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.

يسر

1 يَسَرَ, aor. ـْ [respecting the form of which see the same verb in a different sense below,] inf. n. يَسْرٌ and يَسَرٌ [and مَيْسُورٌ (see يُسْرٌ below)], He was, or became, gentle, and tractable, submissive, manageable, or easy; (M, K;) said of a man, and of a horse: (M:) and يُسِرَ [app. signifies the same: and] is said of speech, and of a thing or an affair; signifying, [when relating to the former,] it was gentle, or [when relating to the latter,] easy; like سُعِدَ الرَّجُلُ [as syn. with سَعِدَ], and نُحِسَ [as syn. with نَحِسَ]. (Bd, xvii. 30.) See also تيسّر. b2: يَسَرَتْ, said of a woman: see أَيْسَرَتْ

A2: يَسُرَ, aor. ـُ It (a thing) was, or became, little in quantity: (A, Msb:) contemptible; paltry; of no weight or worth. (A.) A3: يَسَرَنِى, aor. ـْ (AHn, M, K,) inf. n. يَسْرٌ, (AHn, M,) He (a man, AHn, M) came on, or from the direction of, my left hand. (AHn, M, K.) See also 3.

A4: يَسَرَ, [aor. ـْ inf. n. يَسْرٌ,] He divided anything into parts, or portions. (TA.) You say, يَسَرْتُ النَّاقَةَ I divided the flesh of the she-camel into parts or portions. (TA.) And يَسَرُوا الجَزُورَ They slaughtered the she-camel and divided its limbs, (S,) or portions, (TA,) among themselves; (S, TA;) as also, accord. to Aboo-'Omar ElJarmee, ↓ إِتَّسَرُوهَا, aor. ـّ inf. n. إِتِّسَارٌ; and he adds that some people say, يَأْتَسِرُونَهَا, inf. n. انْتِسَارٌ, with hemz; and هُمْ مُؤْتَسِرُونَ; like as they say in the case of إِتَّعَدَ. (S.) Soheym Ibn-Wetheel El-Yarboo'ee says, أَقُولُ لَهُمْ بِالشِّعْبِ إِذْ يَيْسِرُونَنِى

أَلَمْ تَيْئَسُوا أَنِّى ابْنُ فَارِسِ زَهْدَمِ [I say to them, in the ravine, when they divide me among themselves, deciding what shares they shall severally have in me, Know ye not that I am the son of the rider of Zahdam, and that ye may obtain a great ransom for me?] for capture had befallen him, and they played with [gaming-] arrows for him. (S, TA. [but in the latter, instead of تَيْئَسُوا, we find تَعْلَمُوا, which signifies the same.]) You say also, ↓ إِتَّسَرُوا, aor. ـّ and يَأْتَسِرُونَ; (K;) and ↓ تَياَسَرُوا; (M, K;) They divided among themselves the slaughtered camel. (M, K.) b2: [Hence,] يَسَرَ, aor. ـْ (S, M, A, Msb, K,) in the [second] ى is not suppressed as it is in يَعِدُ and its cöordinates [having و for the first radical], (S,) and يِيسَرُ, like يِيجَلُ, in the dial. of the Benoo-Asad, (TA,) inf. n. يَسْرٌ, (M, TA,) or مَيْسِرٌ, (A,) He played at the game called المَيْسِر; (M, Msb, K;) he played with gamingarrows. (S, A, Msb.) 2 يسّرهُ, (inf. n. تَيْسِيرٌ, M, &c.) He (God, A, Msb) made it, or rendered it, easy; facilitated it. (M, A, Mgh, Msb, K.) You say, يُسِّرَتْ عَلَيْهَا الوِلَادَةُ The act of bringing forth was rendered easy to her. (A.) b2: He made his circumstances ample; he made his condition, or his way or course [لِكَذَا to such a thing], easy, or smooth: (Sb, M:) he accommodated, adapted, or disposed, him, لِلْيُسْرَى [to easy things, or affairs, or circumstances; or to the easier, or easiest, way]: (S. A, [in the latter of which this is given as a proper, not tropical, signification:]) (tropical:) he prepared, or made ready, him or it, لِكَذَا for such a thing. (A [in which this signification is said to be tropical.]) تَيْسِيرٌ relates to both good and evil: (M, K:) as in the following instances in the Kur; [xcii. 7, 10;] فَسَنُيَسِّرُهُ لِلْيُسْرَى, and لِلْعُسْرَى, (M,) [We will facilitate, or smooth, his way, or] We will accommodate him, or adapt him, or dispose him, [to a state of ease, and to a state of difficulty, or (as explained in the TA, art. عسر,) to punishment, and a difficult case:] (S, A:) or We will prepare him for paradise, and for hell: (Jel:) or We will prepare him to return to good, or righteous, conduct, [and to persevere in evil, or unrighteous, conduct; the former leading to ease, and the latter to difficulty:] (Fr, TA:) or We will prepare him for that habit of conduct which leads to ease, such as the entering paradise, and for that which leads to difficulty, such as the entering hell: from يسّر الفَرَسَ, meaning, he prepared the horse for riding, by saddling and bridling. (Bd.) It is said in a trad. وَقَدْ يُسِّرَ لَهُ طَهُورٌ (assumed tropical:) And water for ablution had been prepared and put for him. (TA.) b3: يَسَّرَ الرَّجُلُ, (inf. n. تَيْسِيرٌ, K,) The man's camels, and his sheep or goats, brought forth with ease, (IAar, M, K), and none of them perished. (IAar, M.) b4: يَسَّرَتِ الغَنَمُ The sheep, or goats, abounded in milk, (S, M, A, K,) and in like manner, الإِبِلُ the camels, (M,) and [so in the S, M, A, but in the K or] in offspring: (S, M, A, K:) and they brought forth: and they were ready to bring forth: and they abounded. (TA.) A poet (namely Aboo-Useydeh Ed-Debeeree, TA) says, هُمَا سَيِّدَانَا يَزْعُمَانِ وإِنَّمَا يَسُودَانِنَا أَنْ يَسَّرَتْ غَنَمَا هُمَا (S, M) They two are our two chiefs, as they assert; but they are only our chiefs inasmuch as their sheep, or goats, abound in milk and in offspring. (TA.) b5: See also أَيْسَرَتْ.3 ياسرهُ, [inf. n. مُيَاسَرَةٌ] He was gentle towards him; acted gently towards him; treated him with gentleness; syn. لَايَنَهُ: (M, A, K:) he was easy, or facile, with him; syn. سَاهَلَهُ. (S, K.) Ex., cited by Th, from a poem: إِنْ يَاسَرْتَهُمْ يَسَرُوا If thou treat them with gentleness, they become gently. (M.) And يَاسَرَ الشَّرِيكَ He was easy, or facile, with the partner. (TA, from a trad.) A2: ياسر, (inf. n. مُيَاسَرَةٌ, K,) He took the left-hand side or direction; (S, M, A, Msb, K;) as also ↓ تياسر; (S, Msb, K;) which latter is the contr. of تيامن: (K:) or ↓ تَيَاسَرُوا they took the lefthand side or direction; contr. of تَيَامَنُوا. (A.) You say, يَاسِرْ بِأَصْحَابِكَ Take thou the left-hand side or direction with thy companions; (S, A;) as also تَيَاسَرْ; but some disapprove of this latter. (S.) And يَاسَرَ بِالقَوْمِ He took the left-hand side or direction with the people; as also ↓ يَسَرَ بِهِمْ aor. ـْ accord. to Sb. (M, TA.) 4 أَيْسَرَتْ She (a woman, M) brought forth with ease; she had an easy birth; (M, A, K;) as also ↓ يسّرت, (M, IKtt,) which is in like manner said of a she-camel; (M;) or, as in the copies of the K, يَسَرَتْ, without teshdeed. (TA.) One says, in praying (M, A) for a pregnant woman, (A,) أَيْسَرَتْ وَأَذْكَرَتْ May she have an easy birth, (Lh, M, A,) and may she bring forth a male child. (Lh, M.) See the contr., أَعْسَرَتْ.

A2: ايسر, (S, M, &c.,) aor. ـس in which the [radical] ى is changed into و because it is quiescent and preceded by damm, (S,) inf. n. إِيسَارٌ (M, Mgh, K) and يُسْرٌ; (M, K;) accord. to Kr and Lh, but correctly the latter is a simple subst., (M,) He became possessed of competence, or sufficiency; or of richness, or wealth, or opulence; (S, M, Mgh, Msb, K;) and abundance. (Msb.) A3: أَيْمَنْتُ إِبِلِى وَأَيْسَرْتُهَا I put my camels aside on the right hand and the left. (A.) 5 تيسّر It (a thing, M, Msb) was, or became, facilitated, or easy; (M, A, Msb, K, TA;) contr. of difficult, hard, strait, or intricate; (TA;) as also ↓ استيسر. (M, A, Msb, K.) Yousay, أَخَذْنَا مَا تَيَسَّرَ, and ↓ مَا اسْتَيْسَرَ, We took what was easy [of obtainment, or of attainment]. (TA.) And it is said in a trad., respecting the eleemosinary tax called وَيَجْعَلُ معَهَا شَاتَيْنِ إِنِ, زَكَاة لَهُ أَوْ عِشَرِينَ دِرْهَمًا ↓ اسْتَيْسَرَتَا And he shall put with it, or them, two sheep, or goats, if they be easy to him [to give], or twenty dirhems. (TA.) And in the Kur, [ii. 192,] مِنَ الهَدْىِ ↓ فَمَا اسْتَيْسَرَ What is easy [to give], of camels and kine and sheep or goats: or, as some say, either a camel or a cow or a sheep or goat. (M, TA.) b2: Also, تيسّر لَهُ, (S, TA,) and له ↓ استيسر, (S, K, TA,) (assumed tropical:) It (a thing, or an affair, K) was, or became, prepared, or made ready for him: (S, K, TA:) [and he prepared himself for it.] It is said in a trad., قَدْ تَيَسَّرَا لِلْقِتَالِ (assumed tropical:) They had both prepared themselves, or made themselves ready, for fight. (TA, from a trad.) b3: تَيَسَّرَتِ البِلَادُ (tropical:) The countries became abundant in herbage, or in the goods, conveniences, or comforts, of life. (TA, from a trad.) 6 تَيَاسَرُوا [They were gentle, or acted gently, one towards another; they treated one another with gentleness: (see 3, of which it is the quasipass.)] they were easy, or facile, one with another; syn. تساهلوا; (K, * TA;) تَيَاسُرٌ is the contr. of تَعَاسُرٌ. (S, art. عسر.) It is said in a trad., تَيَاسَرُوا فِى الصَّدَاقِ Be ye easy, or facile, not exorbitant, one with another, with respect to dowry. (TA.) A2: See also 3.

A3: And see 1, latter part.8 إِيْتَسَرَ see 1, in two places.10 إِسْتَيْسَرَ see 5, in five places.

يَسْرٌ (TA) and ↓ يَسَرٌ, (M, A, K, TA,) [each an inf. n. (see 1) used as an epithet,] and يَاسِرٌ, (K, TA,) Easy and gentle in tractableness, submissiveness, or manageableness; applied to a man and to a horse: (TA:) or [simply] easy; facile; (M, A, K;) as also ↓ يُسْرٌ (TA) and يَسِيرٌ, (Msb), this last being syn. with هَيِّنٌ, (S, K,) and signifying not difficult, غَيْرُ عَسِيرٍ, (A,) and ↓ مَيْسُورٌ [respecting which see also عُسْرٌ, pl. مَيَاسِيرُ]. (A.) Hence, ↓ يَسَرَاتٌ, pl. of يَسْرَةٌ and يَسَرَةٌ, applied to the legs of a beast, signifies Easy: (M:) or light, or active, legs of a beast: (S, TA:) or light, or active, and obedient, legs of a beast of carriage: (A:) or the legs of a she-camel: and you say also, إِنَّ قَوَائِمَ هٰذَا الفَرَسِ يَسَرَاتٌ خِفَافٌ, meaning, verily the legs of this horse are obedient and light or active. (TA.) [Hence also,] وِلَادَةٌ يَسْرٌ [An easy birth, or bringing forth]. (A.) And وَلَدَتْ وَلَدَهَا يَسْرًا She brought forth her child easily: (M, K *:) said of a woman: (M:) or ↓ يَسَرًا. (CK.) and it is said in a trad., ↓ إِنَّ هٰذَا الدِّينَ يُسْرٌ Verily this religion is easy; liberal; one having little straitness. (TA.) You say also, ↓ خُذْ مَيْسُورَهُ وَدَعْ مَعْسُورَهُ [Take thou what is easy thereof, and leave thou what is difficult]. (A.) And ↓ مَيْسُورٌ is applied to a saying, or speech: (A:) so in the Kur. xvii. 30; meaning, gentle; (Bd, Jel;) easy: (Jel:) or ↓ قُوْلٌ مَيْسُورٌ means prayer for مَيْسُور, i. e., for يُسْر [q. v.]. (Bd.) b2: فَتْلٌ يَسْرٌ [The twisting a rope or cord towards the left, by rolling it against the body from right to left; or] the twisting downwards, by extending the right hand towards the body [and so rolling the rope or cord downwards against the body or thigh, which is the usual way of twisting]; (S, A *, K;) contr. of شَزْرٌ. (M, A, TA) b3: طَعْنٌ يَسْرٌ The thrusting, or piercing, [straight forward; or] opposite the face: (S, M, K:) opposed to شَزْرٌ, which is from one's right and one's left. (TA.) See an ex. voce شَزَرَهُ.

يُسْرٌ [Easiness; facility;] contr. of عُسْرٌ; (S, M, Mgh, Msb, K;) as also ↓ يُسُرٌ; (S, Msb, TA;) [and ↓ يُسْرَى; (see 3, where it is variously explained;)] and ↓ مَيْسُورٌ is the contr. of مَعْسُورٌ, [and therefore signifies as above; or easy; facile;] (S;) or this last signifies, (accord. to the lexicologists, M,) what is made easy; or facilitated; or (accord. to Sb, M, [but see مَعَقُولٌ,]) it is an inf. n. of the measure مَفْعُولٌ, (M, K,) [used in the sense of يُسْرٌ as explained above,] of the same kind as [its contr.] مَعْسُورٌ; and Abu-l-Hasan says, that this is the truth; for it has no unaugmented verb, and inf. ns. of this measure are not of verbs which are in use, but only of imaginary unaugmented triliteral-radical verbs, as in the case of مَجْلُودٌ, which is [really] from تَجَلَّدَ. (M.) For examples of يُسْرٌ, see عُسْرٌ. b2: Also, (accord. to the M; but in the K, or; and in both of these lexicons the signification here following is placed first;) and in like manner, ↓ يُسُرٌ, (K,) and ↓ يَسَارٌ, (S, M, Mgh, Msb, K,) and ↓ يَسَارَةٌ, (S, K,) and ↓ مَيْسَرَةٌ, and ↓ مَيْسُرَةٌ, (S, M, K,) of which last Sb says that it is like مَسْرُبَةٌ and مَشْرُبَةٌ in not being after the manner of the verb, [but after that of the simple substantive,] (M,) and ↓ مَيْسِرَةٌ, (K.) Easiness [of circumstances]; (M, K;) competence, or sufficiency; or richness, or wealth, or opulence; (S, M, Mgh, Msb, K;) abundance; (Msb;) [in these senses, also, contr. of عُسْرٌ;] and ↓ يُسْرَى signifies [the same; or] easy things or affairs or circumstances; contr. of عُسْرَى; as also ↓ مَيْسَرَةٌ. (TA, art. عسر.) You say also, ↓ أَنْظِرْنِى حَتَّى يَسَارِ [Grant thou me a delay until I shall be in a state of easiness of circumstances, &c.]; in which the last word is indecl., with kesr for its termination, because it is altered from the inf. n., which is المَيْسَرَةُ. (S.) In the Kur. [ii. 280,] some read, ↓ فَنَظِرَةٌ إِلَى مَيْسُرِهِ [Then let there be a postponement, or delay, until his being in a state of easiness of circumstances]: but Akh says, that this is not allowable; for there is no noun of the measure مَفْعُلٌ [of this kind]: as to مَكْرُمٌ and مَعُونٌ, [it is said that] they are pls. [virtually though not in the language of the grammarians] of مَكْرُمَةٌ and مَعُونَةٌ. (S.) [On this point, see مَأْلُكٌ, voce أَلُوكٌ.]

