escape it. (Msb.) [Hence it means I condemned him to such a thing; as, for instance, the payment of a fine or of a debt, and death.] And hence, (Msb,) حَكَمَ, (S, Mgh, Msb, K,) aor. ـُ (S, K,) inf. n. حُكْمٌ (S, Mgh, Msb, K) and حُكُومَةٌ, (K,) He judged, gave judgment, passed sentence, or decided judicially, بَيْنَهُمْ between them, (S, Msb, K, TA,) and لَهُ in his favour, and عَلَيْهِ against him. (S, TA.) And حَكَمَ عَلَيْهِ بِالأَمْرِ He decided judicially the thing, or affair, or case, against him. (K, TA.) And حَكَمَ لَهُ عَلَيْهِ بِكَذَا [He awarded by judicial sentence in his favour, against him (i. e. another person), such a thing]. (Mgh.) [And حَكَمَ عَلَيْهِ He exercised judicial authority, jurisdiction, rule, dominion, or government, over him. and حَكَمَ بِكَذَا He ordered, ordained, or decreed, such a thing.]

A2: حَكَمَ عَنِ الأَمْرِ He turned back, or reverted, from the thing, or affair. (IAar, Az, K.) A3: حَكُمَ, (S, MA, TA,) with damm to the ك, (S,) like كَرُمَ, (TA,) [not حَكَمَ as in the Lexicons of Golius and Freytag,] inf. n. حُكْمٌ (KL, MA) and حِكْمَةٌ, (MA,) He was, or became, such as is termed حَكِيمٌ [i. e. wise, &c.]. (S, KL, MA, TA.) b2: And حكم, inf. n. حكم, [so in the TA, without any syll. signs, app. حَكُمَ inf. n. حُكْمٌ,] is said of a man, signifying He reached the utmost point, or degree, in its meaning (فِى

مَعْنَاهُ [i. e., app., in what is the radical meaning of the verb, namely, in judging; like قَضُوَ]); in praising, not in dispraising. (TA.) 2 حكّمهُ, inf. n. تَحْكِيمٌ: see 1, in five places. b2: Also [He made him judge; or] he committed to him the office of judging, giving judgment, passing sentence, or deciding judicially; (Mgh, Msb;) or he ordered him to judge, give judgment, pass sentence, or decide judicially; (K;) or he allowed him to judge, &c.; (TA;) فِى الأَمْرِ in the affair, or case. (K.) And حَكَّمْتُهُ فِى مَالِى

I gave him authority to judge, give judgment, pass sentence, or decide judicially, respecting my property. (S, TA.) b3: Hence, حَكَّمَتِ الخَوَارِجُ The [schismatics called the] خوارج asserted that judgment (الحُكْمُ) belongs not to any but God. (Mgh.) تَحْكِيمُ الحَرُورِيَّةِ, in the K, erroneously, ↓ تَحَكُّمُ الحروريّة, (TA,) signifies The assertion of the [schismatics called] حروريّة that there is no judgment (حُكْم) but God's, (K, TA,) and that there is no judge (حَكَم) but God. (TA.) 3 حاكمهُ إِلَى الحَاكِمِ, (K,) inf. n. مُحَاكَمَةٌ, (S,) He summoned him to the judge, and litigated with him, (S, K, TA,) seeking judgment: and he made a complaint of him to the judge; or brought him before the judge to arraign him and litigate with him, and made a complaint of him. (TA.) And حَاكَمْنَاهُ إِلَى اللّٰهِ We summoned him to the judgment of God [administered by the Kádee]. (TA.) بِكَ حَاكَمْتُ, occurring in a trad., is said to mean I have submitted the judgment [of my case] to Thee, and there is no judgment but thine; and by Thee [or thy means or aid] I have litigated in seeking judgment and in proving the falseness of him who has disputed with me in the matter of religion. (TA. [The past tense, here, is perhaps used as a corroborative present.]) 4 أَحْكَمَ see 1, in seven places. The saying of Lebeed, describing a coat of mail, أَحْكَمَ الجِنْثِىَّ مِنْ عَوْرَاتِهَا كُلُّ حِرْبَآءٍ إِذَا أُكْرِهَ صَلٌّ is explained as meaning Every nail repelled the sword from its interstices: [when it was struck with force, it made a clashing sound:] or, as some say, [the right reading is الجنثىُّ and كُلَّ, (as in the S in arts. جنث and صل,) and, accord. to some, صَنْعَتِهَا in the place of عوراتها, (as in the S and M in art. صل,) and] the meaning is, the manufacturer thereof made firm, or strong, every nail [of its interstices, or of its fabric: &c.]: احكم in this case signifying أَحْرَزَ [agreeably with the explanation here next following]. (TA.) b2: احكمهُ, (S, Mgh, Msb, K,) inf. n. إِحْكَامٌ, (TA,) i. q. أَتْقَنَهُ [He made it, or rendered it, (namely, a thing, S, Mgh, Msb,) firm, stable, strong, solid, compact, sound, or free from defect or imperfection, by the exercise of skill; he made it firmly, strongly, solidly, compactly, so that it was firmly and closely joined or knit together, soundly, thoroughly, skilfully, judiciously, or well; he so constructed, constituted, established, settled, arranged, did, performed, or executed, it; he put it into a firm, solid, sound, or good, state, or on a firm, solid, sound, or good, footing: and he knew it, or learned it, soundly, thoroughly, or well; see 1, last sentence, in art. حنك]. (Msb, K.) Hence, in the Kur [xi. 1], كِتَابٌ أَحْكِمَتْ آيَاتُهُ (TA) i. e. [A book whereof the verses are rendered valid] by arguments and proofs; (Bd;) or by command and prohibition, and the statement of what is lawful and unlawful: (TA:) or disposed in a sound manner, (Ksh, Bd,) with respect to the words and meanings, (Bd,) like a building firmly and orderly and well constructed: (Ksh:) or prevented from being corrupted (Ksh, Bd) and from being abrogated: (Bd:) or made to be characterized by wisdom, (Ksh, Bd:) as comprising the sources of speculative and practical wisdom. (Bd.) and hence one says of a man such as is termed حَكِيم, [i. e. wise, &c.,] قَدْ أَحْكَمَتْهُ التَّجَارِبُ [Tryings have rendered him firm, or sound, in judgment]. (TA.) b3: [Hence, أُحْكِمَ عَنْ كَذَا It was secured from such a thing: see مُحْكَمٌ.] b4: [إِحْكَامٌ is also often used as the inf. n. of the pass. verb, signifying The being firm, &c.; or firmness, &c.: see مِرَّةٌ.] b5: See also حَكَمَةٌ.5 تحكّم فِيهِ He did [or decided] according to his own judgment, or did what he judged fit, respecting it, or in it: (Msb:) or he had authority to judge, give judgment, pass sentence, or decide judicially, respecting it; (K, TA;) as also فيه ↓ احتكم: (S, K:) each is quasi-pass. of حَكَّمَهُ; the former regular, and the latter irregular: (TA:) or the former signifies he pretended to have authority to judge, &c. (KL.) You say, عَلَىَّ ↓ احتكم فِى مَالِى He had authority over me to judge, &c., respecting my property. (S.) b2: See also 2.6 تحاكموا إِلَى الحَاكِمِ They summoned one another to the judge, [seeking judgment, (see 3,)] and litigated; as also إِلَيْهِ ↓ احتكموا. (S, TA.) 8 إِحْتَكَمَ see 5, in two places: b2: and 6: b3: and 10.10 استحكم He (a man) refrained from what would injure him in his religion and his worldly concerns. (Aboo-' Adnán, TA.) b2: Also quasipass. of أَحْكَمَهُ (S, Mgh, Msb, K) as signifying أَتْقَنَهُ; (Msb, K;) [It was, or became, firm, stable, strong, solid, compact, firmly and closely joined or knit together, sound, or free from defect or imperfection, by the exercise of skill; firmly, strongly, solidly, compactly, soundly, thoroughly, skilfully, judiciously, or well, made or constructed or constituted or established or settled or arranged or done or performed or executed: and, said of a quality or faculty &c., it was, or became, firm, strong, sound, free from defect or imperfection, established, or confirmed:] and, said of an affair, or a case, it was, or became, in a firm, solid, sound, or good, state, or on a firm, solid, sound, or good, footing; as also ↓ احتكم. (TA.) b3: استحكم عَلَيْهِ الأَمْرُ The thing, or affair, became confused and dubious to him; syn. اِلْتَبَسَ: so in the A. (TA. [But this seems to require confirmation.]) حُكْمٌ [inf. n. of 1, q. v.,] originally signifies Prevention, or restraint. (Msb.) b2: And hence, (Msb,) Judgment, or judicial decision: (S, Msb, K, TA:) or judgment respecting a thing, that it is such a thing, or is not such a thing, whether it be necessarily connected with another thing, or not: (TA:) [whence,] in logic, [what our logicians term judgment; i. e.] the judging a thing to stand to another [thing] in the relation of an attribute to its subject, affirmatively or negatively; or the perception of relation or non-relation: (Kull:) or it properly signifies judgment with equity or justice: (Az, TA:) and ↓ حُكُومَةٌ signifies the same; (K, TA;) originally, accord. to As, the restraint of a man from wrongdoing: (TA:) [each, though an inf. n., being used as a simple subst., has its pl.:] the pl. of the former is أَحْكَامٌ, (K,) [properly a pl. of pauc., but] its only pl. form: and the pl. of the latter is حُكُومَاتٌ. (TA.) You say, وَ يَفْصِلُ ↓ هُوَ يَتَوَلَّى الحُكُومَاتِ الخُصُومَاتِ [He presides over the affairs of judgment, and decides litigations]. (TA.) And it is said in a trad., إِنَّ مِنَ الشِّعْرِ لَحُكْمًا meaning Verily, of poetry, there is that which is true judgment: so says Er-Rághib: or, as others say, profitable discourse, such as restrains from, and forbids, ignorant and silly behaviour; i. e., [what contains] exhortations and proverbs profitable to men: or, the right reading is, as some relate it, ↓ لَحِكْمَةً [i. e. wisdom, &c.]: (TA:) or حِكَمًا [pl. of حِكْمَة]. (So in a copy of the “ Jámi' es-Sagheer ” of Es-Suyootee.) b3: [The exercise of judicial authority; jurisdiction; rule; dominion; or government. See also حُكُومَةٌ. b4: An ordinance; a statute; a prescript; an edict; a decree; or a particular law; like قَضَآءٌ. Hence the phrase حُكْمَ العَادَةِ According to custom or usage; properly, according to the ordinance of custom or usage. b5: A rule in grammar &c.; as when one says, حُكْمُ الفَاعِلِ الرَّفْعُ or أَنْ يُرْفَعَ, i. e. The rule applying to the case of the agent is that it be put in the nom. case; and حُكْمُهُ حُكْمُ كَذَا, or كَحُكْمِ كذا, i. e. The rule applying to it is the same as the rule applying to such a thing, or like the rule applying to such a thing. b6: It may often be rendered Predicament: (thus the last of the foregoing exs. may be rendered Its predicament is the same as the predicament of such a thing, or like the predicament of such a thing:) and حُكْمًا, or فِى الحُكْمِ, predicamentally, or in respect of predicament; and virtually; as distinguished from لَفْظًا (literally), and حَقِيقَةً (really), and the like.] b7: Also Knowledge of the law in matters of religion. (TA.) b8: See also حِكْمَةٌ, in two places. It is a more general term than حِكْمَةٌ; for all حِكْمَة is حُكْم, but the reverse is not the case. (Er-Rághib, TA.) حَكَمٌ: see حَاكِمٌ, in two places; and مُحَكِّمٌ.

[Hence,] الحَكَمُ [The Judge] is one of the names of God. (TA.) b2: A man advanced in age (K, TA) to the utmost degree. (TA.) A2: See also حَكَمَةٌ.

حِكْمَةٌ [properly, or primarily,] signifies What prevents, or restrains, from ignorant behaviour: (Mgh:) [in its most usual sense, which is wisdom, agreeably with explanations here following,] it is derived from حَكَمَةٌ, signifying a certain appertenance of a beast, [a kind of curb,] because it prevents its possessor from having bad dispositions: (Msb:) it means knowledge; or science; (S, K;) as also ↓ حُكْمٌ: (S, TA:) or [generally] knowledge of the true natures of things, and action according to the requirements thereof; and therefore it is divided into intellectual and practical: or a state, or quality, of the intellectual faculty: this is the theological حِكْمَة: in the Kur xxxi. 11, by the حِكْمَة given by God to Lukmán, is meant the evidence of the intellect in accordance with the statutes of the law: (TA:) in the conventional language of the learned, it means the perfecting of the human mind by the acquisition of the speculative sciences, and of the complete faculty of doing excellent deeds, according to the ability possessed: (Bd on the passage of the Kur above mentioned:) or it means the attainment of that which is true, or right, by knowledge and by deed: so that in God it is the knowledge of things, and the origination thereof in the most perfect manner: and, in man, the knowledge and doing of good things: or it means acquaintance with the most excellent of things by the most excellent kind of knowledge: (TA:) [and in the modern language, philosophy: pl. حِكَمٌ:] see حُكْمٌ. b2: Also Equity, or justice, (K, TA,) in judgment or judicial decision; and so ↓ حُكْمٌ. (TA.) b3: and i. q. حِلْمٌ; (K, TA;) i. e. [Forbearance, or clemency, or] the management of one's soul and temper on the occasion of excitement of anger: which, if correct, is nearly the same as equity or justice. (TA.) b4: And Obedience of God: and knowledge in matters of religion, and the acting agreeably therewith: and understanding: and reverential fear; piety; pious fear; or abstinence from unlawful things: and the doing, or saying, that which is right: and reflection upon what God has commanded, and doing according thereto. (TA.) b5: And [Knowledge of] the interpretation of the Kur-án, and saying that which is right in relation to it: so in the Kur ii. 272. (TA.) b6: And The gift of prophecy, or the prophetic office; (K, TA;) and apostleship: so in the Kur ii. 252 and iii. 43 and xxxviii. 19: (TA:) or in the [first and] last of these instances it means b7: The Book of the Psalms [of David]: or, as some say, any saying, or discourse, agreeable with the truth: (Mgh:) and it also means [in other instances] the Book of the Law of Moses: (TA:) and the Gospel: and the Kur-án: (K:) because each of these comprises what is termed الحِكْمَةُ المَنْطُوقُ بِهَا, i. e. the secrets of the sciences of the law and of the course of conduct; and الحِكْمَةُ المَسْكُوتُ عَنْهَا, i. e. the secrets of the science of the Divine Essence. (TA.) حَكَمَةٌ [A kind of curb for a horse;] a certain appertenance of a beast; so called because it renders him manageable, or submissive, to the rider, and prevents him from being refractory and the like; (Msb;) or because it prevents him from vehement running: (TA:) it is the appertenance of the لِجَام [or bridle] that surrounds the حَنَك [or part beneath the chin and lower jaw]: the Arabs used to make it of untanned thong or of hemp; because what they aimed at was courage, not finery: (S:) or the appertenance of the لجام that surrounds the حَنَكَانِ [which word app. here means the two jaws] of the horse, and in which are [attached] the عِذَارَانِ [or two side-pieces of the headstall, that lie against the two cheeks]: (K:) or a ring which surrounds the مَرْسِن [or part of the nose which is the place of the halter] and the حَنَك [or part beneath the chin and lower jaw], of silver or iron or thong: (IDrd in his Book on the Saddle and Bridle:) or a ring which is upon (فى) the mouth of the horse: (ISh, TA:) pl. حَكَمَاتٌ (S, TA) and [coll. gen. n.] ↓ حَكَمٌ. (TA.) Zuheyr says, describing horses, حَكَمَاتِ القِدِّ وَ الأَبَقَا ↓ قَدْ أُحْكِمَتْ meaning قَدْ أُحْكِمَتْ بِحَكَمَاتِ القِدِّ وَ بِحَكَمَاتِ الأَبَقِ [That had been curbed with curbs of untanned thong, and with curbs of hemp]: (S, TA:) or, accord. to Abu-l-Hasan, [the meaning is that had been furnished with curbs &c.; for he says that]

احكمت is here made trans. because it implies the signification of قُلِّدَتْ: (TA:) some relate the hemistich thus: حَكَمَاتِ القِدِّ وَ الأَبَقَا ↓ مَحْكُومَةً

[furnished with curbs of untanned thong, and hemp]. (S, TA.) b2: (assumed tropical:) The chin of a sheep (S, K) or goat. (S.) b3: And, of a man, (tropical:) The fore part of the face: (K, TA:) or, as some say, the lower part of the face: a metaphorical term from the حَكَمَة of the لِجَام: (TA:) or [in some copies of the K “ and ”] (tropical:) his head: [accord. to the CK, or the fore part of the head of a man:] and (tropical:) his state, or condition: and (tropical:) rank, and station. (K, TA.) You say, رَفَعَ اللّٰهُ حَكَمَتَهُ (tropical:) God exalted, or may God exalt, his head, or his state, or condition, and his rank, and station: because the stooping of the head is a characteristic of the low, or abject. (TA.) And لَهُ عِنْدَنَا حَكَمَةٌ (tropical:) He has rank in our estimation. (TA.) And فُلَانٌ عَالِى الحَكَمَةِ (tropical:) [Such a one is elevated in respect of rank, or station.] (TA.) A2: [See also حَاكِمٌ, of which it is a pl.]

حَكِيمٌ Possessing knowledge or science; [in its most usual sense,] possessing حِكْمَة [as meaning wisdom]; (S, TA; [see also أَحْكَمُ الحَاكِمِينَ;]) [wise; a sage: and in the modern language, a philosopher: and particularly a physician:] one who performs, or executes, affairs firmly, solidly, soundly, thoroughly, skilfully, judiciously, or well; (S, IAth;) so that it is, in this sense, of the measure فَعِيلٌ in the sense of the measure مُفْعِلٌ: (IAth, TA:) one who executes well, and firmly, solidly, &c., the niceties of arts: (TA:) [pl. حُكَمَآءُ.] الحَكِيمُ [as meaning The All-wise] is one of the names of God. (TA.) b2: الذِّكْرُ الحَكِيمُ, applied to the Kur-án, means [The admonition] that decides judicially in your favour and against you: or that is rendered free from defect or imperfection; in which is no incongruity, nor any unsoundness. (TA.) حُكُومَةٌ an inf. n. of حَكَمَ [q. v.]: (K:) [and used as a simple subst.; pl. حُكُومَاتٌ:] see حُكْمٌ, in two places. b2: Also [Judicial authority; authority to judge, give judgment, pass sentence, or decide judicially, فِى أَمْرٍ respecting an affair, or a case;] a subst. from اِحْتَكَمَ and تَحَكَّمَ; and so ↓ أُحْكُومَةٌ. (K, TA.) حَاكِمٌ One who judges, gives judgment, passes sentence, or decides judicially; a judge; an arbiter, arbitrator, or umpire; (S * Msb, K, TA;) between people: (Msb, TA:) [one who exercises judicial authority, jurisdiction, rule, dominion, or government; a ruler, or governor:] and ↓ حَكَمٌ signifies the same: (S, Mgh, Msb, K:) the حَاكِم between people is so called because he restrains from wrongdoing: (As, TA:) the pl. is حُكَّامٌ (Msb, K) and حَكَمَةٌ, meaning judges, [&c.,] (TA,) and حَاكِمُونَ is allowable. (Msb.) It is said in a prov., ↓ فِى بَيْتِهِ يُؤْتَى الحَكَمُ [In his house the judge is to be come to]. (S. [See Freytag's Arab. Prov. ii. 204.]) الحَاكِمُ [as meaning The Supreme Judge] is one of the names of God. (TA.) See also the next paragraph.

A2: [The pl.] حَكَمَةٌ also signifies Mockers, scoffers, or deriders. (TA. [The ح in this case seems to be a substitute for ه: see art. هكم.]) ↓ أَحْكَمُ الحَاكِمِينَ [The most qualified to judge of those who judge: or] the most knowing and most just [of them]: (Bd and Jel in xi. 47, where it is applied to God:) or it may mean the wisest of those who possess attributes of wisdom; supposing حَاكِمٌ to be [a possessive epithet] from الحِكْمَةُ, like دَارِعٌ from الدِّرْعُ. (Bd.) أُحْكُومَةٌ: see حُكُومَةٌ.

