فد

ى1 فَدَاهُ, (T, S, M, &c.,) aor. ـْ (Msb, K,) inf. n. فِدَآءٌ (T, S, M, Mgh, K,) [omitted in my copy of the Msb, probably by inadvertence,]) and فَدًى, (Mgh,) or فِدًى, (so in the M, accord. to the TT,) or also both of these, (Fr, T, S, Msb, K,) the latter of them said by Fr, on one occasion, to be the more common, (T, TA,) [which is the case when it is a subst., like فِدْيَةٌ,] but 'Alee Ibn-Suleymán El-Akhfash [i. e. El-Akhfash El-Asghar] is related to have said that this is not allowable except by poetic license, and El-Kálee says that الفِدَى was used by the Arabs in conjunction with الحِمَى, [see حِمَآءُ, in art. حمى,] but other forms were used in other cases [among which he seems to mention فَدَآء, with fet-h and the lengthened alif, but the words in which I find this expressed are somewhat ambiguous, and are also rendered doubtful by an erasure and an alteration]; (TA;) and ↓ افتداهُ, (M,) [whence an ex. in a verse which will be found in what follows,] or بِهِ ↓ افتدى (K, TA) and مِنْهُ, (TA,) [but I do not know افتدى in either of these phrases as having any other than the well-known meaning of فَدَى نَفْسَهُ, which is strangely omitted in the K;] and know ↓ فادِاهُ, (S, Mgh, Msb, K, TA,) inf. n. مُفَادَاةٌ and فِدَآءٌ; (Msb, TA;) but some explain this differently [as will be shown in what follows]; (T, Mgh, Msb, TA;) He gave his ransom; (S;) he gave a thing, (K, TA, [اَعْطاهُ in the CK being a mistake for أَعْطَى, without the affixed pronoun,]) or a captive, for him, (TA,) and so liberated him; (K, TA;) [i. e. he ransomed him;] or he liberated him, or ransomed him, مِنَ الأَسْرِ [from captivity]: (Mgh, Msb:) or ↓ فاداهُ signifies he loosed him, or set him free, and took his ransom: (Mgh, Msb, TA:) or مُفَادَاةٌ signifies the giving a man and taking a man [in exchange]: and فِدَآءٌ, [as inf. n. of فَدَاهُ,] the purchasing him [from captivity or the like]: (Mbr, T, Mgh, Msb, TA:) or the preserving a man from misfortune by what one gives by way of compensation for him; as also فَدًى: (Er-Rághib, TA:) you say, فَدَيْتُهُ بِمَالِى I purchased [i. e. ransomed] him with my property, and بِنَفْسِى with myself: (T:) or, accord. to Nuseyr Er-Rázee, the Arabs say, الأَسِيرَ ↓ فَادَيْتُ [I ransomed the captive], and فَدَيْتُهُ بِأَبِى وَ أُمِى [I ransomed him in a tropical sense with my father and my mother], and بِمَالٍ [with property], as though thou purchasedst him and freedst him therewith, when he was not a captive; and you may say, فَدَيْتُ الأَسيرَ meaning I freed the captive from the state in which he was, though ↓ فَادَيْتُ is better in this sense: as to the reading تَفْدُوهُمْ [in the Kur ii. 79], Aboo-Mo'ádh says, it means Ye purchase them from the enemy and liberate them; but the reading ↓ تُفَادُوهُمْ, he says, means ye contend with them who are in your hands respecting the price and they so contend with you: (T, TA:) [that ↓ افتداهُ is syn. with فَدَاهُ is shown by what here follows:] a poet says, يُفْتَدَى لَفَدَيْتُهُ فَلَوْ كَانَ مَيتٌ بِمَا لَمْ تَكُنْ عَنْهُ النُّفُوسُ تَطِيبُ [And if a person dead were to be ransomed, assuredly I would ransom him with what minds would not be willing to relinquish]. (M, TA.) b2: [The inf. ns. of the first of these verbs are much used in precative phrases:] they said, فَدًى لَكَ [for فَدَاكَ فَدًى, and therefore virtually meaning فُدِيتَ Mayest thou be ransomed; the ل being لِلتَّبْيِينِ i. e. “ for the purpose of notifying ” the person addressed]: (TA:) and بِى أَ فَدًى لَكَ [ for فَدَاكَ أَبِى بِنَفْسِهِ فَدًى, and therefore virtually meaning simply فَدَاكَ أَبِى بِنَفْسِهِ May my father ransom thee with himself; so that it may be well rendered may my father be a ransom for thee]: (S:) and فِدَآء, with tenween, some of the Arabs pronounce with kesr [to the ء, i. e. they pronounce فِدَآء with the tenween of kesr], peculiarly when it is next to [meaning immediately followed by] the preposition ل, saying فِدَآءٍ لَكَ, because it is indeterminate; they intending thereby the meaning of a prayer; and As has cited [as an ex. thereof] the saying of En-Nábighah [Edh-Dhubyánee], مَهْلًا فِدَآءٍ لَكَ الأَــقْوَامُ كُلُّهُمُ وَمَا أُثَمِرُ مِنْ مَالٍ وَمِنْ وَلَدِ [Act gently: may the peoples, all of them, and what I make to be abundant of wealth and of offspring, give themselves as a ransom, or be a ransom, for thee: فِدَآءٍ being app. assimilated to an indeterminate imperative verbal noun such as صَهٍ in the phrase صَهٍ يَا رَجُلُ, which is as though one said اُسْكُتْ سُكُوتًا يَا رَجُلُ; thus meaning here لِيَفْدِكَ: but De Sacy mentions, in his “ Chrest. Arabe,” see. ed., vol. ii., p. 460, three allowable readings (not the foregoing reading) in this verse, namely, فدآءٌ and فدآءً and فدآءٍ; and adds that what here follows is said by a commentator to be, of several explanations, that which is the right: والقول الآخر وهو الصحيح ان فدآءِ بمعنى ليُفدِكَ فبناه كما بنى الامر وكذلك تَراكِ و دَراكِ لانه بمعنى اترك و ادرك: this, it will be observed, is similar to the explanation which I have offered of فِدَآءٍ لك; for ليُفدِك is app. a typographical mistake for ليَفدِك: and I incline to think that فدآءِ, though supposed to be correct and therefore likened to تَراكِ and دَراكِ, is a mistake of a copyist for فدآءٍ; and the more so because I find in Ahlwardt's “ Divans of the Six Ancient Arabic Poets ” the three readings فِداءٌ and فِداءً and فِداءٍ, but not فِداءِ]. (S, TA.) b3: وَفَدَيْنَاهُ بِذِبْحٍ [in the Kur xxxvii. 107] means And we made an animal prepared for sacrifice to be a ransom for him, and freed him from slaughter. (T, TA.) b4: فَدَتْ نَفْسَهَا مِنْ زَوْجِهَا and ↓ افتدت [alone] mean She gave property to her husband so that she became free from him by divorce. (Msb, TA.) b5: See also what next follows.2 فدّاهُ, (S, * K,) or فدّاهُ بِنَفْسِهِ, (S, * TA,) [or both, for both are correct,] inf. n. تَفْدِيَةٌ; (S, K;) and بنفسه ↓ فَدَاهُ, (S, TA, *) aor. ـْ inf. n. فِدَآءٌ; (TA;) He said to him ↓ فِدَاكَ جُعِلْتُ [May I be made thy ransom, i. e. a ransom for thee]. (S, K, TA.) 3 فَاْدَىَ see 1, former half, in five places. b2: In the saying respecting bloodwits, وَإِنْ أَحَبُّوا فَادَوْا, the meaning is, [And if they like,] they free the slayer, or his next of kin who is answerable for him, and accept the bloodwit; because this is a substitute for the blood, like as the ransom is a substitute for the captive. (Mgh.) 4 افداهُ الأَسِيرَ [in the CK (erroneously) الاسيرُ] He accepted from him the ransom of the captive. (M, K.) Hence the saying of the Prophet to Kureysh, when 'Othmán Ibn-'Abd-Allah and El-Hakam Ibn-Keysán had been made captives, لَا نُفْدِيكُمُو هُمَا حتَّى يَقْدَمَ صَاحِبَانَا [We will not accept from you the ransom of them two until our two companions shall come], meaning [by the two companions] Saad Ibn-Abee-Wakkás and 'Otbeh Ibn-Ghazwán. (M.) b2: افدى فُلَانٌ Such a one danced, or dandled, his child: (K, TA:) because of his [often] saying, فَدِى لَكَ أَبِى وَ أُمِى [May my father and my mother be ransoms for thee]. (TA.) A2: افدى also signifies He made for his dried dates a store-chamber. (K.) b2: And (assumed tropical:) He became large in his body; (IAar, T, K, TA;) as though it became like the فَدَآء [q. v.]. (TA.) b3: And He sold dates. (IAar, T, K.) 6 تفادوا They ransomed one another. (S, TA.) b2: And (assumed tropical:) They guarded themselves, one by another; as though every one of them made his fellow to be his ransom. (Msb, TA.) b3: And تفادى مِنْهُ (tropical:) He guarded against it, or was cautious of it, and kept aloof from it. (S, K, * TA.) 8 إِفْتَدَىَ see 1, first quarter, in two places; and again, near the middle of the paragraph. b2: As intrans., افتدى signifies [He ransomed himself;] he gave a ransom for himself. (Er-Rághib, TA.) You say, افتدى مِنْهُ بِكَذَا [He ransomed himself from him with such a thing]. (S.) Hence the usage of the verb in the Kur ii. 229. (TA.) See 1, last sentence but one.