A2: See also يَسْرٌ, in two places.

A3: عُودُ يُسْرٍ: see عُودُ أُسْرٍ, in art. أسر.

يَسَرٌ: see يَسْرٌ. b2: Made easy, or facilitated; i. q. مُيَسَّرٌ: (assumed tropical:) prepared: (K:) or [the game called]

المَيْسِر prepared: or, as some say, (assumed tropical:) anything prepared. (M.) A2: أَعْسَرُ يَسَرٌ A man who works, or does anything, with both his hands [alike]; ambidextrous; ambidexter: (S, M, Msb:) and ↓ أَعْسَرُ أَيْسَرُ occurs in a trad., accord. to one relation; but the former is the correct expression: (A'Obeyd:) and the fem. is عَسْرَآءُ يَسَرَةٌ: (M:) explained before, in art. عسر. (K.) A3: See also يَاسِرٌ, in six places.

يُسُرٌ: see يُسْرٌ, in two places.

يَسْرَةٌ: see يَسَارٌ, throughout.

يُسْرَى: see يُسْرٌ, in two places.

A2: See also أَيْسَرُ.

A3: See also يَسَارٌ, throughout.

يَسَارٌ: see يُسْرٌ, in two places.

A2: Also, (S, M, Mgh, Msb, K, &c.,) and ↓ يِسَارٌ, (M, Msb, K,) the former of which is the more chaste, (ISk, IAmb, IF, M, Msb, K *,) or the latter is so, (IDrd, M, K,) or the latter is a variation used for the sake of assimilation to [its syn.] شِمَالٌ, (Sgh, TA,) or it is vulgar, (IKt, Msb,) and not allowable, (S,) or J is in error in disallowing it, (K,) or it is disapproved because the incipient ى with kesr is deemed difficult to pronounce, (M, TA,) but there are three other words commencing like it, namely, يِوَامٌ, an inf. n. of يَاوَمَهُ, though this is disallowed by some, and يِعَارٌ, pl. of يَعْرٌ, and يِسَافٌ, a proper name of a man, also pronounced with fet-h [to the ى]; (TA;) and another form is ↓ يَسَّارٌ; (Sgh, K;) contr. of يَمِينٌ; (S, M, A, Mgh, Msb, K;) and so is ↓ يُسْرَى of يُمنَى, (M, A, Mgh, Msb, K,) and يَسْرَةٌ of يَمْنَةٌ, (M, A, Msb, K,) and ↓ مَيْسَرَةٌ of مَيْمَنَةٌ, (A, Msb, K,) and ↓ أَيْسَرُ of أَيْمَنُ: (S:) يَسَارٌ and ↓ يُسْرَى signify The left [hand, or arm, or foot, or leg, or] limb: and the same two words, and ↓ يَسْرَةٌ and ↓ مَيْسَرَةٌ, the left, meaning the left side or direction or relative location or place: (Msb:) and ↓ أَيْسَرُ, the left side: or a person [or thing] that is on the left side: (Msb, art. يمن:) [and ↓ مَيْسَرَةٌ the left wing of an army:] the pl. of يَسَارٌ is يُسُرٌ (Lh, M, K) and يُسْرٌ, (K,) or يُسَرٌ; (AHn, M;) which last is [also] pl. of ↓ يُسْرَى; (TA;) [and the pl. of ↓ مَيْسَرَةٌ is مَيَاسِرُ.] You say, قَعَدَ فُلَانٌ

↓ يَسْرَةً Such a one sat on the left side. (S.) and ↓ قَعَدُوا يَمْنَةً وَيَسْرَةً, (A, Msb *,) and عَلَى يَمِينٍ

وَيَسَارٍ, and ↓ اليُمْنَى وَالْيُسْرَى, and ↓ المَيْمَنَةِ وَالْمَيْسَرَةِ, (A,) or يَمِينًاوَيَسَارًا, and عَنِ الْيَمِينِ وَعَنِ الْيَسَارِ, and اليُمْنَى وَالْيُسْرَى, and المَيْمَنَةِ وَالْمَيْسَرَةِ, meaning, They sat on the right side and on the left. (Msb.) And ↓ وَلَّاهُ مَيَاسِرَهُ [He turned his left parts towards him]. (A.) يِسَارٌ: see يَسَارٌ.

يَسُورٌ: see يَاسِرٌ, in two places.

يَسِيرٌ: see يَسْرٌ.

A2: Little, or small, in quantity, petty: (S, A, K:) mean, contemptible; paltry; of no weight or worth. (A.) A3: See also يَاسِرٌ.

يَسَارَةٌ: see يُسْرٌ.

يَسَّارٌ: see يَسَارٌ.

يَاسِرٌ: see يَسْرٌ, first signification.

A2: [Taking the left-hand side or direction: or coming on, or from the direction of, the left hand of a person:] contr. of يَامِنٌ. (S.) A3: [Dividing a thing into parts, or portions.] b2: [Hence,] The slaughterer of a camel: (K, TA:) because he divides its flesh into portions: (TA:) the person who superintends the division of the slaughtered camel (M, K) for the game called المَيْسِر: (K:) pl. [يَاسِرُونَ and] أَيْسَارٌ: (M, K:) A'Obeyd says, I have heard them put يَاسِرٌ in the place of يَسَرٌ, [for the explanations of which see what follows,] and ↓ يَسَرٌ in the place of يَاسِرٌ, (M,) or ↓ يَسَرٌ and يَاسِرٌ signify the same: and the pl. is أَيْسَارٌ: (S, A:) يَاسِرٌ signifies [as explained above, and also] a person who plays with gaming-arrows, (S, Msb, TA,) [at the game called المَيْسِر,] for a slaughtered camel; because he is one of those who occasion the slaughter of the camel; and the pl. is [as above and] يَاسِرُونَ: (TA:) and ↓ يَسَرٌ, i. q. ضَرِيبٌ [which signifies the same; and the person who is entrusted, as deputy, with the disposal of the arrows in the game above mentioned, and who shuffles them in the رِبَابَة:] and, [as quasi-pl. of يَاسِرٌ, like as خَدَمٌ is of خَادِمٌ,] a party assembled together at the game called المَيْسِر: (M, K:) pl. أَيْسَارٌ: (M:) and ↓ يَسِيرٌ and ↓ يَسُورٌ signify one who contends with another at a game of hazard; syn. قَامِرٌ: (K:) or ↓ يَسَرٌ and ↓ يَسُورٌ, and also يَاسِرٌ, are applied to one who has, or to whom pertains, a gamingarrow. (IAar, TA.) أَيْسَرُ [More, and most, easy, or facile; fem.

يُسْرَى].

A2: See also يَسَارٌ.

موسِرٌ [originally مُيْسِرٌ,] Possessing competence, or sufficiency; or rich, or wealthy, or opulent: (M, K:) pl. مَيَاسِيرُ: (Sb, M, K:) [like مَفَالِيسُ, pl. of مُفْلِسٌ; and مَفَاطِيرُ, pl. of مُفْطِرٌ; as though the sing. were مَيْسُورٌ:] but by rule it should be مُوسِرُونَ, for the masc., and مُوسِرَاتٌ for the fem. (Abu-l-Hasan, M.) مَيْسُرٌ: see يُسْرٌ.

مَيْسِرٌ The game, or play, with unfeathered and headless arrows; (M, K;) the game of hazard which the Arabs play with such arrows; (S, Mgh, Msb;) a game of the Arabs, played [by ten men,] with ten unfeathered and headless arrows: they first slaughtered a camel, [bought on credit, (see below, in this paragraph,)] and divided it into ten portions, or, as some say, [agreeably with what follows,] into twenty-eight: the first arrow was called الفَذُّ, and had [one notch and] one portion of the slaughtered camel: the second, التَّوْءَمُ, and had [two notches and] two portions: the third, الرَّقِيبُ, and had [three notches and] three portions: the fourth, الحِلْسُ, and had [four notches and] four portions: the fifth, النَّافِسُ, and had [five notches and] five portions; or, as some say, this was the fourth: the sixth, المُسْبِلُ, and had [six notches and] six portions: the seventh, المُعَلَّى, which was the highest of them, having [seven notches and] seven portions: the eighth and ninth and tenth were called السَّفِيحُ and المَنِيحُ and الوَغْدُ; and these three had no portions: [the players to whom these three fell had to pay for the slaughtered camel: (see المُسْبِلُ:) whence it appears, that if the camel was divided into ten portions, (see رَيْمٌ,) the game must have continued after all these were won, until it was seen whose were the eighth and ninth and tenth arrows; and it seems to be the general opinion that this was the case:] the camel being slaughtered, they collected together the ten arrows, and put them into the رِبَابَة, a thing resembling a quiver (كِنَانَة), and turned them round about or shuffled them (أَجَالُوهَا): [or they employed a person, whom they called حُرْضَة, to do this:] then they put them into the hand of the judge (الحَكَم), who took them forth one after another in the name of one after another of the party; [or they commissioned the حُرْضَه to do so;] and each took of the portions of the slaughtered camel according to his arrow; but those to whose lots fell the arrows without portions were obliged to pay the price of the slaughtered camel: with the flesh of which they afterwards fed the poor; and him who would not engage with them in the game they reproached, and called a بَرَم: (Sefeenet Er-Rághib, printed at Boolák; p. 637:) [see also رَقِيبٌ, and ضَرِيبٌ, and عَشْرٌ:] or any game of hazard; or play for stakes, or wagers: (K:) so that even the game of children with walnuts is included under this name by Mujáhid in his explanation of verse 216 of chap. ii. of the Kur.: (TA:) or anything in which is risk, or hazard: (Kull, p. 321:) or the game of trick track, backgammon, or tables; syn. نَرْدٌ: (Sgh, K:) and chess was called by 'Alee the مَيْسِر of the Persians, or foreigners: (TA:) or the slaughtered camel for which they played: for when they desired to play, they bought on credit a camel for slaughter, and slaughtered it, and divided it into twentyeight portions, or ten portions; and when one [of the arrows] after another came forth [from the رِبَابَة] in the name of one man after another, the gain of him for whom came forth those to which belonged portions appeared, and the fine of him for whom came forth [any of the arrows called] the غُفْل: (K:) so called as though it were a place of division: and so used by the poet Lebeed, who speaks of a fat مَيْسِر. (TA.) مَيْسَرَةٌ: see يُسْرٌ, in two places.

A2: See also يَسَارٌ, in four places.

مَيْسُرَةٌ: see يُسْرٌ.

مَيْسِرَةٌ: see يُسْرٌ.

مُيَسَّرٌ Prepared; disposed; made easy, or facile. So in the following words of a trad.: فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ [And every one is prepared, &c., for that for which he is created]. (TA.) A2: I. q. زُمَاوَرْدٌ [q. v.]; (Mgh, K;) app. a post-classical word; so called because easily taken; (Mgh;) in Persian, called نُوَالَهْ [or نَوَالَهْ], (Mgh, K,) and in Egypt termed لُقْمَةُ القَاضِى. (TA.) مُيَسِّرٌ, applied to a man, (S, TA,) Having numerous offspring of sheep or goats [and therefore much milk]; (TA;) contr. of مُجَنِّبٌ. (S, TA.) مَيْسُورٌ: see يَسْرٌ, in three places: A2: and see also يُسْرٌ.

مَيَاسِرُ She-camels that bring forth easily. (TA.)

دون

1 دَانَ, aor. ـُ inf. n. دَوْنٌ; and ↓ أُدِينَ, (S, K,) with damm, (K,) inf. n. إِدَانَةٌ; (S;) He, or it, was, or became, such as is termed دُونٌ; (S, K;) [i. e.] low, base, vile, &c.: or weak: (K:) mentioned by Er-Rághib on the authority of IKt: (TA:) so say some: but accord. to others, دُونٌ has no verb. (S, TA.) لَمْ يَدُنْ, (as in my copies of the S,) or لم يُدَنْ, (as in the TA,) at the end of a verse of 'Adee, as some relate it, [perhaps the only authority for these two verbs,] is accord. to others لم يدَنّْ, from دَنَّى

meaning “ he, or it, was, or became, weak. ” (S, K.) 2 دوّن الدَّيوَانَ, (inf. n. تَدْوِينٌ, TA,) He wrote, composed, or drew up, the register [&c.]. (S, * Msb, K, TA. *) And دوّن الدَّوَاوِينَ He instituted, appointed, or arranged, the registers for the prefects, or administrators, (Mgh, Msb,) and the Kádees, (Mgh,) or others: (Msb:) said of 'Omar; who is related to have been the first that did this, (Mgh, Msb,) among the Arabs. (Msb.) And دوّن الكُتُبَ He collected the writings. (Mgh.) [And دوّن شِعْرَ فُلَانٍ He collected the poetry of such a one.] And تَدْوِينٌ signifies also The writing [a person's name &c.] in a دِيوَان [or register]. (KL.) You say, دوّنهُ He wrote it [in a register]. (MA.) [And He registered him.]4 أُدِينَ, inf. n. إِدَانَةٌ: see 1.

A2: مَا أَدْوَنَهُ [as meaning How low, base, vile, &c., is he, or it!] is [asserted to be] a phrase not used, (As, T, K, TA,) because [it is said that] دُونٌ has no verb. (As, T, TA.) 5 تدوّن He was, or became, in a state of complete richness, wealth, or competence. (IAar, T, K.) [See also تذوّن. Perhaps both are correct, as dial. vars.]