مُحْكَمٌ [pass. part. n. of أَحْكَمَهُ;] applied to a building [&c.,] Made, or rendered, firm, stable, strong, solid, compact, &c.; held to be secure from falling to pieces. (KT.) b2: And hence, A passage, or portion, of the Kur-án of which the meaning is secured (أُحْكِمَ) from change, and alteration, and peculiarization, and interpretation not according to the obvious import, and abrogation. (KT.) And سُورَةٌ مُحْكَمَةٌ A chapter of the Kur-án not abrogated. (K.) And الآيَاتُ المُحْكَمَاتُ, [see Kur iii. 5, where it is opposed to آيَاتٌ مُتَشَابِهَاتٌ,] The portion commencing with قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ [Kur vi. 152], to the end of the chapter: or the verses that are rendered free from defect or imperfection, so that the hearer thereof does not need to interpret them otherwise than according to their obvious import; such as the stories of the prophets; (K;) or so that they are preserved from being susceptible of several meanings. (Bd in iii. 5.) And المُحْكَمُ The portion of the Kur-án called المُفَصَّلُ [q. v.]; because nought thereof has been abrogated: or, as some say, what is unequivocal, or unambiguous; because its perspicuity is made free from defect, or imperfection, and it requires nothing else [to explain it]. (TA.) مَحْكَمَةٌ A place of judging; a tribunal; a court of justice.]

مُحَكَّمٌ فِى نَفْسِهِ [One who is made to judge respecting himself: and particularly] one who is given his choice between denial of God and slaughter, and chooses slaughter. (Mgh.) In a trad., in which it is said, إِنَّ الجَنَّةَ لِلْمُحَكَّمِينَ, [Verily Paradise is for the مُحَكَّمُون], (S,) لِلْمُحَكَّمِينَ, (S, K,) or, as some read, ↓ لِلْمُحَكَّمِينَ, (K,) denotes a people of those who are called أَصْحَابُ الأُخْدُودِ, who were given their choice between slaughter and the denial of God, and chose the remaining constant to El-Islám, with slaughter: (S, K:) or المحكّمون means those who fall into the hand of the enemy, and are given their choice between [the profession of] belief in a plurality of Gods, and slaughter, and choose slaughter. (IAth, TA.) b2: المُحَكَّمُ occurring in a poem of Tarafeh, (S,) or this is a mistake, and the right reading is ↓ المُحَكِّمُ, (K,) An old man, tried, or proved, and strengthened by experience in affairs; (S, K;) to whom حِكْمَة [or wisdom, &c.,] is attributed: (S:) or both are correct, like مُجَرَّبٌ and مُجَرِّبٌ, as several authors have allowed; the former meaning one whom events have controlled (حَكَّمَتْهُ الحَوَادِثُ), and tried, or proved; and the latter, one who has controlled (حَكَّمَ), and experienced, events. (MF.) مُحَكِّمٌ, and its pl. مُحَكِّمُونَ: see مُحَكَّمٌ. b2: المُحَكِّمَةُ is an appellation applied to the [schismatics called the] خَوَارِج because they disallowed the judgment of the ↓ حَكَمَانِ [or two judges], (S,) namely, Aboo-Moosà El-Ash'aree and 'Amr Ibn-El-' Ás, (K, TA,) and said that judgment الحُكْمُ) belongs not to any but God. (S.) فَرَسٌ مَحْكُومَةٌ A horse [furnished with a حَكَمَة; or] having a حَكَمَة upon his head. (Az, TA.) See حَكَمَةٌ.

مُتَحَكِّمٌ A judge who judges without evidence: and one who judges in the way of asking respecting a thing with the desire of bringing perplexity, or doubt, and difficulty, upon the person asked. (Har p. 97.)

نوب

1 نُبْتُهُ, aor. ـُ inf. n. نَوْبٌ; and ↓ اِنْتَبْتُهُ; I came to him by turns, (TA,) b2: * اِنْنَابَهُمْ, inf. n. اِنْتِيَابٌ, He came to them time after time, (S, K.) The Hudhalee (Aboo-Sahm Usámeh, TA,) says, ??

?? (S) Slender in the belly, an object of the chase, in a part of the desert far from roster and pasture; he will not come to the water otherwise than time after time. The port is describing a wild ass. (IB.) Accord to one relation, the last word is اِئْتِيَابَا. meaning “ coming by night. ” (S,) b3: [Also, ↓ انتاب, app., He did a thing time after time; did a thing by turns. (See مُنْتَابٌ.] b4: نَابَ, aor. ـْ inf. n. نَوْبٌ, He drove camels early in the morning to the water, and was [again] at the water in the evening, going to it thus] time after time (IAar) b5: نَابَ إِلَى اللّٰه; (K;) and ↓ اناب إِلَيْهِ, (S, K,) inf. n. إِنَابَةٌ; (TA:) obedience He returned from disobedience to obedience to God, he returned unto God [repenting]: he repented; (S, K:) or the latter, he returned unto God; syn. رَجَعَ (Msb:) or ناب signifies he kept to obedience unto God: [this is given in the K as another and distinct signification of ناب ?? and اناب signifies as before explained or he returned to the performance of God, command; not departing from anything thereof: or be returned time after time: the In. signification, accord. to the Kesh-sháf and AHei, is he entered upon the good turn. (TA, where for الخيل read الخير.) b6: نَابَ عَنِّى, aor. ـُ inf. n. نَوْبٌ and مَنَابٌ (S, K: but the former inf. n. which is mentioned by Th, is omitted in some copies of the S) and نِيَابَةٌ (Msb: [the only inf. n. there mentioned:] but this last, though also mentioned in the L, is rejected by Th and the other early authorities as not belonging to the classical language of the Arabs: TA) He supplied my place; served for me; acted in my place or stead, or as my substitute, lieutenant, deputy, factor, or agent; (S, K, &c.: فِى كَذَا in such an affair. (Msb.) b7: نَابَ عَنْهُ [and نَابَ مَنَابَهَ] It (a thing) supplied its (another thing's) place. (TA.) b8: نَابَهُ أَمْرٌ, aor. ـُ (S.) inf. n. نَوْبٌ and نَوْبَةٌ; (K, TA;) and ↓ إِنْتَابَهُ; (S;) a thing, or an event, [generally a misfortune, or an evil accident,] befell him; betided him; happened to him. (S, K.) 3 ناوبهُ, (inf. n. مُنَاوَبَةٌ, TA,) He did [or tock] a thing with him, each taking his turn ??

عاقبه. (K.) b2: نَاوَبْتُهُ, inf. n. مَنَاوَبَةٌ i. q. ??

[q. v., here signifying I shared with him. ?? (Msb.) 4 أَنَبْتُهُ عَنْهُ. (K,) and ↓ اسْتَنَبْتُهُ, (TA.) I made him to supply his [another's] place to act in him place or stead, or as his substitute, lieutenant, deputy, factor, or agent; (K, Msb;) فِى كَذَا in such an affair. (Msb.) b2: See 1. b3: أَتَانِى

فُلَانٌ فَمَا أَنَبْتُ لَهُ Such a one came to me, and I cared not for him, or paid any regard to him. (A.) 6 تَنَاوَبْنَا الخَطْبَ, and الأَمْرَ, We performed the affair, or business, by turns; or turn after turn. (T.) هُمْ يَتَنَاوبُونَ النَّوْبَةَ فِيمَا بَيْنَهُمْ فِى المَاءِ وَغَيْرِهِ [They took turns in the case of a thing that was between them; in the case of water &c.] (S.) b2: تَنَاوَبُوا عَلَيْهِ They did it by turns; this person doing it one time: and that, another. (Msb.) b3: تَنَاوَبُوا, as also تنازلوا and تطاعموا, They (a people on a journey ate with or of the tent of, [meaning, of the food of.] this man on one occasion of alighting, and another man on another occasion of alighting; each one of them having his tarn to supply the food of one day. (ISh.) b4: تَنَاوَبَوا عَلَى المَاءِ, (K,) or تناوبوا الماءَ, (L,) They shared the water among themselves [by turns] by means of the حَصَاة القَسْمِ, (K,) or المَقْلةُ: (L;) which is a pebble that is put into a vessel: then as much water as will come the pebble is poured into the vessel: this is done by persons on a journey when they have little water; and thus they divide it into shares. (K, arts. قسم and مقل.) b5: المَنَايَا تَتَنَاوَبُنَا Deaths come to us by turns; to each of us in his turn. (TA.) 8 إِنْتَوَبَ see 1.10 إِسْتَنْوَبَ see 4.

النَّوْبٌ What is a day's and a night's journey distant from one: (S, K:) what is a night's journey distant is called القَرَبُ: originally in the case of going to water: (S:) or what is three days' journey distant: or what is two leagues (فَرْسَخَانِ) distant; or three. (TA.) Lebeed says, إِحْدَى بَنِى جَعْفَرٍ كَلِفْتُ بِهَا لَمْ تُمْسِ مِنِّى نَوْبًا وَلَا قَرَبَا [I have become enamoured of one of the descendants of Jaafar: she has not become a day's and a night's journey (or three days' journey or two eagues,) distant from me, nor a night's journey distant]. (S.) Or نوب signifies [in these words of the poet] near, so that he might visit her repeatedly; and قرب and نوب are synonymous: (IAar:) or قرب [is used by him to signify that at such a distance] he might come to her once in three days. (AA.) A2: نَوْبٌ Strength: (K:) as also ↓ نَوْبةٌ: ex. أَصْبَحْتَ لَا نَوْبَةٌ لَكَ Thou hast become without strength: and تَرَكْتُهُ لَا نَوْبٌ لَهُ I left him without strength. (TA.) b2: نَوْبٌ Nearness. (ISk, S, K.) A3: نَوْبٌ a pl. (or rather a quasi. pl. n., TA) of نَائِبٌ: (RA, K:) [but in what sense I do not find: app., as the act. part. n. of نَابَ “ it befell, &c. ”]

نُبٌ Bees: pl. of نَائِبٌ: (S, K:) from نَوْبَةٌ “ a turn that falls to a man at a certain time,” accord. to As: or so called because they feed and return to their place: (S:) and if so, the sing. is نائب: (TA:) or so called because they are of a colour inclining to black; (S, from A'Obeyd; or, as in some copies of the S, A'Obeydeh;) or as likened to the nation of negroes called النُّوبَةُ: and if so, the word has no sing. (TA.) See also لُوبٌ.

A2: النُّوبُ (S, K) and ↓ النُّوبَةُ (S) [The Nubians;] a nation of the Negroes [or rather Ethiopians]: (S, K:) or the latter is the name of their country; an extensive country south of Upper Egypt. (K, TA.) b2: ↓ نوبِىٌّ [A Nubian;] an individual of the nation above mentioned. (S.) See لُوبَةٌ. b3: ↓ أَسْوَدُ نُوبِىٌّ: see لُوبِىٌّ.

نَوْبَةٌ A turn which comes to one, or which one takes; the time at which, or during which, anything is, or is to be, done, or had, in succession; an opportunity: (S, * K, MF:) pl. نُوَبٌ, (S,) which is extr. [with respect to analogy.] (TA.) See نَوْبٌ. b2: نَوْبَةٌ and ↓ نِيَابَةٌ A coming to water, &c., one time, or turn, after a former time, or turn. This is the meaning of the words in the following phrases, mentioned [but not explained] in the S and K: جَاءَتْ نَوْبَتُكَ and جاءت نِيَابَتُكَ, Thy time, or turn, to came to water, &c., in succession, has arrived: (TA:) pl. of the former word نُوَبٌ. (S, K.) b3: نَوْبَةٌ An assembly, a company, troop, or congregated body, of men. (K.) نُوبَةٌ: see نُوبٌ and نَائِبَةٌ.

نِيَابَةٌ: see نَوْبَهٌ.

خَيْرٌ نَائِبٌ Abundant good, (K,) that comes again and again [by turns]. (A.) b2: حُمَّى نَائِبَةٌ A quotidian fever. (S.) b3: نَائِبَةٌ Guests coming time after time. (TA, from a trad.) b4: See نُوبٌ. b5: نَائِبٌ One who supplies the place of another; who acts in his place or stead, or as his substitute, lieutenant, deputy, factor, or agent: pl. نُوَّابٌ. (Msb.) b6: نَائِبَةٌ What befalls, betides, or happens, that is afflictive, distressing, difficult, or unfortunate: pl. نَوَائِبُ and نُوَبٌ; the latter of which is extr.: (TA:) or rather this latter is pl. of نُوبَةٌ, which is syn. with نائبة, (MF,) a subst. from نَابَهُ أَمْرٌ, (S,) [and therefore signifying an accident, or a casualty, &c.; and as such this pl. is not extr., but analogous:] an evil accident; a misfortune; a disaster; a calamity; an affliction: pl. نَوَائِبُ: (S:) only signifying what is evil: (Msb:) or, accord. to some, an accident, whether good or evil: ex. Lebeed says, نَوَائِبُ مِنْ خَيْرٍ وَشَرٍّ كِلَاهُمَا فَلَا الخَيْرُ مَمْدُودٌ وَلَا الشَّرُّ لَازِبُ

[Accidents of a good nature, and of an evil, both of them; and neither is the good prolonged, nor the evil constant]: or what befalls, betides, or happens, to a man, of difficult, arduous, distressing, or afflictive, events, or affairs, and accidents: [a difficulty, or difficult affair] in a trad. respecting Kheyber it is said, قَسَمَهَا نُصْفَيْنِ نُصْفًا لِنَوَائِبِهِ وَحَاجَاتِهِ وَنُصْفًا بَيْنَ المُسْلِمِينَ [He divided it into two halves; half for his own difficulties, or difficult affairs, and wants, and half among the Muslims]. (TA.) مَنَابٌ A road to water. (K.) b2: مَنَابٌ (tropical:) i. q. مَرْجِعٌ: ex. إِلَيْهِ مَنَابِى (tropical:) [To him is my recourse]. (A.) مُنَابٌ pass. part. n. of 4, A person made to supply another's place; &c. (Msb.) b2: أَمْرُ مُنَابٌ فِيهِ An affair in which a person is made to supply another's place; in which a person is made to act in the place or stead of another person; or as another's substitute. (Msb.) See the verb.

مَنُوبٌ عَنْهُ A person whose place is supplied by another; in whose place or stead, or as whose substitute, another person acts. (Msb.) b2: أَمْرٌ مَنُوبٌ فِيهِ An affair in which a person supplies the place of another; in which a person acts in the place or stead of another, or as another's substitute. (Msb.) See the verb.

مُنِيبٌ, from اناب الى اللّٰه, Repenting, &c. (TA.) b2: مُنِيبٌ act. part. n. of 4, A person making another to supply his or another's place; &c. (Msb.) b3: See the verb. b4: مُنِيبٌ Copious rain: and good rain, of the [rain termed] رَبِيعٌ: (K:) or, accord. to En-Nadr Ibn-Shumeyl, copious rain (مَطَرٌ جَوْدٌ) is termed منيب: and you say, أَصَابَنَا رَبِيعُ صِدْقٍ منيبٌ [There fell upon us an excellent, copious rain, of such as is termed ربيع; meaning] good rain, but inferior to what is termed جود; but this is an excellent rain if followed by other rain. (TA.) مُنْتَابٌ act. part. n. of 8. b2: [Coming by turns: &c.] b3: Visiting. (RA.) b4: Doing a thing time after time: doing a thing by turns. (TA.)

نزع

1 نَزَعَ إِلَى أَهْلِهِ

, (S, K,) aor. نَزِعَ

, (S,) inf. n. نِزَاعٌ (S, K) and نُزُوعٌ and نَزَاعةٌ; (K:) and ↓ نَازَعَ; (K;) He yearned towards or for, longed for, or desired, his family. (S, * K, * TA, PS). b2: نَزَعْتُ إِلَيْهِ inf. n. نِزَاعٌ, I yearned towards, longed for, or desired, him or it; syn. خَنَنْتُ. CCC (Ham, p. 429.) See an ex. voce خَفْضٌ. b3: Hence. نَزَعَ بِى إِلَيْهِ It (desire) invited me to it. (Har, p. 606.) b4: نَزَعَ إِلَيْهِ He inclined to it. (Har, p. 234.) b5: نَزَعَ إِلَى عِرْقٍ كَرِيمٍ [He inclined to a noble radical, or ancestral, or hereditary quality: and in like manner, لَئِيمٍ]: and نَزَعَ إِلَى أَعْرَاقِهِ and نَزَعَهَا [he inclined to his radical, or ancestral, or hereditary, qualities]: and نَزَعَتْ بِهِ CCC

أَعْرَاقُهُ [his radical, or ancestral, or hereditary, qualities inclined him]. (L, in TA.) b6: نَزَع It inclined by likeness. (Msb.) b7: نَزَعَ إِلَى

أَبِيهِ (S, Msb, K,) فى الشَّبَهَ (S,) and نَزَعَ أَيَاهُ, (K,) He resembled his father: (Msb, K:) or inclined to his father in likeness; syn. ذَهَبَ (S:) or he took after his father; had a natural likeness to him. b8: نُزُوعٌ signifies Yearning; and natural inclining.

A2: نَزَعَ and ↓ اِنْتَزَعَ He pulled, plucked, or drew, out, or up, or off; removed from his or its place; displaced. (S, Msb, K.) b2: نَزَعَ ثَوْبَهُ, (Mgh, in art. خلع,) and نَعْلَهُ, (Mgh and Msb in that art.,) He pulled off his garment, and his sandal. See, however, خَلَعَ. b3: نَزَعَ (Msb, TA,) aor. نَزِعَ

, (TA,) inf. n. نَزْعٌ (Msb, TA,) He was at the point [or in the agony] of death; meaning, of having his soul drawn forth: (Msb:) he gave up his spirit; as also ↓ نَازَعَ, inf. n. نِزَاعٌ. (TA.) b4: نَزَعَ فِى القُوْسِ He drew the bow; (S, Msb, K;) i. e., its string; or he drew, or pulled, the string of the bow with the arrow. (TA.) A3: تَنْزِعُهُ شَعَرَةٌ بَيْضَآءُ, relating to a horse: see أَسْفَى.3 نَازَعَهُ الحَبْلَ He contended with him in pulling the rope; syn. جَاذَبَهُ إِيَّاهُ. Hence, نازعه فى كَذَا (tropical:) He contended, disputed, or litigated, with him, respecting such a thing. (Mgh.) b2: نَازَعَهُ الكَلَامَ (tropical:) He disputed with him in, or respecting, words. (TA.) b3: نَازَعَتْنِى نَفْسِى إِلَى هَواهَا, inf. n. نِزَاعْ, My soul strove with me to incline me to love her. (TA.) See 1.6 تَنَازَعْنَا الحَدِيثَ We discoursed together; one with another. (TA, art. هصر.) b2: تَنَازَعُوا الَّجَزَ بَيْنَهُمْ (K, art. رجز,) They recited verses, or poetry, of the metre termed رَجَز one with another; as also تَعَاطَوْهُ. (TK, art. رجز.) b3: تَنَازَعٌ The contending in altercation, disputing, or litigating, one with another: (K:) or تَنَازَعُوا they disagreed, one with another; held different ways or opinions. (Msb.) 8 إِنْتَزَعَ See 1. b2: اِنْتَزَعَ مِنْهُ حَقَّهُ He wrested from him his right, or due. b3: اِنْتَزَعَ حَدِيثَهُ: see اِقتضب.

نَزَعٌ Baldness on each side of the forehead: see جَلَحٌ; and غَمَمٌ.

نَزْعَةٌ A baldness in the side of the forehead. See صَدْمَةٌ.

بِئْرٌ نَزُوعٌ [A deep well] i. q. جَرْورٌ. (A, voce جَرْورٌ.) نُزَّعٌ is pl. of نَازِعٌ; as is also نُزُعٌ. (TA.) See an ex. in a verse cited بابٌ.

نَزَّاعٌ Dragging much, or forcibly: see Kur, lxx. 16. b2: العرْقُ نَزَّاعٌ (see Freytag's Arab. Prov., ii. 168) is probably similar to العِرْقُ دسَّاسٌ, and means The radical, or ancestral, or hereditary, quality is wont to return to its usual possessor: or it may mean, is wont to draw.

أَنْزَعُ

: see أَجْلَحُ.

مَنْزَعُ بِئْرٍ

[The bottom of a well; the place from which the water is drawn]. (TA, art. متح.)

دعو

1 دَعَوْتُ and دَعَيْتُ signify the same: (Fr, K and TA in art. دعى:) the aor. of the former is أَدْعُو, (TA in that art.,) sec. Pers\. fem. sing.