فَدًى and ↓ فِدًى and ↓ فِدَآءٌ and ↓ فِدْيَةٌ all signify the same, (S, K,) i. e. [A ransom;] a thing, (K, TA,) or a captive, (TA,) that is given for a man, who is therewith liberated: (K, TA:) [the first three are also inf. ns. (and have been mentioned as such in the first paragraph); therefore when you say فَدًى لَكَ أَبِى and فِدًى لك ابى, the words فَدًى and فِدًى may be either inf. ns. or substs.: as substs., the second and third are more common than the first:] فِدْيَةً [is also sometimes expl. as an inf. n., but accord. to general usage] signifies as above; (K, TA;) or property given as a substitute [or a ransom] for a captive: (Mgh, Msb, TA:) and property by the giving of which one preserves himself from evil in the case of a religious act in which he has fallen short of what was incumbent, like the expiation for the breaking of an oath and of a fast; and thus it is used in the Kur ii. 180 and 192: (Er-Rághib, TA:) and its pl. is فِدًى and فِدَيَاتٌ. (Mgh, Msb, TA.) فِدًى: see the next preceding paragraph. [Hence the phrase] جُعِلْتُ فِدَاكَ: see 2. It is also a pl. of its syn. فِدْيَةً. (Mgh, Msb, TA.) فِدْيَةٌ: see فَدًى.

A2: خُذْ عَلَى هِدْيَتِكَ وَ فِدْيَتِكَ, accord. to the K, but in the S, خُذْ فِى هِدْيَتِكَ وَقِدْيَتِكَ, mentioned in art. قدى, is a saying meaning [Take thou to] that [course] in which thou wast: the author of the K seems to have followed Sgh, who has mentioned it here: (TA in the present art.:) فِدْيَهٌ and قِدْيَهٌ are dial. vars. (TA in art. قدى.) فَدَآءٌ An أَنْبَار, (K, TA,) i. e. (TA) a collection, of wheat: (M, K, * TA:) or it signifies, (K,) or signifies also, (M,) a collection of food, consisting of barley and dates and the like: (M, K:) or an أَنْبَار, i. e. a collection, of food, consisting of wheat and dates and barley: (S:) and it is said to signify a place in which dates are spread and dried, in the dial. of 'Abd-El-Keys. (M.) b2: And The حَجْم [or protuberant, or prominent, part, or perhaps the bulk,] of a thing (M, K) of any kind. (M.) فِدَآئٌ: see فَدًى.

الفِدَاوِيَّةُ is the appellation of A class, or rect, of the خَوَارِج of the دُرْزِيَّة [or دُرُوز, whom we call the Druses; it is a coll. gen. n., of which the n. un. is فِدَاوِىُّ; the و being a substitute for ء: it is used to signify those who undertake perilous adventures, more particularly for the destruction of enemies of their party; as though they offered themselves as ransoms or victims; and hence it is applied to the sect called in our histories of the Crusades “ The Assassins ”]. (TA.) مَفْدِىٌّ, originally مَفْدُوىٌ. In the saying بِنَفْسِى

فُلَانٌ مُفْدِىٌّ With my soul, or myself, may such a one be ransomed, مَفْدِىٌّ is often suppressed; being meant to be understood.]

