جي

أ1 جَآءَ, aor. ـِ inf. n. مَجِىْءٌ (S, Msb, K, &c., [the most common form, but] deviating from the general rule [respecting inf. ns. of this class], for the inf. n. of a verb of the form فَعَلَ having its aor. of the form يَفْعِلُ is [accord. to the general rule, if commencing with an augmentative م,] مَفْعَلٌ, though some words, beside مَجِىْءٌ, deviate from this rule by being of the measure مَفْعِلٌ, [ for مَجِىْءٌ is originally مَجْيِئٌ,] as مَعِيشٌ and مَكِيلٌ and مَصِيرٌ and مَسِيرٌ and مَحِيدٌ and مَمِيلٌ and مَقِيلٌ and مَزِيدٌ and مَعِيلٌ and مَبِيعٌ and مَحِيصٌ and مَحِيضٌ, S, * TA) and جَيْئَةٌ (S, K, of the form of an inf. n. of un., but used as an inf. n. in an absolute sense, like رَجْفَةٌ and رَحْمَةٌ, S, TA) and جَىْءٌ, (K,) He, or it, came; or was, or became, present; syn. أَتَى; (S, K;) or حَضَرَ, said of a man [&c.]; (Msb;) or حَصَلَ [meaning it came, came to pass, happened, took place, betided, befell, or occurred; it resulted; it ensued; &c.]; and it is used in relation to ideal, as well as real, substantives; so that إِذَا جَآءَ نَصْرُ اللّٰهِ [When the assistance of God shall come (in the Kur ex. 1)] is [not a figurative but] a proper phrase. (Er-Rághib, TA.) Sb mentions, on the authority of certain of the Arabs, هُوَ يَجِيكَ [for هو يَجِيْؤُكَ He comes, or will come, to thee], with the hemzeh suppressed: (TA:) and he also mentions يَجُوْءُ as a dial. var. of يَجِىْءُ. (Id. in art. جوأ, q. v.) [As shown above,] جَآءَ is used intransitively and transitively. (Msb, MF.) say, جَآءَ زَيْدٌ Zeyd came; or was, or became, present. (Msb.) and جِئْتُ مَجِيْئًا حَسَنًا [I came with a good coming; or in a good manner]. (S.) And جِئْتُ زَيْدًا I came to Zeyd. (Msb.) And sometimes one says, جِئْتُ إِلَيْهِ meaning I went [as well as I came] to him, or it. (Msb.) And جِئْتُ مِنَ البَلَدِ [I came from the town, or country]: and مِنَ القَوْمِ, meaning مِنْ عِنْدِ القَوْمِ [from the presence of the people, or company of men]. (Msb.) And جَآءَ الغَيْثُ The rain [came, or] descended. (Msb.) And جَآءَ أَمْرُ السُّلْطَانِ The order, or command, of the Sultán came, or arrived. (Msb.) And جِئْتُ بِهِ (S, Msb, K) and ↓ أَجَأْتُهُ, both signifying the same, (S, K,) [I came with him, or it;] I brought him, or it, with me. (Msb.) And الحَمْدُ للّٰهِ الَّذِى

جَآءَ بِكَ [Praise be to God who brought thee]; and الحَمْدُ للّٰهِ إِذْ جِئْتَ [Praise be to God because, or that, thou camest, or hast come]; but not الحَمْدُ للّٰهِ الَّذِى جِئْتَ: (S, TA:) and [in like manner] you say, الحَمْدُ للّٰهِ إِذْ كَانَ كَذَا; but not الحَمْدُ للّٰهِ الَّذِى كَانَ كَذَا unless you say بِهِ or مِنْهُ or عَنْهُ [after الذى]. (ISk, TA.) [Hence, جَآءَ بِوَلَدٍ He begot a child, or children; like أَتَى

بِوَلَدٍ. And جَآءتْ بِهِ She brought him forth; gave birth to him; like أَتَتْ بِهِ. And جَآءَ بِمَعْنًى It (a word) conveyed, or imported, a meaning.] b2: [جَآءَ بِشَىْءٍ also signifies He brought to pass, did, executed, performed, or effected, a thing: and he said, gave utterance to, or uttered, a thing: like

أَتَى بِهِ in both these senses.] And جَآءَ كَذَا He did thus, or such a thing. (TA.) Hence, [in the Kur xix. 28,] لَقَدْ جِئْتِ شَيْئًا فَرِيًّا (TA) [Verily, O Mary, thou hast done] a thing hitherto unknown; a thing deemed strange. (Bd. [See another ex. voce إِمْرٌ, likewise from the Kur.]) And جِئْتُ شَيْئًا حَسَنًا I did a good thing. (Msb.) And جَآءَ بِالبَدِيعِ He produced a new saying, or new poetry, not after the similitude of anything preceding. (TA in art. بدع.) And جَآءَ جَرْيًا بَعْدَ جَرْىٍ (K in art. تأم) or [more commonly] جاء بِجَرْىٍ بَعْدَ جَرْىٍ (M in that art.) [He (a horse) performed, or fetched, run after run]. b3: جَآء is also syn. with صَارَ, like أَتَى; as in the saying, جَآءَ البِنَآءُ مُحْكَمًا The building became, or came to be, firm, strong, or compact. (Kull p. 11.) [And hence the phrase,] مَا جَآءَتْ حَاجَتَكَ, (M, K,) thus in all the copies of the K, with the noun in the accus. case; i. e. What became, or has become, thy want? syn. مَا صَارَتْ; (M, K;) or What was thy want? syn. مَا كَانَتْ: (Er-Radee, TA:) ما being here an interrogative, and the [implied] pronoun [in the verb] being made fem. because its predicate is fem.: but some say حَاجَتُكَ, in the nom. case, [as it is in the CK, meaning What did, or has, thy want become?] regarding حاجتك as the subject of جاءت, and ما as the predicate of this verb. (TA.) b4: See also 3.3 مُجَايَأَةٌ [inf. n. of جَايَأَ] signifies The act of facing, or fronting; being opposite, or over against: (IAar, K:) and the act of coinciding; as also جِيَآءٌ. (Az, K.) You say of a man, جَايَأَنِى مِنْ قُرْبٍ He faced me, fronted me, was opposite to me, or was over against me, at a short distance. (TA.) And مَرَّ بِى مُجَايَأَةً He passed by me being in front, or opposite. (TA.) and جَايَأْتُ فُلَانًا I coincided with such a one in his coming. (TA.) And لَوْ جَاوَزْتَ هٰذَا المَكَانَ لَجَايَأْتَ الغَيْثَ Hadst thou passed beyond this place, thou hadst met with rain, or coincided with rain in its coming. (TA.) b2: ↓ جَاآنِى فَجِئْتُهُ, [so in copies of the S, and in copies of the K, as from the S, but in the TA, as from the S, جَآءَأَنِى, and said to be with two hemzehs, though this is evidently wrong,] aor. ـِ the former verb of the measure فَاعَلَنِى, (S,) is [said to be] a mistake for جَايَأَنِى فجئته, since the former verb has an infirm letter [ى] for its medial radical and ء for its final, not the reverse, (Sgh, K,) [therefore] what J says is not allowable unless it be an instance of transposition; (IB, TA;) but what is given by F [and Sgh as the correct form] is that which is accord. to rule, and what J says is that which has been heard from the Arabs, as ISd has pointed out; (TA;) [and rule is not to be regarded when it is contr. to classical usage;] the meaning is, He vied with me, or strove to surpass me, in frequency of coming, and I surpassed him therein. (S, K.) 4 أَجَاءَهُ He made him, or it, to come. (Kull p. 11.) b2: [Hence,] أَجَأْتُهُ i. q. جِئْتُ بِهِ: see 1. (S, K.) b3: أَجَأْتُهُ إِلَيْهِ I compelled him, constrained him, or necessitated him, to have recourse, or betake himself, to it; (Fr, S, K;) or made him to want it, or be in need of it: (S:) in the dial. of Temeem, أَشَأْتُهُ. (TA in art. شيأ.) It is said in a prov., شَرٌّ مَا يُجِيْؤُكَ إِلَى مُخَّةِ عُرْقُوبٍ [It is an evil thing that compels thee to have recourse to the marrow of a hock]; for, as As says, the عرقوب contains no marrow, and only he who cannot obtain any [other] thing is made to want it. (S.) And it is said in the Kur xix. 23, فَأَجَآءَهَا المَخَاضُ إِلَى جِذْعِ النَّخْلَةِ And the motion of the child in her womb compelled her to betake herself to the trunk of the palm-tree. (Bd.) جِيْئَةٌ [A coming;] a subst. from جَآءَ, (S, K,) of the measure فِعْلَةٌ, with kesr to the ج. (S.) جَئِئٌ and جَأّءٌ: see what next follows.

جَيَّآءٌ, (K,) mentioned by Sb as an extr. word, (TA,) [but regularly formed, of the measure فَعَّالٌ,] and ↓ جَأّءٌ, also written جَأَّاءٌ, (K,) with the ى changed into hemzeh, (TA,) and ↓ جَئِئٌ, (K,) [originally جَيِئٌ, of the measure فَعِلٌ, denoting intensiveness, in the CK written جَايِئٌ,] mentioned by IJ as anomalous, A frequent comer. (TA.) One says, إِنَّهُ لَجَيَّآءٌ بِخَيْرٍ Verily he is a frequent bringer of good. (TA.) جَآءٍ, originally جَايِئٌ, then جَائِئٌ, then جَائِىٌ, and then جَآءٍ, Coming; act. part. n. of 1.]