تَدْعِينَ and تَدْعُوِينَ and تَدٌعُيْنَ, the last with an inclination to the sound of a dammeh in the vowel of the ع [so that it is between a kesreh and a dammeh], and sec. Pers\. masc. and fem. pl. تَدْعُونَ: (S, TA:) aor. of the latter verb أَدْعِى: inf. n. دُعَآءٌ. (TA in art. دعى.) دُعَآءٌ [generally] signifies [or implies] The act of seeking, desiring, asking, or demanding. (KT.) b2: You say, دَعَا اللّٰهَ, (K,) first Pers\. دَعَوْتُ, aor. ـْ (Msb,) inf. n. دُعَآءٌ (Msb, K) and دَعْوَى, (K,) in which latter the alif [written ى] is to denote the fem. gender, [and therefore the word is without tenween,] (TA,) He prayed to God, supplicated Him, or petitioned Him humbly, (Msb, K, TA,) desiring to obtain some good that He had to bestow. (Msb, TA.) And دَعَوْتُ اللّٰهَ لَهُ [I prayed to God for him]; and عَلَيْهِ [against him]; inf. n. دُعَآءٌ: (S:) [and دَعَوْتُ لَهُ I prayed for him, or blessed him; and دَعَوْتُ عَلَيْهِ I prayed against him, or cursed him:] and دَعَوْتُ لَهُ بِخَيْرٍ [I supplicated for him good]; and دَعَوْتُ عَلَيْهِ بِشَرٍّ [I imprecated upon him evil]. (TA.) b3: دَعَا بِالكِتَابِ He desired, or required, or requested, that the writing, or book, should be brought. (TA.) And دَعَا أَنْفُهُ الطِّيبَ His nose, perceiving its odour, desired the perfume. (TA.) b4: [Hence,] دَعَا بِهِ, said of anything in the earth, means It needed it; or required it: [and so دَعَا إِلَيْهِ: one says of a wall, دَعَا إِلَى إِصْلَاحِهِ It needed, or required, its being repaired: (see 10 in art. رم:) and] one says to him whose clothes have become old and worn out, قَدْ دَعَتْ ثِيَابُكَ [Thy clothes have become such as to need thy putting on others; or] thou hast become in need of putting on other clothes. (Aboo-'Adnán, TA.) [See also 10.] b5: دَعَوْتُهُ, (S, MA, Mgh, Msb,) and دَعَوْتُ بِهِ, (MA, [and of frequent occurrence,]) inf. n. [دُعَآءٌ and] دَعْوٌ, (TA, [but the former is more common,]) also signify I called him, called out to him, or summoned him, (S, MA, Mgh, Msb,) syn. نَادَيْتُهُ, (Mgh, Msb,) or الدُّعَآءُ is to the near and النِّدَآءُ is to the distant, (Kull p. 184,) and desired him to come, to come forward, or to advance; (Msb;) and ↓ اِسْتَدْعَيْتُهُ signifies the same, (S, MA,) [i. e.] I called him to myself. (MA.) One says, دَعَا المُؤَذِّنُ النَّاسَ إِلَى الصَّلَاةِ [The مؤذّن called the people to prayer]. (Msb.) And the saying of En-Nahdee كُنَّا نَدْعُو وَنَدَعُ means We used to call, or invite, them to ElIslám at one time, and to leave doing so at another time. (Mgh.) And دَعَوْتُ النَّاسَ, (Msb,) inf. n. دُعَآءٌ and دَعْوَةٌ, (S,) or the latter is a simple subst., (Msb,) and مَدْعَاةٌ, (S, [app. there mentioned as an inf. n., agreeably with many other instances,]) means also I invited people to eat with me, or at my abode. (Msb.) b6: [Hence,] مَا دَعَاكَ إِلَى هٰذَا الأَمْرِ What drew, led, induced, or caused, and constrained, or drove, thee to do this thing? (TA.) And دَعَانَا غَيْثٌ وَقَعَ بِبَلَدٍ قَدْ أَمْرَعَ, i. e. [Rain that fell in a region which had become abundant in herbage invited us thither, or] was the cause of our seeking its herbage. (TA.) And يَدْعُومَا بَعْدَهُ, (S, Mgh, K, *) or يَدْعُومَا وَرَآءَهُ مِنَ اللَّبَنِ, (Nh, TA,) [It draws, or attracts, what is to come after it, of the milk,] said of some milk left in the udder. (S, Nh, Mgh, K, TA.) And دَعَاهُ إِلَى الأَمِيرِ He drove him, or urged him to go, [but more commonly meaning he summoned him,] to the prince, or commander. (K, * TA. [In the TK, الى الأَمْرِ to the thing, or affair.]) b7: [Hence likewise,] الدُّعَآءُ signifies also The calling to one's aid: thus, [in the Kur ii. 21,] وَادْعُوا شُهَدَآءَكُمْ meansAnd call ye to your aid [your helpers]. (TA.) b8: And دَعَا المَيِّتَ He called upon the dead, praising him, and saying, Alas for such a one! or he wailed for, wept for, or deplored the loss of, the dead, and enumerated his good qualities and actions; as though he called him. (TA. [See also 5.]) b9: And دَعَوْتُهُ زَيْدًا and بِزَيْدٍ (tropical:) I called him, i. e. named him, Zeyd. (Msb, K, TA.) And دَعَوْتُهُ بِابْنِ زَيْدٍ (assumed tropical:) I called him, i. e. asserted him to be, the son of Zeyd. (Msb.) b10: دَعَاهُ اللّٰهُ (assumed tropical:) God destroyed him: [as though He called him away:] whence تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّى, in the Kur lxx. 17, [describing the fire of Hell,] (assumed tropical:) It shall destroy him who shall have gone back from the truth and turned away from obedience: or this means (tropical:) it shall draw, and bring, &c.: or it refers to the زَبَانِيَة of Hell [i. e. the tormentors of the damned]: (Bd:) or it means (assumed tropical:) it will do to them hateful deeds. (TA.) [Also] God punished him, or tormented him. (TA.) and دَعَاهُ اللّٰهُ بِمَكْرُوهٍ (tropical:) God caused an evil, or abominable, event to befall him. (ISd, Z, K.) b11: دَعَا فِى الضَّرْعِ (tropical:) He left some milk, such as is termed دَاعِيَة, in the udder. (M, K, TA.) Accord. to IAth, دَاعِيَةٌ is an inf. n., like عَاقِبَةٌ and عَافِيَةٌ. (TA.) 3 مُدَاعَاةٌ signifies (tropical:) The proposing an enigma or enigmas to a person; or the contending with another in doing so; syn. مُحَاجَاةٌ. (S, K, TA.) You say, دَاعَيْتُهُ (tropical:) I proposed to him an enigma or enigmas; &c. (TA.) A poet says, أُدَاعِيكَ مَا مُسْتَصْحَبَاتٌ مَعَ السُّرَى حِسَانٌ وَمَا آثَارُهَا بِحِسَانِ [(assumed tropical:) I propose to thee an enigma: What are things that are taken as companions in night-journeying, good, and the effects whereof are not good?]: meaning swords. (S.) b2: And The asking a thing of one much, so as to weary; as also مُحَاجَاةٌ. (K.) b3: دَاعَيْنَا الحَائِطَ عَلَيْهِمْ (tropical:) We pulled down, or demolished, the wall upon them, from the sides [or foundations] thereof. (K, * TA.) b4: [Golius assigns other significations to دَاعَى, for which I find no authority: namely, “Convocavit ad Deum propheta, præco sacer,” followed by an accus.: and “ Contendit contra alium: Provocavit: pecul. rem vindicans sibi vel arrogans. ”]4 أَدْعَاهُ [so in some copies of the K; in other copies ↓ اِدَّعَاهُ; the former of which I regard as the right reading;] He made him to assert his relationship as a son [for يُدْعَى, in my copies of the K, I read ↓ يَدَّعِى, syn. with يَعْتَزِى,] to one who was not his father. (K.) [SM, who appears to have read ↓ اِدَّعَاهُ, says that it is like اِسْتَلْحَقَهُ and اِسْتَلَاطَهُ.]5 التَّدَعِّى [inf. n. of تَدَعَّتْ] signifies The تَطْرِيب [or singing, or quavering or trilling and prolonging of the voice, or prolonging and modulating of the voice,] of a woman wailing for the dead. (TA. [See دَعَا المَيِّتَ, above.]) 6 التَّدَاعِى signifies The calling, summoning, or convoking, one another. (Mgh.) You say, تَدَاعَوْ لِلْحَرْبِ [They called, summoned, or convoked, one another for war: and hence,] (assumed tropical:) they prepared themselves for war. (TA.) And تَدَاعَوْا عَلَيْهِ, (Msb, K,) or عَلَى بَنِى فُلَانٍ, (T, M,) They collected themselves together, (K,) or called one another so that they assembled together, (M,) or leagued together, and called one another to mutual aid, (T, Msb, *) against him, (Msb, K,) or against the sons of such a one. (T, M.) and تَدَاعَى عَلَيْهِ العَدُوُّ مِنْ كُلِّ جَانِبٍ (assumed tropical:) The enemy advanced against him from every side. (K, * TA.) b2: [Hence,] تَدَاعَتِ السَّحَابَةُ بِالبَرْقِ وَالرَّعْدِ مِنْ كُلِّ جَانِبٍ (assumed tropical:) The cloud lightened and thundered from every quarter. (TA.) And تَدَاعَى البُنْيَانُ, (Mgh, Msb,) or البِنَآءُ, (TA,) (tropical:) The building cracked in its sides, (Msb,) or became much broken, (TA,) and gave notice of falling to ruin: (Msb, TA:) or cracked in several places, without falling; and in like manner, تَدَاعَتِ الحِيطَانُ, (Mgh,) the walls cracked in several places, without falling: (Mgh, K: *) and تَدَاعَتِ الحِيطَانُ لِلْخَرَابِ the walls fell to ruin by degrees; syn. تَهَادَمَت: (S:) [but Mtr says,] تَدَاعَتْ إِلَى الخَرَابِ is a vulgar phrase; not [genuine] Arabic. (Mgh.) And تداعى said of a sand-hill, (assumed tropical:) It, being put in notion, or shaken in its lower part, poured down. (Msb.) And [hence,] تَدَاعَتْ إِبِلُ بَنِى فُلَانٍ (tropical:) (tropical:) The camels of such a one became broken by emaciation. (TA.) b3: تَدَاعَوْ بِالأَلْقَابِ They called one another by surnames, or nicknames. (Msb.) b4: التَّدَاعِى also signifies (assumed tropical:) The trying one another with an enigma or enigmas; or contending, one with another, in proposing an enigma or enigmas; syn. التَّحَاجِى. (TA in art. حجو.) You say, بَيْنَهُمْ أُدْعِيَّةٌ يَتَدَاعُوْنَ بِهَا (assumed tropical:) [Between them is an enigma with which they try one another; or by proposing which they contend, one with another]. (S, K. *) b5: يَتَدَاعَوْنَ فَصْلَ الخِطَابِ (assumed tropical:) They compete, one with another, [as though each one challenged the others,] in discoursing of the science of chasteness of speech, and eloquence. (Har p. 446.) b6: See also 8, in two places.

A2: [It is also used transitively:] you say, تَدَاعَوُا القَوْمَ They [together] called the people. (Mgh in art. نقض. [See 6 in that art.]) 7 اندعى i. q. أَجَابَ. (K.) Akh heard one or more of the Arabs say, لَوْدَعَوْنَا لَانْدَعَيْنَا, meaning لَأَجُبْنَا [i. e. Had they called us, &c., we had certainly answered, or replied, or assented, or consented]. (S.) 8 اِدَّعَى He asserted a thing to be his, or to belong to him, or to be due to him, either truly or falsely: (K, * TA:) he claimed a thing; laid claim to it; or demanded it for himself: and he desired a thing; or wished for it. (Msb.) and اِدَّعَوُا الشَّىْءَ and الشىء ↓ تَدَاعَوُا signify the same [i. e. They claimed the thing, every one of them for himself]. (Mgh.) You say, اِدَّعَيْتُ عَلَى فُلَانٍ كَذَا [I asserted myself to have a claim upon such a one for such a thing; preferred a claim against such a one for such a thing; or claimed of such a one such a thing]. (S.) And اِدَّعَى زَيْدٌ عَلَى عَمْرو مَالًا [Zeyd asserted himself to have a claim upon 'Amr for property; or preferred a claim against 'Amr &c.]. (Mgh.) And اِدَّعَيْتَ عَلَىَّ مَا لَمْ أَفْعَلْ [Thou hast asserted against me, or charged against me, or accused me of, that which I have not done]. (S and K in art. شرب, and S in art. اكل.) هٰذَا الَّذِى كُنْتُمْ بِهِ تَدَّعُونَ, in the Kur [lxvii. 27], means This is that on account of which ye used to assert vain and false things: or which ye used to deny, or disbelieve: or, accord. to Fr, the latter verb may here be used in the sense of تَدْعُونَ; and the meaning may be, this is that which ye desired to hasten, and for which ye prayed to God in the words of the Kur [viii. 32], “O God, if this be the truth from Thee, then rain Thou upon us stones from Heaven, or bring upon us some [other] painful punishment: ” it may be from الدُّعَآءُ: and it may be from الدَّعْوَى: (TA:) [i. e.] it means this is that which ye used to demand, and desire to hasten; from الدُّعَآءُ: or that which ye used to assert, [namely,] that there will be no raising to life; from الدَّعْوَى. (Bd.) And وَلَهُمْ مَا يَدَّعُونَ, in the Kur [xxxvi. 57], is explained as meaning and they shall have what they desire, or wish for; which is referrible to the meaning of الدُّعَآءُ. (TA.) b2: You say also, اِدَّعَى غَيْرَ أَبِيهِ [He asserted the relationship of father to him of one who was not his father; or claimed as his father one who was not his father]. (T, Mgh, Msb.) And يَدَّعِى إِلَى غَيْرِ أَبِيهِ [He asserts his relationship as a son, or claims the relationship of a son, to one who is not his father]. (T, Msb. See 4, in three places.) And يَدَّعِيهِ غَيْرُ أَبِيهِ [One who is not his father asserts him to be his son; or claims him as his son]. (T, Msb.) الاِدِّعَآءُ in war signifies The asserting one's relationship; syn. الاِعْتِزَآءُ; (S, TA;) as also ↓ التَّدَاعِى; (TA;) i. e. the saying “ I am such a one the son of such a one. ” (S.) And [hence] sometimes it includes the meaning of Informing, or telling; and therefore بِ may be prefixed to its objective complement; so that one says, فُلَانٌ يَدَّعِى بِكَرَمِ فِعَالِهِ, i. e. Such a one informs of the generosity of his deeds. (Msb.) 10 إِسْتَدْعَوَ see 1, near the middle of the paragraph. b2: [Hence, استدعى signifies also It called for, demanded, required, or invited, a thing. See also دَعَابِهِ.]

دَعْوَةٌ [as an inf. n. of un.] signifies A single time or act (S, Msb) [of prayer and of imprecation, as is indicated in the S, and also, though less plainly, in the TA]. See دُعَآءٌ. b2: [Also, as such, A call.] You say, هُوَمِنِّى دَعْوَةُ الرَّجُلَ (K, TA) and الكَلْبِ, and دَعْوَةَ الرَّجُلِ and الكَلْبِ, in the former case دعوة being used as a simple subst., and in the latter case as an adv. n., (TA,) meaning قَدْرُ مَا بَيْنِى وَبَيْنَهُ ذَاكَ [i. e. He, or it, is distant from me the space of the call of the man and of the dog]. (K, TA.) And لَهُمُ الدَّعْوَةُ عَلَى

غَيْرِهِمْ The call is to them before the others of them: (K, TA: [يَبْدَأُ in the CK is a mistake for يُبْدَأُ:]) accord. to the T and the Nh, in the case of gifts, or pay, or salary. (TA.) b3: The call to prayer: whence, in a trad., الدَّعُوَةُ فِى الحَبَشَةِ [meaning The office of calling to prayer rests among the Abyssinians]; (JM, TA;) said by the Prophet in preference of his مُؤَذِّن Bilál. (JM.) b4: A call, or an invitation, to El-Islám. (Mgh.) Yousay, أَدْعُوكَ بِدَعْوَةِ الإِسْلَامِ and السلام ↓ دِعَايَةِ and الاسلام ↓ دَاعِيَةِ, meaning I call thee, or invite thee, by the declaration of the faith whereby the people of false religions are called: دَاعِيَةٌ being an inf. n. syn. with دَعْوَةٌ, like عَافِيَةٌ and عَاقِبَةٌ: (JM:) دَعْوَةُ الإِسْلَامِ and ↓ دَعايَتُهُ and ↓ دَاعِيَتُهُ signify the same: and دَعْوَةُ الحَقِّ [in like manner] means the declaration that there is no deity but God. (TA.) b5: An invitation to food, (S, M, Msb, K, TA,) and to beverage; or, accord. to Lh, specially a repast, feast, or banquet, on the occasion of a wedding or the like: (TA:) thus pronounced by most of the Arabs, except 'Adee of Er-Rabáb, who pronounce it, in this sense, ↓ دِعْوَةٌ: (A 'Obeyd, S, M, Msb:) it is an inf. n. in this sense, (S,) or a simple subst.: (Msb:) and ↓ دُعْوَةٌ signifies the same; (K;) or, as some say, this, which is given as on the authority of Ktr, is a mistake: (TA:) and so does ↓ مَدْعَاةٌ [app. an inf. n.]. (S, Msb, K.) You say, كُنَّافِى

دَعْوَةِ فُلَانٍ and ↓ مَدْعَاتِهِ, meaning [We were included in] the invitation (دُعَآء [see 1]) of such a one to food: (S, Msb: [but in the latter, نَحْنُ, in the place of كُنَّا:]) [or we were at the repast, or feast, or banquet, of such a one; for] you say [also] دَعَاهُ إِلَى الدَّعْوَةِ and ↓ الى المَدْعَاةِ [He invited him to the repast, or feast, or banquet: and in this sense دَعْوَة is commonly used in the present day]. (MA.) b6: See also دِعْوَةٌ: b7: and دَعْوَى. b8: Also i. q. حَلِفٌ or حَلْفٌ (accord. to different copies of the K) [both in the sense of Confederation to aid or assist]: (K, TA:) [whence] one says, دَعْوَةٌ فُلَانٍ فِى بَنِى فُلَانٍ

[meaning The confederation of such a one is with the sons of such a one]. (TA.) دُعْوَةٌ: see the next preceding paragraph.

دِعْوَةٌ respects relationship, (S, Msb,) like ↓ دَعْوَى or دَعْوَى فِى النَّسَبِ; (S;) meaning A claim in respect of relationship; (K;) [i. e.] one's claiming as his father a person who is not his father; (Az, Mgh, Msb;) [in other words,] one's claiming the relationship of a son to a person who is not his father: or one's being claimed as a son by a person who is not his father: (Az, Msb:) thus pronounced by most of the Arabs, except 'Adee of Er-Rabáb, who pronounce it, in this sense, ↓ دَعْوَةٌ. (S, Msb.) See also دَعْوَى. b2: Also Kindred, or relationship, and brotherhood: so in the saying, لِى فِىالقَوْمِ دِعْوَةٌ [I have in, or among, the people, or company of men, kindred, or relationship, and brotherhood]. (Ks, Msb.) b3: See also دَعْوَةٌ.

دَعْوَى: see دُعَآءٌ, in five places. b2: Also a subst. from 8; (S, M, Mgh, Msb, TA;) omitted in the K, though better known than the sun; (TA;) and so ↓ دَعَاوَةٌ (M, Msb, K) and ↓ دِعَاوَةٌ and ↓ دِعْوَةٌ, (M, K,) accord. to the general pronunciation, (M, TA,) and ↓ دَعْوَةٌ, (M, K,) accord. to the pronunciation of 'Adee of Er-Rabáb, (M, TA,) and ↓ دَاعِيَةٌ; (TA, there said to be syn. with دَعْوَى;) [meaning An assertion that a thing belongs to one, or is due to one; a claim; as is indicated in the S and Mgh and K &c.;] a demand; a suit; (Yz, Az, Msb;) whether true or false: (Mgh, K, TA:) the pl. of دَعْوَى is دَعَاوٍ and دَعَاوَى; the former of which is preferable accord. to some, being, as IJ says, the original form; but some say that the latter is preferable: (Msb:) [the latter only is mentioned in the Mgh:] the alif in the sing. [written ى] is a sign of the fem. gender; and therefore the word is without tenween. (Mgh.) Yz mentions the sayings, لِى فِى هٰذَا الأَمْرِ دَعْوَى I have, in respect of this thing, [a claim or] a demand, and دَعَاوَى or دَعَاوٍ [claims or] demands, as written in different copies. (Az, Msb.) And لَوْ أُعْطِىَ النَّاسُ بِدَعَاوِيهِمْ [If men were given according to their claims, or demands,] occurs in a trad. (Msb.) b3: See also دِعْوَةٌ.