خلو: خلا: يستعمل هذا الفعل متعدياً إلى مفعوله إذا كان بمعنى قابله، وانفرد به ففي الأغاني فيما نقله عنه دي ساسي في الطرائف (2: 419): فإن أنت خلوته وأعجبته فأنت مصيب منه خيراً. وهذا النص موجود في الأغاني (9: 176) طبعة بولاق ولذا فان كتابة خلوته صحيحة.
وفي أساس البلاغة مجد كذلك: واستخليت الملك فلا خلاني أي (لا) خلا معي.
خلا من الشيء: أعوزه. ويقال مثلاً: خلا من نعم الحياة ورغد العيش (المقري 1: 138).
وخلا من العلم الضروري (تاريخ البربر 1: 588).
وخلا من: تجرد عن، تبرأ من. (تاريخ البربر 1: 52).
وخلا من: احتزر من، تحزر من، كان في مأمن من. ففي المقري (2: 406): كلامه هذا لا يخلو من النقد - أي كلامه هذا ليس في مأمن من النقد.
خلا وجهه: تفرغ من كل عمل (معجم اللطائف، البكر ص120) وخلا وجهه من: تخلص من، نجا من (عباد 1: 283، رقم133) وخلا وجهه له: تفرغ له. ففي كليلة ودمنة (ص197): وسرت المرأة سروراً عظيماً حين علمت أن زوجها سيسافر .. ويخلو وجهها لخليلها، أي تكون حرة وتتفرغ لاستقبال خليلها.
وفي عباد (1: 324): وخلا وجه قرطبة بعد ذلك للمعتمد وعاد إليه ملكها.
خلّى (بالتشديد): ترك، غادر، نسي (بوشر).
وخلّى: خلَّف، أورث، ترك ماله لأبنائه (بوشر).
وخلّى: تخلى من، تخلص من، باع. ففي ألف ليلة (1: 17) وخلّيت ما عندي من المال وكل ما كان عندي من البضائع. أي بعت ما عندي من الأملاك وكل ما عندي من البضائع.
خلّى عند: أودع عند، استودع (بوشر).
خلّى خلف: ترك خلف بمعنى نقل خلف. ففي ألف ليلة (1: 97): أخلى حجارة مدينتك خلف جبل قاف.
وخلّى خلف: تركه خلف الطريدة الهاربة (مرجريت ص180).
وخلّى: ترك، يقال مثلاً: خلّيني أفوت أي اتركني أمر، وخلى الفرصة تفوته أي ترك الفرصة تفوته. وما أخلي يوماً يفوت إلا وأكتب لك. أي لا أترك يوماً يمر دون أن أكتب لك (بوشر).
خلّوة يكتب: اتركوه يكتب (ألف ليلة 1: 94).
وخلّى بمعنى سمح له. وأذن له (معجم اللطائف).
خليني: اتركني، دعني (بوشر).
خَلّينا: دعنا من هذا، كفى (بوشر).
خلّينا من هذا الكلام: كفانا هذا الكلام، دعنا من هذا الكلام (بوشر).
ويقال: خليني من. أي لا تحدثني عن هذا ففي طرائف دي ساسي (1: 80):
وَدَع المُعَطِّلَ للسرور وخَلّني ... من حسن ظن الناس بالمتنمّس
وهو بيت لم يحسن الناشر تفسيره، ومعناه: دع النساك الذين تركوا السرور وابتعدوا عنه ولا تحدثني عن حسن ظن الناس بمن تظاهر بما ليس له من فضيلة.
وخلاّه: تركه يفعل أو يقول ولم يمنعه (بوشر) وفي المقري (1: 120): كان ضيفه يحب الشراب و (خلاّه وما أحب أي تركه يفعل ما أحب) تركه يشرب. وفي معجم بوشر: خلّى يعمل.
وخلاّه يعمل: تركه يرتكب الفاحشة (ألف ليلة برسل 3: 272).
وخلَّى فلاناً وخلّى لفلان: تخلى له عن الشيء وتركه له (بوشر، معجم اللطائف).
وخلَّى: استبقى، ادخر (بوشر).
وخلَّى: حمله على فعل شئ، جعله يفعل. يقال مثلاً: أخلّيه يعطيك أي حملته على أن يعطيك (بوشر).
وفي ألف ليلة (1: 109): خليت أبي يكافئك أي حملت أبي على أن يكافئك.
خلّى بمعنى أخذ، ففي ألف ليلة (برسل 9: 219) في قصة أسلوبها رديء جداً: قالت له أنا ماخذ هذا المصاغ على مشورة، الذي يعجبها يخلوه ونأتي له بثمنه وخَلِّ هذا الولد عندك. وفي طبعة ماكن (3: 430): وقالت له أنا آخذ هذا المصاغ على المشاورة فالذي يعجبهم يأخذونه وآتي لك بثمنه وخذ هذا الولد عندك.
خَلِّي بينهما. وخلّى ما بينهما أيضاً: سمح لهما بالتفاوض، سمح لهما بالتحدث والتذاكر (عباد 1: 67).
خلَّى بينه وبين الشيء: سمح له به (معجم البلاذري، عبد الواحد ص14).
خَلاّه وشأنه أو خلّى وشأنه: تركه يفعل ما يشاء. ففي تاريخ البربر (1: 441): وشاور وزراءه في تخليتهم وشانهم من النزول بالساحل أو صدهم عنه. أي شاور وزراءه فيما إذا كان من الأفضل أن يترك الأعداء ينزلون بالساحل أو يمنعهم من ذلك (دي سلان) وبعده: وخلّوا وشأنهم من النزول.
خَلِّك: ابقَ، ففي ألف ليلة (برسل 9: 316): خَلِّيكم عندي أي ابقوا عندي. وفي طبعة ماكن: أقيما عندي. وفيها (برسل 9: 388): خَلِّيك واقفاً أي ابق حيث أنت. وفي طبعة ماكن: قف أنت هنا.
وفيها (3: 210) طبعة ماكن: خَلِّيك بعيداً عني. وقد ترجمها لين بما معناه: ابتعد عني.
خَلِّ بَالَك: انتبه، تيقظ (ألف ليلة 2: 108) وفي ترجمة لين ما معناه: كن منتبهاً.
ويقال أيضاً خليِّ باله ل: تنّبه، انتبه، تيقّظ، أعطى البال ل (انظره في مادة بال).
خلَّى في الحيرة: تركه متردداً متحيراً (بوشر).
خَلَّى مَنْزلاً للناس: اتخذ نُزُلا (فندقاً) للناس. ففي ألف ليله (ماكن 2: 635): كتب شاعر إلى سيدة: أنت التي كان لها ألف صديق وخليل -
أراك خلّيت للنا ... س منزلاً في الطريق
خلَّى عن: أقلع عن، تخلص من عادته (بوشر).
وخلَّى عن: عدل عن (بوشر).
وخلَّى عنه الشيء: كفّ عن، أقصر (بوشر).
وفي ألف ليلة (1: 38) خَلَّ عنك هذا الكلام: كفّ عن هذا الكلام.
خلَّى عن جنب: ادخر، خزن (بوشر).
خلاَّه يعاند: حرّضه وحمله على العناد (بوشر).
الله يخليك: من فضل، أرجوك، رحماك، دخلك، أترجاك (بوشر).
أخلى: بمعنى انفرد به في خلوة وتجد مثالاً له في معجم فريتاج ومعجم لين (كليلة ودمنة ص249).
ويقال أيضاً: أخلاه نفسه أي تفرد به وتفرغ له للحديث سراً (أخبار ص72، 128).
أَخْلَتْهُما: تركتهما وحدهما (معجم اللطائف).
وأخلى المكان: جعله خالياً، أفرغ. ففي القلائد (مخطوطة 1 ص101): فوقع الاتفاق على إخلاء حصن جملة (الخطيب ص182 ق، الحلل ص20 ق).
وأخلى: نظف، نزع عنه الأوساخ. يقال مثلاً أخلى البئر (الكالا).
وأخلى: أخرب، خرَّب، اجتاح، دمّر، جعله خلاء لا شئ فيه (فوك، الكالا).
وأخلى: جعله يتقهقر، يرجع إلى خلف. ففي حيان (ص76 ر) في كلامه عن فارسين كانا يتقاتلان: فأخليا من كان بازائهما.
وأخلى: أخرج (الكالا).
وأخلى فلاناً من: حرمه من، منعه من. (المقري 2: 290).
أخلى من اللوازم، عرّاه وجرّده (المقري 2: 290).
.أخلى من اللوازم، عراه وجرده من كل ما هو ضروري (بوشر).
أخلى: رمى سهماً، رشق سهماً، أطلق قوساً (الكالا).
تخلّى عن: حُرِم من، سُلِب من (ابن جبير ص345).
وتخلّى عن: استغنى عن. امتنع عن. ففي المقري (1: 601): وهذا الرجل التقي كان متخلياً عَماَّ في أيدي الناس (وهذا صواب قراءة الكلمة وفقاً لطبعة بولاق) ومعناه: إنه لم يكن يقبل الهدايا أو الصدقات.
وتخلّى عن المكان: تركه وفارقه، ففي حيان - بسام (3: 4ق): الجلاء عن مثواهم والتخلي عن قواهم.
وتخلى عن فلان: خذله، وتركه لمصيره، ففي كوسج لطائف (ص90) قد أعطيته زمامي، ولا أبقى أتخلّى عنه ولو أن روحي تطير قدّامي.
وتخلّى لفلان وعن فلان: سلم، تنازل له عن، واعتزل. استعفى من. تنحى له عن منصبه (بوشر، عباد1 ك 283 رقم 138). وفي حيان (ص104 ق): تخلّى عن حصنه له، أي تنازل له عن حصنه. ويقال أيضاً: تخلى من، ففي أخبار (ص72): يتخلى لي من هذا الأمر.
وتخلّى من وعن: ذكرت في معجم فوك في مادة dimitere.
وقولهم: تخليت عن نفسي (ألف ليلة 3: 89) يعني: لم أعد أفكر في خلاص نفسي.
وتخلّى: خرج مراراً إلى الخلاء لقضاء حاجته. استطلق بطنه (باين سميث 1442).
تخاليا: تهامسا (هلو).
انخلى واختلى: ذكرت في معجم فوك في مادة racuare ومادة depopular.
اختلى: انفرد، انزوى، اعتزل (بوشر).
اختلى بها: كان معها في خلوة (قصة عنتر (4: 1).
واختلى: انظر انخلى.
خلا. خلا عن: باستثناء (بوشر).
خِلْو. يقال: خلة من: خالٍ من، عاطل من، محروم من، مجرد من. يقال هو خلو من العلم وخلو من الفضائل. (المقدمة 3: 222 حيث أراد دي سلان تغيير الكلمة وهو مخطئ في ذلك، 464، تاريخ البربر 1: 433، 2: 93، وعليك أن تقرأ الكلمة خلة بدل خلق، 366).
وفي (1: 508) منه: وأبقى خطة الحجابة خلواً ممن يقوم بها والمعنى إنه لم يعين أحداً في وظيفة الحاجب.
وخِلو: نوع من عقود إيجار العقار الدائم لا يمكن بواسطته سلبه من المستأجر ولا من ورثته إذا ما دفع أجر الإيجار وليس عليه إلا أن يدفع مبلغ الإيجار المعين في العقد في أوقاته المعينة. (زيشر 8: 347 - 349).
خِلْو نِسَاء: مغرم بالنساء (الكامل ص352). خُلُوّ: خلاء، خواء، فضاء (بوشر، دي ساسي طرائف 1: 224).
خُلُوّ: طلل، رسم دارس، ففي المقدمة (2: 380): وأمّا الفقه عندهم فرسم خُلّوٍ واثر بعد عين.
خلوُّ البال: لا مبالاة، عدم اكتراث (بوشر).
خَلاَة على خَلاَة: على مهل، على هينة (بوشر).
خَلْوَة أتى الأسدَ على خلوة منه. أي أتى الأسد حين كان وحده (كليلة ودمنة ص105).
وخَلْوَة: حجرة صغيرة، حجيرة، مخدع، منصورة (بوشر، الملابس ص160 رقم 1، لين عادات 1: 372، 2: 53، دوماس عادات ص306، ابن بطوطة 4: 28، 38، المقدمة 1: 420، تاريخ البربر 2: 138، ألف ليلة 1: 87، 90، برسل 12: 292).
وخَلْوة: حَجَلة، غرفة العرس (الملابس ص160، 161).
وخَلْوة: جوسق في بستان (الملابس 161) = (المقري 1: 472).
وخَلْوة عند الدروز: صومعة، فأتقياء العقال من الدروز يبنون الخلوات في أعالي الجبال ويقيمون فيها منفردين (زيشر 6: 395، محيط المحيط).
وخَلْوة: معبد الدروز (بركهات سوريا ص202) وهو يذكر في (ص304) الجمع خلاوي.
خَلْوة: قضاء الحاجة الطبيعية. ففي المقري (1: 597). وقد خرج إلى موضع بخارج المدينة برسم خلوة. وخَلْوة: جماع، تسافد (الملابس ص161، ابن بطوطة 4: 156).
ليلة الخلوة: ليلة دخول بعل العروس عليها (محيط المحيط).
وخَلْوة: لواط (المقري 2: 427) وفي الجوبري (ص15 ق): الخلوة مع المردان. وفي حيان - بسام (1: 154و): ظنين الخلوة. ويقال أيضاً: عُهر الخلوة (المقري 1: 799) وفي مخطوطة ابن بسام في نفس الموضع: عهد الخلوة. ونفس هذه الغلطة موجودة لدى حيان - بسام (1: 174ق) ففيه: كانت عنده خمسمائة امرأة في حريمه (واتهم على ذلك بعهد (بعهر) الخلوة للذي شهر به من قلة الجماع).
ويسمى اللوطي عاهِر الخلوة. ففي حيان - بسام (1: 114و): أسير الشهوة عامر (عاهر) الخلوة.
وخَلْوَة: فرصة، وقت موافق. ففي (المعجم اللاتيني العربي): ( opportumitas خَلْوَة وامكان).
وخَلْوَة: همّ، بلبلة البال، قلق (هلو).
خَلَويّ: بري. نسبة إلى خلاء (بوشر).
خَلَوِي: نوع من الصقور (مرجريت ص176) وفيه (الكرلوي El-Krelow) .
الحمام الخلوي: الحمام البري (دومب ص62).
خلوية عند الدروز = خَلْوة (انظر خلوة) ريشتر ص132.
خَلاء: برية، قضاء (بوشر).
باب الخلاء: باب البرية (جرابرج ص40).
وخَلاء: صحراء خالية من السكان. (دسكرياك ص18).
وخَلاء: أطلال البيوت والقرى والمدن ورسومها الخالية الدارسة (الكالا).
وخَلاء: همّ، بلبلة البال، قلق (هلو).
بيت الخلاء: بيت الأدب، أدبخانة (بوشر).
خلائي. البيوت الخلائية: بيوت الأدب أو الراحة، مستراح، مرحاض، كنيف، متوضأ، مطهرة (ابن جبير ص275).
خَلاَوٍيّ: برّي، فضائي، فلاحي، بدوي.
وخلاوي: غابي، مختص بالغابات (بوشر).
خَلاَواتِيّ: بري، فضائي، فلاحي، بدوي، قروي (بوشر).
خَلاَيَة. خلاية نحل: خلية نحل، شورة، مشوارة، عَسالة، عميرة، قفير، كُوارة (بوشر).
خَلّية: بيت النحل الذي تعسل فيه، وقد جمعت على خلّيات في بيت ذكر في ألف ليلة (3: 226) غير أن طبعة برسل منها (9: 379) نجد الجمع المعروف خلايا. خال. فرس خال: ذو عيب في عنقه. (ابن العوام 2: 497).
تَخْلِية: من مصطلح أحكام القضاء وهو موضع اليد على الشيء (برجرن ص45).
وتَخْلِيَة: حذف، إسقاط، إخلال بالواجب (بوشر).
على التخلية: مرادف رُوسِيَّة، رأس، أرض داخلة في البحر. ومواز له، في خط مستقيم (معجم الادريسي).