دُونً Low, base, vile, mean, paltry, inconsiderable, or contemptible; (Fr, T, S, M, * Msb, K;) applied to a man &c.: (T, Msb:) and inferior, i. e. lower, baser, viler, &c., in grounds of pretension to respect or honour [or in any approvable quality]: (Lth, T:) and such as falls short [of a thing]; used in this sense as a prefixed noun: (Ham p. 686:) [see below what is said of its usage as a prefixed noun by Lth and by Sb: and used as an epithet, scanty, or deficient; applied to anything:] and of a middling sort; between good and bad; applied to a man and to a commodity: (M:) and also high, or eminent, in rank or condition; noble, or honourable: (T, K:) thus it bears two contr. significations (K) [and significations intermediate between those two]. A poet says, إِذَا مَا عَلَا المَرْءُ رَامَ العَلَآء

وَيَقْتَعُ بِالدُّونِ مَنْ كَانَا دُونَا [When the man is high in rank, or nobility, he seeks highness: and he who is low is content with that which is low]. (S.) Accord. to the most common usage, (Msb,) or accord. to what is asserted to be the most common usage, (Lh, M,) one says رَجُلٌ مِنْ دُونٍ (T, M, Msb, K) and شَىْءٌ مِنْ دُونٍ (M, Msb) A man who is [of a kind that is] low, base, &c., and a thing that is [of a kind that is] low, base, &c.: (Msb:) but sometimes they said رَجُلٌ دُونٌ and شَىْءٌ دُونٌ, without مِنْ; (M, Msb;) and ثَوْبٌ دُونٌ a bad [or an inferior] garment, or piece of cloth: (M:) or one should not say رَجُلٌ دُونٌ; (T, K;) for the Arabs did not use this phrase. (T.) Accord. to Lth, one says, هٰذَا دُونُ ذَاكَ [This is the inferior of that], when meaning to denote by it low estimation, using the nom. case: (T:) [but this is uncommon, if allowable:] Sb says that دُون is not used in the nom. case as a prefixed noun: as to the saying in the Kur [lxxii. 11, an instance similar to which occurs also in vii. 167], مِنَّا الصَّالِحُونَ وَ مِنَّا دُونَ ذٰلِكَ, the meaning is, وَ مِنَّا قَوْمٌ دُونَ ذٰلِكَ [i. e. Of us are the righteous, and of us are a party below that party in rank or estimation]; (M, TA;) or, as another says, دون is here in the accus. case but in the place of a noun in the nom. case because it is generally used as an adv. n. (TA.) b2: As an adv. n., دُون signifies Below, contr. of فَوْق; (S, K;) as denoting a falling short of the [right or approved] limit; (S;) or denoting low, or mean, estimation or condition; (Lth, T, M;) or a condition lower, baser, viler, &c., than that of another, in grounds of pretension to respect or honour [or in any approvable quality]; (Lth, T;) [and hence, inferior to, beneath, under, or short of, another in rank, height, size, &c.;] and less than another, and more deficient than another: (Fr, T:) and also above; i. q. فَوْق; (T, K;) in highness, or eminence, of rank or condition, or in nobility; (T;) [and hence, exceeding another, and more than another:] thus bearing two contr. significations. (K.) You say, زَيْدٌ دُونَكَ meaning Zeyd is [below thee, or] in a condition lower, baser, viler, &c., than thine, in grounds of pretension to respect or honour [&c.]: and when one says, “Verily such a one is high, or eminent, in rank or condition,” or “ is noble,” another replies, وَ دُونَ ذٰلِكَ meaning And above that. (T.) b3: Also Beneath, below in situation, or under; syn. تَحْت. (T, TA.) Using it in this sense, you say, دُوَن قَدَمِكَ خَدُّ عَدُوِّكَ [May the cheek of thine enemy be beneath thy foot]: (T, TA:) and جَلَسَ دُونَهُ [He sat below him]. (TA.) b4: Also Before in respect of place, or in front: and [the contr., namely,] behind, or beyond. (T, M, K.) [You may say, using it in the former sense, جَلَسَ دُونَهُ He sat before him, or in front of him: (see Ham p. 86:) and, using it in the latter sense,] you say, هٰذَا أَمِيرٌ عَلَى مَا دُونَ جَيْحُونَ This [man] is governor, or prince, over what is beyond [the river] Jeyhoon. (TA.) b5: And i. q. قَبْل [generally signifying Before in respect of time; but as some say, in respect of place also, which may perhaps be here meant]: (T:) and [the contr., namely,] i. q. بَعْد [generally meaning after in respect of time; but as some say, in respect of place also, which may perhaps be here meant]. (Fr, T, TA.) b6: It signifies also Nearer than another thing: (S, Msb, K:) so in the phrase هٰذَا دُونَ ذٰلِكَ [This is nearer than that]; (S Msb;) or هٰذَا دُونَهُ [this is nearer than he, or it]. (K.) [Hence,] one says also, اُدْنُ دُونَكَ meaning Draw thou near in the space that is between me and thee: (A Heyth, T:) [or approach thou nearer to me:] or draw thou near [or nearer] to me. (IAar, T, M, K.) And يَزِيدُ بَغُضُّ الطَّرْفَ دُونِى, a saying of a poet, means Yezeed lowers the eye towards a spot between me and him. (A Heyth, T.) [خَشَعَتْ دُونَهُ الأَبْصَارُ, also, has a similar meaning: see 1 in art. خشع. So, too, has the phrase, خَاوَتَ طَرْفَهُ دُونِى: see 3 in art. خوت. And hence,] one says, دُونَ النَّهْرِ جَمَاعَةٌ [In the way of, or to, the river, or on this side of the river, or nearer than the river, is a company of men; or] before thy reaching the river [there is to be found, or encountered, a company of men]. (K.) And دُونَ قَتْلِ الأَسَدِ أَهْوَالٌ [In the way of, or to, the slaying of the lion, or] before thine attaining to the slaying of the lion, terrors [are to be encountered]. (T, TA.) [And دُونَهُ خَرْطُ القَتَادِ: see 1 in art. خرط.] And حَالَ دُونَ الشَّىْءِ [It intervened as an obstacle in the way to the thing; or] it prevented from attaining the thing. (W p. 71.) [And لَيْسَ دُونَهُ شَىْءٌ There is nothing intervening as an obstacle in the way of, or to, him, or it.] And [hence,] قُتِلَ دُونَ مَالِهِ, and نَفْسِهِ, and أَخِيهِ, and جَارِهِ, He was slain in defence of his property, and of himself, and of his brother, and of his neighbour. (Occurring in a trad. commencing with the words الغَرِيقُ شَهِيدٌ, in the “ Jámi' es-Sagheer,” and thus explained in the margin of a copy of that work.) [And نَبَحَ دُونَهُ is a modern phrase meaning (assumed tropical:) He defended him as though by barking in the way to him.] b7: [Hence,] also i. q. عَلَى [as meaning Against; denoting defence by means of intervention: see an ex. in a verse cited voce شَخْصٌ]. (Fr, T, TA.) b8: And i. q. عِنْدَ [meaning At, near, nigh, by, or near by; with, or present with; &c.]. (Fr, T, Ibn-Es-Seed.) Accord. to Ez-Zowzanee, it has this meaning in the saying of Imra-el-Keys, [describing a horse,] فَأَلْحَقَنَا بِالهَادِيَاتِ وَ دُونَهُ جَوَاحِرُهَا فِى صَرَّةٍ لَمْ تُزَيَّلِ (TA, but only the former hemistich is there given,) i. e. And he made us to overtake the foremost of the wild animals, while near to him were those that lagged behind, in a herd, not dispersed. (EM p. 48.) b9: And i. q. غَيْر [as meaning Other than, beside, or besides, exclusively of, or not as used before a substantive or an adjective]. (K.) Hence, in the Kur [xxi. 82], وَيَعْمَلُونَ عَمَلًا دُونَ ذٰلِكَ [And who should do work other than, or beside, that]. (Fr, TA.) And in the same [iv. 51 and 116], وَيَغْفِرُ مَا دُونَ ذٰلِكَ But He will forgive what is other than that: or, as some say, what is less than that. (Er-Rághib, TA.) and so, it is said, in the trad., لَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ

صَدَقَةٌ [There is no poor-rate to be exacted in the case of what is other than, or not, or, rather less than, five ounces]. (K.) So, too, it is said to mean in the trad., أَجَازَ الخُلْعَ دُونَ عِقَاصِ رَأْسِهَا [He allowed the divorcing a wife for a gift, or compensation, other than the عِقَاص (q. v.) of her head: in the CK, in which الخَلْعُ is erroneously put for الخُلْعَ, this is given as an ex. of ذُونَ in the sense of سَوِى, which is syn. with غَيْر]: or the meaning is, for anything, even for the عقاص of her head. (K, TA.) b10: It is also used (M, K, TA) as a subst. (M, TA) with مِنْ prefixed to it, [very often in this case, in the Kur and elsewhere, as meaning غَيْر and sometimes in other senses explained above,] and likewise with بِ (M, K, TA,) though rarely. (K.) One says, هٰذَا دُونَكَ and هٰذَا مِنْ دُونِكَ [This is below thee, or above thee: &c.]. (M, TA.) And it is said in the Kur [xxviii. 23], وَوَجَدَ مِنْ دُونِهِمُ امْرَأَتَيْنِ (M, TA) And he found in a place below them two women: (Bd:) or beside them, or exclusively of them. (Jel.) One says also, هٰدَا لِىدُونَ لَكَ or مِنْ دُونِكَ [meaning This belongs to me exclusively of thee]; i. e. thou hast no right nor share [with me] in this. (Kull p. 186.) The phrase فِيهِمْ مَنْ لَيْسَ بِدُونِهِ [app. as meaning Among whom was such as was not below him in respect of knowledge of poetry] is used by Akh in his book on rhymes. (M, TA.) b11: It also denotes a command, (T, K,) and an incitement (Fr, T, S, K) to do a thing. (S.) Using it in the former sense, you say, دُونَكَ الدِّرْهَمَ, meaning Take thou the dirhem; (T;) or دُونَكَ الشَّىْءَ and دُونَكَ بِالشَّىْءِ, meaning Take thou the thing: (M:) and using it in the latter sense, you say, دُونَكَهُ, (S, K, TA,) meaning Keep thou, cleave thou, cling thou, or hold thou fast, to him; and take care of him: (TA:) or دُنَكَ زَيْدًا Keep thou, &c., to Zeyd, taking care of him. (T.) Temeem [meaning a party of the tribe so named] said to El-Hajjáj, when he had slain, i. e. crucified, Sálih Ibn-' Abd-Er-Rahmán, “ Permit us to bury Sálih: ” and he replied, دُونَكُمُوهُ [Take ye him]. (S, TA.) b12: And it also denotes a threat. (T, K.) So in the sayings دُوَكَ صِرَاعِى [Beware thou of wrestling with me] and دُونَكَ فَتَمَرَّسْ بِى [Beware thou, and then set thyself against me to do evil if thou canst]. (T, TA.) b13: It is said that no verb is derived from it: (T, S, M, Msb:) but some assert that دَانَ and أُدِينَ [mentioned in the first paragraph of this art.] are derived from it. (S.) b14: The dim. of دُونَ is ↓ دُوَيْنَ: (Ham p. 404:) and ↓ دُوَيْنَةَ occurs as a dim. in a verse of a post-classical poet; but, [ISd says,] of what word I know not, unless they said ↓ دُونَةَ [for دُونَ]. (M.) دُونَةَ: see the next preceding sentence.

دُوَيْنَ: see the next preceding sentence.

دُوَيْنَةَ: see the next preceding sentence.

دَيْوَانٌ: see the next paragraph.

دِيوَانٌ, an arabicized word, (AO, M, Msb, &c.,) from the Pers\. [دِيوَانْ]; (AO, M, &c.;) [though some hold it to be of Arabic origin:] J says, (TA,) it is originally دِوَّانٌ, but ى is substituted for one of the و s ; as is shown by its pl., (S, Msb,) which is دَوَاوِينُ; (S, M, Msb, K;) for if the ى were radical, they would say دَيَاوِينُ; (S;) but accord. to IDrd and IJ, (IB, TA,) it has this latter pl. also: (M, IB, K, TA:) Sb says that the و in دِيوَانٌ, though after ى, is not changed into ى, as it is in سَيِّدٌ, because the ى in the former word is not inherent; that word being of the measure فِعَّالٌ, from دَوَّنْتَ; (M;) [i. e.] it is from دَوَّنَ الكُتُبَ meaning “ he collected the writings; ” as is shown by their saying ↓ دُوَيْوِينٌ, (M,) which is the dim.: (Msb:) ISk says that ديوان is with kesr only [to the د]; (M;) but one says ↓ دَيْوَانٌ also, (K,) which is mentioned by Ks, as postclassical, and by Sb; like بَيْطَارٌ: (M:) the meaning is A دَفْتَر [or register]: (Shifá el-Ghaleel, TA:) or a collection of written leaves or papers [forming a book, generally for registration]: (ISk, M, Mgh, * K:) or a register of accounts; an accountbook: (Msb:) and a register of soldiers and pensioners [and others]: (IAth, K:) the first who instituted, or appointed, or arranged, such a book, (Mgh, Msb, K,) among the Arabs, (Msb,) for the prefects, or administrators, (Mgh, Msb,) and the Kádees, (Mgh,) is said to have been 'Omar: (Mgh, Msb, K: *) accord. to El-Máwardee, it is a register of what concerns the rights, or dues, of the state, relating to the acts of the government, and the finances, and the military and other administrators thereof: (TA:) then any book was thus called: and especially the poetry of some particular poet: so that this meaning became [conventionally regarded as] a proper signification thereof; (Shifá el-Ghaleel, TA;) i. e. a collection of poetry [of a particular poet]. (TA.) [Hence,] one says, فُلَانٌ مِنْ أَهْلِ الدِّيوَانِ, meaning Such a one is of those whose names are written in the register. (Mgh.) [Also Such a one is of the keepers of the register; or, is of the registrars. (And sometimes it has another meaning, which see below.) And hence the saying] الشِّعْرُ دِيوَانُ العَرَبِ (assumed tropical:) [Poetry is the register of the Arabs]: because they used to refer to it on their differing in opinion respecting genealogies and wars or fights and the appointing of stipends or allowances from the government-treasury, like as the people of the ديوان [properly so called] refer to their ديوان in a case that is doubtful to them; or because it was the depository of their sciences, and the preserver of their rules of discipline, and the mine of their histories. (Har p. 263.) b2: Afterwards, also, it was applied to signify An account, or a reckoning. (Msb, TA.) b3: and Writers [of accounts or reckonings]. (TA.) b4: And A place of account or reckoning, (Msb, TA,) and of writers [of accounts or reckonings] (TA.) b5: [Also A council, court, or tribunal: see دَسْتٌ. Hence أَهْلُ الدِّيوَانِ sometimes means The people of the council, court, or tribunal. b6: And also, in the present day, A long seat, formed of a mattress laid against the side of a room, upon the floor or upon a raised structure or frame, with cushions to lean against; or two or more of such mattresses &c. similarly placed.]

ديوَانِىٌّ Of, or belonging to, a دِيوَان. (TA.) دُوَيْوِينٌ dim. of دِيوَانٌ, q. v. (M, * Msb.) أَدْوَنُ is used by IJ in the phrase ذٰلِكَ أَقَلٌّ الأَمْرَيْنِ وَأَدْوَنُهُمَا [That is the lesser of the two affairs, or cases, and the lower, baser, &c., of them]: but [ISd says that] this is strange, because [he held that], like أَحْنَكَ, it has no verb belonging to it. (M.)

خمس

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

خَمْسٌ fem. of خَمْسَةٌ [q. v.].

خُمْسٌ: see خُمُسٌ.