دُعْوِىٌّ is a word used only in negative sentences: (S:) you say, مَا بِالدَّارِ دُعْوِىٌّ There is not in the house any one: (S, K: *) Ks says that it is from دَعَوْتُ, and [properly] means لَيْسَ فِيهَا مَنْ يَدْعُو [there is not in it one who calls, &c.]. (S.) دُعَآءٌ is an inf. n. of 1; (Msb, K;) as also ↓ دَعْوَى: (K:) the former is originally دُعَاوٌ: (S:) [both, used as simple substs., signify A prayer, or supplication, to God:] and the pl. of the former is أَدْعِيَةٌ. (S.) IF says that some of the Arabs, for ↓ دَعْوَةٌ, say ↓ دَعْوَى, with the fem. alif [written ى]. (Msb, TA.) One says, اَللّٰهُمَّ المُسْلِمِينَ ↓ أَشْرِكْنَا فِى دَعْوَى, meaning [O God, make us to share] in the prayer (دُعَآء) of the Muslims. (TA.) And hence, in the Kur [x. 10], فِيهَا سُبْحَانَك اللّٰهُمَّ ↓ دَعْوَاهُمْ [Their prayer in it shall be سبحانك اللّٰهمّ]. (TA.) [دُعَآءٌ followed by لِ signifies An invocation of good, a blessing, or a benediction: followed by عَلَى, an imprecation of evil, a curse, or a malediction.] سُورَهُ الدُّعَآءِ is a title of The first chapter of the Kur-án. (Bd.) b2: [Hence,] دُعَآءٌ signifies also Adoration, worship, or religious service. (TA.) b3: And i. q. إِيمَانٌ [i. e. Belief; particularly in God, and in his word and apostles &c.: faith: &c.]: a meaning mentioned by the Expositors of El-Bukháree. (TA.) b4: [Also A call, or cry; and so ↓ دَعْوَى, as in the Kur vii. 4 (where the latter is explained by Bd as syn. with the former) and xxi. 15.] b5: And [particularly] A calling, or crying, for aid or succour. (TA.) دَعِىٌّ One invited to a repast: pl. دُعَوَآءُ; as in the saying عِنْدَهُ دُعَوَآءُ [With him, or at his abode, are guests invited to a repast]. (TA.) b2: One who makes a claim in respect of relationship; (S;) [i. e.] one who claims as his father a person who is not his father; (Az, Mgh, Msb;) [in other words,] one who claims the relationship of a son to a person who is not his father: or one who is claimed as a son by a person who is not his father; (Az, Msb;) an adopted son: (S, K:) pl. أَدْئِيَآءُ, (S,) which is anomalous; (Bd in xxxiii. 4;) occurring in the Kur [in the verse just referred to], where it is said, وَمَاجَعَلَ أَدْئِيَاءَكُمْ أَبْنَآءَكُمْ (S) Nor hath He made your adopted sons to be your sons in reality. (Jel.) b3: And One whose origin, or lineage, or parentage, is suspected; (K, TA;) as also ↓ مَدْعِىٌّ: pl. of the former as in the next preceding sentence. (TA.) دَعَاوَةٌ and دِعَاوَةٌ: see دَعْوَى.

دِعَايَةٌ: see دَعْوَةٌ, in two places.

دَعَّآءٌ One who prays, or supplicates God, or who calls, &c., much, or often. (TA.) الدَّعَّآءَةُ [an epithet in which the quality of a subst. predominates;] The سَبَّابَة [or fore finger]; (K;) i. e. the finger with which one calls [or beckons]. [TA.) دَاعٍ [Praying, or supplicating God:] calling, or summoning: (Mgh:) [inviting:] and particularly, [as an epithet in which the quality of a subst. predominates,] one who calls, or summons, or invites, to obey a right or a wrong religion: (TA:) pl. دُعَاةٌ (Mgh, Msb, TA) and دَاعُونَ. (Msb, TA.) [Hence,] دَاعِى اللّٰهِ [God's summoner, or inviter; i. e.] the prophet: (K:) and also, (Msb, K,) or simply الدَّاعِى, (TA,) The مُؤَذِّن [or summoner to prayer]. (Msb, K, TA.) [Hence also, دَاعِى المَنَايَا The summoner of death, lit. of deaths; like طَارِقُ المَنَايَا] b2: See also the next paragraph, in two places. b3: Also A punisher. (TA.) دَاعِيَةٌ: see دَعْوَةٌ, in two places: b2: and see also دَعْوَى. b3: دَاعِيَّةٌ اللَّبَنِ The remainder of the milk, (K,) or what is left, of the milk, in the udder, (S, Mgh,) that draws, or attracts, (K,) or in order that it may draw, or attract, (S, Mgh,) what is to come after it; (S, Mgh, K; *) as also اللَّبَنِ ↓ دَاعِى, occurring in a trad., where it is said, دَعْ دَاعِىَ اللَّبَنِ [Leave thou the remainder of the milk, in the udder, that is to draw, or attract, what is to come after it]; (S, Mgh;) i. e. do not exhaust it entirely. (Mgh.) b4: Hence, دَاعِيَةٌ is metaphorically applied to signify (tropical:) A mean, or means; a cause; or a motive; (Har p. 306;) [as also ↓ دَاعٍ, often used in these senses in the present day;] and so, in an intensive sense, ↓ مَدْعَاةٌ [properly signifying a cause of drawing, attracting, or inducing, &c., originally مَدْعَوَةٌ, being a noun of the same class as مَبْخَلَةٌ and مَجْبَنَةٌ]: (Idem p. 86:) [the pl. of the first is دَوَاعٍ.] b5: Also (assumed tropical:) The cry of horsemen in battle; (K;) as being a call to him who will aid, or succour. (TA.) b6: دَوَاعِى الصَّدْرِ (assumed tropical:) The anxiety [or rather anxieties] of the bosom. (Ham p. 509.) b7: دَوَاعِى الدَّهْرِ (tropical:) The vicissitudes of fortune: (K, TA:) sing. دَاعِيَةٌ. (TA.) أُدْعُوَّةٌ: see what next follows.

أُدْعِيَّةٌ (S, K) and ↓ أُدْعُوَّةٌ (K) An enigma; a riddle; (S, K; *) like أُحْجِيَّةٌ [and أُحْجُوَّةٌ]; and including such as is in verse, like that quoted above, in the second paragraph of this article. (S.) مَدْعَاةٌ: see دَعْوَةٌ, latter part, in three places: b2: and see also دَاعِيَةٌ: [pl. مَدَاعٍ. b3: Hence the saying,] لَهُ مَسَاعٍ وَمَدَاعٍ, i. e. (tropical:) [He possesses means of attaining honour and elevation, and] causes of glorying, or memorable and generous qualities, especially in war. (TA.) مَدْعُوٌّ pass. part. n. of 1; as also ↓ مَدْعِىٌّ.]

مَدْعِىٌّ: see what next precedes: b2: and see also دَعِىٌّ, last sentence.

مُدَّعًى Claimed property [&c.]: مُدَّعًى بِهِ is nought. (Mgh.) b2: مُدَّعًى عَلَيْهِ One upon whom a claim is made for property [&c.]. (Mgh.) [A defendant in a law-suit.]

مُدَّعٍ Claiming property [&c.]; a claimant. (Mgh.) [A plaintiff in a law-suit.]

شهد

1 شَهِدَ, (S, A, Mgh, L, Msb, K,) aor. ـَ (K;) and شَهُدَ, aor. ـُ (K;) also pronounced and written شَهْدَ, (Akh, S, K,) and شِهْدَ, and شِهِدَ, accord. to a rule applying to all verbs of the measure فَعِلَ of which the medial radical letter is a faucial; (MF;) inf. n. شَهَادَةٌ (S, A, Mgh, L, Msb, K) and شهد; (TA;) [there written without any syll. sign, and not found by me in any other Lex.;]) He told, or gave information of, what he had witnessed, or seen or beheld with his eye: (Mgh, L, Msb:) this is the primary signification: (L:) he declared what he knew: he gave testimony, attestation, or evidence; he bore witness: (L:) he gave decisive information. (S, A, L, K.) [See also شَهَادَةٌ below.] You say, شَهِدَ بِكَذَا, inf. n. as above, (S, A, Mgh, L, Msb, K,) He told, or gave information of, such a thing, as having witnessed it, or seen or beheld it with his eye; (Mgh, Msb;) or declared such a thing as knowing it; (L;) or gave his testimony, attestation, or evidence, respecting it; or bore witness of it, or to it; (S, A, L, K;) عِنْدَ الحَاكِمِ [in the presence of the judge]; لِفُلَانٍ [for, or in favour of, such a one], (S, Mgh, L, K,) and عَلَى فُلَانٍ [against, or in opposition to, such a one]. (Mgh.) And شَهِدَ عَلَى كَذَا He gave decisive information [respecting such a thing (as in the Kur xlvi. 9, and in many other instances); he testified respecting it]. (S, L. [See also another meaning of this phrase in what follows.]) [Hence,] شَهِدَ اللّٰهُ أَنَّهُ لَا إِلَاهَ إِلَّا هُوَ, in the Kur [iii. 16], means God hath given evidence that there is no deity but He: (Abu-l- 'Abbás, IAmb, Jel:) or God knoweth &c.; (Ah-mad Ibn-Yahyà, K;) and so شَهِدَ اللّٰهُ throughout the Kur-án: (Ahmad Ibn-Yahyà:) or God saith &c.: or God hath written &c. (K.) And أَشْهَدُ أَنْ لَا إِلَاهَ إِلَّااللّٰهُ I know, (Msb, K,) [or acknowledge,] and I declare, [or testify, that there is no deity but God:] (K:) [Fei says,] the verb is trans. in this phrase by itself [i. e. without the intervention of a prep.] because it is used in the sense of أَعْلَمُ. (Msb.) [And hence, كَلِمَةُ الشَّهَادَةِ means The sentence declaring that there is no deity but God and that Mohammad is God's apostle.] b2: شَهِدَ بِاللّٰهِ, (Mgh, * Msb,) aor. ـَ inf. n. شَهَادَةٌ, (Mgh,) means He swore by God: (Mgh, Msb:) and أَشْهَدُ بِكَذَا I swear by such a thing. (S, K.) أَشْهَدُ بِاللّٰهِ لَقَدْ كَانَ كَذَا I swear by God that such a thing happened, or took place, combines the meaning of witnessing with that of swearing and that of informing at the time of uttering these words; as though the speaker said, I swear by God that I witnessed such a thing, and now I inform of it. (Msb.) Accord. to some, when one says only أَشْهَدُ, not adding بِاللّٰهِ, it is an oath. (TA.) b3: شَهِدَ عَلَى كَذَا, a phrase of which one meaning has been expl. above, means also He became a witness (شَاهِد) of, or to, such a thing; (S, K;) he had knowledge of such a thing, and witnessed it, or saw it or beheld it with his eye: (Msb:) and شَهِدَهُ, (Mgh, L,) inf. n. شَهَادَةٌ, (L,) [likewise] signifies he witnessed it; or saw, or beheld, it, or him, with his eye; (Mgh, L;) and (Mgh, L, Msb) so ↓ شاهدهُ, (A, Mgh, L, Msb, K,) inf. n. مُشَاهَدَةٌ. (S, A, L, Msb.) [Hence,] one says, مِنْهُ حَالٌ جَمِيلَةٌ ↓ شُوهِدَتْ [A comely, or pleasing, state, or condition, of him was witnessed]. (A.) b4: And شَهِدَهُ, (aor. ـَ K,) inf. n. شُهُودٌ, He was, or became, present at it, or in it; (S, A, Mgh, L, Msb, * K;) namely, a place, (Mgh,) or an assembly. (Msb.) Hence the saying, (Msb,) فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ, in the Kur [ii. 181], Therefore whosoever of you shall be present in the month, and stationary, not journeying, he shall fast therein (Mgh, Msb) as long as he shall remain present and stationary: (Msb:) الشهر being here in the accus. case as an adv. n. of time. (Mgh, Msb.) [And hence,] شَهِدَ الجُمْعَةَ He attained to [the being present at] the جُمْعَة [here meaning, as in many other instances, the prayer of Friday]: (Mgh:) and شَهِدَ العِيدَ he attained to [the being present at] the عِيد [or festival, or the prayer thereof]. (Msb.) [Hence also,] it is said in a trad., يَشْهَدُ بَيْعَكُمُ الحَلِفُ وَاللَّغْوُ [Swearing, and unprofitable speech, attend your selling]. (TA in art. شوب: see 1 in that art.) 2 شَهَّدَ see 4.3 شَاْهَدَ see 1, latter half, in two places.4 أَشْهَدْتُهُ عَلَى كَذَا I made him to be a witness (شَاهِد) of, or to such a thing: (S, Mgh, L:) [and in like manner,] أَشْهَدْتُهُ الشَّىْءَ I made him to have knowledge of the thing, and to witness it, or see it or behold it with his eye. (Msb.) See also 10. إِشْهَادٌ in relation to criminal matters means [The causing one to take notice of a thing that threatens to occasion some injury, with a view to the prevention of such injury; as, for instance,] the saying to the owner of a house, “ This thy wall is leaning, therefore demolish it,” or “ feared, therefore repair it. ” (Mgh.) b2: اشهدهُ also signifies He caused him to be present. (K.) You say, أَشْهَدَنِى إِمْلَاكَهُ He caused me to be present [at, or on the occasion of, his being put in possession]. (S.) b3: أُشْهِدَ: see 10.

A2: اشهد [as intrans.] (assumed tropical:) Humorem tenuem e pene emisit vir propter lusum amatorium vel osculum; (S, K;) as also ↓ شهّد, (K,) inf. n. تَشْهِيدٌ: (TA:) [from شَهْدٌ signifying “ honey; ” for] عُسَيْلَةٌ is a term for مَذْىٌ. (S.) (assumed tropical:) He rendered his مِئْزَر [or waist-wrapper] of a reddish hue and of a dark dust-colour (أَخْضَر) [by the act above-mentioned]. (L.) (assumed tropical:) He (a boy) attained to puberty. (Th, TA.) And اشهدت She (a girl) menstruated: and attained to puberty. (K.) 5 التَّشَهُّدُ in prayer is well known; (S, K;) The reciting of the form of words commencing with التَّحِيَّاتُ لِلّٰهِ: [see art. حى:] from the occurrence therein of the words أَشْهَدُ أَنْ لَا إِلَاهَ إِلَّا اللّٰهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. (Mgh, * TA. [See also Har p. 611.]) b2: And تَشَهَّدَ also signifies He sought, or desired to obtain, martyrdom. (L.) 10 استشهدهُ He asked him, or required him, to tell what he had witnessed, or seen or beheld with his eye; to declare what he knew; to give testimony, or evidence; to bear witness; or to give decisive information. (S, Mgh, L, Msb, K.) You say, اِسْتَشْهَدْتُ فُلَانًا عَلَى فُلَانٍ I asked, or required, [or cited, or summoned,] such a one to give his testimony, or evidence, or to bear witness, against such a one. (L.) And اِسْتَشْهَدْتُ الرَّجُلَ عَلَى إِقْرَارِ الغَرِيمِ and ↓ أَشْهَدْتُهُ I asked, or required, [&c., and made,] the man to bear witness to, or to be witness of or to, the confession, or acknowledgment, of the debtor. (L.) b2: [Hence,] استشهد بِبَيْتٍ عَلَى مَعْنَى كَلِمَةٍ [He adduced, or urged, or cited, a verse as an evidential example of the meaning of a word]. (A phrase of frequent occurrence in the larger lexicons.) b3: اُسْتُشْهِدَ (S, K) and ↓ أُشْهِدَ (K) He was slain a martyr in the cause of God's religion. (S, K. [See شَهِيدٌ.]) شَهْدٌ: see شَاهِدٌ, first sentence.

A2: Also, and ↓ شُهْدٌ, (S, Msb, K,) the former of the dial. of Temeem, and the latter of the people of El-'Áliyeh, (Msb, TA,) Honey: (K:) or honey in its wax [i. e. its comb]; (S, Msb;) honey not expressed from its wax [or comb]: (TA:) pl. شِهَادٌ: (S, Msb, K:) شَهْدَةٌ is a more particular term, (S, K,) the n. un., [signifying a portion thereof; and a honey-comb, or a portion of a honey-comb;] as also شُهْدَةٌ. (TA.) شُهْدٌ: see the next preceding paragraph.

شُهُودٌ: see شَاهِدٌ, in two places.

شَهِيدٌ is also written and pronounced شِهِيدٌ, with kesr to the ش: (K, TA:) and in like manner is every word of the measure فَعِيلٌ having a faucial letter for its, medial radical, whether an epithet, like this, or a subst., like رَغِيفٌ and بَعِيرٌ: ElHemdánee says, in the “ Iaráb el-Kur-án,” that the people of El-Hijáz, and Benoo-Asad, say رَحِيمٌ and رَغِيفٌ and بَعِيرٌ, with fet-h to the first letter; and Keys and Rabee'ah and Temeem say رَحِيمٌ and رِغِيفٌ and بِعِيرٌ, with kesr to the first letter: Sub says, in the R, that Temeem pronounce every فَعِيل of which the medial radical letter is hemzeh or any other faucial with kesr to the first letter: and En-Nawawee states, on the authority of Lth, that some of the Arabs do the same when the medial radical letter is not a faucial; as in كبير and كريم and جليل and the like thereof. (TA.) [This last pronunciation obtains extensively in the present day: and so, in similar cases, does the intermediate pronunciation termed إِمَالَةُ الفَتْحِ, (i. e. the pronouncing fet-h like “ e ” in the English word “ bed,”) which may be justly regarded as the best to be followed because intermediate and because sanctioned by the usage of the classical times, except in cases that are pointed out by the grammarians as presenting obstacles to the pronunciation thus termed.] b2: شَهِيدٌ is syn. with شَاهِدٌ [in several senses, as shown below]: and its pl. is شُهَدَآءُ. (S, K.) See شَاهِدٌ, in six places. b3: Also Possessing much knowledge with respect to external things: خَبِيرٌ is used in the like sense with respect to internal things; and عَلِيمٌ, in the like sense absolutely. (L.) [Hence, perhaps,] وَادْعُوا شُهَدآءَكُمْ, in the Kur ii. 21, [as though meaning And call ye to your aid those of you who possess much knowledge: or] the meaning here is, your helpers: (Bd:) or your gods whom ye worship. (Jel.) الشَّهِيدُ as a name of God means The Faithful, or Trusty, in his testimony (Zj, L,) or in testimony: (K:) and (Zj, K) as some say, (Zj,) He from whose knowledge nothing is hidden; the Omniscient. (Zj, L, K.) b4: Also, derived from الشَّهَادَةُ, or from المُشَاهَدَةُ, or from الشُّهُودُ, [all inf. ns.,] accord. to different opinions; (TA;) and of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ; (Msb, TA;) or in the sense of the measure فَاعِلٌ; (TA;) A martyr who is slain in the cause of God's religion; (S, K;) [i. e.] one who is slain by unbelievers on a field of battle; (Msb;) one who is slain fighting in the cause of God's religion: (IAth:) so called because the angels of mercy are present with him; (K;) because the angels are present at the washing of his corpse, or at the removal of his soul to Paradise: (Msb:) or because God and his angels are witnesses for him of his title to a place in Paradise: (IAmb, Mgh, * K:) or because he is one of those who shall be required to bear witness on the day of resurrection, (K, TA,) with the Prophet, (TA,) against the people of past times, (K, TA,) who charged their prophets with falsehood: (TA:) or because of his falling upon the ↓ شَاهِدَة, or ground: (K:) or because he is still living, and present with his Lord: (ISh, Mgh, K:) or because he witnesses. or beholds, God's world of spirits and his world of corporeal beings: (K, * TA:) [and several other reasons are assigned for this appellation:] the primary application is that expl. above: but it is also applied by the Prophet to one who dies of colic: one who is drowned: one who is burned to death: one who is killed by a building falling to ruin upon him: one who dies of pleurisy: (IAth, L:) one who dies of plague, or pestilence: a woman who dies in a state of pregnancy: (L:) and to some others: (IAth:) the pl. is شُهَدَآءُ. (A, Msb, K, &c.) شَهَادَةٌ [see 1:] Information of what one has witnessed, or seen or beheld with his eye: (IF, Mgh, L, Msb:) this is the primary signification: (L:) said to be a subst. from المُشَاهَدَةُ: (Msb:) declaration of what one knows: testimony, attestation, evidence, or witness: (L:) decisive information. (S, A, L, K.) b2: An oath: pl. شَهَادَاتٌ: so in the Kur xxiv. 6 [and 8]. (TA.) b3: Martyrdom in the cause of God's religion. (S, K. [See شَهِيدٌ.]) b4: Also i. q. مَشْهَدٌ as expl. below: see the latter word. b5: [And it is used in the sense of مُشَاهَدٌ: thus,]وَالشَّهَادَة الغَيْبِ عَالِمُ , in the Kur vi. 73 &c., means The Knower of what is unseen and of what is seen. (Jel.) شَهِيدَةٌ A roasted lamb: or [the kind of food called] هَرِيسَة [q. v.]: pl. شِهَادٌ. (Har. p. 609.) شَهَّادٌ Always present. (Freytag from the Deewán of the Hudhalees.)]