خلو

1 خَلَا, (S, Msb, K,) aor. ـْ (S, Msb,) inf. n. خُلُوٌّ, (S, Msb, K,) or خَلَآءٌ, (Msb,) or both, (K,) said of a place, (K,) of a place of alighting or abode, (Msb,) and of a thing, (S, TA,) It was, or became, empty, vacant, void, devoid, destitute, or unoccupied; (K, TA;) had none, and nothing, in it; (TA;) as also ↓ اخلى, (Msb, K,) and ↓ استخلى, (K.) [خَلَا المَكَانُ مِنَ النَّاسُ وَ المَآءِ وَالكَلَأ means The place was, or became, devoid, or destitute, of human beings and water and herbage or pasturage; without human beings &c.] Of a place of alighting or abode, you say, خَلَا مِنْ أَهْلِهِ and ↓ اخلى [It was, or became, devoid, or destitute, of its occupants]. (Msb.) And of a vessel, خَلَا مِمَّا فِيهِ It was, or became, empty of what was in it. (Mgh.) And خَلَوْتُ عَنِ الطَّعَامِ (S) I became empty, in the belly, of food; (PS;) and عَنْهُ ↓ أَخْلَيْتُ signifies the same. (S.) And خَلَا مِن العَيْبِ, (Msb,) or عَنِ الأَمْرِ, and مِنْهُ, (Kudot;,) inf. n. خُلُوٌّ, He was, or became, free (Msb, K) from fault, (Msb,) or from the thing, or affair: (K:) and, accord. to IAar, خلا alone signifies he was, or became, free from a fault, or the like, of which he was accused, or suspected. (TA.) And خَلَتْ عَنْ مَانِعِ النِّكَاحِ, inf. n. خُلُوٌّ, is said of a woman [as meaning She was, or became, free from any obstacle to marriage]. (Msb.) Accord. to the K, خَلَا مَكَانُهُ [lit. His place became vacant] means (tropical:) he died: but accord. to IAar, خَلَا alone has this signification [from the same verb signifying مَضَى. explained below]: and if you add مكانه, you say خَلَّى, with teshdeed; which see below. (TA.) You say also, خَلَا لَكَ الشَّىْءُ and ↓ اخلى, both signifying the same, (AA, S, TA,) i. q. فَرَغَ [i. e. The thing was, or became, vacant, or unoccupied, for thee: (see an ex. of the former verb in a saying of Tarafeh cited voce جَوٌّ:) and hence, the thing was, or became, exclusively for thee]. (TA.) AA cites as an ex. the saying of Maan Ibn-Ows, أَعَاذِلُ هَلْ يَأْتِى القَبَائِلَ حَظُّهَا لَنا المَوْتُ وَحْدَنَا ↓ مِنَ المَوْتِ أَمْ أَخْلَى