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

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

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

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

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

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

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

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

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

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

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

خلص

1 خَلَصَ, (S, A, K, &c.,) aor. ـُ (S, TA,) inf. n. خُلُوصٌ (S, A, K) and خَلَاصٌ (TA) and خَالِصَةٌ, (K,) or the second and third of these are simple substs. [used as inf. ns., i. e., quasi-inf. ns.]; (TA;) and خَلُصَ also; (Et-Towsheeh, TA;) but the former is that which is commonly known; (TA;) It (a thing, S, TA) was, or became, خَالِص, (S, A, K,) which signifies [here] clear, pure, sheer, free from admixture, unmingled, unmixed, or genuine; (B, TA;) and white. (K.) You say, خَلَصَ انمَآءُ مِنَ الكَدَرِ The water became clear from turbidness. (Msb.) And خَلَصَ الزُّبْدُ مِنَ الثُّفْلِ [The butter became clear from the dregs, or sediment,] in being cooked. (S.) b2: خَلَصَ مِنَ الوَرْطَةِ, (A,) or التَّلَفِ, aor. ـُ (Msb,) inf. n. خَلَاصٌ (A, Msb) and خُلُوصٌ and مَخْلَصٌ, (Msb,) (tropical:) He became safe, or secure, or free, from embarrassment or difficulty, or from destruction, (A, Msb,) like as a thing becomes clear from its turbidness. (A.) [See also 5.] b3: خَلَصَ مِنَ القَوْمِ (tropical:) He withdrew, retired, or went away or apart, from the people, or company of men. (A, TA.) It is said in the Kur [xii. 80], خَلَصُوا نَجِيًّا (tropical:) They retired, conferring privately together. (Bd, Jel, TA.) b4: خَلَصَ إِلَيْهِ, (S, A, K,) and بِهِ (TA,) inf. n. خُلُوصٌ, (K,) (tropical:) He, or it, (a thing, S, and grief, and happiness, A, TA,) came to, or reached, him: (S, A, K, TA:) he came to, reached, or arrived at, it; namely, a place. (TA.) b5: Also خَلَصُوا إِلَيْهِ They came to him (namely a judge or governor) and referred to him their cause, or suit, for judgment. (T and L in art. نفذ.) A2: خَلَصَ, inf. n. خَلَاصٌ and خُلُوصٌ; (TA;) or ↓ خلّص, (K,) inf. n. تَخْلِيصٌ; (TA;) but the former is that which is found in the correct lexicons; (TA;) He took the خُلَاصَة [q. v.] (K, TA) of, or from, clarified butter; (TA;) and ↓ اخلص, inf. n. إِخْلَاصٌ, signifies the same. (TA.) [See also this last below.]2 خلّصهُ, (A,) inf. n. تَخْلِيصٌ, (TA,) He made, or rendered, it clear or pure [&c. (see 1, first signification)]; he cleared, clarified, purified, or refined, it; (A, Mgh, TA;) [as also ↓ اخلصهُ, q. v.] b2: (assumed tropical:) He separated it from another thing or other things. (Msb.) You say also خلّص بَيْنَهُمَا [He separated them, each from the other]. (M in art. قلص.) b3: (tropical:) He (God, A, TA, or a man, S) saved, secured, or freed, him, (S, A, K,) مِنْ كَذَا from such a thing, (S,) [as, for instance, a snare, and embarrassment or difficulty, or destruction, like as one renders a thing clear from its turbidness, (see 1,)] after he had become caught, or entangled; (TA;) as also ↓ اخلصهُ. (TA.) Also (assumed tropical:) [He disentangled it; unravelled it:] said of spun thread that has become entangled. (Lth and Az and Sgh, in TA, art. عسر.) b4: (assumed tropical:) He made it clear; or explained, expounded, or interpreted, it; as also لَخَّصَهُ. (A in art. لخص.) b5: خلّص, inf. n. as above, also signifies (assumed tropical:) He gave [a man (for the verb in this case, as in others, is trans, accord. to the TK,)] the خَلَاص, (K, TA,) i. e., the equivalent of a thing, or requital, or hire for work. (TA.) A2: See also 1, last signification.3 خَالصهُ, (S, K,) inf. n. مُخَالَصَةٌ, (TK,) (assumed tropical:) [He regarded him, or acted towards him, with reciprocal purity of mind, or sincerity: and particularly, as also خالصهُ الوُدَّ, mentioned in this art. in the A, but not explained,] (tropical:) he regarded him, or acted towards him, with reciprocal purity, or sincerity, of love, or affection; syn. صَافَاهُ (S, K, TA) and وَادَدَهُ; (TA;) فِى العِشْرَةِ [in social intercourse]. (S, TA.) You say also, خالص اللّٰهَ دِينَهُ (tropical:) [He acted with reciprocal purity, or sincerity, towards God, in his religion]. (A.) and one says, خَالِصِ المُؤْمِنَ وَ خَالِفِ الكَافِرَ (tropical:) [Act thou with reciprocal purity, or sincerity, towards the believer, and act thou with contrariety to the unbeliever]. (A. [See 3 in art. خلق, where a similar saying is mentioned.]) [See also the next paragraph.]4 اخلصهُ: see 2, first signification. You say, اخلص السَّمْنَ, inf. n. إِخْلَاصُ, He clarified the cooked butter by throwing into it somewhat of the meal of parched barley or wheat (سَوِيق), or dates, or globules of gazelles' dung: (S, * L:) or he took the خُلَاصَة [q. v.] of the cooked, or clarified, butter. (Fr, K.) See also 1, last signification. And أَخْلَصَتْهُ النَّارُ [The fire clarified it, or purified it,] namely, butter, and gold, and silver. (K.) b2: You say also, اخلصوا النَّصِيحَةَ and الحُبَّ (tropical:) [lit. They made good advice or counsel, and love, pure, or sincere; meaning, they were pure, or sincere, in giving good advice, and in love]. (TA.) And اخلص لَهُ المَوَدَّةَ (tropical:) [He was pure, or sincere, to him in love, or affection]. (A.) And اخلص لِلّٰهِ العَمَلَ (assumed tropical:) [He was pure, or sincere, towards God in works]. (Msb.) And اخلص لِلّٰهِ الدِّينَ, (S, TA,) or دِينَهُ, (A,) (tropical:) He was pure, or sincere, towards God in religion, [or in his religion;] without hypocrisy. (S, * TA.) And اخلص لِلّٰهِ, [elliptically,] (assumed tropical:) He was without hypocrisy [towards God]. (K.) or إِخْلَاصٌ properly signifies (assumed tropical:) The asserting oneself to be clear, or quit, of [believing in] any beside God. (B, TA.) [Hence.] سُورَةُ الإِخْلَاصِ is (assumed tropical:) a title of The [112th] chapter of the Kur-án commencing with the words قُلْ هُوَ اللّٰهُ

أَحَدٌ: (IAth, Msb:) and سُورَتَا الإِخْلَاصِ (assumed tropical:) the same together with the [109th] chapter commencing with the words يَا أَيُّهَا الْكَافِرُونَ. (Msb.) And كَلِمَةُ الأِخْلَاصِ is applied to (tropical:) The sentence which declares belief in the unity of God. (A, * TA.) أَخْلَصْنَاهُمْ بِخَالِصَةٍ: see below, voce خَالِصَةٌ. b3: See also 2, third signification. b4: And see 10.5 تخلّص (tropical:) He became saved, secured, or freed; he escaped, or freed himself; or became safe, secure, free, or in a state of freedom or immunity; (S, K;) from a thing; (S;) as, for instance, a gazelle, and a bird, from a snare, (A,) [and a man from embarrassment or difficulty, or destruction, like as a thing becomes cleared from its turbidness, (see 1,) or] like spun thread when it has been entangled. (TA.) b2: [See also نَسَبَ بِالْمَرْأَةِ.]6 تخالصوا (tropical:) They regarded one another, or acted reciprocally, [with purity, or sincerity: and particularly,] with purity, or sincerity, of love, or affection. (A, * TA.) 10 استخلص الزُّبْدَ مِنَ اللَّبَنِ He extracted the butter from the milk. (ADk, A, L.) b2: استخلصهُ لِنَفْسِهِ He appropriated him [or it] purely to himself, (Bd and Jel in xii. 54,) exclusively of any partner: (Jel:) he chose him [or it] for himself; took him [or it] in preference for himself; (IAar, in L, art. قرح; and TA in the present art.;) he appropriated him to himself as his particular, or special, intimate; (TA;) syn. اِسْتَخَصَّهُ; (S, K, TA;) and ↓ اخلصهُ signifies the same. (TA.) خِلْصٌ (S, A, K) and ↓ خُلْصَانٌ (S, A, TA) and ↓ خَالِصَةٌ (S, TA) (tropical:) A man's friend; [or his sincere, or true,] or his secret, or private, friend; or his companion, or associate, who converses, or talks, with him; syn. خِدْنٌ; (S, K, TA;) his particular, or special, friend: (TA:) ↓ the second is also used in a pl. sense: (S, TA:) pl. of the first, خُلَصَآءُ. (K.) خَلَصٌ A kind of tree like the grape-vine (K) in its manner of growth, (TA,) that clings to other trees, and rises high; (K;) having leaves of a dust-colour, thin, round, and wide; and a blossom like that of the مر [?]; and tinged in the lower parts of its stems; (TA;) sweet in odour; and having berries (K) like those of [the plant called عِنَبٌ الثَّعْلَبِ, [see art. ثعلب,] three and four together, red, (TA,) like the beads of عَقِيق [q. v.]; (K;) not eaten [by men], but depastured: (TA:) n. un. with ة: (K:) thus described by [AHn] Ed-Deenawaree, on the authority of an Arab of the desert. (TA.) See the end of the next paragraph.

ذُو الخَلَصَةِ, (S, K,) and ذو الخُلُصَةِ, (Hishám, K,) and ذو الخَلْصَةِ, accord. to IDrd, and some write it ذو الخَلُصَةِ, but the first is the form commonly obtaining with the relaters of trads., (TA,) A certain temple, (S, K,) called كَعْبَةُ اليَمَامَةِ, (S,) or الكَعْبَةُ اليَمَانِيَّةُ, (El-Háfidh Ibn-Hajar, K,) and also الكَعْبَةُ الشَّامِيَّةُ, because its door faced Syria, (TA,) belonging to the tribe of Khath'am, (S, K,) and Dows and Bejeeleh and others, (TA,) in which was an idol called الخَلَصَةُ, (S, K,) which was demolished (S, TA) by command of Mohammad: (TA:) or ذُو الخَلَصَةِ was the idol itself, as some say; but, says IAth, this requires consideration, because [it is asserted that] ذو is not prefixed to any but generic names: (TA: [but see ذُو:]) or the temple was so called because it was the place of growth of a tree of a kind called ↓ خَلَص. (K, * TA.) خُلْصَانٌ: see خِلْصٌ, in two places.

خَلَاصٌ an inf. n. of 1. b2: يَوْمُ الخَلَاصِ is The day of the coming forth of الدَّجَّال [or Antichrist]; because then the believers will be distinguished. (TA.) A2: Also (assumed tropical:) An equivalent; a requital, or compensation; hire, pay, or wages, for work: pl. أَخْلَاصٌ. (TA.) b2: See also خُلَاصَة.

خُلَاصٌ: see خُلَاصَة, in two places.

خِلَاصٌ: see خُلَاصَة, throughout.

خُلُوصٌ: see خُلَاصَة, in three places. b2: Also an inf. n. of 1.

خُلَيْصٌ: see خَالِصٌ.

خُلَاصَةُ السَّمْنِ (S, A, L, Msb, K) and خِلَاصَتُهُ (Fr, Sgh, K) What has become clear, of cooked butter; (S, A, L, K;) or cooked butter into which some dates have been thrown, or into which some سَوِيق [i. e. meal of parched barley or wheat] has been thrown, in order that thereby it may become clear from the remains of the milk: (Msb:) for when they cook fresh butter, to make it سَمْن, they throw into it somewhat of سويق, or dates, or globules of gazelles' dung; and when it becomes good, and clear from the dregs, or sediment, that سمن is called الخُلَاصَةُ, and ↓ الخِلَاصُ also, (S, L,) mentioned by A'Obeyd, (S,) and this, namely the خِلَاص, is the إِثْر: (S, L, K:) and the terms ↓ خُلُوصٌ (S, L, K) and قِلْدَةٌ (S, L) and قِشْدَةٌ (S, L, K) and كُدَادَةٌ (S, L) are applied to the dregs, or sediment, remaining at the bottom; (S, L, K;) as also خُلَاصَةٌ: (AHeyth, L in art. قشد:) the inf. n. is إِخْلَاصٌ; and you say, أَخْلَصْتُ السَّمْنَ: (S, L:) or خُلَاصَةٌ and ↓ خِلَاصٌ signify dates and سويق that are thrown into سمن; and اخلص السَّمْنَ signifies “he threw dates and سويق into the سمن [and so clarified it]:” and ↓ خُلَاصٌ [thus I find it written] signifies what has become clear, of سمن, when it is cooked: and خِلَاصٌ also signifies, and so ↓ إِخْلَاصٌ, and ↓ أِخْلَاصَةٌ, butter when clear from the dregs, or sediment: and ↓ خُلُوصٌ, the dregs, or sediment, at the bottom of the milk: (L:) ↓ إِخْلَاصٌ and ↓ إِخْلَاصَةٌ are syn. with إِذْوَابٌ and إِذْوَابَةٌ: (TA:) or, accord. to Az, the latter two terms are applied to butter when it is put into the cooking-pot to be cooked into سمن; and when it has become good, and the milk has become clear from the dregs, or sediment, that milk is called إِثْرٌ and ↓ إِخْلَاضٌ: Az says, I have heard the Arabs apply the term ↓ خِلَاصٌ to that with which سمن is cleared, in the cookingpot, from the water and milk and dregs; for when it is not clear, and the milk is mixed with the butter, they take dates, or flour, or سويق, which they throw therein, that the سمن may become clear from the remains of the milk mixed with it: this is the خِلَاص: but the خلاصة [i. e.

خُلَاصَة] is what remains, of the خِلَاص and dregs or milk &c., in the bottom of the cooking-pot: (L, TA:) [or] ↓ خِلَاصٌ (K) [accord. to some, ↓ خَلَاصٌ, but this is app. wrong, (see Har p. 311,)] and خُلَاصَةٌ (Hr, TA) also signify what fire has clarified, or purified, (مَا أَخْلَصَتْهُ النَّارُ,) of butter, and of gold, and of silver: (Hr, K, TA:) or اللَّبَنِ ↓ خِلَاصُ, means what is extracted from milk; i. e. butter; (ADk, L, TA;) and so does خُلَاصَةُ اللَّبَنِ: (A: [but there mentioned among tropical expressions:]) خُلَاصَةٌ being applied in the manner first mentioned in this paragraph, by a secondary application is made to signify what is clear, or pure, of other things; (Msb;) [as also ↓ خَالِصٌ: and hence both of them often signify (assumed tropical:) the choice, best, or most excellent, part of anything; and so, probably, does ↓ خِلَاصٌ:] and خُلَاصَةٌ and ↓ خُلَاصٌ also signify Inspissated juice (رُبّ) made from dates; (JK;) or this is called ↓ خُلُوصٌ. (TA.) خَالِصٌ Clear; pure; sheer; free from admixture; unmingled; unmixed; genuine: (B, TA:) clear, or pure, applied to any colour: (Lh, TA:) (tropical:) white; as also ↓ خُلَيْصٌ; [which latter appears to me doubtful, though I know not why Freytag has substituted for this, or for the former word, خَلْصٌ;] both applied to anything. (K, TA.) You say, ثَوْبٌ خَالِصٌ (tropical:) A garment, or piece of cloth, of a clear, or pure, white: and قَبَآءٌ أَزْرَقُ خَالِصُ البِطَانَةِ (tropical:) A garment of the kind called قباء blue with a white lining. (A.) b2: [Also (assumed tropical:) Pure, or sincere, love, religion, &c.] b3: See also خُلَاصَة, near the end of the paragraph.