شَاهِدٌ (S, Mgh, L, K) and ↓ شَهِيدٌ (S, * Mgh, L) One who tells, or gives information of, what he has witnessed, or seen or beheld with his eye: (Mgh, L:) one who declares what he knows: (L:) one who knows, and declares what he knows: (ISd, TA:) a witness, as meaning one who gives testimony, or evidence; who bears witness: (S, * L, K: *) [one who gives decisive information: (see 1, first sentence:)] pl. of the former ↓ شَهْدٌ, (Akh, S, K,) or [rather] this is a quasi-pl. n., (Sb, TA,) like as صَحْبٌ is of صَاحِبٌ, and سَفْرٌ of سَافِرٌ, (S,) but some disallow this; (TA;) and ↓ شُهُودٌ [but see what is said of this in the latter half of the paragraph] and أَشْهَادٌ are also pls. of شَاهِدٌ, (Mgh, L,) or of شَهْدٌ: (S, K:) the pl. of ↓ شَهِيدٌ is شُهَدَآءُ. (S, Mgh.) [Hence,] ↓ مَعَهَا سَائِقٌ وَشَهِيدٌ, in the Kur 1. 20: see art. سوق. b2: [Hence also] الشَّاهِدُ a name of the Prophet; (K;) meaning The witness against those to whom he has been sent. (Jel in xxxiii. 44.) b3: And شَاهِدٌ An angel: (S, L, K:) or a guardian angel: (Mujáhid:) pl. أَشْهَادٌ: or this means the prophets. (TA.) b4: And The tongue: (S, L, K:) from the saying, لِفُلَانٍ شَاهِدٌ حَسَنٌ Such a one has an elegant diction. (L.) One says also, مَا لِفُلَانٍ رُوَآءٌ وَلَا شَاهِدٌ Such a one has neither goodliness of aspect nor tongue. (Aboo-Bekr, L.) b5: [As a conventional term used in lexicology &c.,] An evidential example, generally poetical, of the form or meaning of a word or phrase: pl. شَوَاهِدُ: the sciences that require شَوَاهِد being those of اللُّغَة and الصَّرْف and النَّحْو and المَعَانِى and البَيَان and البَدِيع and العَرُوض and القَوَافِى. (MF on the خُطْبَة of the K.) [One says, هٰذَا شَاهِدٌ لِكَذَا and عَلَى كَذَا This is an evidential example of such a thing.] With respect to the classical language, absolutely, شواهد are taken, by universal consent, from the Kur-án, and from the language [both verse and prose (Kull p. 348)] of those Arabs who lived before the period of the corruption [in any considerable degree] of the Arabic tongue: [see مُوَلَّدٌ:] also, accord. to the general decision of the learned, from the Traditions of Mohammad; [which last source is excluded by some because traditions may be corrupted in language by their transmitters, and interpolated, and even forged;] and electively from the language of those Arabs who lived after the first corruption of the Arabic tongue, but before the corruption had become extensive. (Mz, 1st نوع; and MF ubi suprà. [See, again, مُوَلَّدٌ.]) The classes of the poets from whose poetry شواهد are taken are the Pagan Arabs, the Mukhadrams, the Islámees, and the Muwelleds: [see جَاهِلِىٌّ and مُخَضْرَمٌ and إِسْلَامِىٌّ and مُوَلَّدٌ:] with respect to all the sciences above mentioned, they are taken from the poetry of the first, second, and third, classes; from that of the first and second by universal consent, and from that of the third electively: (MF ubi suprá:) but they are taken from the poetry of the fourth class with respect only to the sciences of المَعَانِى and البَيَان and البَدِيع. (Idem, and Kull p. 348.) [The age of the earliest existing classical poems (though some older fragments and couplets and single verses have been preserved) is only about a century before the birth of Mohammad: that of the latest, about a century after his death. (See the Preface to this work.)] b6: Knowing, (Msb,) and witnessing, or seeing or beholding with his eye; a witness, as meaning an eyewitness; (L, Msb;) as also ↓ شَهِيدٌ: pl. of the former [or, as is said in the L in art. مجد, of the former or of the latter,] أَشْهَادٌ and شُهُودٌ; [but see what is said of these pls. in the first sentence of this paragraph;] and of the latter شُهَدَآءُ. (Msb.) [See an ex. of ↓ شَهِيدٌ in this sense in a verse cited voce رَبٌّ.] b7: [Hence, in the present day, applied to A notary, who hears and writes and attests cases to be submitted for judgment in the court of a kádee.] b8: Present; a witness as meaning one personally present; (S, L, Msb, K;) as also ↓ شَهِيدٌ: (Msb:) pl. of the former شُهَّدٌ (S, L, K) [and أَشْهَادٌ, as above,] and ↓ شُهُودٌ, (K,) or this last is used as a pl. but is originally an inf. n. (S, L.) One says, الشَّاهِدُ يَرَى مَا لَا يَرَى الغَائِبُ, meaning The present knows what the absent knows not. (Msb.) And قَوْمٌ شُهُودٌ People, or persons, present. (S, A.) And كَلَّمْتُهُ عَلَى رُؤُوسِ الأَشْهَادِ [I spoke to him before witnesses, or persons present]. (A.) b9: [Hence, app., being opposed to غَائِبٌ,] A running in which a horse exerts his force unsparingly; (A, L;) as in the saying, لِلْفَرَسِ غَائِبٌ وَشَاهِدٌ The horse has a run which he reserves [for the time of need], and a run which he performs unsparingly; like the saying, لَهُ صَوْنٌ وَبَذْلٌ: (A: [see 1 in art. بذل:]) or شَاهِدٌ means a running that testifies the excellence of a horse, (IAar, K,) and his quality of outstripping others. (IAar, TA.) b10: A star [app. when visible]; (Aboo-Eiyoob, K;) as being present and apparent in the night. (TA.) b11: [Hence, accord. to some,] صَلَاةُ الشَّاهِدِ The prayer of sunset; (A, L, Msb, K;) because it is the prayer that is performed when the star becomes visible; (Sh, L;) also called صَلَاةُ البَصَرِ, because the stars are seen at the time thereof: or, accord. to some, the prayer of daybreak; (L;) [and so, accord. to some, صَلَاةُ البَصَرِ; (see art. بصر;)] as also ↓ المَشْهُودُ; (TA;) and it is said to be so called because he who is travelling must perform it without abridging it, like him who is present at his home: Aboo-Sa'eed Ed-Dareer says that the former prayer is so called for this reason [as is also said in the A and Msb]: AM asserts that the first reason assigned above is the right one, because the prayer of daybreak, in like manner, may not be abridged, and is not thus called; but it is thus called by a poet. (L.) b12: And الشَّاهِدُ is a name of Friday; (Fr, K;) as also ↓ المَشْهُودُ: or the latter is the day of resurrection: (K:) or the day of 'Arafeh: (Fr, K: [see عَرَفَةُ:]) because of the presence and congregation of people on each of those days. (TA.) b13: شَاهِدٌ also signifies Matter resembling mucus, that comes forth with the fœtus: (S, K:) pl. شُهُودٌ: which latter, accord. to ISd, means the أَغْرَاس [pl. of غِرْسٌ, q. v.,] upon the head of a young camel at the time of its birth. (TA.) And شُهُودٌ النَّاقَةِ means The marks left by the blood, or by the membrane that enclosed the fœtus, of the she-camel, in the place where she has brought forth. (S, K.) b14: Also A quick, or an expeditious, thing or affair. (K.) الشَّاهِدَةُ The earth, or ground. (K.) See شَهِيدٌ, last sentence.

مَشْهَدٌ A place where people are present or assembled; a place of assembling; an assembly; (S, L, K;) as also ↓ مَشْهَدَةٌ and ↓ مَشْهُدَةٌ (K) and ↓ شَهَادَةٌ: (L:) pl. مَشَاهِدُ. (A.) [Hence,] مَشَاهِدُ مَكَّةَ The places of religious visitation, where the ceremonies of the pilgrimage &c. are performed, at Mekkeh. (L.) b2: [A funeral assembly or procession. b3: A place where a martyr has died or is buried. b4: And The aspect, or outward appearance, of a person; like مَرْأًى: see an instance voce عَوْدٌ.]

مُشْهَدٌ Slain a martyr in the cause of God's religion. (K. [See also شَهِيدٌ.]) اِمْرَأَةٌ مُشْهِدٌ, (S, A, K,) without ة, (S,) and مُشْهِدَةٌ, (A,) A woman whose husband is present with her: (S, A, K:) opposed to اِمْرَأَةٌ مُغِيبَةٌ; (S, A;) this last with ة. (S.) مَشْهَدَةٌ and مَشْهُدَةٌ: see مَشْهَدٌ.

مَجْلِسٌ مَشْهُودٌ [A place of assembling at which numerous persons are present]. (A.) And يَوْمٌ مَشْهُودٌ [A day on which numerous persons are present: and particularly] a day on which the inhabitants of heaven and earth will be present. (TA.) And صَلَاةٌ مَشْهُودَةٌ مَكْتُوبَةٌ A prayer at the performance of which the angels are present, and the recompense of which, for the performer, is written, or registered. (L.) See also شَاهِدٌ, in two places, in the last quarter of the paragraph. b2: مَعْهُودٌ وَمَشْهُودٌ وَمَوْعُودٌ Past and present and future; the tenses of a verb. (Kh, L in art. عهد.)

تبع

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

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

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

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

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

تَبَعٌ: see تَابِعٌ, in six places.

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

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

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

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

تِبَاعَةٌ: see تَبِعَةٌ, in three places.

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

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

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

تَابِعِىٌّ: see تَابِعٌ.

تُوَيْبِعٌ: see تَابِعٌ, last sentence.

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

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

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

قض

ى1 قَضَى He finished a thing entirely, by word, or by deed. This is the primary meaning. (Bd, ii. 111.) By word, as in وَقَضَى رَبُّكَ (Idem, ibid.) And thy Lord hath commanded decisively. (Idem, xvii. 24.) And by deed, as in فَقَضَاهُنَّ سَبْعَ سَمٰوَاتٍ [Kur, xli. 11, And he completed them seven heavens]. (Idem, ii. 11.) b2: And He (God) desired a thing so as to necessitate its being. (Idem, ii. 11.) b3: إِذَا قَضَى أَمْرًا, [Kur, ii. 111,] When He (God) desireth a thing to be. (Bd, Jel.) b4: [Thus it signifies He decreed a thing; ordained it; pronounced it; or decided it judicially.] b5: قَضَى عَلَيْهِ, aor. قَضِىَ

, inf. n. قَضَآءٌ &c., He decided judicially, or judged, against him; and بَيْنَ الخَصْمَيْنِ between the two litigants. (TA.) See قَدْرٌ. b6: [He completed; accomplished; or fully performed; a thing.] b7: قَضَى He attained, or obtained, or accomplished, his want. (Msb.) b8: [He paid, discharged, or satisfied, a debt, due, claim, or demand.] b9: قَضَيْتُهُ حَقَّهُ I gave him [or paid him] his due, (Msb,) fully. (Har, p. 22.) b10: قَضَى عَنْهُ (S, K, in art. جزى, &c.) He, or it, payed; or made, or gave, or rendered, satisfaction; for him. (TK in that art.) And followed by شَيْئًا [He paid a thing for him, or in his stead; gave, or rendered, it as a satisfaction; lit. and fig.] (S, TA in that art., and Bd in ii. 45.) See جَزَى عَنْهُ; and see a verse cited voce دَانَ, in art. دين. b11: He finished doing a thing: he finished his prayer. (TA.) He performed, fulfilled, or accomplished, the pilgrimage, syn. أَدَّى, (Msb,) and the religions rites and ceremonies of the pilgrimage, (Bd, Jel in ii. 196,) syn. قَضَىَ بِهِ. (Jel, ibid, Msb.) b12: You also say, حَكَمَ بِهِ He decreed it; &c.; like حَكَمَ بِهِ: see an ex. voce سُلْطَانٌ. b13: قَوْلُهُ مَمَّا يَقْضِى العَجَبَ [His saying such a thing is of the things that induce wonder in the utmost degree]. (TA in art. جلب.) See Har, p. 22. b14: وَقَضَيْنَا إِلَى بَنِى إِسرائِيلَ (Kur, xvii. 4): see إِلَى. b15: قَضُوَ: see غَزُوَ, and هَيُؤَ, and بُطُآنَ; and see طَمُعَ in the S.3 قَاضَاهُ He cited him before a judge. (TA.) 5 تَقَضَّىَ see 7.6 تَقاَضَاهُ الدَّيْنَ He took, or received, from him the debt. (M, K.) b2: See 10. b3: and see تَشَارَيَا. 7 انقضى and ↓ تقضّى

It passed away; came to an end, or to nought; became cut off. (K, TA.) 8 اِقْتَضَى كَذَا It required such a thing: it required the inference of such a thing: it necessarily implied, or involved, such a thing as its consequence or concomitant; it required such a thing to be conceded; it necessitated such a thing. b2: اِقْتَضَاهُ حَقَّهُ He demanded of him his due. (MA.) b3: إِقْتَضَيْتُ مِنْهُ حَقِّى

I took, or received, from him my due. (Mgh, Msb.) 10 اِسْتَقْضَيْتَهُ I demanded of him the giving [or payment] of my due, (Msb, K, *) or debt; (K;) and in like manner دَيْنِى ↓ تَقَاضَيْتُهُ and بِدَيْنِى. (Mgh.) قَضَآءٌ a term of the law; opposed to أَدَآءٌ, which see: and see an ex. cited voce صَحَّ. b2: A decree; an ordinance; a sentence, or a judicial decision. See عُودٌ, حُكْمٌ and دِينٌ. b3: قَضَآءٌ The exercise of the office of a kádee. [You say]

القَضَآءُ جَمْرٌ [meaning, the exercise of the office of a Kádee is one that often leads to hell]. (L, art. عود.) قَضِيَّةٌ A thing; an affair; a matter; a case; an event; an action: significations well known, but not found by me in any classical writing, nor in any lexicon, excepting as implied when the word is used in explanations: syn. أَمْرٌ and شَأْنٌ. b2: A case of law. (L in art. جهد.) b3: قَضِيَّةٌ كُلِّيَّةٌ [A universal or general prescript, rule, or canon]. (Kull, voce قَاعِدَة, p. 290; KT, in explanation of the same word.) b4: قَضِيَّةٌ in logic, A proposition.

مُقْتَضَى

[Exigence.] b2: مُقْتَضَى اللَّفْظِ That which the word, or expression, indicates. (ElFárábee, Msb, voce مُعْنًى.)

حرس

1 حَرَسَهُ, (S, A, Mgh, Msb, K,) aor. ـُ (S, Msb, TA) and حَرِسَ (TA,) inf. n. حِرَاسَةٌ (S, Mgh, K) and حَرْسٌ, (K,) or ↓ the former is a simple subst., (Msb,) and the latter is an inf. n. only on the authority of analogy, though often used by [the Hanafee Imám] Mohammad, (Mgh,) He guarded, kept, preserved, or took care of, him or it: (S, Mgh, Msb:) [and so ↓ حارسهُ; or he guarded him, being guarded by him: see 3 in art. ربأ.] You say, حَرَسَهُ اللّٰهُ مِنَ البَلَآءِ [May God guard him from trial, or affliction]: and أَدَامَ حِرَاسَتَهُ [May He continue the guarding of him]. (A.) b2: حَرَسَ, aor. ـِ (Msb, K,) inf. n. حَرْسٌ, (Msb,) (tropical:) He stole; (Msb, K;) [ironically used in this sense; see حَارِسٌ;] as also ↓ احترس: (K:) or the latter, he stole a sheep or goat by night: (S:) or both, he stole camels and sheep or goats by night, and ate them: (TA:) or the latter, he stole [a sheep or the like] from the mountain: (El-Fárábee, Msb:) or he took, (Sh, TA,) or stole, (TA,) a thing from the place of pasturage. (Sh, TA.) Yousay also, حَرَسَنِى شَاةً, (A, Mgh,) and ↓ أَحْرَسَنِى, (A, TA,) [but the latter is perhaps a mistranscription for ↓ اِحْتَرَسَنِى,] (tropical:) He stole from me a sheep or goat. (Mgh.) 3 حَاْرَسَ see above.4 أَحْرَسَ see 1, last signification.5 تحرّس مِنْهُ, and منه ↓ احترس, He guarded, i. e., guarded himself, against him; syn. تحفّظ منه (S, Msb, K.) 3 حَاْرَسَ see 5: A2: and see حَرَسَ, in two places.

حَرَسٌ: see حَارِسٌ: for the former, in two places.

حَرَسِىٌّ: see حَارِسٌ: for the former, in two places.

حِرَاسَةٌ: see 1.

A2: فُلَانٌ يَأْكُلُ الحِرَاسَاتِ Such a one eats stolen things: (A:) or steals the sheep or goats of people, one after another, and eats of them. (TA.) حَرِيسَةٌ What is guarded, kept, preserved, or taken care of. (Msb.) b2: (tropical:) A thing stolen: (K:) or a sheep, or goat, that is stolen by night: (S:) of the measure فَعِيلَةٌ in the sense of the measure مَفْعُولَةٌ: (TA:) hence, حَرِيسَةُ الجَبَلِ (S) a sheep, or goat, that is overtaken by the night before its return to its nightly resting-place, and is stolen from the mountain: (Msb:) or a sheep, or goat, that is stolen, of those that are guarded, or kept, in the mountain: or, as some say, from حَارِسٌ applied ironically to a thief: (Mgh:) pl. حَرَائِسُ (S, K.) Hence the saying, (TA,) لَا قَطْعَ فِى حَرِيسَةِ الجَبَلِ (tropical:) [There shall be no amputation of the hand for the sheep, or goat, that is stolen by night from the mountain]. (A, TA.) IF says that there are two explanations of the expression حريسة الجبل: some make it to signify theft, or the thing stolen, (السَّرِقَةُ,) itself: others make the meaning to be, that there shall be no amputation for [stealing] what is guarded, or kept, in the mountain, because it is not a place well protected: ISk says that الحَرِيسَةُ signifies السَّرِقَةُ. (Msb.) b3: A wall of stones, made for sheep, or goats, (K,) to guard them. (TA.) حَارِسٌ Guarding, keeping, or preserving; a guardian, or keeper: (S, Mgh, Msb:) pl. ↓ حَرَسٌ (Mgh, Msb, K) [or this is rather a quasi-pl. n.] and حُرَّاسٌ (Msb, K) and [pl. of pauc.] أَحْرَاسٌ. (K.) ↓ حَرَسٌ also signifies The guards of a Sultán; (S, * Msb, K TA;) and so حُرَّاسٌ: (S, K:) the former is thus used as a gen. n.: (S, Msb:) and the n. un. is ↓ حَرَسِىٌّ: (S, Msb, K:) you do not say حَارِسٌ unless you mean to denote thereby the signification of guarding, or keeping, without the quality of a gen. n. (S, Msb.) b2: Also (tropical:) A thief; used in this sense ironically; (A, Mgh, TA;) because they found guardians to be thieves; (A, TA;) and so ↓ مُحْتَرِسٌ: (TA:) pl. of the former, حُرَّاسٌ. (A.) مُحْتَرَسٌ [pass. part. n. of 8]. You say, مُحْتَرَسٌ مِنْ مِثْلِهِ وَهْوَ حَارِسٌ [From such as he does one guard himself, whereas he is a guardian]: a prov.: (S, K:) alluding to him who finds fault with a bad man when he is himself worse than he: (K:) or to him who is intrusted with the guarding of a thing when one is not secure from his being unfaithful with respect to it. (TA.) [See also Freytag's Arab. Prov., ii. 706.]

مُحْتَرِسٌ: see حَارِسٌ, last signification.