[O censurer, does their share of death come to the tribes in common, or is death exclusively for us alone?]. (S, TA.) See also the paragraph, below, commencing with خَلَا as a word denoting exception. b2: [Hence,] خَلَا and ↓ اخلى, (S, K,) said of a man, (TA,) or the same two verbs followed by بِنَفْسِهِ, said of a man, (Msb,) both signify the same; (S;) He was, or became, [without any companion, i. e.] alone, by himself; (Msb;) or he became (وَقَعَ [q. v.]) in a vacant place, in which he was not pressed against, or straitened. (K.) And خَلَا بِهِ, (S, Msb, K,) and إِلَيْهِ, (S, K,) and مَعَهُ, (K,) inf. n. خَلْوَةٌ (S, Msb, K) and خَلَآءٌ (S, K) and خَلْوٌ, (K, TA,) or خُلُوٌّ, (CK,) or the first of these, i. e. خَلْوَةٌ, is a simple subst., and the second and third are the inf. ns.; (TA;) and به ↓ اخلى, (Lh, K,) and ↓ اخلاهُ, (S, K,) and بِهِ ↓ استخلى; (K; [the last omitted in the CK;]) He was, or became, alone with him; (Msb;) he was, or became, in company with him, or he met him, or had a meeting or an interview with him, in a vacant place, or a place unoccupied [by others, i. e., in a private place]. (S, K.) In the saying in the Kur [ii. 13], وَإِذَا خَلَوْا إِلَى

شَيَاطِينِهِمْ, it is said that إِلَى is used in the sense of مَعَ, [so that the meaning is And when they are alone with their devils,] as in that other saying in the Kur [iii. 45 and lxi. 14], مَنْ أَنْصَارِى إِلَى اللّٰهُ. (S.) A man says to another man, اُخْلُ مَعِى حَتَّى

أُكَلِّمَكَ, i. e. Be [or come] thou alone with me [that I may speak to thee in private]. (TA.) And one says, خَلَا بِزَوْجَتِهِ, inf. n. خَلْوَةٌ, [but see what is said of this noun above,] He was, or became, alone with his wife: but [properly speaking, according to the law,] the term خَلْوَةٌ [or خَلْوَةٌ صَحِيحَةٌ, in this case,] is not used unless it be with the enjoyment of المُفَاخَذَة, [see 3 in art. فخذ,] and then it has an effect upon the circumstances of the marriage [by its rendering obligatory the payment of the dowry, though consummation has not taken place]: if with consummation, the act is termed دُخُولٌ. (Msb.) You say also, ↓ أَخْلِ

أَمْرَكَ and بِأَمْرِكَ Be thou alone in thine affair, with none to take part with thee in it; confine thyself to it exclusively of other things. (TA. [See also 5.]) And إِلَيْكَ ↓ أَخْلِ Keep thou to thine affair, and be alone in it, with none to take part with thee therein. (JK.) And البُكَآءُ ↓ استخلى

[app. for بِالبُكَآءِ] He was, or became, alone in weeping, with none to participate with him in it. (TA.) [And خَلَا لِلْأَمْرِ: see 5.] And خَلَاعَلَى

بَعْضِ الطَّعَامِ He restricted himself to a portion of the food. (K.) Temeem say, خَلَا فُلَانٌ عَلَى

اللَّبَنِ وَ اللَّحْمِ (JK, * TA) i. e. Such a one fed upon milk and flesh-meat alone; (JK;) or such a one ate not, nor mixed, anything with milk and flesh-meat: and Kináneh and Keys say ↓ أَخْلَى. (Lh, JK, * TA.) [And it seems to be indicated in the T that خَلَوْا signifies They selected a she-camel for a خَلِيَّة, q. v.: or i. q. تَخَلَّوْا بِخَلَيِّةٍ: see 5.] b3: خَلَا also ssignifies He devoted himself to religious services or exercises [app. in solitude, or seclusion, or in a خَلْوَة; or because one generally does so in solitude; or because the doing so involves abstraction from other affairs]. (TA. [See also 5; and see مُسْتَخْلٍ.]) b4: And خَلَا بِهِ [sometimes] signifies (tropical:) He mocked at, scoffed at, laughed at, derided, or ridiculed, him: (Lh, S, Z, K, TA:) said by Az to be strange, and not known by him or any other authority than that of Lh: (TA:) from the saying, خَلَا فُلَانٌ بِعِرْضِ فُلَانٍ يَعْبَثُ بِهِ [Such a one occupied himself alone with the honour, or reputation, of such a one, making sport with it]. (Ksh in ii. 13.) and i. q. خَادَعَهُ (tropical:) [He deceived, deluded, beguiled, circumvented, or outwitted, him; &c.: or he strove to do so]: (TA:) as also ↓ خالاهُ, (JK, and K in art. خلى,) inf. n. مُخَالَاةٌ. (JK.) b5: and خَلَا عَلَيْهِ He relied upon him; [as though he betook himself to him alone;] syn. اِعْتَمَدَ. (TA.) b6: And خَلَا, (JK, K,) inf. n. خُلُوٌّ, (TA,) or خَلَآءٌ, (JK,) said of a man (JK) and of a thing, (JK, TA,) He, or it, went, went away, or passed away. (JK, K.) Hence, (TA,) وَ إِنْ مِنْ أُمَّةٍإِلَّا خَلَا فِيهَا نَذِيرٌ, in the Kur [xxxv. 22], means [And there is not any people but a warner] hath gone, and hath been sent, among them. (S, TA.) [Hence also خَلَا explained above as meaning He died.] And خَلَا مِنْهَا [an elliptical phrase] She became old; the greater part of her life passed. (TA from a trad.) And خَلَاكَ ذَمٌّ [for خَلَا عَنْكَ ذَمٌّ] Blame passed away from thee; or may blame pass away from thee. (Ksh and Bd in ii. 13.) You say, اِفْعَلْ كَذَا وَ خَلَاكَ ذَمٌّ Do thou such a thing, and thou wilt have an excuse; [i. e.] blame will fall from thee. (S. [See art. ذم.]) and خَلَاهُ الحُزْنُ Grief passed away from him, and quitted him. (Har p. 590, from the Tekmileh.) b7: خَلَا عَنِ الشَّىْءِ: see 2.

A2: خَلَا [or خَلَى, probably belonging to art. خلى, though mentioned in the present art.,] He ate what was good, sweet, or pleasant. (TA.) 2 خَلَّى, inf. n. تَخْلِيَةٌ, [He left a place, &c., empty, vacant, void, devoid, destitute, or unoccupied.] Hence, خلّى مَكَانَهُ [He left his place vacant;] meaning (tropical:) he died: (TA, and so in Ham p. 478:) a meaning assigned in the K to ↓ خَلَا مَكَانُهُ, and by IAar to خَلَا alone, without tesh-deed; but when مكانه is added, it is with teshdeed. (TA.) And (assumed tropical:) He went his way. (Ham p. 379.) And خلّى سَبِيلَهُ [He left his way free, or open, to him]. (S, TA.) And خلّى بَيْنَهُمَا [He left the way, or space, free between them two; meaning he left them two free, each to do to the other as he pleased]. (TA.) [And خلّى بَيْنَهُ وَبَيْنَ كَذَا He left him free access to such a thing.] and خلّى بَيْنَهُ وَ بَيْنَ نَفْسِهِ He left him, or it, alone; syn. أَهْمَلَهُ. (S and O and K in art. همل.) [and خلّاهُ وَفُلَانًا He left him to do as he pleased with such a one.] And خلّى الأَمْرَ He left, left alone, or let alone, the thing, or affair; as also ↓ تخلّى

مِنْهُ and عَنْهُ; and ↓ خالاهُ, (K, TA,) inf. n. خِلَآءٌ. (TA.) For تَخْلِيَةٌ signifies The leaving, and making a thing to be alone. (Har p. 123.) [خلّاهُ and خلّى عَنْهُ both signify He left, or left alone, it, or him.] It is said in a trad., خلّى عَنْهُمْ أَرْبَعِينَ عَامًا He (God) left them, or left them alone, and turned from them, forty years. (TA.) [And خلّاهُ لِكَذَا He made him, or left him, vacant, unoccupied, unemployed, or at leisure, for such a thing.] b2: تَخْلِيَةٌ also signifies The act of loosing; contr. of شَدٌّ. (IAar, K in art. ابض.) [Hence,] خلّى عَنِ الشَّىْءِ, (JK, S, * TA,) in the K ↓ خَلَا, without teshdeed, but this requires consideration, (TA,) He dismissed, loosed, let loose, or let go, the thing. (JK, K, TA.) b3: [and hence خلّاهُ meaning He left it, permitted it, or allowed it: see the pass. part. n., below.]