جلد

1 جَلَدَهُ, (S, A, Mgh, &c.,) aor. ـِ (Msb, K,) inf. n. جَلْدٌ, (S, Mgh, Msb,) He hit, or hurt, his skin; (S, K;) like as you say, رَأَسَهُ, and بَطَنَهُ: (S:) he beat his skin: (Mgh:) he beat him; namely, a criminal: (Msb:) he struck him with a whip, and with a sword: (TA:) he flogged him (A, K) with a whip, (K,) or with whips: (A:) جَلَدْتُ is sometimes written and pronounced جَلَدُّ. (MF on the letter د.) You say, جَلَدَهُ الحَدَّ, inf. n. as above, He inflicted upon him the flogging ordained by the law. (S, L.) b2: جَلَدَتِ الحَيَّةُ The serpent bit: (K:) or, accord. to some, one says of the serpent called أَسْوَدُ, specially, يَجْلِدُ بِذَنَبِهِ [it strikes with its tail]. (TA.) b3: جَلَدَ جَارِيَتَهُ, (K,) aor. and inf. n. as above, (TA,) (tropical:) He lay with his young woman, or female slave. (K, TA.) [Hence,] جَلَدَ عُمَيْرَةَ [(assumed tropical:) i. q. نَكَحَ اليَدَ], a metonymical phrase: جَلْدُ عُمَيْرَةَ meaning الخَضْخَضَةُ, and الاِسْتِمْنَآءُ بِاليَدِ, also termed التَّدْلِيلُ, and الاِعْتِمَارُ: the similar act of a woman is termed الإِلْطَافُ. (Har p. 572.) b4: جَلَدَ بِهِ الأَرْضَ He smote the ground with him; (TA;) he threw him down prostrate on the ground. (A, TA.) and جُلِدَ بِهِ He fell down (K, TA) upon the ground by reason of much sleepiness; as also جُلِدَ بِهِ نُوْمًا. (TA.) كُنْتُ أَتَشَدَّدُ فَيُجْلَدُ بِى, in a trad., means [I used to exert my strength, or energy, but] sleep would overcome me so that I fell down. (L.) b5: جَلَدَهُ عَلَى الأَمْرِ (tropical:) He compelled him against his will to do the thing. (A, K.) b6: يُجْلَدُ بِكُلِّ خَيْرٍ (or, as related by AHát, يجلذ, with ذ, TA) (tropical:) He is imagined to possess every good quality. (A, K.) But the saying of EshSháfi'ee كَانَ مُجَالِدٌ يُجْلَدُ means (assumed tropical:) Mujálid used to be pronounced a liar, (K, TA,) or suspected and accused of lying. (TA.) A2: جُلِدَتِ الأَرْضُ, (S, L, Msb,) the verb being in the pass. form, (Msb,) or جَلِدَت, (A, K,) a verb of the same form as فَرِحَ; (K;) [or both may be correct, like ضُرِبَت and ضَرِبَت in the same sense;] and ↓ أَجْلَدَت; (K;) [but this last I believe to be a mistake for أُجْلِدَت, like أُضْرِبَت;] The land was, or became, affected or smitten, by hoar-frost, or rime. (S, A, L, Msb, K.) And جلد البَقْلُ [in the TA جَلِدَ] The herbs, or leguminous plants, were, or became, affected, or smitten, thereby. (L, TA.) And ↓ أُجْلِدُوا They (men) were, or became, affected, or smitten, thereby. (L, K.) A3: جَلُدَ, aor. ـُ inf. n. جَلَادَةٌ and جُلُودَةٌ and جَلَدٌ (or this last is a simple subst., L) and مَجْلُودٌ, (an inf. n. like مَحْلُوفٌ and مَعْقُولٌ, (S, or from تَجَلَّدَ, M in art. عسر,) He (a man, S, L) was, or became, hardy, strong, sturdy, (S, * L, K, *) and enduring, or patient. (L.) 2 جلّد, (IAar, T, S, Mgh,) inf. n. تَجْلِيدٌ, (T, S, Mgh, K,) He skinned a camel (IAar, T, S, Mgh, K) that had been slaughtered: (S, K:) one seldom uses سَلَخَ thus [in relation to a camel]. (S.) b2: Also He covered a thing with skin; as, for instance, a pair of socks, or stockings: (Mgh:) and in like manner, [he bound] a book: (A, K: *) and he clad a young camel in the skin of another young camel: (L: [see جَلَدٌ:]) thus the verb bears two contr. significations. (Mgh.) A2: [He ordered to be flogged. (Freytag's Lex.: but without any indication of an authority.)]

A3: [He, or it, rendered a man hardy, strong, sturdy, and enduring, or patient: so in the present day.]3 جالدهُ He contended with him in fight, whether the fight were with swords or not. (A in art. طرد.) You say, جالدهُ بِالسَّيْفِ, (L,) inf. n. مُجَالَدَةٌ (S, A, L) and جِلَادٌ, (A, L,) He contended with him in fight with the sword. (S, * A, L.) And جَالَدُوهُمْ بِالسُّيُوفِ They contended with them in fight with swords. (A.) And جالدوا بِالسُّيُوفِ, (K, TA,) and ↓ تجالدوا (S, A, L, and so in the CK instead of جالدوا) بالسيوف, (S,) and ↓ اجتلدوا, (S, A, L,) They contended, one with another, in fight with swords. (S, A, * L, K.) b2: [See also حَاضَرَهُ.]4 اجلدهُ إِلَيْهِ (assumed tropical:) He constrained, compelled, or necessitated, him to have recourse to, or betake himself to, him, or it: (so in some copies of the K:) or he made him to stand in need of, or to want, him, or it. (AA, L, and so in some copies of the K and in the TA.) A2: أَجْلَدَتِ الأَرْضُ [or أُجْلِدَت]: and أُجْلِدُوا: see 1.5 تجلّد He affected hardiness, strength, sturdiness, and endurance, or patience; constrained himself to behave with hardiness, &c. (S, * A, * L, K. *) So in the phrase تجلّد لِلشَّامِتِينَ [He constrained himself to behave with hardiness, &c., to those who rejoiced at his misfortune]. (A, TA.) In the phrase تجلّد عَنْهُ [He constrained himself to endure with hardiness and patience the loss, or want, of him, or it], the verb is made trans. by means of عن because it implies the meaning of تَصَبَّرَ. (L.) b2: Also He feigned, or made a show of, hardiness, strength, sturdiness, and endurance, or patience. (L.) 6 تَجَاْلَدَ see 3.8 إِجْتَلَدَ see 3.

A2: اجتلد الإِنَآءَ, (Az, TA,) or مَافِى

الإِنَآءِ, (K,) He drank all that was in the vessel; (Az, K, TA;) as also احتلد. (Az, TA.) جَلْدٌ (sometimes pronounced جَضْدٌ, S) and ↓ جَلِيدٌ, (applied to a man, S, A, Mgh,) Hardy, strong, sturdy, (S, * A, * L, K, *) and enduring, or patient: (L:) not بَلِيد [q. v.]: (Mgh:) pl. [of either] جُلْدٌ, (S, L, K,) or جُلُدٌ, (so in some copies of the K,) and جُلَدَآءُ and أَجْلَادٌ [a pl. of pauc.] (S, L, K) and جِلَادٌ. (K.) And [the fem.]

جَلْدَةٌ A hardy and strong she-camel; strong to labour and to journey; that heeds not the cold: and also swift: pl. جَلْدَاتٌ: (L:) and a she-camel that yields a copious flow of milk: (Th, TA:) sing. of جِلَادٌ, (S,) which signifies she-camels abounding with milk; as also مَجَالِيدُ, (K,) pl. of ↓ مِجْلَادٌ; (TA;) or she-camels having neither milk nor young: (K:) [see also جَلَدٌ:] or she-camels that yield the most greasy, or unctuous, sort of milk: and so the sing., جلدة, applied to a ewe or a she-goat. (S.) جِلَادٌ (pl. of جَلْدَةٌ, TA) is also applied to palm-trees, meaning Large, hard, hardy, or strong: (S, K, TA:) or such as are not affected by drought. (TA.) And تَمْرَةٌ جَلْدَةٌ signifies A tough-skinned, excellent, date; as also ↓ جِلْدَةٌ: and a hard, compact, date. (L.) جِلْدٌ, (S, Msb, K, &c.,) the only form of the word mentioned by the generality of the lexicographers; (TA;) occurring at the end of a verse with kesr to the second as well as the first letter, ↓ جِلِدٌ, agreeably with a license allowed to a poet in such a case, to give to a quiescent letter in a rhyme the same vowel as that which the preceding letter has; (S;) and ↓ جَلَدٌ, (IAar, S, K,) like شِبْهٌ and شَبَهٌ, and مِثْلٌ and مَثَلٌ; but this is said by ISk to be unknown; (S;) The skin of any animal; (K;) the integument of the body and limbs of an animal: (Az, Msb:) or the exterior of the بَشَرَةٌ [or upper skin] of an animal: (Msb: [but this is a strange explanation:]) pl. جُلُودٌ (S, Msb, K) and (sometimes, Msb) أَجْلَادٌ [a pl. of pauc.]. (Msb, K.) b2: [The pl.] أَجْلَادٌ signifies also, and ↓ تَجَالِيدُ likewise, The body and limbs (S, A, L) of a man; (S;) the whole person, or body and limbs, of a human being; (L, K;) and his self: (L:) so called because enclosed by the skin: pl. of the former, أَجَالِدُ. (L.) You say, مَا أَشْبَهَ