خَالِصَةٌ [fem. of خَالِصٌ: used as a subst.,] (assumed tropical:) A pure property, or quality. (Bd in xxxviii. 46; and K. [In the CK, خُلَّة is erroneously put for خَلَّة: the corresponding word in Bd is خَصْلَة.]) So in the Kur [xxxviii. 46], بِخَالِصَةٍ ↓ أَخْلَصْنَاهُمْ ذِكْرَى الدَّارِ (assumed tropical:) We have rendered them pure by a pure quality, (Bd, K, * TA,) the keeping in memory the final abode: (Bd, TA:) ذكرى الدار being a substitute for خالصة: or it may mean [by] their keeping in memory much the final abode and the return to God: (TA:) some also, (TA,) namely Náfi' and Hishám, (Bd,) read بِخَالِصَةِ, making it a prefix to ذكرى (Bd, TA) as an explicative; or an inf. n., in the sense of خُلُوص, prefixed to its agent. (Bd.) b2: You say also, هٰذَا الشَّىْءُ خَالِصَةٌ لَكَ (assumed tropical:) This thing is a property of thine: (so in a copy of the S, and so the phrase is written in the TA:) or is a thing purely thine, exclusively of others: (TA:) or هذا الشىء خَالِصَةً لَكَ this thing is particularly, or specially, thine, or for thee. (So accord. to other copies of the S, and a copy of the JK.) b3: See also خِلْصٌ.

A2: خَالِصَةٌ is also syn. with

إِخْلَاصٌ [in some sense not pointed out: see the latter below; and see also 4]. (TA.) إِخْلَاصٌ [inf. n. of 4, used as a subst.]: see خُلَاصَة, in three places.

إِخْلَاصَةٌ: see خُلَاصَة, in two places.

مَخْلَصٌ (tropical:) A place of safety, or security, or escape from an event.]

مُخْلَصٌ Chosen: (JK:) chosen by God, and pure from pollution; applied to a man. (Zj, TA.) [It is implied in the A and TA that it is also syn. with مُخْلِصٌ in the sense explained below.]

مُخْلِصٌ (tropical:) Pure, or sincere, towards God in religion; without hypocrisy: (TA:) or purely believing in the unity of God. (Zj, TA.) يَاقُوتٌ مُتَخَلِّصٌ Picked [sapphires]. (A, TA.)

صفر

1 صَفَرَ aor. ـِ inf. n. صَفِيرٌ, (S, M, K,) with which ↓ صُفَارٌ is syn. in a phrase mentioned below; (S;) and ↓ صفّر, (M, K,) inf. n. تَصْفِيرٌ; (TA;) He, or it, (a bird, a vulture, S, and a serpent, or the أَسْوَد, or أَعْرَج, or اِبْن قِتْرَة, or أَصَلَة, M,) whistled; syn. مكَا; (S;) made, or uttered, a certain sound, (M, Msb, * K,) without the utterance of letters. (Msb.) [It is mostly said of a bird: see an ex. voce جَوٌّ.] One says [also], صَفَرَ فِى الصَّفَّارَةِ [He whistled in the whistle]. (M, K.) And صَفَرَ بِالْحِمَارِ, and ↓ صفّر, He called the ass to water [by whistling; for to do thus is the common custom of the Arabs]. (M, K.) And Fr mentions the phrase, ↓ كَانَ فِى كَلَامِهِ صَفَارٌ, meaning صَفِيرٌ [i. e. There was in his speech a whistling]. (S.) A2: صَفِرَ, aor. ـَ inf. n. صَفَرٌ (S, M, A, K, &c.) and صُفُورٌ; (M, K;) and accord. to the T, صَفَرَ, aor. ـُ inf. n. صُفُورَةٌ; (TA;) It, or he, was, or became, empty, void, or vacant; (S, M, A, Msb, K;) namely, a house or tent; (S;) or a vessel, (S, M, &c.,) مِنَ الطَّعَامِ وَالشَّرَابِ [of food and beverage]; and a skin, مِنَ اللَّبَنِ [of milk]; (TA;) and a hand; (A;) and a thing; (S, M;) and accord. to ISk, صَفِرَ, aor. ـَ inf. n. صَفِيرٌ, is said of a man. (TA.) [See also 4, last sentence but one.] One says, نَعُوذُ بِاللّٰهِ مِنْ قَرَعِ الفِنَآءِ وَصَفَرِ الإِنَآءِ (S, M, A) [We seek preservation by God from the yard's becoming void of cattle, and the vessel's becoming empty;] meaning, from the perishing of the cattle. (S.) And صَفِرَتْ وِطَابُهُ, (M, A, K, [in the CK, erroneously, وَطْاَتُهُ,]) and صَفِرَ إِنَاؤُهُ, (A,) [lit. His milk-skins, and his vessel, became empty;] meaning (tropical:) he died; (M, K;) he perished. (A. [See also other explanations in art. وطب.]) A3: صُفِرَ, (M, K,) inf. n. صَفْرٌ, (K,) He had what is termed صُفَار, i. e. yellow water in his belly. (M, K.) 2 صَفَّرَ see above, in two places.

A2: and see 4.

A3: Also صفّرهُ, (S, M, K,) inf. n. تَصْفِيرٌ, (K,) He made it yellow: (S:) he dyed it yellow; (M, K;) namely, a garment, or piece of cloth. (M.) 4 اصفرهُ He emptied it; or made it void, or vacant; namely, a house or tent [&c.]; (M, K;) as also ↓ صفّرهُ, (K,) inf. n. تَصْفِيرٌ. (TA.) The Arabs say, مَا أَصْغَيْتُ لَكَ إِنَآءً وَلَا أَصْفَرْتُ لَكَ فِنَآءً

[I have not overturned a vessel belonging to thee, nor have I emptied a yard belonging to thee]; meaning I have not taken thy camels nor thy property, so that thy vessel should be overturned and thou shouldst find no milk to milk into it, and so that thy yard should be empty, plundered, no camel or sheep or goat lying in it: it is said in excusing oneself. (M.) A2: [Accord. to Freytag, اصفر signifies also It (a house) was, or became, empty, or void, of (مِنْ) household-goods: so that it is syn. with صَفِرَ: and this is probably correct: for b2: ] أَصْفَرَ, (S, K,) also, (K,) signifies He was, or became, poor; (S, K;) said of a man. (S.) 5 تصفّر المَالُ The cattle became in good condition, the vehement heat of summer having departed from them: [or,] accord. to Sgh, تصفّرت الإِبِلُ signifies The camels became fat in the [season called the] صَفَرِيَّة. (TA.) 9 اصفرّ It become أَصْفَر [i. e. yellow: and also black]: (S, M, K:) and so ↓ اصفارّ: (S, K:) or the former signifies it was so constantly: and the latter, it was so transiently. (Az, TA. [See 9 in art. حمر.]) 11 إِصْفَاْرَّ see the next preceding paragraph.

صَفْرٌ: see صِفْرٌ.

صُفْرٌ: see صِفْرٌ.

A2: Also, (S, M, A, Msb, K,) and ↓ صِفْرٌ accord. to AO, (S, M, Msb, *) who allowed no other form, but the former is the better, (M,) [Brass;] the metal of which vessels are made; (S;) i. q. نُحَاسٌ [which means both copper and brass]; (A, Msb;) or a sort of نُحَاس; or نُحَاس made yellow; (M;) or the best sort of نُحَاس; (Msb;) or an excellent sort thereof: (TA:) n. un. ↓ صُفْرَةٌ. (M.) b2: And Gold: (M, A, K: [see also الصَّفْرَآءُ, voce أَصْفَرُ:]) or deenars; either because they are yellow (صُفْرٌ [pl. of أَصْفَرُ]), or thus called because resembling the صُفْر of which vessels are made. (M.) b3: And Women's ornaments. (A.) b4: إِنَّهُ لَفِى صُفْرِهِ, (S, O, TA, [thus in an old and very excellent copy of the S, in another copy of which I find, as in Freytag's Lex., ↓ صُفْرَةٍ,]) and ↓ صِفْرِهِ, (TA,) [app. means He is in that state in which he requires to be rubbed with saffron; for it] is said of him who is affected by madness, when he is in the days in which his reason fails; because they used to rub him with somewhat of saffron. (S, O, L.) صِفْرٌ (S, M, A, Msb, K) and ↓ صُفْرٌ and ↓ صُفُرٌ and ↓ صَفِرٌ (M, K) and ↓ صَفْرٌ (M) and ↓ أَصْفَرُ (Msb) Empty, void, or vacant; (S, M, A, Msb, K;) applied to a house or tent, (S, Msb,) and to a vessel, (M, A,) and to a hand: (A:) each of the first three is used alike as masc. and fem. and sing. [and dual] and pl.: (M:) [and so, app., is the last but one:] and each has also for its pl. أَصْفَارٌ. (M, K.) One says بَيْتٌ صِفْرٌ مِنَ المَتَاعِ A house, or tent, or chamber, empty, or void, of furniture and utensils. (S.) And [applying the pl. form of the epithet to a sing. subst.,] إِنَآءٌ أَصْفَارٌ An empty vessel; (M, K;) like as one says بُرْمَةٌ أَعْشَارٌ; on the authority of IAar: (M:) and [applying the sing form of the epithet to a pl. subst.,] آنِيَةٌ صِفْرٌ empty vessels. (M, K.) and رَجُلٌ صِفْرُ اليَدَيْنِ A man empty-handed. (S, Msb.) And صِفْرٌ مِنَ الخَيْرِ (assumed tropical:) Void of good. (TA.) And it is said, in a trad., of Umm-Zara, that she was صِفْرٌ رِدَاؤُهَا meaning (assumed tropical:) Lank in her belly; as though her رداء, which is a garment that falls upon the belly and there ends, were empty. (TA.) And هُوَ صِفْرٌ صِحْرٌ It is [utterly] empty; صحر being an imitative sequent. (Kh, Ham p.

354.) b2: صِفْرٌ in arithmetical notation, in the Indian method, is A circle [or the character ه, denoting nought, or zero; whence our term “ cipher: ” when nought is thus denoted, five is denoted by a character resembling our B: but more commonly, in the present day, nought is denoted by a round dot; and five, by ه]. (L, TA.) A2: See also صُفْرٌ, in two places.

صَفَرٌ [an inf. n. of صَفِرَ, q. v.: b2: and hence,] Hunger: and ↓ صَفْرَةٌ [the inf. n. un.] a hungering once. (M, K.) b3: Also A certain disease in the belly, which renders the face yellow: (M, K:) or a collecting of water in the belly. (KT.) [See also صُفَارٌ.] b4: Also A kind of serpent, (S, M, K,) in the belly, (S, K,) which sticks to the ribs, and bites them, (M, K,) or, as the Arabs assert, which bites a man when he is hungry, its bite occasioning the stinging which a man feels when he is hungry: (S:) used alike as sing. and pl.; or one is termed صَفَرَةٌ: (M:) and it is said to be what is meant by the word in a trad., in which it is disacknowledged: (S, TA:) or a certain reptile (دَابَّة) which bites the ribs and their cartilages: (M, K:) or a certain serpent in the belly, which attacks beasts and men, and which, accord. to the Arabs [of the time of Ignorance], passes from one to another more than the mange or scab; (Ru-beh:) the Prophet, however, denied its doing so: it is said also that it oppresses and hurts a man when he is hungry: (A'Obeyd:) this is the explanation approved by Az: (TA:) or, as also ↓ صُفَارٌ, worms in the belly, (M, K, TA,) and in the cartilages of the ribs, which cause a man to become very yellow, and sometimes kill him. (TA.) You say, عَضَّ عَلَى شُرْسُوفِهِ الصَّفَرُ, meaning, (tropical:) He was hungry. (A.) A2: Accord. to some, (M,) in the trad. above referred to, صَفَرٌ signifies The postponing of [the month] El-Moharram, transferring it to Safar: (A'Obeyd, M, K:) [see نَسِىْءٌ:] or it there means the disease called by this name, because they asserted it to be transitive. (K.) A3: Also The intellect, or understanding; or the heart, or mind; syn. رُوعٌ: (M, K: [in the CK رَوْع:]) the inmost part (لُبّ) of the heart. (M, K.) Hence the saying, (TA,) لَا يَلْتَاطُ هٰذَا بِصَفَرِى

This will not adhere to me, [or to my mind,] nor will my soul accept it: (S, TA:) said of that which one does not love. (A.) A4: Also A contract, compact, or covenant: or suretiship, or responsibility: syn. عَقْدٌ. (M, L, K. [In some copies of the K, فقد.]) A5: Also (S, M, Msb, K) and sometimes [صَفَرُ,] imperfectly decl., (K,) but all make it perfectly decl. except AO, who makes it imperfectly decl. because it is determinate [or a proper name] and similar in meaning to سَاعَةٌ, which is fem., meaning that all nouns signifying times are سَاعَات, (Th, M,) and, accord. to some, الصَّفَرُ, (Msb,) [The second month of the Arabian calendar;] the month that is [the next] after ElMoharram (المُحَرَّمُ): (S, M, K:) so called because in it they used to procure their provision of corn from the places [in which it was collected, their granaries having then become empty (صِفْر); agreeably with the opinion of my learned friend Mons. Fulgence Fresnel, that it was so called from the scarcity of provisions in the season in which it fell when it was first named; for it then fell in winter: see the latter of the two tables in p. 1254; and see also نَسِىْءٌ]: or because Mekkeh was then empty, its people having gone forth to travel: or, accord. to Ru-beh, because the Arabs in it made predatory expeditions, and left those whom they met empty: (M:) or because they then made predatory expeditions, and left the houses of the people empty: (Msb in art. جمد:) pl. أَصْفَارٌ, (S, M, Msb, K,) and, as some say, صَفَرَاتٌ. (Msb.) b2: الصَّفَرَانِ The two months of El-Moharram and Safar; (M;) two months of the year, whereof one was called by the Muslims El-Moharram. (IDrd, M, Msb, K.) صَفِرٌ: see صِفْرٌ, first sentence.

صُفُرٌ: see صِفْرٌ, first sentence.

صَفْرَةٌ: see صَفَرٌ, [of which it is the n. un.,] first sentence.

صُفْرَةٌ [Yellowness;] a certain colour, (S, M, Msb,) well known, (M, K,) less intense than red, (Msb,) found in animals and in some other things, and, accord. to IAar, in water. (M.) b2: Also Blackness. (M, K.) b3: See also صُفْرٌ, in two places.