A2: خُلِّيَتْ, said of a she-camel such as is termed خَلِيَّة; and hence, of a cooking-pot: see 1 in art. خلى.3 خالاهُ He left, forsook, relinquished, abandoned, deserted, or quitted, him, being left, &c., by him; namely, another man; syn. تَارَكَهُ; (S;) inf. n. مُخَالَاةٌ, syn. with مُوَادَعَةٌ, (JK,) [and خِلَآءٌ also: and he was, or became, distant, remote, far off, aloof, or apart, from him; for]

خِلَآءٌ is syn. with مُبَاعَدَةٌ and مُجَانَبَةٌ (TA in art. خلأ) and فُرْقَةٌ. (TA in the present art.) and خالى الأَمْرَ, inf. n. خِلَآءٌ: see 2. b2: [Also He went, or came, out, or forth, to him, in the field; for] مُخَالَاةٌ is also syn. with مُبَارَزَةٌ. (Sh, TA.) b3: Also, (Lth, JK, K,) inf. n. مُخَالَاةٌ, (Lth, JK,) He wrestled with him, each endeavouring to throw down the other; contended with him in wrestling: (Lth, JK, K: mentioned in the K in art. خلى:) because, when one does so, he is alone with the other, so that neither of them seeks aid from any other. (Az, TA.) And in like manner the word مُخَالَاةٌ is used [app. as meaning The act of contending with another, by oneself,] in relation to any affair, or case. (Lth, JK, TA. [See its act. part. n., below.]) b4: See also 1, in the latter part of the paragraph.4 أَخْلَوَ see 1, in eleven places.

A2: اخلى المَكَانَ, (S, K,) or المَنْزِلَ, (Msb,) He made the place, (K,) or the place of alighting or abode, (Msb,) empty, vacant, void, devoid, destitute, or unoccupied: (Msb, K:) or it signifies, (S, K,) or signifies also, (Msb,) he found it empty, &c. (S, Msb, K.) One says in praying for another that he may have a long life, لَا أَخْلَى اللّٰهُ مَكَانَكَ [May God not make thy place vacant]. (TA.) b2: اخلاهُ مَعَهُ [He made him, or found him, to be alone with him]. (K.) 5 تخلّى He went forth into the field, or open country, to satisfy a want of nature. (TA.) And تخلّى فِى الخَلَآءِ He went forth into the vacant tract, or into the privy, to satisfy a want of nature: or he satisfied a want of nature therein. (TA.) b2: Also He was, or became, or made himself, vacant from occupation, or business; [unoccupied; unemployed; or at leisure;] syn. تَفَرَّغَ: (S:) or so تخلّى مِنَ الشُّغْلِ. (K in art. فرغ.) You say, تخلّى لِلْعِبَادَةِ He was, or became, or made himself, vacant for, or he confined himself exclusively to, the service of God. (TA.) [See also 1, in the latter part of the paragraph. In like manner, one says also, لِلْأَمْرِ ↓ خَلَا He was, or became, or made himself, vacant for, or he confined himself exclusively to, the affair.] And تَخَلَّوْا بِخَلِيَّةٍ (S, K, TA) They confined themselves exclusively to a she-camel, or to she-camels, such as they termed خلية, (K, TA,) يَحْلُبُونَهَا [milking only her, or them]. (S, TA.) And تخلّى خَلِيَّةً He took for himself a خليّة. (TA.) b3: And تخلّى مِنَ الأَمْرِ and عَنْهُ: see 2. b4: And تَخَلَّتِ الإِبِلُ بِلَا رَاعٍ [The camels were left to themselves without a pastor]. (K in art. سوع.) 10 إِسْتَخْلَوَ see 1, in three places. [And see also مُسْتَخْلٍ.]

A2: استخلاهُ مَجْلِسَهُ He asked him to leave his sitting-place vacant, or unoccupied, for him. (S. [But found by me in only one copy of that work.]) b2: استخلى المَلِكَ He asked the king to have a meeting, or an interview, with him in a vacant place, or a place unoccupied [by others, i. e., in a private place; he asked the king to grant him a private meeting or interview]. (K.) خَلَا as a word denoting exception, (S, Mughnee, K,) when it governs a gen. case, (S, Mughnee,) as when you say, جَاؤُونِى خَلَا زَيْدٍ [They came to me, except Zeyd], is a particle, (S, Mughnee, K,) accord. to some of the grammarians, like حَاشَى; but accord. to some, a prefixed inf. n. (S.) ↓ It. also governs an accus. case, as a verb: (S, Mughnee:) so that you say, جَاؤُونِى خَلَا زَيْدًا [meaning as above]; the agent of خلا being implied, (S, Mughnee, *) like that of حَاشَى [used as a verb]: it is as though you said, خَلَا مَنْ جَآءَنِى مِنْ زَيْدٍ

[i. e. those who came to me were without Zeyd]: (S:) or correctly, accord. to IB, خَلَا بَعْضُهُمْ زَيْدًا [for مِنْ زَيْدٍ, like as you say, خَلَاكَ ذَمٌّ, for خَلَا عَنْكَ ذَمٌّ]. (TA.) When you say مَا خَلَا, it is followed only by an accus., because ما خلا is equivalent to an inf. n.; (S, Mughnee;) so that when you say, جَاؤُونِى مَا خَلَا زَيْدًا [meaning as above], it is as if you said, جَاؤُونِى خُلُوَّ زَيْدٍ [or خُلُوًّا زَيْدًا], i. e. خُلُوَّهُمْ مِنْ زَيْدٍ, (S,) which two phrases mean جَاؤُونِى خَالِينَ مِنْ زَيْدٍ [They came to me, they being without Zeyd]: (S, K:) [for] accord. to Seer, ماخلا occupies the place of a noun in the accus. as a denotative of state: but some say, as an adv. n. of time; so that, accord. to these, مَا خَلَا زَيْدًا means وَقْتَ خُلُوِّهِمْ عَنْ زَيْدٍ [in the time of their being without Zeyd]. (Mughnee.) You say also, مَا أَرَدْتُ مَسَآءَتَكَ خَلَا أَنِّى وَعَظْتُكَ, meaning [I desired not to displease thee,] but I admonished thee (إِلَّا أَنِّى وَعَظْتُكَ). (JK, TA.) خِلْوٌ, and its fem. (with ة), and dual: see خَالٍ, in seven places.

خَلْوَةٌ said by some to be an inf. n.: [see خَلَا بِهِ

&c. in the first paragraph of this art.:] by others said to be a simple subst.; (TA;) meaning Loneliness; solitude; lonesomeness; solitariness; desolateness; syn. وَحْشَةٌ. (S and K in art. وحش.) [Hence, app.,] رَجُلٌ سَهْلُ الخَلْوَةِ [A man easy in private conference]. (Msb in art. سلس. [See also a phrase in the latter part of the next paragraph.]) b2: Also An empty, a vacant, a void, or an unoccupied, place. (KL. [See also خَلَآءٌ.]) [In the present day, it is often applied to A closet to which one retires for privacy; and particularly to a cell for religious retirement: and is vulgarly pronounced خِلْوَة.] You say, اِجْتَمَعَ مَعَهُ فِى خَلْوَةٍ (S) or اجتمع بِهِ فى خلوة (K) [He had a meeting, or an interview, with him in a vacant place, or a place unoccupied by others, i. e., in a private place].