أَجْلَادَهُ بِأَجْلَادِ أَبِيهِ How like are his person and body to the person and body of his father! (L.) And فُلَانٌ عَظِيمُ الأَجْلَادِ and ↓ التَّجَالِيدِ (A, L) Such a one is large and strong (L) in respect of the body and limbs. (A, L.) And رُدُّوا الأَيْمَانَ عَلَى أَجْلَادِهِمْ Repeat ye the oaths to the persons, themselves: occurring in a trad.: said on the occasion of a man's entering among others of whom an oath had been demanded. (L.) b3: الجِلْدُ also signifies (assumed tropical:) The penis. (Fr, L, K: but in the CK, in this sense, it is written الجَلْدُ.) Agreeably with this explanation, its pl. جُلُود is said by Fr to be used in the Kur xli. 20: (L:) or as meaning the pudenda: (L, K:) but ISd holds that this word there means the skins, with which, as in manual operations, acts of disobedience are performed. (L.) جَلَدٌ: see جِلْدٌ. b2: Also The skin of a camel, or other beast, with which another beast is clothed: (L:) the skin of a young camel, which (being stripped off, S) is put over the body of another young camel, in order that the mother of the skinned young one (smelling it, S) may conceive an affection for it [and suckle it]: (S, K:) or the skin of a young camel, which is stuffed with panic grass (ثُمَام), (K, TA,) or some other plant, (TA,) and put before a she-camel, in order that she may be induced thereby to affect that which is not her young one [and so yield her milk], (K, TA,) or, to affect the young one of another. (L, TA.) A2: A ewe or she-goat whose young one dies at the time of her bringing it forth; as also ↓ جَلَدَةٌ: pl. [of the former] جِلَادٌ and [of the latter] جَلَدَاتٌ. (TA.) b2: Also, [as a coll. gen. n.,] Great she-camels, having neither young ones nor milk; n. un. with ة: (S:) [see also جَلْدٌ:] or great camels, among which are no little ones; (K;) n. un. with ة: (TA:) and (app. as a quasipl. n., TA) sheep or goats, and camels, having neither young ones nor milk; (K;) app. meaning having no little ones to which they give such: (Mohammad Ibn-El-Mukarram, TA:) or she-camels having no young ones with them, so that they endure patiently the heat and cold: (Fr, TA:) or she-camels having no milk, and the young ones of which have gone away from them; including what are called بَنَاتُ اللَّبُونِ, and such as are above these in age; and also such as are called مَخَاصٌ, and عِشَارٌ, and حِيَالٌ; but when they have given birth to their young, they cease to be termed جَلَدٌ, and are called عِشَارٌ, and لِقَاحٌ: the pl. is أَجْلَادٌ and [pl. pl.] أَجَالِيدُ. (Az, TA.) A3: Hard ground; as also ↓ أَجْلَدُ: (S:) or hard and level ground; as also ↓ جَلَدَةٌ: (K:) or level but rough ground; (L;) as also ↓ أَجْلَدُ: (TA:) pl. (of the former, TA) أَجْلَادٌ and (of the latter, TA) أَجَالِدُ. (S, TA.) You also say أَرْضٌ جَلَدٌ, with fet-h to the ل; (AHn, TA;) and ↓ جَلْدَةٌ, with a quiescent ل; (Lth, AHn, TA;) and ارض ↓ جَلَدَةٌ also; and مَكَانٌ جَلَدٌ. (Lth, TA.) A4: Also, as a subst. or an inf. n., (L, [see جَلُدَ,]) Hardiness, strength, sturdiness, (S, * A, * L, K, *) and endurance, or patience. (T.) جِلِدٌ: see جِلْدٌ.

جَلْدَةٌ: see جَلَدٌ.

جِلْدَةٌ a more particular term than جِلْدٌ; (S, L;) signifying A piece, or portion, of skin. (L.) b2: One says also جِلْدَةُ العَيْنِ [app. meaning The eyelid]. (TA.) b3: And قَوْمٌ مِنْ جِلْدَتِنَا A people, or company of men, of ourselves, and of our kinsfolk. (TA.) A2: See also جَلْدٌ.

جَلَدَةٌ: see جَلَدٌ, in three places.

جَلِيدٌ A woman flogged with a whip; as also with ة: pl. جَلْدَى and جَلَائِدُ: (Lh, L:) the former pl. thought by ISd to be of the former sing.; and the latter, of the latter. (L.) A2: Hoarfrost, or rime; i. e. dew that falls (S, A, K) from the sky (S) upon the ground (S, A, K) and congeals; (S, K;) also called ضَرِيبٌ and سَقِيطٌ; (S;) like صَقِيعٌ. (Msb.) b2: Congealed, or frozen, water; ice. (TA.) A3: See also جَلْدٌ.

جُلَيْدَةٌ [dim. of جِلْدَةٌ] One of the طَبَقَات [coats, or tunics,] of the eye. (TA.) جُلُودِىٌّ [A dealer in skins;] a rel. n. from جُلُودٌ, pl. of جِلْدٌ. (TA.) جَلَّادٌ One whose office it is to flog others with a whip. (Mgh.) [In the present day, An executioner, in a general sense.]

أَجْلَدُ: see جَلَدٌ, in two places.

تَجَالِيدُ: see جِلْدٌ, in two places.

مِجْلَدٌ A piece of skin which a wailing woman holds in her hand, and with which she slaps (S, K) her face (S) or her cheek: (K:) pl. مَجَالِيدُ; (Kr, K;) or, as ISd thinks, this is pl. of ↓ مِجْلَادٌ [as syn. with مِجْلَدٌ], for مِفْعَلٌ and مِفْعَالٌ are often interchangeable as measures of words of this kind. (TA.) مُجَلَّدٌ Covered with skin: thus applied to a pair of socks, or stockings, meaning having skin put upon the upper and lower parts. (Mgh.) [A book, or portion of a book, bound: b2: and hence, A volume: pl. مُجَلَّدَاتٌ.] b3: A bone covered only by the skin; having nothing remaining on it but the skin. (K.) A2: A horse [rendered hardy and enduring;] that is not frightened by, (K,) or not impatient at, (S, and so in some copies of the K,) being beaten (S, K) with the whip. (TA.) A3: A certain quantity of a burden, or load, of known measure and weight; (K;) six hundred pounds' weight. (IAar, TA in art. بهر.) مُجَلِّدٌ One who binds books, or covers them with skin. (K.) مِجْلَادٌ: see مِجْلَدٌ: A2: and see also جَلْدٌ.

مَجْلُودٌ [Having his skin hit, hurt, or beaten: flogged: &c. : see also جَلِيدٌ].

A2: أَرْضٌ مَجْلُودَةٌ Land affected, or smitten, by hoar-frost, or rime. (S, A, L, Msb, K.) A3: مَجْلُودٌ is also an inf. n. of جَلُدَ [q. v.]. (S, L, K.) مُجْتَلَدٌ A place of contending in fight with swords. (L from a trad.)

جرع

1 جَرِعَ المَآءَ, aor. ـَ (S, Msb, K,) inf. n. جَرْعٌ, (S, K, *) or حَرَعٌ; (Msb;) and جَرَعَهُ, aor. ـَ inf. n. جَرْعٌ; (S, Msb, K;) but the latter is disallowed by As; (S;) He swallowed the water; (Msb, K;) as also ↓ اجترعهُ: (Msb:) or the latter signifies he swallowed it at once. (Sgh, K.) b2: See also 5.2 جَرَّعَ [جرّعهُ المَآءَ He made him to swallow the water.] تَجْرِيعٌ is The pouring beverage into the throat against one's will: but sometimes it is used of that which is not against one's will. (Har p. 115.) And جرّعهُ signifies He gave him to drink gulp after gulp, or sup after sup, or sip after sip. (Har p. 350.) b2: [And hence,] جرّعهُ الغُصَصَ, (K,) or جرّعهُ غُصَصَ الغَيْظِ, (S,) inf. n. تَجْرِيعٌ, (K,) (tropical:) He made him to repress, or restrain, choking wrath, or rage. (S, TA.) 4 اجرعهُ He made it (a rope or a bow-string) to have one or more of its strands thick [or rather thicker than the others]. (TA.) 5 تجرّع He swallowed in consecutive portions, one time after another, like him who acts against his own will: or, as IAth says, he drank in haste: or, accord. to some, he drank by little and little. (TA.) b2: [And hence,] تجرّع (S, Msb, K *) (tropical:) He repressed, or restrained, choking wrath, or rage; (S;) as though he swallowed it: (Msb:) and [in like manner] you say also, ↓ جَرِعَ الغَيْظَ (tropical:) he repressed, or restrained, wrath, or rage. (TA.) 8 إِجْتَرَعَ see 1.

جَرَعٌ A twisting in one of the strands of a rope, (S, K,) or of a bow-string, (K,) so that it appears above the other strands. (S, K.) [It is app. an inf. n., of which the verb, if it have one, is جَرِعَ.]

A2: See also جَرَعَةٌ.

جَرِعٌ A rope, (K,) or a bow-string, (TA,) having the twisting termed جَرَعٌ in one of its strands; as also ↓ مُجَرَّعٌ: (K:) or, accord. to IAar, a bow-string that is even, except that there is a prominence in one part of it, wherefore it is rubbed and pulled with a piece of a كِسَآء [q. v.] until that prominence disappears: and ↓ the latter, accord. to ISh, a bow-string not uniformly nor well twisted, having in it prominences, so that one of its strands appears above the others, or some appear above others. (TA.) جَرْعَةٌ: see what next follows, in three places: A2: and see جَرَعَةٌ, in two places.