A2: صُفْرَةُ, imperfectly decl., is a proper name for The she-goat. (Sgh, K.) صَفَرِىٌّ (S, M, K) and ↓ صَفَرِيَّةٌ (K) The increase, or offspring, (نِتَاج,) of sheep or goats (S, M, K [in the CK, او is erroneously put for و before this explanation]) after that called قَيْظِىٌّ: (S, TA:) or at the period of the [auroral] rising of Suheyl [or Canopus, which, in Central Arabia, at the commencement of the era of the Flight, was about the 4th of August, O. S.; here erroneously said in the M to be in the beginning of winter]: (M, K:) or ↓ the latter word signifies [as above, and also the period itself above mentioned: or] the period from the rising of Suheyl to the setting of الذِّرَاع [the Seventh Mansion of the Moon, which, in the part and age above mentioned, was about the 3rd of January, O. S.], when the cold is intense; and then breeding is approved: (M:) or the period from the rising of Suheyl to the rising of السِّمَاك [the Fourteenth Mansion of the Moon, which, in the part and age above mentioned, was about the 4th of October, O. S.], commencing with forty nights of varying, or alternating, heat and cold, called المُعْتَدِلَاتُ: (Az:) the first increase [of sheep and goats] is the صَقَعِىّ, which is when the sun smites (تَصْقَعُ) the heads of the young ones; and some of the Arabs call it the شَمْسِىّ, and the قَيْظِىّ: then is the صَفَرِىّ, after the صَقَعِىّ; and that is when the fruit of the palm-tree is cut off: then, the شَتَوِىّ, which is in the [season called] رَبِيع: then, the دَفَئِىّ, which is when the sun becomes warm: then, the صَيفِىّ: then, the قَيْظِىّ: then, the خَرَفِىّ, in the end of the [season called] قَيْظ: (Aboo-Nasr:) or صَفَرِيَّةٌ signifies, (M, K,) and so صَفَرِىٌّ, (K,) the [period of the] departure of the heat and the coming of the cold: (AHn, M, K:) or the period between the departure of the summer and the coming of the winter: (Aboo-Sa'eed:) or the first of the seasons; [app. meaning the autumnal season, called الخَرِيف, which was the first of the four, and of the six, seasons; or perhaps the first of the seasons of rain, commonly called الوَسْمِىّ;] and it may be a month: (AHn, M, K:) or the latter, (M,) or both, (TA,) the beginning of the year. (M, TA.) [Hence,] أَيَّامُ

↓ الصَّفَرِيَّةِ Twenty days of, or from, (مِنْ,) the latter part of the summer, or hot season. (TA voce حُلَّبٌ.) b2: Also the former, (S,) or ↓ both, (TA,) The rain that comes in the beginning of autumn: (S:) or from the period of the rising of Suheyl to that of the setting of الذِّرَاع [expl. above]. (TA.) b3: Also the latter, (S, M,) or ↓ both, (K,) A plant that grows in the beginning of the autumn: (S, M, K:) so called, accord. to AHn, because the beasts become yellow when they pasture upon that which is green; their arm-pits and similar parts, and their lips and fur, becoming yellow; but [ISd says,] I have not found this to be known. (M.) صُفْرِيَّةٌ A sort of dates of El-Yemen, which are dried in the state in which they are termed بُسْر, (AHn, M, K,) being then yellow; and when they become dry, and are rubbed with the hand, they crumble, and سَوِيق is sweetened with them, and they surpass sugar; (AHn, M;) [or] they supply the place of sugar in سَوِيق. (K.) A2: الصُّفْرِيَّةُ, (S, M, K,) and, (K,) or as some say, (S, M,) ↓ الصِّفْرِيَّةُ, (M, K,) A sect of the خَوَارِج, (S,) a party of the حَرُورِيَّة; (M, K;) so called in relation to Sufrah (صُفْرَةُ [which is the name of a place in El-Yemámeh]): (M:) or in relation to Ziyád Ibn-El-Asfar, (S, K,) their head, or chief; (S;) or to 'Abd-Allah (S, M, K) Ibn-Es-Saffár, (S,) or Ibn-Saffár, (K,) or Ibn-Safár, (so in a copy of the M,) in which case it is extr. in form; (M;) or on account of the yellowness of their complexions; or because of their being void of religion; (K;) accord. to which last derivation, it is ↓ الصِّفْرِيَّةُ, with kesr; and As holds this to be the right opinion. (TA.) b2: And the former (الصُّفْرِيَّةُ) The مَهَالِبَة, (M, K,) who were celebrated for bounty and generosity; (TA;) so called in relation to Aboo-Sufrah, (M, K,) who was [surnamed] Abu-l-Mohelleb. (M.) الصِّفْرِيَّةُ: see the next preceding paragraph in two places.

صَفَرِيَّةٌ: see صَفَرِىٌّ, in five places.

صِفْرِيتٌ is the sing. of صَفَارِيتُ, (S,) which signifies Poor men: (S, K:) the ت is augmentative. (S.) صَفَارٌ, (S, M,) with fet-h, (S,) or ↓ صُفَارٌ, like غُرَابٌ, (K,) What is dry, of [the species of barleygrass called] بُهْمَى: (S, M, K:) app. because of its yellowness: (M:) it has prickles that cling to the lips of the horses. (TA in art. شفه.) b2: and the former, accord. to ISk, A certain plant. (TA.) صُفَارٌ: see 1, in two places.

A2: Also A certain disease, in consequence of which one becomes yellow: (A:) the yellow water that collects in the belly; (M, K;) i. q. سِقْىٌ: (M:) or a collecting of yellow water in the belly, which is cured by cutting the نَائِط, a vein in the صُلْبِ [i. e. backbone, or back]. (S.) b2: See also صَفَرٌ. b3: and see صَفَارٌ. b4: Also A yellowness that takes place in wheat before the grain has become full. (A, TA.) b5: And Remains of straw and of other fodder, at the roots of the teeth of beasts; as also ↓ صِفَارٌ. (M, K.) b6: And The tick, or ticks: (M, K:) and, (K,) or as some say, (M,) an insect, or animalcule, (دُوَيْبَّةٌ,) that is found in the solid hoofs, and in the toes, or soles, of camels, (M, K,) in the hinder parts thereof. (M.) صِفَارٌ: see the next preceding paragraph.

صَفِيرٌ inf. n. of صَفَرَ [q. v.]. (S, M, K.) A2: [In the present day it signifies also The sapphire.]

صُفَارَةٌ What has withered, (M, K,) and become altered to yellow, (M,) of plants, or herbage. (M, K.) صَفِيرَةٌ A dam (ضَفِيرَةٌ) between two tracts of land. (Sgh, K.) صُفَارَى A species of bird, that whistles (يَصْفِرُ). (M. [See also what next follows.]) صُفَارِيَّةٌ A certain bird; (IAar, S;) as also صُفَارِيَةٌ, without teshdeed; (S;) the bird called تُبَشِّرٌ, (S in art. بشر,) or تُبُشِّرٌ: (K in that art.:) [Golius (who writes the word صَفَارِيَّةٌ) adds, “ut puto, quæ in Syria صُفَيْرا dicitur, flava, duplo major passere, nam et passer luteus, ut reddit Meid. ”:] i. q. صَعْوَةٌ. (IAar.) [See also الأَصْقَعُ.]

صُفُورِيَّةٌ, accord. to the K, A kind of نَبَات [i. e. plant]: but in the Tekmileh, a kind of ثِيَاب [i. e. garments, or cloths]; pl. of ثَوْب; and it bears the mark of correctness. (TA.) صَفَّارٌ: see صَافِرٌ

A2: Also A fabricator of صُفْر [or brass]. (M, K.) صُفَّارٌ, with damm, The entire quill of a feather. (AA, O.) صَفَّارَةٌ [A whistle: so in the present day: and also a fife:] a hollow thing (M, K) of copper, (K,) in which a boy whistles (M, K) to pigeons, (K,) or to an ass, that he may drink. (TS, L, K.) b2: [Hence,] الصَّفَّارَةُ The anus; syn. الاِسْتُ; (M, K;) in the dial. of the Sawád. (TA.) صَافِرٌ Whistling; or a whistler. (TA.) b2: and hence, (TA,) A thief; (K;) as also ↓ صَفَّارٌ: [or this signifies a frequent, or habitual, whistler:] the thief being so called because he whistles in fear of his being suspected: whence, as some explain it, the saying أَجْبَنُ مِنْ صَافِرٍ [More cowardly than a thief]: (TA:) a prov.: accord. to AO, it means in this instance one who whistles to a woman for the purpose of fornication or adultery; because he fears lest he should be seen: or b3: accord. to A'Obeyd, Any bird that whistles; for birds of prey do not whistle, but only ignoble birds, that are preyed upon: (Meyd:) [or] any bird that does not prey: (M, K:) and any bird having a cry: and a certain cowardly bird: (K:) [accord. to Dmr, as stated by Freytag, it is a bird of the passerine kind; also called ↓ صَافِرِيَّةٌ:] accord. to Mohammad Ibn-Habeeb, (Meyd,) a certain bird that suspends itself from trees, hanging down its head, whistling all the night in fear lest it should sleep and be taken; and so in the prov. above mentioned: (Meyd, A: *) or, accord. to IAar, it means بِهِ ↓ مَصْفُورٌ [whistled to]: i. e., when he is whistled to, he flees: and by بِهِ ↓ المَصْفُورُ is meant the bird called التنوّط [i. e. التَّنَوُّطُ or التُّنَوِّطُ &c.], the cowardice of which induces it to weave for itself a nest like a purse, suspended from a tree, narrow in the mouth and wide in the lower part, in which it protects itself, fearing lest a bird of prey should light upon it: (Meyd: [see also art. نوط:]) or any coward. (TA.) b4: مَا بِهَا صَافِرٌ There is not in it (i. e. the house, الدَّار, TA) any one: (S, K:) [lit.] any one who whistles: (M:) or any one to be called by whistling; صَافِرٌ being here an instance of the measure فَاعِلٌ in the sense of the measure مَفْعُولٌ followed by بِهِ. (T, TA.) صَافِرِيَّةٌ: see the next preceding paragraph.

أَصْفَرُ [a comparative and superlative epithet form صَفَرَ]. One says أَصْفَرُ مِنْ بُلْبُلٍ [A greater whistler, or warbler, than the بلبل]. (S.) A2: See also صِفْرٌ. b2: [Also More, and most, empty, void, or vacant.] It is said in a trad., أَصْفَرُ البُيُوتِ مِنَ الخَيْرِ البَيْتُ الصِّفْرُ مِنْ كِتَابِ اللّٰهِ [That one of houses which is the most void of good is the house that is destitute of the Book of God]. (S.) A3: Also [Yellow;] of the colour termed صُفْرَةٌ: (S, M, K:) fem. صَفْرَآءُ: (Msb, &c.:) pl. صُفْرٌ. (TA.) And Black (A'Obeyd, S, K) is sometimes thus termed: (S:) applied to a camel, as in the Kur lxxvii. 33, because a black camel always has an intermixture of yellow: (TA:) or, applied to a camel, of a colour whereof the ground is black, with some yellow hairs coming through. (M.) Applied to a horse, Of the colour termed in Pers\.

زَرْدَهْ [a kind of sorrel], (S,) but not unless having a yellow [or sorrel] tail and mane. (As, S.) b2: بَنُو الأَصْفَرِ The Greeks (الرُّومُ): (S, A:) or their kings: because the sons of El-Asfar the son of Room the son of 'Eesoo (or 'Eysoon, TA, [i. e. Esau,]) the son of Is-hák [or Isaac] (K) the son of Ibráheem [or Abraham]: (TA:) or El-Asfar was a surname of Room: (TA:) or they were so called because their first ancestor, (A, IAth,) Room the son of 'Eysoon, (IAth,) was of a yellow complexion: (A, IAth:) or because they were conquered by an army of Abyssinians by whom their women had yellow children: (K:) [or] they are the modern Muscovites. (TA.) b3: الأَصْفَرَانِ Gold and saffron; (S, M, K;) which are said to destroy women: (TA:) or the plant called وَرْس and saffron: (S, K:) or the plant called وَرْس and gold: (M:) or saffron and raisins. (ISk, Sgh, K.) b4: And الصَّفْرَآءُ Gold. (M, K. [See also صُفْرٌ.]) Hence the saying of 'Alee, يَا صَفْرَآءُ اصْفَرِّى وَيَا بَيْضَآءُ ابْيَضِّى وَغُرِّى غَيْرِى O gold, [be yellow,] and O silver, [be white, and beguile other than me:] and one says also, مَا لِفُلَانٍ صَفْرَآءُ وَلَا بَيْضَآءُ [There is not belonging to such a one gold nor silver]. (TA.) b5: Also A kind of bile, (M, K,) well-known; (K;) [the yellow bile; one of the four humours of the body; of which the others are the black bile (السَّوْدَآءُ), the blood (الدَّمُ), and the phlegm (البَلْغَمُ):] so called because of its colour. (M.) b6: And The bow that is made of [the tree called] نَبْع. (S, * K, * TA.) b7: and The female locust that is devoid of eggs. (M, K.) b8: And A certain plant, (S, M, K,) of the plain or soft tracts, and of the sands, (M, K,) and sometimes growing in hard level ground: (M:) or a certain herb, that spreads upon the ground, (AHn, M,) the leaves of which are like those of the خَسّ [or lettuce], (AHn, M, K,) and which the camels eat vehemently: (AHn, M:) it is of the kind called ذُكُور. (Aboo-Nasr, M.) مُصْفَرٌ: see its fem., with ة, voce مَصْفُورٌ.

مُصْفِرٌ A poor man. (S.) مُصَفَّرٌ; and its fem., with ة: see مَصْفُورٌ.

هُوَ مَصَفِّرُ اسْتِهِ is from الصَّفِيرُ, [see صَفَرَ,] not from الصُّفْرَةُ, (S,) and means He is a صَرَّاط; (S, K;) as though denoting cowardice: (TA:) or it is from صَفَّرَ “ he dyed yellow; ” (M;) and was applied to Aboo-Jahl; (M, TA;) meaning that he dyed his اِسْت with saffron, and was addicted to [the enormity termed] أُبْنَة: this, accord. to Sgh, is the correct explanation; and he adds that it is said of a luxurious man, whom experience and afflictions have not rendered firm, or sound, in judgment. (TA.) b2: المُصَفِّرَةُ is an appellation applied to Those whose sign [meaning the colour of their ensign] is صُفْرَة; (M, K;) [i. e. whose ensign is yellow;] and is similar to المُحَمِّرَةُ and المُبَيِّضَةُ. (M.) مَصْفُورٌ: see صَافِرٌ, in two places.

A2: Also Hungry; and so ↓ مُصَفَّرٌ. (K.) b2: Of the مَصْفُورَة, (TA,) and ↓ مُصْفَرَة, (Mgh, TA,) or ↓ مُصَفَّرَة, (Mgh,) which one is forbidden to offer in sacrifice, (Mgh, TA,) it is said that the first is Such as has the ear entirely cut off; because its ear-hole is destitute of the ear: and the second, the lean, or emaciated; because devoid of fatness; or, accord. to KT, the first and second have the latter meaning, as though destitute of fat and flesh: (TA:) or the second and third have the latter meaning; or the former meaning: (Mgh:) but accord. to the relation of Sh, what is thus forbidden is termed المَصْغُورَةُ, with غ, having the former of the meanings expl. above; which IAth disapproves: (TA in art. صغر:) or المُصَغَّرَةُ. (Mgh in that art.) A3: Also Having the disease termed صُفَار: (A, TA:) or one from whose belly comes forth yellow water. (TA.)