A2: Also Each of the two sharp sides or edges of an arrow-head (AHn, JK, TA) or of a spear-head: (AHn, TA:) both together are called the خَلْوَتَانِ: (AHn, JK, TA.) خَلَآءٌ is primarily an inf. n. (MF, TA. [See 1, first sentence.]) b2: [Then it is used as an epithet, syn. with خَالٍ:] see خَالٍ, in five places. b3: Then it is used [as a subst.] in the sense of A vacant place [in a general sense]: (MF, TA:) or a place in which is nothing: (S, K:) [often applied in the present day to any open tract of country or desert:] and then, particularly, such as one takes for the purpose of satisfying a want of nature; (MF, TA;) i. q. مُتَوَضَّأٌ, (S, Msb, K,) but not as meaning only a place for the performance of الوُضُوء, as might be imagined from this explanation: pl. أَخْلِيَةٌ. (MF, TA.) It is said in a prov., (S, Meyd,) خَلَاؤُكَ أَقْنَى لِحَيَائِكَ, (S, Meyd, K,) [in Freytag's Arab. Prov., (i. 436,) بِحَيَآيِكَ,] i. e. [Thy place of retirement is] most preservative (أَلْزَمُ) [of thy sense of shame, or modesty]; meaning it is most fit for thee to be alone in thine abode; (S, * Meyd;) for he who is so needs not to be careful for his shame, or modesty: it is used in blaming the mixing with others. (Meyd.) حُصِرَ عَلَيْهِ خَلَاؤُهُ [His place of retirement for satisfying a want of nature was straitened to him] is used as meaning he suffered suppression of the feces, or constipation of the bowels. (Ibn-Buzurj, TA in art. حصر.) A2: إِنَّهُ لَحْلُو الخَلَآءِ, (TA,) or [as written in a verse in which it occurs in the TA in the present art., and in art. خلى,] الخَلَا, (JK, TA,) [without ء, but whether this be the right reading, or only required by poetic license, seems to be doubtful,] is a phrase mentioned by Th, (TA,) meaning Verily he is good in speech. (JK, TA. [If the former reading be right, the meaning may be similar to that of سَهْلُ الخَلْوَةِ, mentioned above: if the latter only, or rather انّه لحلو الخَلَى, be right, it probably belongs to art. خلىٍ, and is tropical, from the herbage termed خَلى; and this may also be the case if the former reading be right.]) خَلِىٌّ; and its fem. خَلِيَّةٌ: see خَالٍ, in twelve places. b2: The fem. also signifies, applied to a she-camel, (S, Msb,) Loosed from the cord, or rope, with which her fore shank and her arm have been bound together, (S, Msb, K,) and left alone, or free, (S,) so that she pastures where she will. (Msb.) Hence, (Msb,) it is used by way of metonymy as meaning Divorced: (Lh, S, Msb, K:) one says to a woman, أَنْتِ خَلِيَّةٌ Thou art divorced; (Lh, S;) and thus a man used to say in the Time of Ignorance: (TA:) and one says, هِىَ خَلِيَّةٌ She is divorced: (Msb:) and a woman is divorced thereby when divorce is meant. (Lh, TA.) Applied to a woman, it signifies also Free from any obstacle to marriage: pl. خَلِيَّاتٌ. (Msb.) b3: Also A she-camel that is made to affect, with another she-camel, one young one, so that both yield their milk to it, and to which the people of a tent, or house, confine themselves exclusively of the other for the purpose of milking her: (S:) or a she-camel that is chosen as the one more abundant in milk, when one has brought forth and her young one is drawn away (يُجَرُّ) as soon as born, before she smells it, and the young one of another, that has brought forth before her, is brought near to her, and she affects it; the other is left to suckle the young one, and is termed بَسُوطٌ, pl. بسط [app. بُسْطٌ or بُسُطٌ]: (Az, TA:) or a she-camel that is left, or left alone, to be milked: (K:) or that affects a young one [not her own], or is destitute of her young one, (JK, M, K,) whether she incline to another's young one or do not, or that is destitute of her young one by death or slaughter, (M, TA,) and whose milk one causes to flow by means of the young one of another; but only by her affecting a young one, and not suckling it: (M, K: *) or that brings forth, when abundant in milk, and has her young one drawn (يُجَرُّ) from beneath her, and another put beneath her, and is then left, or left alone, to be milked; (Lh, K;) this being done because of her generous quality: (Lh:) or a she-camel, or two she-camels, to which the people of a tent, or house, confine themselves exclusively, for milking, when two or three she-camels are made to affect one young one, and to yield their milk to it; the young one [afterwards] sucking from one of them only: (K, * TA:) or a she-camel that brings forth, and whose young one is drawn away (يُجَرُّ) in order that her milk may continue for their use, she being made to yield her milk by means of the young one of another, which is then withdrawn from her, and she is milked: sometimes, also, they bring together three and four خَلَايَا [pl. of خَلِيَّةٌ] to one young camel: and the doing so is termed تَلَسُّنٌ: (IAar, TA:) in this case they take as a خليّة whichever of them they will. (ISh, TA.) [Applied to a she-camel in any of these senses, it seems to be an epithet in which the quality of a subst. is predominant; i. e., used without its having نَاقَةٌ prefixed to it.]

A2: See also the paragraph next following, in two places.

خَلِيَّةٌ [as fem. of the epithet خَلِىٌّ: see the next preceding paragraph, and the places there referred to in its first sentence.

A2: As a subst. it signifies] A great ship: (T, S, K:) or a ship that goes of itself, without its being made to do so by the sailor: (JK, K:) or one that is followed by a small boat: (K:) the first held by Az to be the right meaning: (TA:) pl. خَلَايَا. (JK, S.) b2: Also, (S, Mgh, Msb, K, &c.,) and ↓ خَلِىٌّ, (JK, Msb, K,) The habitation (بَيْت) of bees, [whether it be a manufactured hive or a hollow in the trunk of a tree or in a rock,] in which they deposit their honey; (S;) the place in which bees deposit their honey: (Mgh:) or the thing in which bees deposit their honey, (K, TA,) not manufactured for them: (TA:) or a thing like the [kind of jar called] رَاقُود, of clay, (K, TA,) made for bees: (TA:) or a certain thing for bees, well known, of clay or of wood: (Msb:) or, accord. to Lth, if made of clay, it is called كوارة, (Msb, TA,) i. e. [كُوَارَةٌ and كُوَّارَةٌ and كِوَارَةٌ] with kesr: (Msb:) or a piece of wood hollowed out for honey to be deposited therein [by bees]: or the lower part of a tree that is called خَزَمَةٌ, [n. un. of خَزَمٌ, q. v., hollowed out for that purpose,] resembling the [kind of jar called] رَاقُود: (K:) or ↓ خَلِىٌّ signifies the part of the كُوَّارَة which is the place of the honey: (JK:) pl. as above. (Msb, TA.) خَلَاوَةُ: see the next paragraph.

خَالٍ Empty, vacant, void, devoid, destitute, or unoccupied; (Mgh, TA;) having none, and nothing, in it: (TA:) applied to a place, (Msb, TA,) as also ↓ خَلِىٌّ (TA) and ↓ مُخْلٍ; (Msb;) and to a thing, as also ↓ خَلِىٌّ; (TA;) or a vessel. (Mgh.) You say also ↓ مَكَانٌ خَلَآءٌ, [as well as خَلَآءٌ alone,] meaning A place in which is none (K, TA) and nothing. (TA.) And وَجَدْتُ

↓ الدَّارَ مُخْلِيَةً, meaning خَالِيَةً [i. e. I found the house empty, &c.]. (TA.) b2: Vacant, or free; from a thing or an affair; or devoid, or destitute, of a thing; (TA;) and so ↓ خَلِىٌّ and ↓ خِلْوٌ; which last is the same as masc. and fem., though it has خِلْوَةٌ also for fem., and أَخْلَآءٌ for pl.; (K;) but properly, accord. to Lh, it has no dual form, nor pl., nor fem., though some give it such forms: (TA:) or ↓ خَلِىٌّ, which has a dual, [i. e.