جُرْعَةٌ A gulp, or as much as is swallowed at once, of water; a جُرْعَة of water being like a لُقْمَة of food: (Msb:) or a sup, or sip; or as much as is supped, or sipped, at once; or a mouthful of what is supped, or sipped; (syn. حُسْوَةٌ;) of water; (S, K;) as also ↓ جَرْعَةٌ and ↓ جِرْعَةٌ: or جُرْعَةٌ and ↓ جَرْعَةٌ are substs. [signifying the act of swallowing water] from جَرِعَ المَآءَ “ he swallowed the water: ” (K:) or ↓ جَرْعَةٌ signifies a single act of swallowing water: (IAth, L:) and جُرْعَةٌ, what one swallows: (L, K:) or a mouthful which one swallows: (TA:) or a small draught: (IAth:) and its pl. is جُرَعٌ. (Msb, TA.) The dim. is ↓ جُرَيْعَةٌ. (S, K.) And hence the prov., أَفْلَتَ فُلَانٌ جُرَيْعَةَ الذَّقَنِ, (Sgh, K,) the verb being intrans., and جريعة being in the accus. case as a denotative of state, as though the speaker said, أَفْلَتَ قَاذِفًا جُرَيْعَةَ الذَّقَنِ; (Sgh;) or بِجُرَيْعَةِ الذَّقَنِ; (S, K;) or ↓ بِجُرَيْعَآئِهَا; (K;) Such a one escaped [from destruction] when his spirit, or the remains thereof, had become in his mouth; (L, K;) or near thereto, (K,) as a sup [or little sup] of water to the chin [of a person drinking]; (TA;) or when death was as near to him as a little sup of water to the chin; (L;) or when at his last gasp: (Fr, S:) applied to one who has been at the point of destruction, and then escaped: (S:) or, accord. to Az, it is thus; أَفْلَتَنِى جُرَيْعَةَ الذَّقَنِ, which may mean he made me to escape &c., or he escaped from me &c.; in the latter case, افلتنى being for أَفْلَتَ مِنِّى; and [it is said that] جريعة is prefixed to الذقن because the motion of the chin indicates the nearness of the departure of the soul: or the meaning of the words related by Az may be, he made me, i. e. the remains of my soul, to escape; the last two words being a substitute for the pronoun affixed to the verb. (Sgh.) One says also, أَفْلَتَنَىِ جُرَيْعَةَ الرِّيقِ, meaning He outwent me, [or escaped me,] and I swallowed my spittle in wrath, or rage, against him. (TA.) And مَا مِنْ جُرْعَةٍ أَحْمَدُ عُقْبَانًا مِنْ جُرْعَةِ غَيْظٍ نَكْظِمُهَا (tropical:) [There is nothing that is swallowed more praiseworthy in its result than what is swallowed of wrath, or rage, which we repress, or restrain]. (TA.) جِرْعَةٌ: see جُرْعَةٌ.

جَرَعَةٌ (S, K) and ↓ جَرْعَةٌ (K) and ↓ جَرْعَآءُ (S, K) and ↓ أَجْرَعُ (K) An even piece, (S,) or a round piece, or hill, or hillock, (K,) of sand, that produces no plants, or herbage; (S, K;) and, as some add, that retains no water: (TA:) or a piece, or tract, of sand, good for producing plants, or herbage, in which is no softness, or looseness: (Sgh, L, K:) or land in which is ruggedness, resembling sand: (L, K:) or a hill of which one side consists of sand, and one side of stones: (K:) or what is termed ↓ جرعاء and ↓ اجرع is larger than what is termed جَرَعَةٌ: ↓ جرعاء is also explained as signifying sand of which the middle is elevated, and of which the sides are thin: and, accord. to IAth, ↓ اجرع signifies a wide place, in which is ruggedness: (TA:) or this last, a plain, or soft, place, intermixed with sand: (Ham p. 574:) جَرَعَةٌ is sing., or n. un., of ↓ جَرَعٌ: (S, K: *) or, accord. to some, this last word is a sing., like اجرع; and its pl. [of pauc.] is أَجْرَاعٌ and [of mult.] جِرَاعٌ: the pl. of جَرَعَةٌ is جِرْعَانٌ: and the pl. of ↓ جَرْعَةٌ is جِرَاعٌ: and the pl. of ↓ جِرِعاء is جَرْعَاوَاتٌ: and the pl. of ↓ اجرع is أَجَارِعُ. (TA.) جَرْعَآءُ: see جَرَعَةٌ, in four places.

جُرَيْعَةٌ dim. of جُرْعَةٌ, q. v.

جُرَيْعَآءُ: see جُرْعَةٌ.

أَجْرَعُ: see جَرَعَةٌ, in four places.

مُجْرِعٌ A she-camel in which is not as much [milk] as will satisfy thirst, but only some sups: (K:) pl. مَجَارِيعُ (L, K) and مَجَارِعُ: (L:) J explains the former pl. as signifying she-camels having little milk; as though there were not in their udders more than some sups; and the sing. he does not mention. (TA.) مُجَرَّعٌ: see جَرِعٌ, in two places.

كسب

1 كَسَبَ, aor. ـِ inf. n. كَسْبٌ (S, K, Msb) and كِسْبٌ (K), He collected (wealth &c.]; (S, K;) as also ↓ اكتسبهُ. (S.) This is the original signification. (S.) b2: [Hence,] He gained, acquired, or earned, wealth or the like; as also ↓ اكتسب. (Msb.) كَسَبْتُ شَيْئًا and ↓ اكْتَسَبْتُهُ are syn., [signifying I gained a thing]. (S.) b3: Hence [also], كَسَبَ and ↓ اكتسب (S, K, Msb) and ↓ تكسّب (K) He sought, sought after, or sought to gain, sustenance, or the like, (S, K,) for his family: (Msb:) or كَسَبَ signifies he got, or obtained, or gained, acquired, or earned, [sustenance, &c.]; and ↓ اكتسب, he applied himself with art and diligence [to get, or obtain, or gain, acquire, or earn, sustenance &c.; he laboured to earn, or gain, sustenance]: (Sb, K:) [so] also ↓ تكسّب is explained by تَكَلَّفَ الكَسْبَ he applied himself, as to a task, to gain, &c. (S.) b4: كَسَبَ is also said to signify, and originally, both he sought, or sought after, [sustenance]; and he laboured in seeking, or seeking after, sustenance. (TA.) b5: ↓ اكتسب has a more intensive signification than كَسَبَ; and hence, in the last verse of the second chap. of the Kur [لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ To it shall be given what reward it hath earned, and upon it shall be executed what punishment it hath drawn upon itself], the latter is used with reference to what is good; and the former, with reference to what is evil. (IJ.) You say, كَسَبَ خَيْرًا (tropical:) [He gained, or earned, or did, good]: and ↓ اكتسب شَرًّا (tropical:) [He gained, or earned, or did, evil]. (A.) b6: [This distinction, however, is not always observed: for] كَسَبَ signifies, He did either a good or an evil deed: [because he who does so earns, or draws upon himself, reward or punishment.] (Jel in ii. 281; and iii. 24; &c.) and ↓ اكتسب He committed an act of which he was accusable. (Jel in xxxiii. 58.) كَسَبَ إِثْمًا and ↓ اكتسبهُ signify He [committed, or] burdened himself with (تَحَمَّلَ), a sin, or crime. (Msb.) b7: كَسَبَهُ مَالًا, (S, K,) and مالا ↓ اكسبهُ, (IAar, IAth, K,) but the former is the more approved: the latter is by Fr and some others rejected: (TA:) He caused him to gain, acquire, or earn, wealth: (IAth, Msb:) or he assisted him to gain, acquire, or earn, wealth. (IAth.) كسبهُ عِلْمًا He caused him to gain, or acquire, knowledge. (Msb.) [In like manner,] العَبْدَ ↓ اسْتَكْسَبْتُ I caused the slave to gain, or make gain; the verb having here the sense of the measure أَفْعَلْتُهُ; like as اِسْتَخْرَجْتُهُ signifies أَخْرَجْتُهُ. (Msb.) [See an ex. voce أَدِيمٌ.] b8: نَهَى عَنْ كَسْبِ الإِمَاءِ [He (Mohammad) forbade the making female slaves to earn money, or the like, (by prostitution)]. (TA, from a trad.) b9: مَا كَسَبَ in the Kur cxi, 2, is said to signify His children. A man's children are among the things termed his كَسْب. (TA.) b10: كَسَبَهُ عَجَبًا It occasioned, or caused, him to wonder. (TA, voce أَعْجَبَ.) 4 أَكْسَبَ see 1.5 تَكَسَّبَ see 1.8 إِكْتَسَبَ see 1 throughout.

كَسْبٌ inf. n. of 1. q. v. b2: فُلَانٌ طَيِّبُ الكَسْبِ, (S, K,) and ↓ المَكْسَبِ, and ↓ المَكْسِبِ, (K,) and ↓ المَكْسِبَةِ, and ↓ الكِسْبَةِ, (S, K,) and ↓ الكَسِيبَةِ, (IM,) [Such a one makes good gain: كَسْبٌ &c. signifying gain, acquisition, or earning: and also a deed, whether good or evil].

كُسْبٌ i. q. كُنجارق [or كَنْجَارَهُ], a Persian word, called by some of the people of Es-Sawád كُسْبَج [or كُسْبَه; i. e., The dregs of sesamegrain, or the like, from which the oil has been expressed]; (TA;) dregs remaining after the expression of oil: (S, K:) [as also كُزْبٌ:] from the Persian كشب, (AM,) [or rather كُسْبَه, or كُسْبَج]. See also تَخٌّ.

كَسْبَةُ: see كَسَابِ.

كِسْبَة: see كَسْبٌ.

كَسْبِىٌّ: see اِكْتِسَابِىٌّ.

كَسَابِ The wolf. (L, K.) b2: A name of a bitch: (S:) one of the names of the bitch: (ISd:) as also ↓ كَسْبَةُ: (K:) as ↓ كُسَيْبٌ is a name of the dog; i. e., of the male: (K:) names thus used as ominous of gain, [or of capturing game]: (IM:) كَسَابِ, as a name of a hunting bitch, means كَاسِبَةٌ. (TA, art. برح.) كَسُوبٌ [so in the copies of the K in my hands; but by the place in which it is mentioned in the TA, it is implied that it is ↓ كَسُّوبٌ: see also لَسُوبٌ] A thing; anything. مَا لَهُ كَسُوبٌ He has not anything. (K.) A2: رَجُلٌ كَسُوبٌ, and ↓ كَسَّابٌ, A man who makes much gain. (K.) كُسَيْبٌ: see كَسَابِ. b2: إِبْنُ الكُسَيْبِ Bastard. (K.) كَسَّابٌ: see كَسُوبٌ.