صيف

1 صَافَ, (S, M, O, Msb, K,) aor. ـِ inf. n. صَيْفٌ, (TA,) He, or it, (a company of men, M, Msb,) remained, stayed, dwelt, or abode, (S, M, O, Msb, K,) during the [season called] صَيْف, (S, O,) or during his, or their, صَيْف, (O, Msb,) or during a صَيْف, (K,) بِهِ in it, (S, M, O, K,) i. e. in a place; (S, M, O;) as also ↓ اصطاف, (S, O, * K, * TA,) and ↓ تصيّف; (S, * O, * K, * TA;) and بِالمَكَانِ ↓ اِصَّيَّفَ is like ↓ صَيَّفَ [probably a mistranscription for تَصَيَّفَ, of which اِصَّيَّفَ is a var., and of which, together with one of this var., an ex. will be found in what follows]: (TA:) you say, صِفْتُ بِمَكَانِ كَذَا [I remained during the صَيْف in such a place], and in like manner صِفْتُهُ, and ↓ تَصَيَّفْتُهُ, and ↓ صَيَّفْتُهُ [probably a mistranscription for ↓ اِصَّيَّفْتُهُ, as seems to be indicated by what here follows]: (M:) a Hudhalee says, تَصَيَّفْتُ نُعْمَانَ وَاصَّيَّفَتْ [I remained during the صَيْف in Noamán, and she remained during the صَيْف]. (M, TA.) b2: And صِيفَتِ الأَرْضُ, (S, M, O, K,) a verb of the class of عُنِىَ, (K,) originally صُيِفَت, (TA,) The land was rained upon by the rain of the [season called] صَيْف. (S, M, O. *) And صِفْنَا, of the measure فُعِلْنَا, like خُرِفْنَا and رُبِعْنَا, We were rained upon by the rain of the صَيْف: (S:) and in like manner ↓ صُيِّفْنَا. (M, TA. *) A2: صاف السَّهْمُ عَنِ الهَدَفِ, (S, M, O, Msb, * K, *) aor. ـِ (S, O, K,) inf. n. صَيْفٌ (S, M, O, Msb, K) and صَنيْفُوفَةٌ (S, M, O) and مَصِيفٌ, (M,) The arrow turned aside from the butt: (S, M, O, Msb, K:) a dial. var. of صاف having for its aor. ـُ and inf. n. صَوْفٌ. (O, Msb, * K.) b2: And صاف الفَحْلُ عَنْ طَرُوقَتِهِ The stallion-camel turned away from covering the female that he had covered. (M.) 2 صَيَّفَنِى It (a thing, S, O, K) sufficed me for my [season termed] صَيْفَة, (S, O, K,) or for my صَيْف: (Msb:) by the “ thing ” here spoken of is meant food, or a garment, or some other thing. (TA.) b2: See also 1, in three places.3 عَامَلَهُ مُصَايَفَةً (S, M, O, Msb, K) and صِيَافًا (Lh, M) is from الصَّيْفُ, (M, O, Msb,) like مُشَاهَرَةً (S, O, Msb, K) from الشَّهْرُ, (O, Msb,) and مُعَاوَمَةً (S, O) from العَامُ, (O,) i. e. [He made an engagement, or a contract, with him for work or the like] for the days of the صَيْف. (S.) And in like manner, اِسْتَأْجَرَهُ مُصَايَفَةً and صِيَافًا [He hired him, or took him as a hired man or hireling, for the period of the صَيْف]. (M.) 4 اصافوا They entered the [season called] صَيْف: (S, M, O, Msb, K:) like أَشْتَوْا meaning “ They entered the [season called] شِتَآء. ” (TA.) b2: and اصافت She (a camel) brought forth in the صَيْف. (M.) b3: [Hence,] اصاف said of a man, (tropical:) He had offspring born to him [in the summer of his age, i. e.] when he was old, or advanced in age: (S, M, O, K, TA:) or he had no offspring born to him until he was advanced in age, or old. (L, TA.) And (tropical:) He abstained from women while a young man, and then married when old, or advanced in age. (M, TA.) A2: اصاف اللّٰهُ عَنِّى شَرَّ فُلَانٍ God turned away, or may God turn away, from me the evil, or mischief, of such a one: (S, O, K: *) belonging to this art. and to art. صوف. (O, TA.) 5 تَصَيَّفَ, and its var. اِصَّيَّفَ: see 1, first sentence, in four places.8 إِصْتَيَفَ see 1, first sentence.

صَافٌ: see صَائِفٌ: A2: and see also art. صوف.

صَيْفٌ as signifying A certain portion of the year is said by ISk to be fem.: (TA, voce شِتَآءٌ; q. v.:) [but by others I find it treated as masc.:] the صَيْف as meaning one of the seasons is well known: (M:) Lth says, it is one of the quarters of the year; and is applied by the vulgar to a half of the year [i. e. to the half-year commencing at the vernal equinox; the other half-year being called by them the شِتَآء]: Az says, it is, with the Arabs, the division which the vulgar in El-'Irák and Khurásán call the رَبِيع [i. e. the spring]; it consists of three months; and the division that next follows it is with the Arabs the قَيْظ; and in it is the جَمْرَة [q. v.] of the قِيْظ; then, after this, is the division called the خَرِيف; and then, after this, the division called the شِتَآء: (TA:) [i. e.] it is the quarter of the year vulgarly called the رَبِيع, commencing when the sun enters Aries: but is applied by the vulgar to the قَيْظ, which is the [summer, i. e.] the quarter commencing when the sun enters Cancer: (Msb in art. زمن; q. v.:) [F says,] the صَيْف is the قَيْظ [i. e. summer, or the hot season]; or [the season] after the رَبِيع: (K:) and [Sgh says,] the صَيْف is one of the divisions of the year; which is after the رَبِيع: (O:) [but unless this explanation in the O denote only a vulgar meaning, and the latter of the two explanations in the K be virtually a repetition, we must suppose that, in each of them, by the ربيع is meant the season of rain thus termed, which ends in March: (see the latter of the two tables which I have inserted voce زَمَنٌ:) most probably, I think, both have been faultily transcribed from what here follows; for the S is largely copied in the O, and the S and O are among the principal sources of the K, which generally follows the O when it differs (rightly or wrongly) from the S:] the صَيْف is one of the divisions of the year; which is after [that called] الرَّبِيعُ الأَوَّلُ and before [that called] القَيْظُ: (S:) [this admits of two renderings, both of which are correct; namely, the quarter after the season of two months called الربيع الاوّل (which ends in March) and before the quarter called القيظ (which is summer); and also the season of two months after that called الربيع الاوّل and before the similar season called القيظ: (see the former of the two tables to which I have referred above:) but probably the latter only was meant by him who first gave. this explanation:] the pl. is أَصْيَافٌ (M, O, K) and صُيُوفٌ: (M, Msb:) ↓ صَيْفَةٌ is a more particular term [app. meaning A single صَيْف; (see 2;)]; it is like شَتْوَةٌ [q. v.]; (O, K;) and its pl. is صِيَفٌ, like بِدَرٌ pl. of بَدْرَةٌ. (Fr, O, K.) الصَّيْفَ ضَيَّعْتِ اللَّبَنَ is a saying expl. in art. ضيع [q. v.]. (O, K.) b2: الصَّيْفُ also signifies The rain that comes in the [season called] صَيْف; (S, O, Msb, K;) [see, again, the second of the tables to which I have referred above, and see also نَوْ ٌ;] and (O, K) so ↓ الصَّيِّفُ; (M, O, K;) also signifying the herbage thereof: (M:) or, (K,) accord. to Lth, (O,) the latter signifies the rain that falls after the division [a mistake for the rain] called the رَبِيع; (O, K;) and so the former; (K;) and it is also called ↓ الصَّيْفِىُّ; (O, K;) which likewise signifies the herbage thereof. (TA.) Hence the prov., relating to the completing of the performance of a needful affair, تَمَامُ الرَّبِيعِ الصَّيْفُ [The completion of the rain called the ربيع is that called the صيف]: for the rain called the ربيع is the first rain, and the صيف is that which is [next] after it. (TA.) b3: آيَةُ الصَّيْفِ is [A verse] in the end (آخِر) of سُورَةُ النِّسَآءِ [the 4th chapter of the Kur-án, but which verse I know not], mentioned in a tradition. (TA.) A2: Also The female of the بُوم [or owl]. (Kr, M.) صَيْفَةٌ: see the next preceding paragraph, latter half.

صَيْفِىٌّ A thing of, or belonging to, the [season called] صَيْف. (S, O.) b2: A young camel born in the صَيْف. (M.) [And in like manner a sheep or goat: see صَفَرِىٌّ.] b3: And [hence,] (assumed tropical:) A son born to a father [in the summer of his age, i. e.] old, or advanced in age. (S, M, O.) [See an ex. in a verse cited voce رِبْعِىٌّ.] b4: See also صَيْفٌ, near the end of the paragraph. b5: صَيْفِيَّةٌ [used as a subst., or as an epithet in which the quality of a subst. is predominant, for مِيرَةٌ صَيْفِيَّةٌ,] and ↓ صَائِفَةٌ signify The مِيرَة [or provision of corn &c.] in the first part of the صَيْف [here meaning spring]; i. e. the second ميرة; for the first of the مِيرَ is the رِبْعِيَّة, then the صَيْفِيَّة, then the دَفَئِيَّة, and then the رَمَضِيَّة: (M:) or the ↓ صَائِفَة of a people is their مِيرَة in the صَيْف. (S, O, K.) [See مِيرَةٌ.] b6: [صَيْفِيَّةٌ is also applied to The latter, or last, season of the bringing forth of camels; so in an explanation of هُبَعٌ in the S and TA.]

صَيْفِيَّةٌ [fem. of صَيْفِىٌّ: and also used as a subst., or as an epithet in which the quality of a subst. is predominant: see the latter word].

صَائِفٌ is used as an imitative sequent in the phrase صَيْفٌ صَائِفٌ, (S, O, K,) meaning A warm, or hot, [spring or] summer: (PS:) a phrase like لَيْلٌ لَائِلٌ &c. (S, O.) And one says يَوْمٌ صَائِفٌ, (S, M, O, Msb, K,) meaning A hot day; (O, K;) and ↓ يَوْمٌ صَافٌ (S, O, K) was sometimes said, meaning صَائِفٌ; like يَوْمٌ رَاحٌ [as meaning رَائِحٌ]: (S:) and لَيْلَةٌ صَائِفَةٌ [a hot night]. (S, O, Msb.) b2: And مَطَرٌ صَائِفٌ [app. Rain coming in the صَيْف, meaning spring; as also ↓ مُصِيفٌ, occurring in a verse cited voce رَسَمَ, q. v.]. (M.) See also صَافٍ in art. صفو.

صَائِفَةٌ [fem. of صَائفٌ, q. v. b2: Also, as a subst.,] A warring, or warring and plundering, expedition in the صَيْف [i. e. either spring or summer]: (M, Mgh, and Ham p. 239:) pl. صَوَائِفُ. (Mgh, and Ham ib.) And [particularly] (Mgh) A warring, or warring and plundering, expedition against the Greeks (الرُّوم): because they [i. e. the Arabs] used to go on expeditions of this kind in the صيف, (S, Mgh, O, K,) and to return in the winter, (Mgh,) on account of the cold and snow. (S, O, K.) And they said, وَلِىَ فُلَانٌ الصَّائِفَةَ, meaning Such a one was commander of the army going on a warring, or warring and plundering, expedition in the صَيْف: (Ham ubi suprà:) [but Mtr says,] he who explains صَائِفَةٌ as meaning the place [of], or the army [engaged in, such an expedition], errs: [adding that the Hanafee Imám] Mohammad has used the phrase الصَّوَائِفُ وَنَحْوُهَا مِنَ العَسَاكِرِ العِظَامِ either by surmise or by extension of the [proper] meaning. (Mgh.) b3: See also صَيْفِىٌّ, in two places.

A2: Also The time, or season of the صَيْف. (M, TA.) الصَّيِّفُ: see صَيْفٌ, last quarter of the paragraph.

صَيِّفَةٌ, originally صَيْوِفَةٌ: see art. صوف.

مَصِيفٌ A place of remaining, staying, dwelling, or abiding, during the [season called] صَيْف; (S, O, TA;) as also ↓ مُصْطَافٌ (S, K, TA) and ↓ مُتَصَيَّفٌ: (TA:) and a time thereof: (Sb, M, TA:) pl. مَصَايِفُ. (Msb.) b2: And A place in which dates are dried in the [season called] صَيْف. (Har p. 165.) A2: [Also part. n. of the verb in the phrase صِيفَتِ الأَرْضُ:] you say أَرْضٌ مَصِيفَةٌ and ↓ مَصْيُوفَةٌ Land rained upon by the rain of the [season called] صَيْف. (S, M, O, K.) A3: Also, applied to a channel in which water flows, Winding, or tortuous: (S, M:) from صَافَ, like مَضِيقٌ from ضَاقَ. (S.) [See an ex. in a verse cited voce كَرَبَةٌ: and see also مَضِيفٌ.]

مُصِيفٌ: see صائِفٌ. b2: Also, (M, O, K,) and مُصِيفَةٌ, (O, K,) [in the CK, erroneously, مَصِيفٌ and مَصِيفَةٌ,] and ↓ مِصْيَافٌ, (M, O, K,) applied to a she-camel, (M, O, K,) That has brought forth in the [season called] صَيْف: (M, L, TA:) or having with her her young one: (O, K, TA:) pl. of the last مَصَايِيفُ. (TA in art. جر.) b3: and [hence,] the first, (tropical:) A man having a child born to him [in the summer of his age, i. e.] when he is old, or advanced in age. (TA.) مِصْيَافٌ, applied to land (أَرْضٌ), Having in it abundance of the rain of the [season called] صَيْف. (O, K.) b2: And, so applied, Late in producing herbage. (O, K.) b3: See also مُصِيفٌ. b4: [Hence,] (tropical:) A man who does not take a wife until he has whiteness in the hair of his head mixed with the blackness thereof. (O, K.) مَصْيُوفَة: see مَصِيفٌ.

مُصْطَافٌ: see مَصِيفٌ.

مَتَصَيَّفٌ: see مَصِيفٌ.