خَلِيَّانِ,] and pl., (S, Msb,) i. e. خَلِيُّونَ and أَخْلِيَآءُ, (K,) signifies free [from a thing]; or clear or quit [of a thing or person]; as also ↓ خَلَآءُ, (S, Msb,) which, being [originally] an inf. n., has no dual nor pl. [nor fem.]; (S;) and ↓ خِلْوٌ. (Msb.) You say, مِنْ هٰذَا ↓ أَنْتَ خَلِىٌّ الأَمْرِ and خَالٍ, i. e. Thou art free from this thing, or affair. (TA.) And مِنَ الهَمِّ ↓ أَنَا خَلِىٌّ, meaning خَالٍ [i. e. I am free from anxiety]. (Mgh.) And مِنْ كَذَا ↓ أَنَا خِلْوٌ, meaning خَالٍ

[i. e. I am free from such a thing]: (S:) and هُمَا خِلْوٌ, and هُمْ خِلْوٌ; and some say, هُمَا خِلْوَانِ, and هُمْ أَخْلَآءٌ, which is not proper. (T, TA.) and مِنْ مُصِيبَتِى ↓ أَنْتَ خِلْوٌ Thou art free in mind from my affliction, or misfortune. (TA from a trad.) And مِنْكَ ↓ أَنَا خَلِىٌّ I am clear, or quit, of thee. (S.) And ↓ أَنَا مِنْكَ خَلَآءٌ signifies the same. (S.) And ↓ نَحْنُ مِنْكَ الخَلَآءُ and البَرَآءُ [q. v.] We are clear, or quit, of you. (Fr, T in art. برأ.) And مِنْ هٰذَا الأَمْرِ ↓ أَنْتَ خَلَآءٌ Thou art clear, or quit, of this affair. (TA.) and ↓ أَنَا مِنْ هٰذَا الأَمْرِ كَفَالِجِ بْنِ خَلَاوَةَ [lit. I am, with respect to this affair, like Fálij Ibn-Kha- láweh], (S,) or فَالِجُ بْنُ خَلَاوَةَ, (so in the JK and K in this art., and in the S and K in art. فلج,) meaning بَرِىْءٌ [i. e. I am clear, or quit, of this affair]: (JK, S, K:) a saying originating from its being asked of Fálij Ibn-Khaláweh, on the day of Er-Rakam, when Uneys killed the captives, “Dost thou,” or “ wilt thou,” “ aid Uneys? ” and his answering, “I am clear,” or “ quit,” “ of him. ” (S and K in art. فلج.) And ↓ خَلِىٌّ [alone] signifies خَالٍ مِنَ الهَمِّ [Free from anxiety]; contr. of شَجِىٌّ. (S.) It is said in a prov., وَيْلٌ

↓ لِلشَّجِىِّ مِنَ الخَلِىِّ, i. e. Woe to him who is occupied by anxiety from him who is free therefrom: (TA:) and in another, مَا يَلْقَى الشَّجِىُّ

↓ مِنَ الخَلِىِّ, i. e. What will he who is occupied by anxiety experience from him who is free therefrom? meaning, accord. to AO, that the latter will not aid the former against his anxieties, but will censure him: it is said in the Tekmileh that الخَلِىّ [in these provs.] is from خَلَاهُ الحُزْنُ meaning “ Grief passed away from him,” and “ quitted him. ” (Har p. 590.) And ↓ أَنْتِ خَلِيَّةٌ means خَالِيَةٌ مِنَ الخَيْرِ [i. e. Thou, O woman, art devoid, or destitute, of good]. (Mgh.) b3: Also A man having no wife; (S, K;) [for خَالٍ مِنَ الزَّوَجَاتِ, a phrase occurring in the TA:] and a woman having no husband; (K;) thus without ة: (TA:) pl. أَخْلَآءٌ: (K:) and ↓ خِلْوَةٌ, also, has the latter meaning; dual خِلْوَتَانِ, and pl. خِلْوَاتٌ: and so has ↓ مُخْلِيَةٌ: and ↓ خَلِيَّةٌ means a woman having no husband nor children; pl. خَلِيَّاتٌ. (TA.) b4: [And Alone; as also ↓ مُخْلٍ, and ↓ خِلْوٌ.] It is said in a prov., أَشَدُّ ↓ الذِّئْبُ مُخْلِيًا The wolf when [alone or] in a vacant place [is most courageous, or violent]; (TA;) or خَالِيًا [which means the same]. (JK. [And another reading is أَسَدٌ. See Freytag's Arab. Prov., i. 500.]) And one says, ↓ وَجَدْتُ فُلَانَةَ مُخْلِيَةً, meaning خَالِيَةً [i. e. I found such a woman alone]. (TA.) And ↓ وَجَدَهُمَا خِلْوَيْنِ i. e. خَالِيَيْنِ [He found them two alone]. (K.) b5: [Also Past, or past away: as well as going, going away, or passing away.] القُرُونُ خَالِيَةُ means[The generations] that have passed. (JK, S, TA.) مُخْلٍ, and its fem. مُخْلِيَةٌ: see خَالٍ, in six places.

A2: لَسْتُ لَكَ بِمُخْلِيَةٍ, occurring in a trad., means I did not find thee destitute of wives beside me: it is not from اِمْرَأَةٌ مُخْلِيَةٌ signifying

“ a woman having no husband. ” (TA.) مِخْلَآءٌ A she-camel left alone, away from her young one. (IDrd, JK.) مُخَلًّى pass. part. n. of 2. (S, TA.) b2: Left, permitted, or allowed. (M in art. بسل.) مُخَالٍ [act. part. n. of 3, q. v.]. Accord. to IAar, it signifies Contending with another in war. (TA in art. خلأ.) مُسْتَخْلٍ Devoting himself to religious services or exercises [app. in solitude or seclusion, or in a خَلْوَة; or because one generally does so in solitude; or because the doing so involves abstraction from other affairs: see also 1 and 5]. (TA.)

عسلج

Q. 1 عَسْلَجَتِ الشَّجَرَةُ The tree put forth its عَسَالِيج, or soft and green rods or twigs or shoots [&c.: see عُسْلُوجٌ]. (S, K.) عُسْلُجٌ: see عُسْلُوجٌ, in four places.

عَسَلَّجٌ, applied to food (طَعَام), i. q. رَقِيقٌ [app. meaning Thin, or unsubstantial], (Ibn-'Abbád, O, K,) i. e. in which are flour and water: (Ibn-'Abbád, O:) or good, sweet, or pleasant. (O, K.) عِسْلَاجٌ: see the following paragraph.

عُسْلُوجٌ A branch, or twig, or shoot: (Msb:) or a branch, or twig, or shoot, that is a year old: (Lth, O:) or a rod, or twig, or shoot, of recent growth: (TA:) or any plant that comes forth green, twisting, or wreathing, and soft, before it assumes other colours: (AHn, O:) or, as also ↓ عُسْلُجٌ, (S, O, K,) and ↓ عِسْلَاجٌ, (O,) a soft and green rod or twig or shoot (S, O, K) of a tree, and of a grape-vine, when it first grows forth: (S, O:) or all signify a branch, or twig, or shoot, until a year old: (M, TA:) or ↓ عُسْلُجٌ signifies a soft, or tender, branch or twig or shoot: (TA:) the pl. of عُسْلُوجٌ is عَسَالِيجُ: (Msb:) and this is said to signify a certain [sort of] white thing, that comes forth in the صَيْف [meaning either spring or summer], and stretches along like the خَيْزُرَان [or kind of cane called rattan], soft, or supple, and bending: (O:) it is [also] said to signify the عُروق of trees, i. e. the نُجُوم thereof [meaning the sprouts from the roots (see art. نجم)] that shoot forth in the year: and certain things that spread upon the surface of the earth, like عُرُوق [or roots], and are green: or a certain plant upon the banks of rivers, bending and inclining by reason of softness, or tenderness, or luxuriance: and, as used by the vulgar, rods, or twigs, or shoots, of recent growth. (L.) b2: Also (assumed tropical:) A boy, or young man, hot-headed, and light, or active, in spirit. (IAar, O.) and جَارِيَةٌ غُسْلُوجَةُ النَّبَاتِ (O, K) and الــقَوَامِ (O) (tropical:) A soft, or tender, girl or young woman. (O, K, TA.) And ↓ قَوَامٌ عُسْلُجٌ (assumed tropical:) A soft, or tender, figure, or person: (O, K:) the latter word, used in this sense by El-'Ajjáj, said to be a contraction of عُسْلُوجٌ. (TA.) And ↓ شَبَابٌ عُسْلُجٌ (assumed tropical:) A perfect state of youthfulness. (TA.)