ذكر

1 ذَكَرَهُ, [aor. ـُ inf. n. ذِكْرَى, (S, A, Msb,) which is fem., (Msb,) and imperfectly decl., (S,) and ذِكْرٌ (A, K) [and ذُكْرٌ, or, accord. to EtTebreezee, (Ham p. 26,) the latter of these two but not the former, or, as is said in the Msb., both are properly substs., and a distinction is made between them, as will be shown below,] and تَذْكَارٌ, (K,) He preserved it in his memory: (K, * TA:) he remembered it; (S, A;) as also ذَكَرَهُ بِقَلْبِهِ [to distinguish it from ذَكَرَ in a sense afterwards to be explained], (S, Msb,) and ↓ تذكّرهُ; (S, A;) and ↓ اِدَّكَرَهُ (S, K, TA,) originally اِذْتَكَرَهُ (S,) and اِذَّكَرَهُ (TA, and so in the CK,) and اِذْدَكَرَهُ (K,) and ↓ استذكرهُ, (Az, K,) signify the same as تذكّرهُ (K) [as explained above]: ↓ تذكّرهُ signifies also he became reminded of it; (Msb;) [and so ↓ ادّكرهُ and its variations: and ↓ استذكرهُ seems properly to signify, as also ↓ تذكرّهُ, he recollected it; or called it to mind: and he sought to remember it: and ↓ استذكر and ↓ تذكّر used intransitively, he sought, or endeavoured, to remember.] Yousay, ذَكَرْتُ الشَّىْءَ بَعْدَ النِّسْيَانِ [I remembered the thing after forgetting]: (S:) and ذَكَرْتُ المَنْسِىَّ and ↓ تَذَكَّرْتُهُ [I remembered the thing forgotten, and I became reminded of it, or I recollected it]: (A:) and بَعْدَ أَمَهٍ ↓ ادّكر, occurring in the Kur [xii. 45, accord. to one reading of the last word], means He remembered [or became reminded] after forgetting. (S) And رَبَطَ فِى

بِهِ حَاجَتِهِ ↓ إِصْبَعِهِ خَيْطًا يَسْتَذْكِرُ [He tied upon his finger a thread or string, seeking to remember, or recollect, or call to mind, thereby the thing that he wanted: such a thread or string is commonly called رَتِيمَةٌ:]: (Az:) and ↓ استذكر is used alone with the like signification [i. e. He sought to remember]: and also signifies He studied a book and preserved it in his memory, accord. to the K; but accord. to other lexicons, he studied a thing in order to remember it, or preserve it in his memory: (TA:) you say, بِدِرَاسَتِهِ ↓ استذكر He sought to remember by his studying of a book. (A.) b2: ذَكَرَ حَقَّهُ, (K,) inf. n. ذِكْرٌ (TA,) He was mindful of his right, or claim; and did not neglect it. (K.) Agreeably with this explanation, the words in the Kur [ii. 231, &c.,] وَاذْكُرُوا نِعْمَةَ اللّٰهِ عَلَيْكُمْ have been rendered And be ye mindful of, and neglect not to be thankful for, the favour of God conferred upon you: like as an Arab says to his companion, اُذْكُرْ حَقِّىعَلَيْكَ Be thou mindful of my claim upon thee; and neglect it not. (TA.) b3: [In like manner also are explained the words] وَاذْكُرُوا مَا فِيهِ in the Kur [ii. 60], And study ye what is in it, and forget it not: or think ye upon what is in it: or do ye what is in it. (Bd.) b4: One says, مَا اسْمُكَ أَذْكُرْ, (Fs and Lb, and so in a copy of the K,) or أَذْكُرْهُ, (so in another copy of the K, and in the TA,) the hemzeh of أَذْكُرْ being disjunctive, (Lb, K,) [in the CK we find مَا اسمُكَ اَذْكِرْهُ بقطعِ الهَمْزَةِ مِنْ اَذْكَر, as though the reading were أَذْكَرْهُ with a disjunctive hemzeh from أَذْكَرَ, which is manifestly wrong,] and with fet-h, because it is the hemzeh of the first person of a triliteral [unaugmented] verb, and with the ر mejzoom, because it is the complement of an interrogative phrase: (Lb:) it is expressive of disapprobation, (Lb, K,) and means, Acquaint me with thy name: [or, lit., what is thy name?] I will remember it, or I will bear it in mind (اذكره): the conditional phrase [if thou tell it to me] is suppressed because unnecessary, on account of frequent usage of the saying, and because what remains is indicative of it: (Lb, MF:) the saying is a prov.; and is also related with the conjunctive hemzeh, [اذْكُرْ, or اذْكُرْ; in which case it is most appropriately rendered, What is thy name? Say: or Tell it] but the reading with the disjunctive hemzeh is that which is commonly known: (TA:) [for]

A2: ذَكَرَهُ, aor. ـُ (TA,) inf. n. ذِكْرَى, fem., [and imperfectly decl,] (Msb,) and ذِكْرٌ and ذُكْرٌ, (TA,) [or the former of these two (which is the most common of all) but not the latter, or, as is said in the Msb, both are properly substs., and a distinction is made between them, as will be shown below,] also signifies He mentioned it; told it; related it; said it; (TA;) and so ذَكَرَهُ بِلِسَانِهِ [to distinguish it from ذَكَرَ in the first sense explained above]. (S, Msb.) You say ذَكَرْتُ لِفُلَانٍ حَدِيثَ كَذَاوَكَذَا I mentioned, or told, or related, to such a one the story of such and such things. (TA.) And ذَكَرَ امْرَأُ بِمَا لَيْسَ فِيهِ [He mentioned, or spoke of, a man as having that attribute which was not in him]. (El-Jámi' es-Sagheer voce مَنْ) b2: And ذَكَرَهُ (assumed tropical:) He magnified Him, namely, God; celebrated, lauded, or praised, Him; asserted his unity; (Zj;) [saying سُبْحَانَ اللّٰهِ, and الحَمْدُ لِلّٰهِ, and اَللّٰهُ أَكْبَرُ; or لَاإِلَاهَ إِلَّااللّٰهُ; or هُوَاللّٰهُ; or the like.] b3: [And, in like manner, (assumed tropical:) He spoke well of him, namely, a man; mentioned him with approbation; eulogized, praised, or commended, him: for ذَكَرَهُ بِالجَمِيلِ, or بِخَيْرٍ

See ذِكْرٌ below.] b4: Also, contr., [for ذَكَرَهُ بِالقَبِيحِ or بِشَرٍّ] (assumed tropical:) He spoke evil of him; men-tioned him with evil words; (Fr;) mentioned his vices, or faults; spoke evil of him behind his back, or in his absence, saying of him what would grieve him if he heard it, but saying what was true; or merely said of him what would grieve him: an elliptical expression in this and in the contrary sense; what is meant being known. (Zj.) One says to a man, لَئِنْ ذَكَرْتَنِى لَتَنْدَمَنَّ, meaning [Verily, if thou mention me] with evil words [thou will assuredly repent]: and in like manner the verb is used in the Kur xxi. 37 and 61: and 'Antarah says, لَاتَذْكُرِى فَرَسِى وَمَا أَطْعَمْتُهُ فَيَكُونَ جِلْدُكَ مِثْلَ جِلْدِ الأَجْرَبِ meaning Mention thou not reproachfully [my horse, and what I have given him for food, for, if thou do, thy skin will be like the skin of the scabby]: (Fr, T:) but AHeyth disallows this signification of the verb, and explains the saying of 'Antarah as meaning, Be not thou fond of mentioning my horse, and my preferring him before the family. (T, TA.) b5: ذَكَرَ فُلَانَةَ, inf. n ذِكْرٌ, [expressly said to be] with kesr, [so in the CK, and I think it the right reading,] or ذَكْرٌ, [so in a MS. copy of the K, and in the TA,] with fet-h, [so in the TA,] He demanded such a one in marriage: or he addressed himself to demand her in marriage: (K:) [as though the mentioning a woman implied a desire to demand her in marriage:] it occurs in one of these two senses in a trad. (TA.) A3: ذَكَرَهُ, inf. n. ذَكْرٌ, with fet-h, He struck him upon his penis. (K.) 2 ذكّرهُ إِيَّاهُ, (S, A, * Msb, K,) and ذكّرهُ بِهِ, (Kur xiv. 5, &c.,) inf. n. تَذْكِرَةٌ (A, TA) and تَذْكِيرٌ, (K, TA,) and quasi-inf. n. ↓ ذِكْرَى imperfectly decl.; (A, * K, * TA;) and ايّاهُ ↓ اذكرهُ; (S, Msb, K;) He reminded him of, or caused him to remember, him, or it. (S, Msb, K.) b2: And ذكّر, (TA,) inf. n. تَذْكِيرٌ (K) [and تَذْكِرَةٌ also, as in the Kur xx. 2], He exhorted; admonished; exhorted to obedience; gave good advice, and reminded of the results of affairs; reminded of what might soften the heart, by the mention of rewards and punishments. (K, TA.) Thus the verb is used in the Kur lxxxviii. 21. (TA.) A2: Also ذكّرهُ, inf. n. تَذْكِيرُ, He made it (a word) masculine; contr. of أَنَّثَهُ. (S, * Msb, K. *) b2: In the Kur [ii. 282], فَتُذَكِّرَ إِحْدَاهُمَا الأُخْرَى is said by some to signify (assumed tropical:) That one of them may make the other to be in the legal predicament of a male: [meaning that both of them together shall be as one man:] or, accord. to others, one of them may remind the other. (TA.) b3: It is said in a trad., فَذَكِّرُوهُ ↓ القُرْآنُ ذَكَرٌ (tropical:) The Kur-án is eminently excellent [lit., masculine]: therefore do ye hold it and know it and describe it as such. (K, TA. [In the CK, for ذَكَرٌ is put ذِكْرٌ.]) b4: [Hence,] ذكّرهُ, (TA,) inf. n. تَذْكِيرٌ, (K,) He put to it, namely a sword, (TA,) and the head of an axe &c., (K,) an edge of steel. (K, * TA.) [See ذُكْرَةٌ.]3 ذاكرهُ, (MA,) inf. n. مُذَاكَرَةٌ, (KL;) He called to mind with him (MA, KL) a story, or discourse, or the like, (MA,) or a thing. (KL.) b2: [And hence, He conferred with him.]4 أَذْكَرَ see 2.

A2: اذكر also signifies He (a man [or other]) begat a male. (TA from a trad.) and اذكرت She (a woman, S, A, or other female, TA) brought forth a male, (S, A, K,) or males. (Mgh.) It is said in a prayer for a woman in labour, أَيْسَرَتْ وَأَذْكَرَتْ May she have an easy birth, and may she bring forth a male child. (A.) And you say also, اذكرت بِهِ (assumed tropical:) She brought him forth a male, and hardy: (TA from a trad.:) or a male, and sharp and cunning. (Mgh.) 5 تَذَكَّرَ see 1, in five places, in the first and second sentences. b2: [Also It (a word) was, or became, or was made, of the masculine gender; contr. of تأنّث.]6 تذاكروا They called to mind [a story, or discourse, or the like, or a thing,] one with another. (KL. [See 3.]) b2: [And hence, They conferred together.]8 اِدَّكَرَ and اِذَّكَرَ and اِذْدَكَرَ: see 1, in three places, in the first and second sentences.10 إِسْتَذْكَرَ see 1, in six places, in the first and third sentences.

ذَكْرٌ: see ذِكْرٌ: A2: and ذَكِيرٌ.

ذُكْرٌ: see ذِكْرٌ, in six places.

A2: سَيْفٌ ذُو ذُكْرٍ, or ↓ ذُكُرٍ, (as in different copies of the S,) and أَذْكِرَةٍ, [which is the pl.,] (A,) (tropical:) A cutting, or sharp, sword. (S, A.) [See ذُكْرَةٌ.]

ذِكْرٌ (Yoo, A'Obeyd, Yaakoob, S, M, A, Msb, K) and ↓ ذُكْرٌ, (Yoo, A'Obeyd, Yaakoob, S, A, Msb, K, TA,) or the latter only in the first of the senses here to be explained, (Fr, Msb, TA,) and the latter only is mentioned in this sense in the Fs, (TA,) and is said by El-Ahmar to be of the dial. of Kureysh, (TA,) [both said in the Msb to be simple substs., though many hold them to be inf. ns.,] and ↓ ذَكْرٌ, accord. to one of the expositors of the Fs, but this is strange, (TA,) and ↓ ذِكْرَةٌ (S, M) and ↓ ذُكْرَةٌ (M, TA) and ↓ ذِكْرَى, (S, M, [see 1, first sentence,]) and also دِكْرٌ (S) and دُكْرٌ, mentioned by ISd as of the dial. of Rabee'ah, but held by him to be of weak authority, (TA,) Remembrance; (S, M, A, Msb, K, &c.;) the presence of a thing in the mind: (Er-Rághib:) also termed ذِكْرٌ بِالقَلْبِ, (Msb, TA,) to distinguish it from ذِكْرٌ in another sense, to be explained below: (TA:) he pl. of ↓ ذِكْرَةٌ is ذِكَرٌ, (M,) also said to be pl. of ↓ ذِكْرَى. (MF, art. احد.) You say, ↓ اِجْعَلْهُ مِنْكَ عَلَى ذُكْرٍ and ذِكْرٍ in the same sense, Place thou him, or it, in thy remembrance. (S.) And أَجْعَلَهُ مِنِّى

↓ عَلَى ذُكْرٍ, and ذِكْرٍ, I will not forget him, or it. (A.) And ↓ مَا زَالَ مِنِّى عَلَى ذُكْرٍ, and ذِكْرٍ (K,) or the former only, (Fr, Msb, TA,) He, or it, did not cease to be in my remembrance; (K;) I did not forget him, or it. (Fr, TA.) and ↓ أَنْتَ مِنِّى عَلَى ذُكْرٍ Thou art in my mind. (ISd, Lb.) b2: The words in the Kur [xxix. 44]

وَلَذِكْرُ اللّٰهِ أَكْبَرُ admit of two explanations: The remembrance of God is better for a man than a man's remembrance of a man: and the remembrance of God is better as more efficacious in forbidding evil conduct than is prayer. (TA.) b3: ذِكْرٌ also signifies Memory; a certain quality of the mind, by which a man is able to remember what he cares to know; like حِفُظٌ, except that this latter term is used with regard to the preservation of a thing [in the mind], whereas the former is used with regard to calling it to mind. (Er-Rághib.) A2: Also ذِكْرٌ (Er-Rághib, Msb, TA) and ↓ ذُكْرٌ, (Msb, TA,) or the former only accord. to Fr, (Msb, TA,) and ↓ ذِكْرَى (Msb,) The mention, telling, relating, or saying, of a thing: said by some to be contr. of صَمْتٌ: (TA:) and also termed ذِكْرٌ بِاللِّسَانِ (Msb, TA,) to distinguish it from ذِكْرٌ in the sense first explained above. (TA.) b2: Also ذِكْرٌ (assumed tropical:) The praise, and glorification, of God; the celebration, or declaration, of his remoteness, or freedom, from every impurity or imperfection, or from everything derogatory from his glory; or the saying سُبْحَانَ, اللّٰهِ, [and الحَمْدُ لِلّٰهِ, and أَللّٰهُ أَكْبَرُ,] and لَا إِلَاهَ إِلَّا اللّٰهُ, [&c., see 1,] and uttering all the forms of his praise: a reading, or reciting, of the Kur-án: a thanking [God]: obedience [to God]: (Abu-l- 'Abbás:) prayer to God; (K;) supplication. (Abu-l-'Abbás, K.) b3: Also (tropical:) Praise, or eulogy, or good speech, of another. (S, * K, * TA.) b4: [And, accord. to some, (tropical:) Dispraise, or evil speech. See 1.]

b5: Also (assumed tropical:) A thing that is current upon the tongue. (K.) b6: (tropical:) Fame; renown; report; reputation; (S, A, K;) whether good or evil; (ISd;) as also ↓ ذُكْرَةٌ. (Az, ISd, K.) Thus in the saying, لَهُ ذِكْرٌ فِى النَّاسِ (tropical:) He has fame among the people: in which it has also the signification next following. (A.) b7: (tropical:) Eminence; nobility; honour. (S, A, Msb, K.) So in the Kur [xciv. 4], وَرَفَعْنَا لَكَ ذِكْرَكَ (tropical:) And We have raised for thee thine eminence, or thy nobility, or thine honour: as some say, it means, when I am mentioned, thou art mentioned with Me: and again, in the Kur [xliii. 43], وَ إِنَّهُ لَذِكْرٌ لَكَ وَ لِقَوْمِكَ (tropical:) And verily it (the Kur-án) is an honour to thee and to thy people. (TA.) Also, in the Kur [xxxviii. 1], وَ القُرْآنِ ذِى الذِّكْرِ (tropical:) By the Kur-án possessed of eminence, &c. (S) b8: Also (assumed tropical:) A book containing an exposition of religion, and an institution of religious laws: (K:) any book of the prophets: (TA:) and especially the Kur-án: (MF, TA:) and the تَوْرَاةٌ [or Book of the Law revealed to Moses]: (Aboo-Hureyreh, TA in art. زبر:) and that [law] which is [recorded] in heaven. (Sa'eed Ibn-Jubeyr, TA ubi suprà.) b9: (assumed tropical:) An exhortation; an admonition, or a warning. (Bd in xxxviii. 1.) b10: ذِكْرُ حَقٍّ (tropical:) A written obligation; syn. صَكٌّ: (A, K:) pl. ذُكُورُ حَقٍّ, (A,) or ذُكُورُ حُقُوقٍ. (TA.) You say, لِى عَلَى هٰذَا الأَمْرِ ذِكْرُ حَقٍّ (tropical:) [I have a written obligation to insure this thing]. (A.) A3: See also the next paragraph, in the latter half.

ذَكَرٌ [probably originally signifying “ mentioned,” or “ talked of,” of the measure فَعَلٌ in the sense of the measure مَفْعُولٌ, like نَفَضٌ in the sense of مَنْفُوضٌ, and خَبَطٌ in the sense of مَخْبُوطٌ, and قَبَضٌ in the sense of مَقْبُوضٌ, &c.; and hence the first, and perhaps most others, of the significations here following:] Male; masculine; of the male, or masculine, sex, or gender; contr. of أُنْثَى: (S, A, Msb, K, &c.:) [the corresponding word in Hebrew () has been supposed to have this signification because a male is much “ mentioned,” or “ talked of; ” and it is well known that the Arabs make comparatively little account of a female:] pl. ذُكُورٌ (S, A, Msb, K) and ذُكُورَةٌ (A, Msb, K) and ذِكَارٌ (K) and ذِكَارَةٌ and ذُكْرَانٌ (S, A, Msb, K) and ذِكَرَةٌ: (S, K:) [the last, in one copy of the S, I find written ↓ ذِكْرَةٌ, which, if correct, is a pl. of pauc.: and in the TA, in the same phrase in which it occurs in the S, it is written ↓ ذُكْرَةٌ, and expressly said to be with damm, so that it is a quasi-pl. n.:] the pl. form with و and ن is not allowable. (Msb.) One says, كَمِ الذِّكَرَةُ مِنْ وَلَدِكَ, or ↓ الذِّكْرَةُ, (accord. to different copies of the S,) or ↓ الذُّكْرَةُ, with damm, (accord. to the TA,) How many are the males of thy children? (S, TA.) b2: The male organ of generation; the penis; syn. عَوْفٌ; (S, K, &c.;) of a man: (TA:) or the فَرْج [an equivocal term, but here evidently used in the above-mentioned sense,] of an animal: (Msb:) pl. ذُكُورٌ, (K,) or ذِكَرَةٌ, like عِنَبَةٌ, (Msb,) or ذِكَارَةٌ, (T, TA,) and ↓ مَذَاكِيرُ: (S, Msb, K:) the last contr. to analogy, (S, Msb,) as though used for the sake of distinction between this signification and the one immediately preceding: (S:) or of the same class as مَحَاسِنُ [with respect to حُسْنٌ] and مَلَامِحُ [with respect to لَمْحَةٌ]: (ISd:) Akh says that it is a pl. without a [proper] sing., like عَبَابِيدُ and أَبَابِيلُ: accord. to the T, it has no sing.; or if it have a sing., it is ↓ مُذْكِرٌ, like مُقْدِمٌ, of which the pl. is مَقَادِيمُ; and signifies the parts next to the penis: (TA:) or it signifies the penis with what is around it; [or the genitals;] and is similar to مَفَارِقُ in the phrase شَابَتْ مَفَارِقُ رَأْسِهِ: and قَطَعَ مَذَاكِيرَهُ signified He extirpated his penis. (Mgh.) b3: Applied to a man, (A, K,) it also signifies (tropical:) Strong; courageous; acute and ardent; vigorous and effective in affairs; [and also] stubborn; and disdainful: (TA:) or [masculine, meaning] perfect; like as أُنْثَى is applied to a woman. (T and A in art. انث.) The signification of “ strong, courageous, and stubborn,” and the significations which the same word has when applied to rain and to a saying, are assigned in the K to ↓ ذِكْرٌ; but [SM says,] I know not how this is; for in the other lexicons they are assigned to ذَكَرٌ. (TA.) You say, لَا يَفْعَلُهُ إِلَّا ذُكُورَةُ الرِّجَالِ (tropical:) [None will do it but such as are strong, &c., of men]. (A.) b4: Applied to iron, (tropical:) Of the toughest and best quality, (K,) and strongest; (TA;) contr. of أَنِيثٌ; (S;) [iron converted into steel;] as also ↓ ذَكِيرٌ. (K.) [See also ذُكْرَةٌ.] b5: Applied to a sword, (tropical:) Having مَآء

[i. e., diversified wavy marks, streaks, or grain]; (S;) as also ↓ مُذَّكَّرٌ: (S, K:) or of which the edge is of steel (حَدِيدٌ ذَكَرٌ) and the مَتْن [or middle of the broad side] of soft iron; of which the people say that they are of the fabric of the Jinn, or Genii: (A'Obeyd, S:) or ↓ مُذَكَّرُ signifies having a sharp iron blade or edge: (As:) the pl. of the former is ذُكُورٌ. (Ham p. 168.) b6: ذُكُورُ البُقُولِ (tropical:) Herbs, or leguminous plants, that are hard and thick: (TA voce عُشْبٌ:) or that are thick, and inclining to bitterness: (S, TA:) like as أَحْرَارُهَا signifies such as are slender and sweet: (TA:) or the former signifies such as are thick and rough. (AHeyth.) b7: ذُكُورَةُ الطِّيبِ, (K,) and ذُكُورُهُ, and ذِكَارَتُهُ, (TA,) (tropical:) Perfume proper for men, exclusively of women: i. e., (TA,) that leaves no stain; (K, * TA;) that becomes dissipated; such as musk, and aloes-wood, and camphire, and غَالِيَة, and ذَرِيرَة. (TA.) [See the contr., طِيبٌ مُؤَنَّثٌ, in art. انث.] b8: ذَكَرٌ applied to the Kur-án signifies (tropical:) Eminently excellent. (K.) See 2. b9: Applied to a saying, (tropical:) Strong and firm: and in like manner to poetry. (A.) b10: The Arabs disliked a she-camel's bringing forth a male; and hence they applied the term ذَكَرٌ, met., to (tropical:) Anything disliked. (A.) b11: [Thus,] applied to rain, it signifies (tropical:) Violent; (A, K;) falling in large drops. (K.) They said, أَصَابَتِ الأَرْضَ ذُكُورُ الأَسْمِيَةِ (tropical:) Rains bringing intense cold and torrents fell upon the earth. (A.) b12: Applied to a day, (tropical:) [Severe; distressing; hard to be borne: see also مُذَكَّرٌ]. (A.) b13: IDrd says, I think that the name الذكر [so in the TA, without any syll. signs; app. الذَّكَرُ] is applied by some of the Arabs to السِّمَاكُ الرَّامِحُ [or the star Arcturus]. (TA.) ذَكُرٌ: see ذَكِيرٌ.