كَسُّوبٌ A certain plant. (K.) A2: See also كَسُوبٌ.

الكَوَاسِبُ i. q. الجَوَارِحُ, (S, K,) here meaning The members (either of a man or of a bird) by means of which is gained, acquired, or earned, sustenance, or the like. (MF.) [The explanation in the TA, الجَوَارِحُ مِنَ الإِنْسَانِ وَالطَّيْرِ, seems, at first sight, to signify preyers, whether men or birds: but this meaning I do not think to be the one intended.]

أَبُو كَاسِبٍ The wolf. (K.) اِكْتِسَابِىٌّ [Acquired knowledge, such as is acquired by study: as also ↓ كَسْبِىٌّ:] opp. to ضَرُورِىٌّ as meaning [natural or instinctive, or] such as the creature has by [Divine] appointment. (Kull p. 232.) مَكْسَِبٌ, and مَكْسِبَةٌ see كَسْبٌ.

كذب

1 كَذَبَ, aor. ـِ inf. n. كَذِبٌ (a strange form of inf. n.; there being, accord. to Kz., only fourteen instances of it; as لَعِبٌ, and ضَحِكٌ, &c.; though there are many substantives of this measure; MF) and كِذْبٌ (S, K: accord. to Ibn-Es-Seed and others, this latter is formed from the former, by putting the second vowel of the former in the place of the first: MF) and كَذِبَةٌ (L) or كَذْبَةٌ (K) and كِذْبَهٌ (L, K) and كِذَابٌ and كِذَّابٌ (K: but this last, which is also assigned to كَذَبَ in the L, is, accord. to the S, which refers, for proof, to the Kur, ch. lxxviii.

28, one of the inf. ns. of كذّب: and Ks says, that the people of El-Yemen make the inf. n. of فعّل of the measure فِعَّالٌ, while the other Arabs make it تَفْعِيلٌ: TA) and, accord. to some, كُذْبٌ and كَذْبٌ (TA: but the latter of these two, though agreeable with analogy, is unheard: TA): see also كَذِبٌ, below: [He lied; uttered a falsehood; said what was untrue:] he gave an untrue account, or relation, of a thing, whether intentionally or unintentionally. (Msb) الكَذِبُ is of five kinds. b2: First, The relater's changing, or altering, what he hears; and his relating; as from others, what he does not know. This is the kind that renders one criminal, and destroys manly virtue. — Second, The saying what resembles a lie, not meaning anything but the truth. Such is meant in the trad., كَذَبَ إِبْرٰهِيمُ ثَلَاثَ كَذِبَاتٍ

Abraham said three sayings resembling lies; he being veracious in the three. — Third, The saying what is untrue by mistake, or unintentionally; making a mistake; erring. This signification is frequent. — Fourth, The finding one's hopes false, or vain. — Fifth, The act of instigating, or inciting. (IAmb.) [See illustrations of these and other significations below; and see more voce صَدَقَ.] [You say] يَكْذِبُكَ مِنْ أَيْنَ جَاءَ [He will lie to thee even as to the place whence he comes.] (L, art. مح, and in many other places, following the similar phrase لَا يَصْدُقُكَ أَثَرَهُ, or أَثَرُهُ.) Lebeed says, اِكْذِبِ النَّفْسَ إِذَا حَدَّثْتَهَا Lie to the soul (i. e., to thy soul,) when thou talkest to it: i. e., say not to thy soul, Thou wilt not succeed in thine enterprise; for thy doing so will divert thee, or hinder thee, therefrom. A proverb. (Meyd, &c.) b3: كُذِبَ, pass., He was told a lie; a falsehood; or an untruth. (K.) b4: Aboo-Duwád says, كَذَبَ العَيْرُ وَإِنْ كَانَ بَرَحْ The wild ass hath lied, although he hath passed from right to left: [the doing which is esteemed unlucky:] or, [agreeably with explanations of كَذَبَ given below,] hath become languid, and within [the sportsman's] power, or reach, &c.: or keep to the wild ass, and hunt him, &c. A proverb, applied in the case of a thing that is hoped for, though difficult of attainment. (TA.) b5: كَذَبَتْ and ↓ كذّبت (tropical:) She (a camel), being covered by the stallion, raised her tail, and then returned without conceiving. (En-Nadr, K.) b6: كَذَبَ is said of other things than men [and animals]: as of lightning, [meaning (assumed tropical:) It gave a false promise of rain]: of a dream, an opinion, a hope, and a desire, [meaning, in each of these cases, (assumed tropical:) It proved false]. (TA.) b7: So also كَذَبَتِ العَيْنُ (assumed tropical:) The sense [i. e., the sight] of the eye deceived it. (TA.) b8: كَذَبَ الرَّأْىُ [(assumed tropical:) The judgment lied]; i. e., he imagined the thing contrary to its real state. (TA.) [See also صَدَقَ ظَنِّى] b9: كَذَبَتْكَ عَيْنُكَ (tropical:) Thine eye showed thee what had no reality. (TA.) b10: كَذَبَ لَبَنُ النَّاقَةِ, and ↓ كذّب, (the latter mentioned in the S,) (tropical:) The milk of the camel passed away, or failed. (Lh.) b11: كَذَبَ فِى سَيْرِهِ (tropical:) [He (a camel) became slack, or slow, in his pace: see 2]. (TA.) b12: كَذَبَ الحَرُّ (tropical:) The heat abated. (TA.) b13: See also 2. كَذَبَ He found his hopes to be false, or vain. (IAmb.) اُنْظُرْ كَيْفَ كَذَبُوا عَلَى

أَنْفُسِهِمْ, [Kur vi. 24, lit., See how they lied against themselves,] is said to signify see how their hope hath proved false, or vain. (TA.) b14: ظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا, [Kur xii. 110,] They (the apostles) thought that they had been disappointed of the fulfilment of the promise made to them. So accord. to one reading. Accord. to another reading, the verb is ↓ كُذِّبُوا: [in which case, the meaning of the words appears to be, “ They knew that they had been pronounced liars ” by the people to whom they were sent]. (TA.) There are also two other readings; ↓ كَذَّبُوا and كَذَبُوا: accord. to the former, the verb refers to the people to whom the apostles were sent; and ظنّوا means “ they knew: ” accord. to the latter, the words mean, “ They (the people above mentioned) thought that they (the apostles) had broken their promise. ” (Jel.) b15: مَا كَذَبَ الفُؤَادُ مَا رَأَى [The mind did not belie what he saw.] (Kur liii. 11.) b16: كَذَبَتْهُ نَفْسُهُ [His soul lied to him:] his soul made him to desire things, and to conceive hopes, that could scarcely come to pass. (K.) Hence the soul is called الكَذُوبُ.

You say in the contr. case, صَذَقَتْهُ نفسه, and الكَذُوبُ. (TA.) See كَذُوبٌ, and art. صدق. b17: Hence, كَذَبَ عَلَيْهِ signifies It rendered him active, or brisk; animated him; instigated him; incited him; (K;) as also كَذَبَهُ. (Z.) b18: Hence, كَذَبَ and كَذَبَكَ and كَذَبَ عَلَيْكَ have sometimes the same signification, though not always the same government, as عَلَيْكَ, or اِلْزَمْ; Keep to; or take to. The noun following is put in the nom. case accord. to the dial. of El-Yemen; and in the acc. accord. to the dial. of Mudar; or, as some say, is correctly put in the nom. only. (TA.) You say, كَذَبَ عَلَيْكَ كَذَا وَكَذَا, meaning Keep to, or take to, such and such things. It is an extr. phrase. (ISk.) You also say, كَذَبْتُ عَلَيْكَ, meaning Keep thou to me: and كذبتُ عَلَيْكُمْ Keep ye to me. IAar. cites the following verse of Khidásh Ibn-Zuheyr, [in which he tauntingly compares a people to ticks]: كَذَبْتُ عَلَيْكُمْ أَوْ عِدُونِى وَعَلِّلُوا بِىَ الأَرْضَ وَالأَقْوَامَ قِرْدَانَ مَوْظَبَا [Keep ye to me: threaten me, and soothe by (the mention of) me the land and the peoples, O ticks of Mowdhab!]: meaning Keep ye to me, and to satirizing me, when ye are on a journey, and traverse the land mentioning me. (TA.) In like manner, يَوْمُ الأَحَدِ والخَمِيسِ كَذَبَاكَ أَوْ يَوْمُ الإِثْنَيْنِ والثَّلَاثَاءِ, in a trad. respecting the proper days for being cupped, signifies Keep thou to Sunday and Thursday, or Monday and Tuesday. (IAth, Z.) The verb is thus used after the manner of a proverb, and is invariable [as to tense], being constantly in the pret. tense, connected [literally or virtually, when explained by عَلَيْكَ followed by the prep. ب, or by إِلْزَمْ,] only with the person addressed, and in the sense of the imperative. كذباك here [lit.] signifies Let them render thee active, or brisk, and animate thee, instigate thee, or incite thee. (Z.). [A trad. of 'Omar, quoted below, presents another instance to which this signification is said to apply.] b19: Or كَذَبَ denotes instigation, or incitement, of the person addressed, to keep to the thing that is mentioned; as in the saying of the Arabs, كَذَبَ عَلَيْكَ العَسَلُ, meaning Eat thou honey: but the explanation of this is, (The relinquisher of) honey hath erred [to thee; i. e., in his representation of its evil qualites &c.; which is equivalent to saying, Eat, or keep to, honey]: العَسَلُ being put for تَارِكُ العَسَلِ. [See also 1 in art. عسل.] In like manner, the saying of 'Omar, كَذَبَ عَلَيْكُمُ الحَجُّ &c., (see below,) signifies Keep ye to the performance of the pilgrimage, &c.: [or (the relinquisher of) the pilgrimage hath erred to thee in his representation of it: therefore it means as above]. (IAmb.) Accord. to IAmb the noun signifying the object of instigation [which may also be called the cause thereof] cannot be rightly put in the acc. case: if so put, the verb is without an agent. (TA.) [But see what is said on this point in the remarks on the trad. of 'Omar below.] b20: Or the verb in a case of this kind signifies أَمْكَنَ: thus, كَذَبَكَ الحَجُّ signifies The performance of the pilgrimage is possible, or practicable, to thee: therefore [it means] Perform thou the pilgrimage. (ISh.) b21: Or أَمْكَنَ is its original signification; and the meaning intended is Keep to; as in the ex. كَذَبَ العَتِيقُ. (Aal.) b22: 'Antarah, addressing his wife 'Ableh, says; or, accord. to some, the poet is Khuzaz Ibn-Lowdhán; كَذَبَ العَتِيقُ وَمَآءُ شَنٍّ بَارِدٌ