صول

1 صَالَ عَلَيْهِ, [aor. ـُ inf. n. صَوْلٌ and صَوْلَةٌ (S, O, K) and صِيَالٌ, (O,) He leaped, or sprang, upon him: (S, O, K:) and (K) صَالَ عَلَيْهِ, (M, K,) aor. ـُ (TA,) inf. n. صَوْلٌ and صِيَالٌ and صُؤُولٌ and صَوَلَانٌ and صَالٌ and مَصَالَةٌ, he sprang, or rushed, upon him; made an assault, or attack, upon him; namely, his adversary, or antagonist; syn. سَطَا; (M, K, TA;) and حَمَلَ: (TA:) [or he sprang upon him and seized him violently or laid violent hands upon him; for so سَطَا is said to signify:] and صال عَلَيْهِ (tropical:) he overbore him, overpowered him, or subdued him; (S, * O, * Msb, * TA; [a meaning also assigned to سَطَا;]) namely, one man another nam. (TA.) [See also 1 in art. صيل.] One says, رُبَّ قَوْلٍ أَشَدُّ مِنْ صَوْلٍ Many a saying is more severe than a leaping or springing [&c.]. (S, O.) And it is said in a trad. respecting prayer, بِكَ أَصُولُ, meaning [By Thee may I] spring, or rush, or assault, and subdue. (TA.) b2: صال, aor. as above, inf. n. صَوْلٌ, is also said of a stallion [camel], meaning He leaped, or sprang: or, accord. to Az, صال, inf. n. صَوْلٌ and صِيَالٌ, said of a camel, means he leaped, or sprang, upon the [other] camels, and fought them: (Msb:) or one says of a stallion, صال عَلَى الإِبِلِ, inf. n. صَوْلٌ, meaning he fought the [other] camels, (M, K,) and sent them on before: (M:) or, accord. to Az, one says of a camel, (S,) or, accord. to Es-Sarakustee, some of the Arabs say of a camel, (Msb,) صَؤُلَ, (S, Msb, [in one of my copies of the S صال, but the former is the right,]) like قَرُبَ, (Msb,) with ء, (S, Msb,) inf. n. صَألَةٌ, meaning he betook himself to the killing of men, and springing, or rushing, upon them: (S) and without ء in speaking of the act of one adversary, or antagonist, against another: (Msb:) Hamzeh El-Isbahánee says, in his “ Proverbs,” that صال الجَمَلُ means the camel bit; but he is alone in saying this. (TA.) One says also, صال العَيْرُ, meaning The he-ass attacked the she-ass: (S, O:) or صال العَيْرُ عَلَى العَانَةِ the heass drove away the she-ass, or the herd of wild she-asses, (M, K, TA,) and attacked her or them, biting her or them with the fore teeth, and kicking her or them with the hind leg or hind legs. (TA.) A2: صال البُرَّ, aor. as above, inf. n. صَوْلٌ, He swept away, or cleared, the wheat from the pieces of stick and of rubbish: and الحِنْطَةَ ↓ صَوَّلْنَا we swept the wheat [well, and so cleared it from rubbish]: the teshdeed denotes intensiveness of meaning: (O:) ↓ التَّصْوِيلُ [or تَصْوِيلُ البَيْدَرِ] means the sweeping of the بَيْدَر [or collected wheat or grain, or perhaps the place in which wheat or grain is trodden out], (O,) or of the sides thereof (نَوَاحِى البَيْدَرِ [to clear it of rubbish]). (K.) A3: صِيلَ: see art. صيل.2 صوّل, and its inf. n.: see 1, last sentence but one. b2: تَصْوِيلٌ also signifies The extracting a thing by means of water: (K, TA: [in the CK, بالمالِ is erroneously put for بِالمَآءِ:]) like the extracting a pebble from rice [by washing]. (TA.) [And app. The soaking a thing to extract the juice or bitterness &c.: see مِصْوَلٌ. See also an ex. in De Sacy's Chrest. Arabe, sec. ed., vol. ii. p. 130 of the Ar. text; and see his remarks thereon in p. 335 of the transl. and notes.] b3: [Also The mixing, and stirring about, and beating, a thing.] One says, الجَرَادُ يُصَوَّلُ فِى مِشْوَاهُ [in the CK مَشواهُ, which is a mistranscription,] The locusts are mixed, and stirred about, and beaten, in his مِشْوَى (O, K) i. e. frying-pan. (TK.) 3 مُصَاوَلَةٌ and صِيَالٌ and ↓ صِيَالَةٌ [of which the first and second are inf. ns., the third being a quasi-inf. n.,] are syn. with مُوَاثَبَةٌ; (S, O, K;) صَاوَلَهُ signifying وَاثَبَهُ [i. e. He leaped, or sprang, upon him; or he assaulted, or assailed, him: or he contended with him, each leaping, or springing, upon the other, or each assaulting, or assailing, the other]. (K.) [See also 6.]6 الفَحْلَانِ يَتَصَاوَلَانِ i. q. يَتَوَاثَبَانِ [i. e. The two stallion-camels leap, or spring, upon each other; or assault, or assail, each other]. (S.) صَوْلَةٌ is an inf. n.: (S, O, K: [see 1, first sentence:]) or it signifies A leap, or spring: (TA:) or a single act of a camel's leaping, or springing, upon [other] camels, and fighting them; as also ↓ صِيَالَةٌ: (Msb:) [but more commonly, impetuosity, of a man, and of a camel or the like.] b2: [Hence,] ذُو صَوْلَةٍ فِى المِزْوَدِ One who springs upon the food, and devours it immoderately. (M, TA. *) b3: لَقِيتُهُ أَوَّلَ صَوْلَةٍ means أَوَّلَ وَهْلَةٍ [i. e. I met him the first thing, or the first thing that I saw]. (A, TA.) صُولَةٌ مِنْ حِنْطَةٍ and ↓ حِنْطَةٌ مُصَوَّلَةٌ [signify nearly the same, the former meaning A heap of wheat, and the latter wheat in general, cleared from rubbish by means of the implement called مِصْوَلَة or مِصْوَل]: (O, K: [these significations are clearly indicated in the K, and more so in the O, by the context:]) the pl. of صُولَةٌ is صُوَلٌ. (O.) صِيلَةٌ, mentioned here in the K: see art. صيل.

صَؤُولٌ A camel that devours his pastor; that springs upon men, and devours them: (Lth, TA:) a camel that kills men, and springs, or rushes, upon them: (S:) or a camel that leaps, or springs, upon the [other] camels, and fights them: (Msb:) or a stallion that fights the [other] camels, (M, K,) and sends them on before. (M.) And (assumed tropical:) A man who beats others, and overbears, overpowers, or subdues, them. (TA.) Accord. to Az, it is originally without ء, and is app. pronounced with ء because the و is with damm. (TA.) صِيَالٌ an inf. n. of 1 [q. v.]. (M, O, Msb, K.) b2: [And also an inf. n. of 3, q. v.]

صِيَالَةٌ: see 3: and see also صَوْلَةٌ.

أَصْوَلُ مِنْ جَمَلٍ [More impetuous than a camel; or more wont to spring upon others, or to assault, or assail, them, than a camel]. (TA.) مِصْوَلٌ A thing in which colocynths are soaked in order that their bitterness may depart. (Az, S, O, K.) b2: And, accord. to Ibn-'Abbád, An implement with which the ears of corn are swept away, or cleared, from the pieces of stick and of rubbish. (O. [See also what next follows.]) مِصْوَلَةٌ A broom (مِكْنَسَةٌ, O, K) with which the sides of the بَيْدَر [or collected wheat or grain, or perhaps the place in which wheat or grain is trodden out,] are swept [to clear it of rubbish]: (O, TA:) so says IAar. (TA. [See also what next precedes.]) حِنْطَةٌ مُصَوَّلَةٌ: see صُولَةٌ مِنْ حِنْطَةٍ.

صوم

1 صَامَ, (S, M, &c.,) aor. ـُ (Msb,) inf. n. صَوْمٌ, and صِيَامٌ; (S, M, Mgh, Msb, K;) and ↓ اِصْطَامَ; (M, K;) He abstained, (Msb, TA,) in an absolute sense: (Msb:) this is the primary signification: (TA:) [or] this is said to be the signification in the proper language of the Arabs: (Msb:) and in the language of the law, (Msb, TA,) he observed a particular kind of abstinence; (Msb;) i. e. (TA) he abstained from food (S, M, K, TA) and drink (M, K, TA) and coïtus: (M, K:) and (S, * M, &c.) by a tropical application, (TA,) (tropical:) from speech: (S, * M, Mgh, Msb, * K, TA:) or صَوْمٌ in the proper language of the Arabs signifies a man's abstaining from eating: and by a secondary application, a particular serving of God [by fasting]; (Mgh;) [i. e.] the abstaining from eating and drinking and coïtus from daybreak to sunset: (KT:) accord. to Kh, it signifies [properly] the standing without work. (S.) صام الشَّهْرَ means صام فِى الشَّهْرِ [He fasted during the month]: agreeably with what is said in the Kur ii. 181. (TA.) And it is said (S, M) by I'Ab (S) that the saying, in the Kur [xix. 27], (S, M,) إِنِّى نَذَرْتُ لِلرَّحْمٰنِ صَوْمًا means (assumed tropical:) [Verily I have vowed unto the Compassionate] an abstaining from speech. (S, M, Msb.) One says also, صام الفَرَسُ, inf. n. صَوْمٌ (S, M) and صِيَامٌ, (M,) (assumed tropical:) The horse stood without eating of fodder; (S;) or abstained from the eating of fodder. (M, A, Mgh.) And صام عَنِ السَّيْرِ (tropical:) He abstained from going along, or journeying. (TA.) b2: [Hence,] صامت الشَّمْسُ (assumed tropical:) The sun became [apparently] stationary [in the mid-heaven]: (T, TA:) or attained its full height. (M, TA.) b3: And صام النَّهَارُ, (inf. n. صَوْمٌ, S,) (tropical:) The day reached its midpoint. (S, M, Mgh, K, TA.) b4: And صامت الرِّيحُ, (M, TA,) inf. n. صَوْمٌ, (S, K,) (tropical:) The wind became still, or calm. (S, M, K, TA.) b5: And صام المَآءُ, [inf. n. صِيَامٌ (see صُلَاقَةٌ) and probably صَوْمٌ also,] (assumed tropical:) The water became still, or motionless; syn. قَامَ and دَامَ. (TA.) b6: And صام النَّعَامُ, (M, K,) inf. n. صَوْمٌ, (M,) (tropical:) The ostrich cast forth its dung; (M, K, TA;) and in the same sense the verb is used in relation to the domestic fowl; because each stands still in doing this, or because each becomes tranquil by reason of the passing forth of that which occasions annoyance: and accord. to [some one or more of the copies of] the M, صام النَّهَارُ, inf. n. صَوْمٌ, The نهار, by which is here meant the young one of the كَرَوَان, [or rather of the bustard called حُبَارَى,] cast forth what was in its belly. (TA.) A2: صام مَنِيَّتَهُ i. q. ذَاقَهَا [He tasted, or experienced, his death]. (K.) A3: And صَامَ He (a man) shaded himself by means of the tree called صَوْم. (K.) 8 إِصْتَوَمَ see 1, first sentence.

صَوْمٌ an inf. n. of 1 [q. v.]. (S, M, &c.) b2: [Hence,] الصَّوْمُ [app. for وَقْتُ الصَّوْمِ] means also (tropical:) [The month of] Ramadán: (K, TA:) whence the saying of Aboo-Zeyd, أَقَمْتُ بِالبَصْرَةِ صَوْمَيْنِ, meaning [I remained, stayed, dwelt, or abode, in El-Basrah] two Ramadáns. (TA.) b3: And [in like manner] صَوْمٌ also means (assumed tropical:) A Christian church; syn. بِيعَةٌ: (S, K, TA:) as though for مَحَلُّ الصَّوْمِ i. e. الوَقْفِ [the place of station: for, as Hooker says, speaking of the ancient usage of the Church, “their manner was to stand at prayer, whereupon their meetings unto that purpose had the names of stations given them ”]. (TA.) A2: See also صَائِمٌ.

A3: Also (assumed tropical:) The dung of the ostrich. (S, M, K.) A4: And, in the dial. of Hudheyl, (S,) Certain trees, (S, M,) or a certain tree, (K,) [but] the n. un. is with ة, of the form of the figure of a human being, (M,) ugly in appearance, (M, K,) very much so, the fruits of which are called رُؤُوسُ الشَّيَاطِينِ, i. e. [the heads] of the serpents, [see شَيْطَانٌ and زَقُّومٌ,] not having leaves: AHn says that they have [what are termed] هَدَب [q. v.], their branches do not spread forth, they grow in the manner of the [species of tamarisk called] أَثْل, but are not so tall, and mostly grow in the districts of Benoo-Shebábeh. (M.) صَامَةٌ, for صَوْمَةٌ, inf. n. of un. of صَامَ: see a verse cited voce تَابَ, in art. توب.

صَوْمَانُ: see صَائِمٌ.

أَرْضٌ صَوَامٌ Dry land or ground, in which is no water. (K.) صَوَّامٌ is like صَائِمٌ but having an intensive signification [i. e. meaning Abstaining, &c., much or often]. (Msb.) One says رَجُلٌ صَوَّامٌ قَوَّامٌ, meaning A man who fasts (يَصُومُ) [often] in the day, and who rises [often] in the night [to pray]. (TA.) صَائِمٌ Abstaining, in an absolute sense: this is said to be the signification in the proper language of the Arabs: and in the language of the law, observing a particular kind of abstinence; (Msb;) [i. e.] abstaining from food (S, M, K) and drink and coïtus: and, [by a tropical application, (see 1, first sentence,)] (tropical:) from speech: (M, K:) it is applied to a man: (S, M, Msb:) and ↓ صَوْمَانُ signifies the same, (S, K,) so applied; (S;) as also ↓ صَوْمٌ, (M, K,) applied to a man, (M,) and to a woman, and to two men, (TA,) and to a pl. number; (M, K;) being an inf. n. used as an epithet; (TA;) or it is a pl., [or rather quasi-pl. n.,] like زَوْرٌ: (M voce ضَيْفٌ:) or, in the proper language of the Arabs, صَائِمٌ signifies abstaining from eating: and by a secondary application, serving God in a particular manner [by fasting: see again 1, first sentence]: (Mgh:) accord. to AO, it signifies any creature abstaining from food, or (assumed tropical:) from speech, or (assumed tropical:) from going along or journeying: (S, Msb:) pl. صِيَامٌ and صُوَّمٌ (S, M, Mgh, Msb, K) and صُيَّمٌ (S, M, Msb, K) and صِيَّمٌ and صُوَّامٌ and صُيَّامٌ and صَيَامَى, (M, K,) the last of which [written in the CK صُيَامَى] is extr. (M.) b2: Applied to a horse, (assumed tropical:) Standing still (S, (M, Msb) without eating of fodder (S, Msb) or without eating anything: (M:) or abstaining from the eating of fodder: (Mgh:) or standing upon his four legs. (Az in art. صون, and TA.) b3: And بَكْرَةٌ صَائِمَةٌ (assumed tropical:) A sheave of a pulley that remains still, (Mgh, TA,) that will not revolve. (S, Mgh, TA.) b4: And مَآءٌ صَائِمٌ (assumed tropical:) Water that is still, or motionless; syn. قَائِمٌ and دَائِمٌ. (Mgh, TA.) مَصَامٌ (tropical:) The station, or standing-place, of a horse; as also ↓ مَصَامَةٌ. (S, K, TA.) b2: and مَصَامُ النَّجْمِ (assumed tropical:) The [imaginary] place of suspension of the asterism [meaning the Pleiades]. (M.) Imra-el-Keys says, كَأَنَّ الثُّرَيَّا عُلّقَتْ فِى مَصَامِهَا بِأَمْرَاسِ كَتَّانٍ إِلَى صُمِّ جَنْدَلِ [As though the Pleiades were hung, in their place of suspension, by means of ropes of flax, to hard and solid rocks: i. e. they seemed as though they were stationary: he means that the night was tedious to him]. (S. [See EM p. 36, where a reading of the former hemistich different from that above is given, with the same and another reading of the latter hemistich.]) b3: One says also, جِئْتُهُ وَالشَّمْسُ فِى مَصَامِهَا, meaning (assumed tropical:) [I came to him when the sun was] in the middle of the sky. (TA.) مَصَامَةٌ: see the next preceding paragraph.