ذَكِرٌ: see ذَكِيرٌ.

سَيْفٌ ذُو ذُكُرٍ: see ذُكْرٌ.

ذَكْرَةٌ: see مُذَكَّرٌ.

ذُكْرَةٌ: see ذِكْرٌ, in two places: A2: and ذَكَرٌ, in two places.

A3: Also (tropical:) A piece of steel that is added [to the edge of a sword and] to the head of an axe &c. (K, * TA.) b2: And (tropical:) Sharpness of a sword: [see also ذُكْرٌ:] and of a man. (S, A, K.) You say, ذَهَبَتْ ذُكْرَةُ السَّيْفِ, and ذُكْرَةُ الرَّجُلِ, (tropical:) The sharpness of the sword, and the sharpness of the man, went. (S, A.) ذِكْرَةٌ: see ذِكْرٌ, in two places: A2: and ذَكَرٌ, in two places.

ذَكَرَةٌ: see مُذَكَّرٌ.

ذَكِرَةٌ: see مُذَكَّرٌ.

ذِكْرَى: see ذِكْرٌ, in three places. b2: Remembrance with the reception of exhortation: so in the following passage of the Kur [xlvii. 20], فَأَنَّى لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَاهُمْ [Then how, that is, of what avail, will be to them their remembrance with the reception of exhortation when it (the hour of the resurrection) cometh to them: or] how will it be to them when it (the hour) cometh to them with their remembrance and their reception of exhortation: (K, * TA:) i. e., this will not profit them. (TA.) b3: Repentance: so in the Kur [lxxxix. 24], وَأَنَّى لَهُ الذِّكْرَى, i. e. And how shall he have repentance? (K, TA.) b4: A reminding, or causing to remember: so in the Kur viii. 1, and xi. 121, (K,) and li. 55. (Fr.) See 2. b5: An admonition: so in the Kur xxxviii. 42, and xl. 56. (K.) b6: A being reminded, or caused to remember: so in the Kur [xxxviii. 46], in the phrase ذِكْرَى الدَّارِ Their being reminded of, or caused to remember, the latter abode, and being made to relinquish worldly things, or not to desire them: (K:) or it may mean their remembering much the latter abode. (B, TA.) ذَكِيرٌ A man possessing an excellent memory. (S.) b2: Also, (Az, K,) and ↓ ذَكْرٌ, (accord. to a MS. copy of the K, and so, as is said in the TA, accord. to the method of the author of the K,) or ↓ ذَكِرٌ, (accord. to the CK,) and ↓ ذَكُرٌ and ↓ ذِكِّيرٌ, (K,) (tropical:) A man possessing ذِكْر, (K,) i. e., fame, or renown: or glory, or boastfulness. (TA.) A2: See also ذَكَرٌ, in the latter half of the paragraph.

ذِكِّيرٌ: see the next preceding paragraph.

ذُكَّارَةٌ The males of palm-trees. (K.) ذَاكِرٌ [act. part. n. of 1]. b2: مَا حَلَفْتُ بِهِ ذَاكِرًا وَلَا

آثِرًا: see art. اثر.

أَذْكَرُ (tropical:) More, and most, sharp, (S, TA,) acute and ardent, vigorous and effective in affairs. (TA.) Mohammad used to go round to his wives in one night, and to perform the ablution termed غُسْل for his visit to every one of them; and being asked wherefore he did so, he answered, إِنَّهُ أَذْكَرُ (tropical:) It is more, or most, sharp [or effective]; syn. أَحَدُّ. (S, TA, from a trad.) And it was said to Ibn-Ez-Zubeyr, when he was prostrated, وَاللّٰهِ مَا وَلَدَتِ النِّسَآءُ أَذْكَرَ مِنْكَ (tropical:) By God, women have not brought forth one more acute and ardent and vigorous and effective in affairs than thou. (TA from a trad.) تَذْكِرَةٌ an inf. n. of 2. (A, TA.) b2: [and hence,] A thing by means of which something that one wants [or desires to remember] is called to mind; a memorandum. (S, K, TA.) b3: [A biographical memoir. b4: And, in the present day, Any official note; such as a passport; a permit; and the like.]

مَذْكَرٌ A place of remembrance: pl. مَذَاكِرُ: whence المَذَاكِرُ in a trad., app. meaning The black corner or stone [of the Kaabeh]. (TA.) مُذْكَرٌ: see its fem., with ة, voce مُذَكَّرٌ.

مُذْكِرٌ A woman [or other female (see 4)] bringing forth a male: (S, K:) or a woman that brings forth men-children. (TA in art. رجل.) b2: And (tropical:) A desert that produces herbs, or leguminous plants, of the kind called ذُكُور. (As. [See ذَكَرٌ: and see also مِذْكَارٌ.]) b3: and (tropical:) A road that is feared. (A, K.) b4: See also مَذَكَّرٌ, in two places. b5: And see ذَكَرٌ, in the former half of the paragraph.

مُذَكَّرٌ [A masculine word; a word made mas-culine]. b2: مُذَكَّرَةٌ A she-camel resembling a hecamel in make and in disposition. (S.) and also, (K, TA,) or ↓ مُذْكَرَةٌ, (accord. to the CK,) A woman who makes herself like a male; (K;) as also ↓ ذَكَرَةٌ, (L, and so in a copy of the K,) or ↓ ذَكِرَةٌ, (so in another copy of the K, and in the TA,) or ↓ ذَكْرَةٌ, (so in the CK,) and ↓ مُتَذَكِّرَةٌ. (K.) b3: مُذَكَّرَةُ الثُّنْيَا A she-camel having a large head, (K, TA,) like that of a he-camel: (TA:) because her head is one of the parts that are excepted in the game of chance [called المَيْسِر] for the man who has sold her: [therefore those parts are termed الثُّنْيَا:] (K:) or resembling the make of the male in [the largeness of] the head and legs. (Th, M in art. ثنى.) b4: And يَوْمٌ مُذَكَّرٌ (tropical:) A day that is severe, distressing, or hard to be borne; as also ↓ مُذْكِرٌ: (K, TA:) or in which a severe fight, or slaughter, has taken place. (A, TA.) [See also ذَكَرٌ, last sentence but one.]

b5: And دَاهِيَةٌ مُذَكَّرَةٌ (tropical:) A severe calamity or misfortune; (A, K;) and so ↓ مُذْكِرٌ [without ة because it is from this epithet applied to a she-camel as meaning "bringing forth a male;" for her doing so was disliked, as has been mentioned voce ذَكَرٌ]: (K:) or the latter means which none can withstand but strong, courageous, stubborn men. (TA.) A2: See also ذَكَرٌ, in two places, in the latter half of the paragraph.

مِذْكَارٌ A woman [or other female] that usually brings forth males. (S, K.) And A man who usually begets male children. (TA.) b2: Also (tropical:) Land that produces herbs, or leguminous plants, such as are termed ذُكُور: (A, TA: [see مُذْكِرٌ, and ذَكَرٌ:]) or that does not produce [anything]: but the former signification is the more common. (TA.) b3: And فَلَاةٌ مِذْكَارٌ (tropical:) A terrible desert; (As, A, K;) that is not traversed but by strong, courageous, stubborn men. (As, K.) مَذْكُورٌ [pass. part. n. of 1]. b2: (assumed tropical:) A man praised, or spoken of well. (TA.) b3: لَمْ يَكُنْ شَيْئًا مَذْكُورًا, in the Kur [lxxvi. 1], means [accord. to some] When he was not a thing existing by itself, though existing in the knowledge of God. (TA.) مَذَاكِيرُ said to be an anomalous pl. of ذَكَرٌ in a sense pointed out above: see the latter word. (S, Msb, K. *) مُتَذَكّرَةٌ: see مُذَكَّرٌ.

عقد

1 عَقَدَ الحَبْلَ, (S, Mgh, L, Msb, K, &c.,) aor. ـِ (L, Msb, K,) inf. n. عَقْدٌ (Mgh, L, Msb) and تَعْقَادٌ [of which see an ex. in a verse cited voce رَتَمٌ, and which is properly an intensive or a frequentative form]; and ↓ عقّدهُ [which is also intensive or frequentative, inf. n. تَعْقِيدٌ]; and ↓ اعتقدهُ; (L;) He tied the cord, or rope; knit it; complicated it so as to form a knot or knots; tied it in a knot or knots; tied it firmly, fast, or strongly; contr. of حَلَّهُ; (L;) syn. شَدَّهُ: (K:) the etymologists assert that the primary signification of عَقْدٌ is the contr. of حَلٌّ: that it was afterwards used in relation to sales, or bargains, contracts, &c.: and then, in relation to a firm determination of the mind. (MF.) [عَقَدَ لَهُ لِوَآءً He tied for him a banner, to a spear, is said of a man on appointing him to a command.] and one says, عَقَدَ حَبْلَهُ meaning (assumed tropical:) He exerted and prepared himself for action &c.: and لَا يَعْقِدُ الحَبْلَ (assumed tropical:) He is incompetent, or lacks power or ability, to do a thing, by reason of his abject state. (L.) b2: عَقَدَ البَيْعَ, and العَهْدَ, (S, L, Msb, * K, &c.,) and اليَمِينَ, (L, Msb,) aor. as above, (L, K,) inf. n. عَقْدٌ; (L;) and العَهْدَ ↓ عقّد, (L,) and اليَمِينَ, (L, Msb,) which latter form of the verb has a more energetic signification; (Msb;) He concluded, settled, confirmed, or ratified, the sale, or bargain, and the contract, compact, covenant, agreement, or league, (L, Msb, K,) and the oath. (L, Msb.) In the phrase وَالَّذِينَ عَقَدَتْ

أَيْمَانُكُمْ, or ↓ عَقَّدَتْ, or ↓ عَاقَدَتْ, accord. to different readings, in the Kur [iv. 37], by the verb is meant ratification; and by ايمانكم, your oaths, or your right hands: (L:) [i. e., accord. to the first and second readings, the meaning is, and those whose contracts, or the like, (عُهُودَهُمْ being understood,) your oaths, or your right hands, have ratified: and accord. to the third reading, and those with whom (هُمْ being understood) your oaths, or your right hands have ratified a contract, or the like.] One says also, عَقَدَ عَلَيْهِمْ عُقُودًا He imposed upon them obligations. (L.) And عَقَدَ الجِزْيَةَ فِى عُنُقِهِ He imposed upon himself the obligation to pay the [tax called] جزية. (L, from a trad.) And عَقَدْتُ عَلَيْهِ فِى كَذَا, and فى كذا ↓ عَاقَدْتُهُ, I obliged him to do such a thing, by taking, or exacting, from him an engagement, or a security. (L.) عَقَدَ قَلْبَهُ عَلَى الشَّىْءِ [He settled, or determined, his heart, or mind, firmly upon the thing; (see the first sentence of this art.; and see also عَزَمَ;)] he held, adhered, or clave, to the thing [with his heart, or mind; he knit his heart to it]. (L.) See also 8. b3: عَقَدَتْ بِذَنَبِهَا, said of a she-camel, (S, O, L,) She twisted her tail, as though tying it in a knot: (L:) this she does to make it known that she has conceived. (S, O, L.) b4: عَقَدَ لِحْيَتَهُ He dressed his beard so as to make it knotted, and crisp, or curly: this they used to do in wars, and their doing so was forbidden by the Prophet: (O, L:) they did it from a motive of pride and self-conceit. (L.) b5: عَقَدَ نَاصِيَتَهُ [lit. He knotted his forelock] means (assumed tropical:) he was angry, and prepared himself to do evil, or mischief. (A, O, L.) [See 2.] b6: عَقَدَ عُنُقَهُ

إِلَيْهِ (assumed tropical:) He had recourse, betook himself, or repaired, to him, for refuge, or protection; (O, L, K; *) heard by Is-hák Ibn-Faraj from an Arab of the desert: (L:) and so عَكَدَهَا. (O.) b7: عَقَدَ, (K,) or عَقَدَ بِأَصَابِعِهِ, (O,) or عَقَدَ الحِسَابَ, (MA,) aor. ـِ (O, TA,) inf. n. عَقْدٌ, (TA,) He numbered, counted, or reckoned, (M, A, O, K,) with his fingers [by bending their tips down upon the palm, one after another, commencing with the little finger, and then by extending them in like manner]. (MA, O.) b8: عَقَدَ فَمُ الفَرْجِ عَلَى المَآءِ [The mouth of the vulva closed upon the sperma of the male]. (O.) b9: عُقِدَتِ السِّبَاعُ (assumed tropical:) The beasts, or birds, of prey were restrained from injuring the cattle, and the like, by means of charms and talismans. (L, from a trad.) b10: عَقَدَ التَّاجَ فَوْقَ رَأْسِهِ, and ↓ اعتقدهُ, He put the crown upon his head. (L.) b11: عَقَدَ البِنَآءَ, (A, L,) [aor. ـِ inf. n. عَقْدٌ; (L;) and ↓ عقّدهُ, (A, O, L, K,) inf. n. تَعْقِيدٌ; (L;) He arched [or vaulted] the building, or structure. (A, O, L, K.) b12: And عَقَدَ البِنَآءَ بِالجِصِّ, aor. ـِ inf. n. عَقْدٌ, He cemented the building, or structure, with gypsum. (L.) b13: عَقَدَ ثَمَرَهُ, said of a plant, (M in art. ثمر,) or ↓ عقّدهُ, (K in that art., [in the CK عقّد ثَمَرُهُ,]) and عَقَدَ alone, (A, O, K, in art. حبل, [see 4 in that art. and also in art. علف,]) [It organized and compacted, or compactly organized, its fruit; and in like manner each verb is said of a fruit in relation to a fruit-stone, such as that of a date, and of a peach, &c.]. b14: لَا تَعْقِدُ عَلَيْهِ السَّائِمَةُ شَحْمًا وَلَا لَحْمًا [The pasturing cattle will not make upon it fat nor flesh], said of a pasturage. (O in art. ضرع.) b15: عَقَدَ الشَّحْمُ The fat became formed and compacted, and became apparent. (L.) b16: عَقَدَ, (S, M, A, L, [in the O عَقِدَ, which is app. a mistranscription,]) aor. ـِ (M, L,) inf. n. عُقُودٌ; (A;) and ↓ تعقّد; (Ks, S, O, L, K;) and ↓ انعقد; (M, A, L;) said of rob, (Ks, S, O, M, A,) and of tar, (Ks, S, O,) and of honey, (M, A, O,) and of expressed juice of fresh ripe dates, (K,) and the like, (Ks, S, M, O,) [generally meaning when boiled,] It thickened; became thick, or inspissated. (Ks, S, M, A, O, L, K.) b17: [Hence, app.,] عَقَدَ بَطْنُهُ [His belly became constipated]. (M voce صَرَبَ, q. v.) A2: عَقِدَت, said of a bitch, (TK,) [aor. ـَ inf. n. عَقَدٌ, (O, L, K,) Her vulva clung fast to the head of the قَضِيب of the dog. (O, L, K, TK.) b2: عَقِدَ, said of the tongue, (S, O, K, *) aor. ـَ (S, [in the O عَقِدَ, an evident mistake,]) inf. n. عَقَدٌ, (S, O,) It had in it an impediment. (S, * O, * L, K. *) And, said of a man, He had an impediment in his tongue; was unable to speak freely; was tongue-tied. (TA.) b3: Also, said of sand, It became moistened in consequence of much rain [so as to cohere]. (L.) 2 عَقَّدَ see 1, first sentence. [Hence,] عَقَّدُوا النَّوَاصِىَ [They tied the forelocks of their horses in knots] on an occasion of war, or battle; it being customary on such an occasion to do thus to the hair of the mane and that of the tail. (W p. 140.) b2: See again 1, former half,. in two places: b3: and latter half also in two places. b4: See also 4. b5: عقّد كَلَامَهُ He rendered his speech, or language, obscure. (A, L.) And فِى كَلَامِهِ تَعْقِيدٌ In his speech, or language, is obscurity. (A.) 3 عَاقَدْتُهُ عَلَى كَذَا, (Msb,) inf. n. مُعَاقَدَةٌ, (S, O, L,) I united with him in a contract, a compact, a covenant, an agreement, a league, a treaty, or an engagement, or I covenanted with him, respecting, or to do, such a thing. (S, * O, * L, * Msb.) b2: See also 1, former half, in two places.4 اعقدهُ; (Ks, S, M, A, O, K;) and ↓ عقّدهُ, (S, O, L, K,) inf. n. تَعْقِيدٌ; (S, O, K;) but the former is the more approved, (L,) He thickened it; caused it to become thick, or inspissated; (Ks, S, M, A, O, K;) by boiling it; (O, K;) namely, rob, (Ks, S, O, M, L,) and tar, (Ks, S, O,) and honey, (M, A, O,) and the like. (Ks, S, M, O.) 5 تعقّد: see 7, first sentence. b2: See also 8, last quarter. b3: تَعَقَّدَتْ قَوْسُ قُزَحَ The rainbow became like a constructed arch (O, L, K) in the sky. (O, L.) And in like manner تعقّد is said of a collection of clouds (سَحَاب). (A, L.) b4: تَعَقُّدٌ in a well is The projecting of the lower part of the interior casing of stone, and the receding of the upper part thereof as far as the اِتِّسَاع of the well, (O, L, K,) which is its جِرَاب [app. here meaning the main portion of the well, from the water, or a little above this, to the mouth; this portion, it seems, being without casing]: (O, L:) thus expl. by El-Ahmar. (O.) b5: تعقّد said of sand, [as also ↓ انعقد, (S and O and K voce سَلَاسِلُ,)] It became accumulated, or congested. (S, K. *) And the former said of moist earth, It became contracted, and compacted in lumps. (L.) b6: And تعقّدت القَرْحَةُ [The wound, or ulcer, formed itself into a knot, or lump]. (K in art. جرذ: see 1 in that art.) b7: تعقّد said of rob, and of tar, and the like: see 1, last quarter.6 تعاقدوا They united in a contract, a compact, a covenant, an agreement, a league, a treaty, or an engagement, (S, O, K,) فِيمَا بَيْنَهُمْ [respecting the matter between them]. (S, O.) b2: تعاقدت الكِلَابُ The dogs stuck fast together in coupling. (S, O, K.) 7 انعقد, said of a cord, or rope, (S, O, L, Msb,) as also ↓ تعقّد, (S, * O, * L,) [but the latter has an intensive or a frequentative signification,] It became tied, knit, complicated so as to form a knot or knots, tied in a knot or knots, tied firmly or fast or strongly. (L.) b2: And the former, said of a sale or bargain, and of a contract or compact or the like, (S, O, L,) It was, or became, concluded, settled, confirmed, or ratified. (L.) One says, انعقد النِّكَاحُ بَيْنَ الزَّوْجَيْنِ The marriage was, or became, concluded, settled, &c., between the husband and wife. (L.) b3: Said of an animal's tail, It became twisted [as though tied in a knot]. (L.) b4: And said of hair, It became knotted, and crisp, or curly. (L.) b5: Said of the date [and other fruit, It became organized and compact, or compactly organized]. (K in art. بسر, &c.) See also 8, latter half. b6: Said of sand: see 5. b7: And said of rob, and of tar, and the like: see 1, last quarter.8 اعتقدهُ: see 1, first sentence: b2: and see also 1 in the latter half. b3: اعتقد كَذَا, (Msb,) or اعتقد كَذَا بِقَلْبِهِ, (S, O,) He settled, or determined, his heart, or mind, firmly upon such a thing; or he held, adhered, or clave, to such a thing with the heart, or mind; i. q. عَلَيْهِ ↓ عَقَدَ القَلْبَ وَالضَّمِيرَ; (Msb;) [he believed, or believed firmly, or was firmly persuaded of, such a thing: this is its most usual meaning;] he was, or became, certain, or sure, of such a thing. (PS.) [It is mostly used in relation to matters of religion, to religious dogmas and the like.] See also عَقِيدَةٌ. b4: اعتقد also signifies He acquired, (S, Mgh, O, L, K,) or bought, (A,) an estate consisting of land, or of land and a house, &c., (S, A, O, L, K,) or other property: (S, A, Mgh, O, L, K:) he collected property. (Mgh, * Msb.) Also, [without any objective complement expressed,] He bought what is termed عُقْدَة, i. e. an estate, or a property, consisting in land or houses. (L.) b5: And اعتقد أَخًا فِى اللّٰهِ He adopted a brother in God. (A.) b6: اعتقد الدُّرَّ, and الخَرَزَ, He made the pearls, and the beads, into a necklace; and in like manner, other things. (L.) A2: اعتقد said of a date-stone, (A,) or other thing, (S, O, L,) [as also ↓ انعقد, which frequently occurs in the lexicons &c. in the sense here following,] It became hard. (S, A, O, L.) b2: and hence, [so in the A,] اعتقد بَيْنَهُمَا الإِخَآءُ Fraternity became true, or sincere, and firmly established, between them two: (A:) and [in like manner]