إِنْ كُنْتِ سَائِلَتِى غَبُوقًا فَاذْهَبِى (TA.) i. e., Keep thou to the eating of dates, and to the cool water of an old, worn-out, skin: if thou ask me for an evening's drink of milk, depart: for I have appropriated the milk to my colt, which is profitable to me, and may preserve me and thee: (L:) العتيق is in the nom. case accord. to the dial. of El-Yemen: but in the acc. accord. to that of Mudar. (TA.) b23: Er-Radee [reading العتيقَ] cites this verse as a proof that كَذَبَ, originally a verb, has become a verbal noun, signifying اِلْزَمْ. (TA.) But he is the only one who asserts it to be a verbal noun. (MF.) b24: Also, Mo'akkir El-Bárikee says, وَذُبْيَانِيَّةٍ أُوْصَتْ بَنِيهَا بِأَنْ كَذَبَ القَرَاطِفُ وَالقُرُوفُ And many a woman of Dhubyán charged her sons by [saying], Keep to the red garments (اكسية), and the bags (or receptacles) of leather tanned with pomegranate-bark. She charged them to take plenty of these two things as spoil from the tribe of Nemir, if they should prevail over them. (Aboo-'Obeyd El-Kásim Ibn-Selám.) b25: كذب is also said to have the same meaning in the words of the trad. كَذَبَ النَّسَّابُونَ [Keep to those skilled in genealogy:] or Regard is to be had to what is said by those skilled in genealogy: another meaning to which is assigned below. (TA.) b26: It sometimes signifies It is incumbent, or obligatory. So in the following: (a trad. of 'Omar: TA:) كَذَبَ عَلَيْكُمُ الحَجُّ كَذَبَ عَلَيْكُمُ العُمْرَةُ كَذَبَ عَلَيْكُمُ الجِهَادُ ثلَاثَةُ

أَسْفَارٍ كَذَبْنَ عَلَيْكُمْ [The performance of the pilgrimage is incumbent on you: the performance of (the rites called) العمرة is incumbent on you: warring (for the sake of religion) is incumbent on you: three expeditions are incumbent on you]: (S, * K:) or كذب, here, is from كَذَبَتْهُ نَفْسُهُ, “ his soul made him to desire things, and to conceive hopes, that could scarcely come to pass; ” and the meaning is let [the expectation of the reward which will follow] the performance of the pilgrimage render thee active, or brisk, and animate thee, instigate thee, or incite thee, to the act: [and so of the rest of the trad.: but here I should observe, that, for لِيَكْذِبَكَ and لِيُنَشِّطَكَ and يَبْعَثَكَ, in the CK, we should read لِيَكْذِبْكَ &c.:] (K:) b27: or, as ISk says, كذب, here, seems to denote instigation, or incitement, meaning عَلَيْكُمْ بِهِ keep ye to it; and is an extr. word with respect to analogy: (S:) b28: accord. to Akh., الحجّ is governed in the nom. case by كذب; but as to the meaning, it is in the acc.; because the meaning is a command to perform the pilgrimage; as when you say, أَمْكَنَكَ الصَّيْدُ [“ the game hath become within thy power, or reach ”], meaning “ shoot it, ” or “ cast at it: ” (S:) he who puts الحجّ in the acc. case, [agreeably with one relation of the trad., TA,] makes عليك [or عليكم] a verbal noun; and in كذب is [implied] the pronoun which refers to الحجّ [and which is the agent of the verb]; (K;) or the agent is implied in كذب, and explained by what follows it; (Sb;) [so that] the meaning is كَذَبَ الحَجُّ عَلَيْكُمُ الحَجَّ: (Z:) or, [as shown above,] كذب is a verbal n., meaning الْزَمْ, and الحجّ is in the acc. case as governed by it: (Er-Radee:) though its being in the acc. case, accord. to some, is altogether unknown: (TA:) b29: [or the meaning is as stated before on the authority of ISh.:] b30: or the trad. means كَذَبَ عَلَيْكَ الحَجُّ إِنْ ذُكِرَ

أَنَّهُ غَيْرُ كَافٍ هَادِمٍ لِمَا قَبْلَهُ مِنَ الذُّنُوبِ [(the relinguisher of) the pilgrimage hath erred to thee if it have been spoken of (by him) as not sufficient, (and as not) abolishing the sins, or offences, (committed) before it: agreeably with the explanation by IAmb, given above]. (K.) b31: كَذَبَ He said what was false unintentionally; committed a mistake, or error. The verb is used in this sense by the people of El-Hijáz, and the rest of the Arabs have followed them in so using it. (Towsheeh.) A2: كَذَبَ is also said to signify He spoke truth; so as to bear two contr. meanings: and thus, كَذَبَ النَّسَّابُونَ may signify Those skilled in genealogy have spoken truth: but another explanation of this saying is given in this art. (MF, &c.) A3: كَذَبَتْ عَفَّاقَتُكَ [and the like] Thou brokest wind. (S in art. عفق.) 2 كذّبه, inf. n. تَكْذِيبٌ, (and كِذَّابٌ, TA, and تَكْذِبَةٌ [like تَجْرِبَةٌ &c.], occurring in the TA, voce لَهَبَةٌ, &c.) He made, or pronounced, him a liar; an utterer of falsehood; or a sayer of what was untrue: (K:) he attributed, or ascribed, to him lying, untruth, mendacity, or the speaking untruth: (Msb:) and (Msb) [accused him of lying:] he gave him the lie; said to him, “ Thou hast lied, ” &c. (S, Msb.) See also 4. b2: كذّب بِالأَمْرِ, inf. n. تَكْذِيبٌ and كِذَّابٌ (K: the latter inf. n. of the dial. of El-Yemen: Ks, Fr) and كِذَابٌ, (TA,) He rejected, disallowed, denied, disacknowledged, disbelieved in, or discredited, the thing; syn. أَنْكَرَهُ; (K;) as also كذّبهُ, and ↓ كَذَبَهُ. (Jel, liii. 11.) Ex. وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا [And they rejected our signs, with rejection: Kur, lxxviii. 28]. (S.) And كَذَّبَ الفُؤَادُ مَا رَأَى, and ↓ كَذَبَ: see art. فأد, and see 1. b3: كذّب عَنْهُ (assumed tropical:) He repelled from him, [or defended him]; syn. رَدَّ عَنْهُ; namely, a man. (K.) [See exs. voce عوّى, in art. عو.]

A2: حَمَلَ فَمَا كَذّب, inf. n. تَكْذِيبٌ, (tropical:) He charged, and was not cowardly, (S, K,) and did not retreat. (TA.) حَمَلَ ثُمَّ كذّب He charge, and then was cowardly, or did not charge with earnestness, or sincerity: (S:) b2: or falsified the opinion formed of him: or made a false charge. (A.) كذّب عَنَ قِرْنِهِ He charged, and then retreated from his adversary. (Sh.) كذّب القِتَالَ He was cowardly in fight. التَّكْذِيبُ in fighting is the contr. of الصِّدْقُ. (TA.) b3: كذّب السَّيْرَ [He slackened his pace, or became slow, after giving promise of being quick;] he did not proceed in his journey with energy. (TA.) b4: مَا كَذَّبَ أَنْ فَعَلَ كَذَا (so in the TA, and in a MS. copy of the K: in the CK, and in two copies of the S, مَا كَذَبَ:) (tropical:) He did not delay to do so: (S, K:) he was not cowardly and weak, and did not delay to do so. (TA.) A3: كذّب عَنْ أَمْرٍ قَدْ أَرَادَهُ (tropical:) He abstained, or desisted, or drew back by reason of fear, from a thing that he had desired to do. (K.) b2: كذّب (and ↓ كَذَبَ, TA,) (assumed tropical:) He (a wild beast) took a run, and then stopped to see what was behind him, (K,) whether he were pursued or not. (TA.) 3 كَاذَبْتُهُ, inf. n. مُكَاذَبَةٌ and كِذَابٌ, I lied, &c., to him, and he to me. (K, * TA.) 4 اكذبهُ He found him a liar; an utterer of falsehood; or a sayer of what was untrue: (S, K:) or he said to him, “ Thou hast lied ”: &c.: (TA:) or this verb bears the former of these two significations, and ↓ كذّبه signifies the latter: (S:) or اكذبه signifies he shewed him that he had told a lie, &c.: (Zj:) or اكذبه signifies he announced that he had told, or related, a lie, &c.: and ↓ كذّبه, he announced his being a liar, &c.: (Ks, S:) or اكذبه and ↓ كذّبه are syn.: but the former sometimes signifies he incited, urged, or induced, him to lie, &c. (a signification assigned to it in the K): and sometimes, he made manifest, or proved, his lying, &c. (a signification also assigned to it in the K): and he found him a liar, &c. (Th, S, * TA.) A2: اكذب, inf. n. إِكْذَابٌ, (tropical:) He, being called to, or shouted to, remained silent, feigning to be asleep. (AA, K.) 5 تكدّب He affected lying: or he lied purposely (تَكَلَّفَ الكَذِبَ). (S, K.) He told a lie; [like كَذَب.] (MA, KL.) [See also an instance in which it is trans., meaning He spoke falsely, voce تزعّم.] b2: تكذّبهُ, (K,) and تكذّب عَلَيْهِ, (TA,) He asserted that he was a liar. (K.) Aboo-Bekr Es-Siddeek says, رَسُولٌ أَتَاهُمْ صَادِقًا فَتَكَذَّبُوا عَلَيْهِ وَقَالُوا لَسْتَ فِينَا بِمَا كِثِ

[An apostle came to them, speaking truth; but they brought a charge of lying against him, or asserted him to be a liar, and said, Thou shalt not stay among us]. (TA.) 6 تكاذبوا They lied, &c., one to another. (S.) See also تَصَادَقَا.