↓ تعقّد it (i. e. fraternity) became firmly established. (L.) b3: And accord. to Ibn-Buzurj, اعتقد signifies He (a man) closed, or locked, a door upon himself, when in want, that he might die: (O:) thus Sh found in the Book of Ibn-Buzurj, i. e. اعتقد, with ق: (TA in art. عفد:) but others say that it is اعتفد, with ف: (O:) [or] اعتقد and اعتفد signify the same. (K.) 10 استعقدت She (a sow) desired the male. (O, K.) عَقْدٌ [as an inf. n.: see 1. b2: See also أُخْذَةٌ, which is syn. with the inf. n. تَأْخِيذٌ. b3: As a simple subst.,] see عُقْدَةٌ, third sentence. b4: Also A contract, a compact, a covenant, an agreement, a league, a treaty, or an engagement: (Mgh, O, L, K:) pl. عُقُودٌ. (O, L.) Agreeably with this explanation, the pl. is used in the Kur v. 1, as meaning Contracts, &c.: or it there means the obligatory statutes, or ordinances, of God: or, accord. to Zj, the covenants imposed by God, and those imposed mutually by men agreeably with the requirements of religion. (L.) And ↓ مَعَاقِدُ is used in the sense of عُقُودٌ: thus one says, بَيْنَهُمْ مَعَاقِدُ [Between them are contracts, compacts, &c.]. (A.) b5: Also Responsibility, accountableness, or suretiship; syn. ضَمَانٌ. (Ibn-'Arafeh, O, K.) b6: See also مَعْقُودٌ. b7: Also An arch; [and a vault;] a structure that is curved in like manner as are [in many instances] doorways: (A, * O, L, * K:) pl. عُقُودٌ (A, O, L, K) and أَعْقَادٌ [a pl. of pauc.]. (L.) [Hence,] أَعْقَادُ السَّحَابِ The arches of the clouds: sing. عَقْدٌ. (L.) b8: Applied to a he-camel, it means Having the back firmly compacted: (S, O, K:) and so القَرَا ↓ مَعْقُودَةُ applied to a she-camel. (S, A, O.) b9: [And A decimal number; of those numbers of which the first is ten and the last is ninety: (I have not found any satisfactory authority for the orthography of the word in this sense; and have therefore followed the general usage, in mentioning it as عَقْدٌ: in the MA, it is written عِقْدٌ, as from only one MS.; and Freytag has mentioned its pl. under عِقْدٌ; which I hold to be wrong:) the pl. is عُقُودٌ: thus in the A and K in art. عشر, it is said that العَشَرَةُ is the first of the عُقُود.]

عِقْدٌ A necklace; (S, O, Msb, K;) a string upon which beads are strung: (L, TA:) pl. عُقُودٌ: (O, L, Msb, K:) and ↓ مِعْقَادٌ signifies a string upon which beads are strung and which is hung upon the neck of a boy; (O, L, K;) as does عِقْدٌ also: (TA:) and ↓ عُقْدَةٌ, likewise, signifies a kind of necklace. (L.) عَقَدٌ [as an inf. n.: see 1, last four sentences. b2: Also] A twisting in the tail of a sheep or goat, as though it were knotted, or tied in a knot. (L.) And A twisting, or a knottiness, in the horn of a hegoat. (L.) b3: And A canker, corrosion, rottenness, or blackness, (syn. قَادِحٌ,) in teeth. (L.) b4: See also the next paragraph.

A2: And see عَقَدَانٌ.

عَقِدٌ: see أَعْقَدُ. b2: Also, applied to moist earth (ثَرًى), Contracted, and compacted in lumps: [said to be] in this sense a possessive epithet [as distinguished from a part. n.: but see 1, last sentence]. (L.) b3: And [as an epithet in which the quality of a subst. predominates, i. e. used as a subst.,] Sand accumulated, or congested; as also ↓ عَقَدٌ; (S, O, L, K;) the latter accord. to AA: (S, O:) n. un. of each with ة: (S, O, L, K:) pl. أَعْقَادٌ. (L.) See also عَقِصٌ, in two places. b4: رَوْضَةٌ عَقِدَةٌ A meadow of which the herbage is continuous, or uninterrupted. (O.) b5: عَقِدٌ applied to a camel, Short, and patient in endurance of labour: (IAar, O, K:) or, so applied, strong. (TA.) A2: And A kind of tree, the leaves of which consolidate wounds. (K.) عُقْدَةٌ A knot; a tie; (L, Msb;) pl. عُقَدٌ. (L.) [Hence النَّفَّاثَاتُ فِى العُقَدِ: see art. نفث. and العُقْدَةُ meaning (assumed tropical:) The star a Piscium; as being in the place of the knot of the two strings: the same, app., that is called الخَيْطَيْنِ ↓ عَقْدُ, mentioned by Freytag under عِقْدٌ. Hence also] one says, تحلّلت عُقَدُهُ [lit. His knots became loosed, or untied], meaning (assumed tropical:) his anger became appeased. (S, A, O, K.) And فِى عُقْدَتِهِ ضَعْفٌ (assumed tropical:) In his judgment and his consideration of his own affairs is a weakness. (TA.) And حَصِيفُ العُقْدَةِ, occurring in a letter of 'Omar, means (assumed tropical:) [Firm] in judgment, and in the management, conducting, ordering, or regulating, of affairs. (TA in art. حصف.) And فِى لِسَانِهِ عُقْدَةٌ (S, O, L, K *) (assumed tropical:) In his tongue is an impediment [as though it were tied], or a distortion. (L. [See عَقِدَ.]) b2: The knot, tie, or bond, (L,) or the obligation, (O, K,) of marriage, (O, L, K,) and of anything, (O, K,) as a sale and the like: (TA:) and the ratification (O, L, Msb) of marriage (O, Msb) &c., (Msb,) or of anything. (L.) It is said in a trad. relating to prayer, لَكَ مِنْ قُلُوبِنَا عُقْدَةُ النَّدَمِ, meaning [We offer to Thee, from our hearts,] the ratification of the resolution to repent. (L.) b3: A promise of obedience, or vow of allegiance, ratified to persons in acknowlegment of their being prefects, or governors: (O, L, K, * TA:) from عُقْدَةُ الحَبْلِ [the knot, or tie, of the cord or rope]: (O:) thus in the saying, in a trad. of Ubeí, هَلَكَ أَهْلُ العُقْدَةِ [Those who have received the promise of obedience &c. have perished; virtually meaning the same as the saying in the sentence here following]. (L.) And [hence also] The prefecture over, or government of, a town, country, province, or the like: pl. عُقَدٌ: (L, K, TA:) thus in the saying of 'Omar, هَلَكَ أَهْلُ العُقَدِ [The possessors of the prefectures &c. have perished]. (L.) b4: Also A place where a knot, or node, is formed: and [particularly] an uneven juncture (عَثْمٌ) [of a bone] in the arm: (S, O, K:) thus in the saying, جُبِرَتْ يَدُهُ عَلَى عُقْدَةٍ [His arm was set and joined unevenly, so that a node, or protuberance, was produced in the bone]: (S, O:) and in like manner one says, جَبَرَ عَظْمَهُ عَلَى عُقْدَةٍ He set and joined his bone unevenly. (L.) b5: [Hence also A joint, i. e. an articulation, of the fingers: and a bone of a finger, i. e. any one of the phalanges: it is used in both of these senses in the present day: and العُقْدَةُ مِنَ الأَصَابِعِ occurs in the Msb, in art. نمل, in explanation of الأَنْمَلَةُ; which is generally expl. as meaning “ the head of the finger,” or “ the portion in which is the nail. ” (See also مَعْقِدٌ.) b6: A knot, or joint, of a cane and the like. And what is termed A knot in the horn of a mountain-goat (as in the S and K in art. حيد) and the like. b7: A knot in a tree. b8: A node, of a plant, whence a leaf shoots forth: a bud, or gem, of a plant: and any fruit, or produce, of a plant, forming a compact and roundish head; by some termed حَسَكَةٌ, n. un. of حَسَكٌ, q. v. b9: العُقْدَتَانِ signifies The nodes of a planet. (See تِنَّينٌ.) b10: And عُقْدَةٌ signifies also Any small nodous lump; such as the substance of a ganglion; see غُدَّةٌ: and a gland, or glandular body; see غُنْدُبَةٌ. And A knob in a general sense. b11: And hence,] The penis of a dog (IAar, A, O, L, K) compressus in coitu, et extremitate turgens: otherwise it is not thus called: (IAar, O, L:) and when this is the case, the epithet ↓ أَعْقَدُ is applied to the dog. (IAar, O.) A2: Also An estate consisting of land, or of land and a house, or of a house or land yielding a revenue, or of a house and palm-trees, or the like, syn. ضَيْعَةٌ, (S, A, O, L, K,) and عَقَارٌ, which a person has acquired (اِعْتَقَدَهُ) as a possession. (O, L, K.) b2: Any land abounding with herbage (K, TA) and with trees. (TA.) A place abounding with trees or palm-trees; (S;) or with trees and palm-trees; (O, L, K;) or with trees of the kinds called رِمْث and عَرْفَج, or, accord. to some, not of the latter kind, (L, TA,) serving for pasturage: (TA:) or a garden of many palm-trees, surrounded by a wall: and a town, or village, abounding with palm-trees, the crows of which are not made to fly away: (Ibn-Habeeb, L:) [whence] it is said in a prov., آلَفُ مِنْ غُرَابِ عُقْدَةٍ

[More familiar than the crow of a place abounding with trees or palm-trees]; because its crow is not made to fly away, (S, O, L, K, [or, as in some copies of the S and K, does not fly away,]) on account of the abundance of its trees; (K;) [or مِنْ غُرَابِ عُقْدَةَ than the crow of ' Okdeh; for]

عُقْدَة is perfectly decl. as a name for any fruitful land, and is imperfectly decl. as a proper name of a particular land (O, K) abounding with palmtrees. (O.) Also Herbage, or pasturage, sufficient for camels: (O, K:) or a place abounding with herbage, or pasturage, sufficient for cattle. (TA.) And Pasturage such as is termed جَنْبَة, (O, L, K, [in the CK جَنَبَة, and in my MS. copy of the K جُنْبَة,]) remaining from the next preceding year; also termed عُرْوَةٌ: (O, L:) or remains of pasturage: (L:) pl. عُقَدٌ (O, L) and عِقَادٌ. (L.) And accord. to the copies of the K, it signifies also Camels, or cattle, that are constrained to feed upon trees: but [this is evidently a mistake; for] it is said in the L, [as also in the O,] sometimes camels, or cattle, are constrained to feed upon trees, and these [trees] are termed عُقْدَة and عُرْوَة; but while the جَنْبَة exists, the trees are not termed عُقْدَة nor عُرْوَة. (TA.) b3: Also Anything whereby a man feels himself to be well established, and whereon he relies; from the same word signifying “ a garden of many palmtrees, surrounded by a wall; ” because, when a man has this, he considers his condition to be well established: (L, TA:) or a thing, (K, TA,) or an estate consisting of land or of land and a house &c., (عَقَارٌ, O,) in which is a sufficiency for a man: (O, K, TA:) pl. عُقَدٌ. (TA.) A3: See also عِقْدٌ.

عَقَدَةٌ The root of the tongue; (O, K;) as also عَكَدَةٌ [q. v.]; (O;) i. e. the thick part thereof. (TA.) b2: Also n. un. of عَقَدٌ as applied to sand. (S, O, L, K. [See عَقِدٌ.]) عَقِدَةٌ n. un. of عَقِدٌ [q. v.] as applied to sand. (S, O, L, K.) عَقَدَانٌ A species, or sort, of dates; (O, L, K; *) as also ↓ عَقَدٌ. (L.) عَقِيدٌ i. q. ↓ مُعَاقِدٌ, (S, O, K,) One who unites, or joins, in a contract, a compact, a covenant, an agreement, a league, a treaty, or an engagement: (K, TA:) a confederate. (TA.) One says, هُوَ عَقِيدُ الكَرَمِ and اللُّؤْمِ [He is bound by nature to generosity and to meanness]: (S, O, K:) the former is said of him who is by nature generous; and the latter, of him who is by nature mean. (TK.) b2: Also, (S, M, A, O,) and ↓ مُعْقَدٌ, (M,) and ↓ مُعَقَّدٌ, (A,) applied to rob, (S, M, A,) and honey, (M, A, O,) and the like, (S, M, A,) Thick, or thickened, or inspissated. (S, M, A, O. *) عَقِيدَةٌ [A doctrine, or the like, upon which one's mind is firmly settled or determined; or to which one holds, adheres, or cleaves, with the heart, or mind; a belief, or firm belief or persuasion; a creed; an article of belief; a religious tenet; i. e.]

مَا يَدِينُ الإِنْسَانُ بِهِ: (Msb:) [see اِعْتَقَدَ كَذَا, in connection with which it is mentioned in the Msb: pl. عَقَائِدُ: and ↓ مُعْتَقَدٌ signifies the same as عَقِيدَةٌ; pl. مُعْتَقَدَاتٌ: so too does ↓ اِعْتِقَادٌ, an inf. n. used in the sense of a pass. part. n.; pl. اِعْتِقَادَاتٌ.] One says, لَهُ عَقِيدَةٌ حَسَنَةٌ [He has a good belief]; meaning he has an عقيدة free from doubt. (Msb.) [See also مَعْقُودٌ.]

عَاقِدٌ A she-camel that has confessed herself to have conceived; (S, O, K;) or that has closed her vulva upon the sperma of the stallion; (L;) for she then twists her tail as if tying it in a knot, and it is thereby known that she has conceived: (S, O, L:) and a she-camel twisting her tail as if tying it in a knot, (L,) or that has so twisted her tail, (O,) on the occasion of her conceiving; (O, L;) in order that it may be known that she has conceived: (O:) pl. عَوَاقِدُ. (L.) b2: And A she-gazelle having the end of her tail twisted [as if tied in a knot]: or bending her neck in lying down: or raising her head in fear for herself and her young one. (L.) And A gazelle putting his neck upon his rump, (O, L,) having bent it to sleep: (TA:) or having put his neck upon his rump: (K:) pl. as above. (O, L.) b3: And one says, جَآءَ عَاقِدًا عُنُقَهُ, meaning He came twisting his neck by reason of pride. (A, O, L.) b4: عَاقِدٌ is also applied as an epithet to أَقِط [q. v.] meaning That of which the water has gone, and which is thoroughly cooked. (AHát, TA voce كَثْءٌ.) A2: Also The [space called the] حَرِيم [q. v.] of a well; (S, M, O, K;) and what is around it, (مَا حَوْلَهُ, S, M, TA,) i. e. what is around the حريم: in the K [and O], ما حُوْلَهَا, i. e. what is around the well; but the former is the right. (TA.) عِنْقَادٌ: see what next follows.

عُنْقُودٌ and ↓ عِنْقَادٌ (S, O, L, Msb, K, &c.) A raceme, or bunch, (Mgh voce عِثْكَالٌ,) of grapes, (S, O, L, Msb, K,) and the like, (Msb,) as of dates, (Mgh ubi suprà, and ISh in art. ثفرق of the TA,) and of [the fruit of] the أَرَاك, and بُطْم, (O, K,) and the like: (K:) pl. عَنَاقِيدُ. (S, O, L, &c.) أَعْقَدُ A wolf, (O, L, K,) and a dog, and a ram, and any other animal, (L.) having a twisted tail [as though it were tied in a knot]: (O, L, K:) and [the fem.] عَقْدَآءُ, a sheep or goat (شَاة) having a twisted tail as though it were knotted or tied in a knot. (S, * L, K. *) And الأَعْقَدُ signifies The dog; (S, O, L, K;) a well-known name thereof; (S, O, L;) because of his tail's being twisted as though it were tied in a knot. (S, L.) b2: And A crooked tail. (L.) b3: And A stallion [app. of the camels] that raises his tail; which he does by reason of sprightliness. (L.) b4: And A he-goat having a twist, or a knot, in his horn. (L.) b5: For one of its meanings as an epithet applied to a dog, see عُقْدَةٌ, latter half. b6: Also, and ↓ عَقِدٌ, A man having an impediment in his tongue; unable to speak freely; tongue-tied. (S, * O, * L, K. *) b7: And لَئِيمٌ أَعْقَدُ A mean man, of difficult, or stubborn, disposition. (ISk, O, L.) b8: And [the fem.]

عَقْدَآءُ signifies A female slave. (AA, O, K.) مَعْقِدٌ The place of the عَقْد [or tying, &c.,] of a thing: (Msb:) pl. مَعَاقِدُ. (S, O: in which this is similarly explained.) مَعْقِدُ حَبْلٍ signifies The place of a cord, or rope, where it is tied, knit, or tied in a knot or knots. (L.) [Hence,] one says, هُوَ مِنِّى مَعْقِدَ الإِزَارِ [lit. He is, in respect of me, in the place of the tying of the waistwrapper], meaning he is near to me in station, standing, or grade: (S, O, L, K:) and in like manner, مَقْعَدَ القَابِلَةِ: (TA:) مَعْقِدَ الإِزَارِ being an adverbial phrase having a special application, but used as one not having such an application. (L.) b2: And A joint, an articulation, or a place of juncture between two bones. (L. [See also عُقْدَةٌ, in the latter part of the former half.]) b3: أَسْأَلُكَ بِمَعَاقِدِ العِزِّ مِنْ عَرْشِكَ i. e. I ask Thee by the properties wherein consists the title of thy throne to glory, or by the places wherein those properties are [as it were] knit together, properly meaning by the glory of thy throne, is a phrase used in prayer, of which, IAth says, the party of Aboo-Haneefeh disapprove. (L.) b4: For another meaning of the pl., مَعَاقِدُ, see عَقْدٌ.

مُعْقَدٌ: see عَقِيدٌ.

مُعَقَدٌ [Tied in many knots]. One says خُيُوطٌ مُعَقَّدَةٌ [Threads, or strings, tied in many knots]: the latter word being with teshdeed to denote muchness, or multiplicity. (S, O, L.) b2: and [hence] applied to language, (S, O, L, K,) as meaning Rendered obscure: (S, O, L:) or [simply] obscure. (K.) b3: See also مَعْقُودٌ. b4: and see عَقِيد. b5: It also occurs in a trad. as meaning A sort of بُرْد, of the manufacture of Hejer. (L.) مُعَقِّدٌ [Tying a number of knots or many knots: as enchanters used to do. (See نَفَثَ.) b2: and hence,] An enchanter. (A, O, K.) مِعْقَادٌ: see عِقْدٌ.

مَعْقُودٌ A cord, or rope, tied, knit, complicated into a knot or knots, or tied firmly, fast, or strongly. (L.) الخَيْلُ مَعْقُودٌ فِى نَوَاصِيهَا الخَيْرُ, a saying occurring in a trad., means Good fortune cleaves to the forelocks of horses as though it were tied to them. (L.) b2: Also A sale, or bargain, and a contract, a compact, or the like, concluded, settled, confirmed, or ratified. (L.) b3: لَيْسَ لَهُ مَعْقُودٌ means رَأْىٍ ↓ ليس له عَقْدُ [i. e. He has not any settled, or determined, opinion or judgment]. (S, O, K.) b4: بِنَآءٌ مَعْقُودٌ A building, or structure, [arched, or vaulted, or] having arches, like those of [many] doorways; (A, O, K;) as also ↓ مُعَقَّدٌ. (A.) b5: مَعْقُودَةُ القَرَا: see عَقْدٌ.

مُعَاقِدٌ: see عَقِيدٌ.

مُعْتَقَدٌ: see عَقِيدَةٌ.

يَمِينٌ مُنْعَقِدَةٌ An oath to do, or to abstain from doing, a thing in the future. (KT.) يَعْقِيدٌ, asserted by some to be the only word in the language of the measure يَفْعِيلٌ except يَعْضِيدٌ, (O,) Honey thickened, or inspissated, (O, L, K,) by means of fire: (O, K:) and (as some say, L) food, or wheat, (طَعَام,) made thick with honey. (O, L, K.)