كَذْبٌ and كَذِبٌ and كَذَبٌ and كُذْبٌ i. q. كَدْبٌ &c. (K, art. كدب.) كَذِبٌ and ↓ أُكْذُوبَةٌ [pl. أَكَاذِيبُ] (S, K) and ↓ كُذْبَى and ↓ مَكْذُوبٌ (K: this last a pass. part. n. used in the sense of an inf. n., as is said to be done in only four other instances: MF) and ↓ مَكْذُوبَةٌ (S, K: a fem. pass. part. n. which is less used in this manner than a masc.: TA [or perhaps an inf. n., as its contr. مَصْدُوقَةٌ is said to be:]) and ↓ مَكْذَبَةٌ (K: a meemee inf. n. agreeable with analogy: TA) and ↓ مُكْذُبَةٌ (CK: omitted in a MS. copy, and in the TA) and ↓ كَاذِبَةٌ (S, K) and ↓ كُذْبَانٌ and ↓ كُذَّابٌ (K) and ↓ تَكْذَابٌ (L, art. مسح,) are synonymous: (S, K) [all of these are regarded by some as inf. ns., signifying The act of lying; uttering a falsehood; or saying what is untrue: by others, all but the first seem to be regarded as simple substantives, signifying a lie; a falsehood; an untruth; a fiction; a fable: and the first, being an inf. n., is often used as a subst.] b2: إِنَّ بَنِى

↓ نُمَيْرٍ لَيْسَ لَهُمْ مَكْذُوبَةٌ [Verily no lying, or lie, is attributable to the sons of Numeyr] is related as a phrase of the Arabs. (Fr.) b3: إِنَّ بَنِى فُلَانٍ

↓ لَيْسَ لِحَدِّهِمٌ مَكْذُوبَةٌ; i. e., كَذِبٌ; [Verily no falsity is attributable to the valour of the sons of such a one]. (S.) b4: ↓ لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ [Kur lvi. 2,] signifies There shall be no rejecting its happening [as a falsity]: كاذبة being here an inf. n.: (Fr) or كاذبة is here a subst. put in the place of an inf. n., like عَاقِبَةٌ and عَافِيةٌ and بَاقِيَةٌ. (S.) b5: ↓ لَا مُكْذَبَةَ, and ↓ لا كُذْبَى, and ↓ لا كُذْبَانَ, I do not accuse thee of lying; or make thee a liar: (TA:) [and in like manner] لَا كُذْبَ لَكَ, and لا كُذْبَى لَكَ, signify لا تَكْذِيبَ There is no accusing thee of lying; or making thee a liar. (Lb.) b6: الشِّعْرِ ↓ تَكَاذِيبُ [The lies of poetry]. (TA.) b7: جَاؤُوا عَلَى قَمِيصِهِ بِدَمٍ كَذِبٍ, [Kur xii. 18, They brought, upon his shirt, false blood]: كذب here means ↓ مَكْذُوبٍ: (Fr and Abu-l- 'Abbás:) or is for ذِى كَذِبٍ, meaning مَكْذُوبٍ فِيهِ: (Zj:) or the blood is termed كذب because he (Jacob) was told a lie thereby. (Akh.) See another reading in art. كدب.

كُذْبَى: see كَذِبٌ.

كَذْبَانٌ: see كَاذِبٌ.

كُذْبَانٌ: see كَذِبٌ.

الكَذُوبُ and الكَذُوبَةُ (tropical:) Names of the soul. (Az, K.) See 1. b2: صَدَقَتْهُ الكَدُوبُ, [The soul (i. e. his soul) told him truth:] the soul diverted him, or hindered him, or held him back, from an undertaking, causing him to imagine himself unable to prosecute it. (TA.) One says so of a man who threatens another, and then belies himself, and is cowardly and weak. (AA.) Fr cites this hemistich: حَتَّى إِذَا مَا صَدَقَتْهُ كُذُبُهْ Until, when his souls told him the truth, or diverted him, &c.: the poet assigning souls to the person spoken of because of the several opinions of the soul. (TA.) كَذَّابٌ: see كَاذِبٌ.

كُذَّابٌ: see كَذِبٌ.

كَذَّابَةٌ (assumed tropical:) A piece of cloth that is dyed of various colours, or figured, as though it were embroidered, and stuck to the ceiling of a chamber: so called because one would imagine that it [meaning what is figured] is upon the ceiling, whereas it is upon a piece of cloth beneath the ceiling. (A, L.) كَاذِبٌ and ↓ كَذَّابٌ (fem. with ة, TA,) and ↓ كَذُوبٌ and ↓ كُذَبَةٌ (S, K) and ↓ كَذُوبَةٌ and ↓ تِكِذَّابٌ (like تِصِدَّاقٌ, TA) and ↓ كَذْبَانٌ (K) and ↓ كَيْذُبَانٌ (S, K) and ↓ كَيْذَبَانٌ (Az, K) and ↓ مَكْذَبَانٌ and ↓ مَكْذَبَانَةٌ and ↓ كُذُبْذُبٌ and ↓ كُذُّبْذُبٌ (S, K; neither of which last two words has its like in measure, IJ) and ↓ كُذُبْذُبَانٌ (K) epithets, applied to a man, from كَذَبَ “ he lied, &c.: ” (S, K, &c.:) [the first word a simple epithet, signifying Lying, &c.; or a liar: each of the others an intensive epithet, signifying Lying, &c., much; mendacious; or a great, or habitual, liar]. Pl. of the first word [كَاذِبُونَ and] كُذَّبٌ; and of the third, كُذُبٌ: (S:) or, accord. to some, the last is pl. of كَاذِبٌ, contr. to analogy; or pl. of كِذَابٌ, which is an inf. n. used as an intensive epithet. (MF.) b2: See كَذِبٌ b3: نَاصِيَةٍ كَاذِبَةٍ, [in the Kur xcvi. 16,] signifies ناصيةٍ كاذبةٍ صَاحِبُهَا [By] a forelock whose owner is a liar. (TA.) b4: Of the same kind is the expression ↓ رُؤْيَا كَذُوبٌ, meaning رؤيا صَاحِبُهَا كَاذِبٌ [A dream whereof the dreamer finds it to be false, or vain; i. e. a false, or vain, dream]. (TA.) [See also a verse cited voce خَيَالٌ.] b5: قَدْ يَصْدُقُ ↓ إِنَّ الكَذُوبَ [Verily the habitual liar in some few instances speaks truth]. A proverb. (TA.) b6: نَاقَةٌ كَاذِبٌ, and ↓ مُكَذِّبٌ, (tropical:) A she-camel that, being covered by the stallion, raises her tail, and then returns without conceiving. (En-Nadr, K.) b7: حَمْلَةٌ كَاذِبَةٌ, and ↓ مَكْذُوبَةٌ [لَهَا? (see مَصْدُوقَةٌ),] (tropical:) A charge that is followed up with cowardice and retreating. (TA.) A2: الكَذَّابَانِ An epithet applied to Museylimeh El-Hanafee and El-Aswad El-'Ansee. (K.) [Each of them is called الكذّاب.]

أَكْذَبُ [More and most, lying, or mendacious]: see an ex. voce سُهَيْلَة.

أُكْذُوبَةٌ: see كَذِبٌ.

تَكْذَابٌ and تَكَاذِيبُ: see كَذِبٌ.

مَكْذَبَةٌ: see كَذِبٌ.

مُكْذُبَةٌ: see كَذِبٌ.

مَكْذُوبٌ: see كَذِبٌ b2: [One to whom a lie, falsehood, or untruth, is told: see كُذِبَ.] Ex.

كُلُّ امْرِئٍ بِطَوَالِ العَيْشِ مَكْذُوبُ Every man, in respect of the length of life, is lied to [by his own soul]. A proverb. (Meyd, &c.) b3: قَوْلٌ مَكْذُوبٌ [originally مَكْذُوبٌ فِيهِ] A false saying, or lie; [lit.] a saying in which a falsehood, or lie, is told. (M, TA, voce مَقْتُوتٌ.) مَكْذُوبَةٌ: see كَذِبٌ.

A2: A weak woman. (IAar, K.) b2: A virtuous woman. (TA.) مَكَاذِبُ [signifying lies, falsehoods, or untruths,] is said to be a word that has no proper sing.: or it is pl. of كَذِبٌ, contr. to analogy: or its sing. is مَكْذَبٌ: like as is said of مَحَاسِنُ and مَذَاكِرُ

&c. (MF.)

كتب

1 كَتَبَهُ, aor. ـُ inf. n. كَتْبٌ and كِتَابٌ and كِتَابَةٌ (S, K) and كِتْبَةٌ; (Msb;) the first of these inf. ns. agreeable with analogy; the second, anomalous; (TA;) or the latter of these two is a subst., like لِبَاسٌ; (Lh;) or originally an inf. n., and afterwards used in the senses given below; (MF;) as also كِتَابَةٌ, and كِتْبَةٌ: (TA:) and ↓ كتّبهُ (K) and ↓ اكتتبهُ; (S, K;) He wrote it: (S, K:) or كَتَبَهُ has this signification; and ↓ اكتتبهُ, as also ↓ استكتبهُ, signifies he asked [one] to dictate it (إِسْتَمْلَاهُ): (K:) ↓ إِكْتَتَبَهَا in the Kur, xxv. 6, signifies he hath written them (S) for himself: (Bd:) or he hath asked [one] to write them for him, or to dictate them to him. (TA, Bd.) b2: كَتَبَ عَنْهُ [He wrote what he had heard, or learned from him.] A phrase of common occurrence in biographies. b3: كَتَبَ [He was a writer, or scribe, and a learned man. (Implied in the S, where we are referred to the Kur, lii. 41, and lxviii., 47, in illustration of كَاتِبٌ as signifying “ a learned man. ”)]

A2: كَتَبَ, aor. ـُ inf. n. كِتَابٌ, q. v., (assumed tropical:) He (God) prescribed, appointed, or ordained, (TA,) and made obligatory. (Msb.) كُتِبَ عَلَيْكُمُ القِصَاصُ The law of retaliation is prescribed, appointed, or ordained, as a law of which the observance is incumbent on you. (Kur, ii. 173.] كُتِبَ عَلَيْكُمُ الصِّيَامُ Fasting is prescribed as incumbent on you. [Kur. ii. 179.] (TA.) b2: كَتَبَ عَلَيْهِ كَذَا (tropical:) He judged, passed sentence, or decreed, against him that he should do such a thing. (A.) كتب القَاضِى بِالنَّفَقَةِ The judge gave sentence that the expenses should be paid. (Msb.) A3: كَتَبَ, aor. ـُ inf. n. كَتْبٌ, He drew together; brought together; conjoined. (S.) b2: Hence, كَتَبَ البَغْلَةَ, aor. ـُ and كَتِبَ, inf. n. كَتْبٌ, He conjoined the oræ of the mule's vulva by means of a ring or a thong; (S;) as also كَتَبَ عَلَيْهَا. (A.) كَتَبَ, aor. ـُ and كَتِبَ, (K,) inf. n. كَتْبٌ; and كَتَبَ عَلَيْهَا; (TA;) He closed the camel's vulva, (K,) and put a ring upon it: (TA:) or he put a ring of iron or the like upon it, (K,) conjoining the oræ, in order that she might not be covered. (TA.) b3: كَتَبَ, aor. ـُ inf. n. كَتْبٌ; (S;) and ↓ اكتتب; (K;) He sewed a قِرْبَة, (S,) or a سِقَآء, (K,) or a مَزَادَة, (TA,) with two thongs: (K:) or, accord. to some, he closed it at the mouth, by binding it round with a وِكَاء, so that nothing [of its contents] should drop from it; (TA;) [as also ↓ اكتب:] or كتب signifies he sewed a قربة; and ↓ اكتب, he bound it with a وكآء, i. e. bound it round the upper part. (Lh.) b4: كَتَبَ, aor. ـُ inf. n. كَتْبٌ; (S;) and ↓ اكتب (S, K) and ↓ اكتتب (TA) (tropical:) He bound a قِرْبَة with a وِكَاء; (S;) he bound it round the head, or upper part: (K:) or the first of these verbs signifies he sewed a قربة. (Lh.) See above. IAar says, I heard an Arab of the desert say, أَكْتَبْتُ فَمَ

↓ السِّقَاء فَلَمْ يَسْتَكْتِبْ I bound the mouth of the سقاء, but it did not become fast bound, or closed, because of its hardness and thickness. (TA.) A4: كَتَبَ النَّاقَةَ He used art to make the she-camel take a liking to that which was not her own young one, and put something as a ring through her nostrils, lest she should smell the بَوّ, (in some copies of the K, بَوْل; but this is a mistake; TA,) and not have a fondness for it. (TA.) A5: كَتَبَ (tropical:) He collected a كَتِيبَة. (TA.) See also 2.2 كَتَّبَ See 1 and 4 A2: كتّب النَّاقَةَ, inf. n. تَكْتِيبٌ, He tied the udder of the camel. (Az, S.) A3: كتّب الكَتَائِبَ, inf. n. تَكْتِيبٌ; (S, K;) and ↓ كَتَبَهَا; (TA;) (tropical:) He prepared the troops; (K;) he disposed the troops in order, troop by troop. (S.) 3 مُكَاتَبَةٌ and ↓ تَكَاتُبٌ are syn.: (S, K:) you say, كاتب صَدِيقَهُ He wrote to his friend: and ↓ تكاتبا They wrote, one to the other. (TA.) b2: كاتبهُ, inf. n. مُكَاتَبَةٌ (Az, K, Msb) and كِتَابٌ, (Az, Msb,) (tropical:) He (a slave) made a written [or other] contract with him (his master), that he (the former) should pay a certain sum as the price of himself, and on the payment thereof be free: (K, &c.:) also he (a master) made such a contract with him (his slave): (Az, Msb, &c.:) and ↓ تكاتبا They two made such a contract, one with the other. (Msb.) The slave in this case is called مُكَاتَبٌ (S, Msb) and also مُكَاتِبٌ; and so is the master; the act being mutual. (Msb.) [But the lawyers in the present day call the slave مُكَاتَبٌ only; and the master, مُكَاتِبٌ.] الكِتَابَةُ, signifying “ what is written, ” is tropically used by the professors of practical law as syn. with المُكَاتَبَةُ, because the contract above mentioned was generally written; and is so used by them when nothing is written. It was thus called in the age of el-Islám, accord. to Az. These two words are said by Z to be syn.; but it is thought that he may have written the former by mistake for الكِتَابُ, adding the ة by a slip of the pen. (Msb.) 4 اكتب He dictated. (S, K.) Ex. أَكْتِبْنِى

هٰذِهِ القَصِيدَةَ Dictate to me this ode. (S.) b2: اكتب and ↓ كتّب He taught the art of writing. (K.) A2: See also 1, in three places.5 تكتّب (tropical:) He girded himself, and drew together his garments upon him. (TA.) A2: تكتّب (tropical:) It (an army, S) collected itself together. (S, K.) 6 تَكَاْتَبَ see 3.8 إِكْتَتَبَ See 1. b2: كِتْبَةٌ [is a quasi-inf. n. of 8; syn. with إِكْتِتَابٌ; and is explained as signifying] The writing a book, transcribing it [from another book]: (إِكْتِتَابُكَ كِتَابًا تَنْسَخُهُ). (K.) b3: It also signifies, [as a quasi-inf. n. of 8,] The writing one's name in [the list of those who receive] stipend and maintenance (الكتتاب فى الفرض والرزق [اصحاب]). (TA.) b4: اكتتب He registered himself in the book of the Sultán's army-list, or stipendiaries. (S, K.) إِكْتَتَبْتُ فِى

غَزْوَةِ كَذَا I wrote down my name in the list of the soldiers of such an expedition. (TA, from a trad.) b5: اكتتب كِتَابًا He asked for a book (or the like) to be written for him. (TA.) See also 10.

A2: اكتتب (tropical:) His urine was suppressed. (TA.) b2: اكتتب بَطْنُهُ (tropical:) He was constipated, or costive; (TA;) his belly was constipated. (K.) 10 استكتبهُ شَيْئًا He asked him to write a thing for him. (S.) See also 1 and 8.

A2: With reference to a سِقَاء (or skin), see 1.

كُتْبَةٌ (tropical:) A thong with which one sews (K) a مَزَادَة or a قِرْبَة: pl. كُتَبٌ. (TA.) b2: That with which the vulva of a camel (or of a mule, TA,) is closed in order that she may not be covered: (K:) pl. كُتَبٌ. (TA.) b3: A seam or suture, (KL, PS,) in a skin or hide; (KL;) [app. made by sewing together two edges so that one laps over the other;] a خُرْزَةٌ (S, Mgh, K) whereof the thong conjoins the two faces [or sides]: (K:) or a خرزة that is joined together with a thong: (Lth:) or that whereof the thong conjoins each of the two faces [or sides]: (ISd, TA:) pl. كُتَبٌ. (S, Mgh.) كِتْبَةٌ: see 1 and 8. b2: [Also, agreeably with analogy, A mode, or manner, of writing.]

كُتُبِىٌّ, meaning A bookseller, is a vulgar term, like صُحُفِىٌّ: by rule it should be كِتَابِىٌّ.]

كِتَابٌ [inf. n. of 1, q. v. b2: as a subst.,] A thing in which, or on which, one writes: [a book:] a written piece of paper or [a record, or register; and a written mandate;] of skin: (K:) a writing, or writ, or thing written; as also ↓ كَتِيبَةٌ: and both are applied also to the revelation from above: and to a letter, or epistle, which a person writes and sends: sometimes made fem., as meaning صَحِيفَةٌ: AA says, I heard an Arab of the desert, of El-Yemen, say, فُلَانٌ لَغُوبٌ جَآءَتْهُ كِتَابِى فَاحْتَقَرَهَا Such a one is stupid: my letter came to him, and he despised it: so I said, Dost thou say, جاءته كتابى? and he replied, Is it not a صحيفة? (Msb.) Pl. كُتُبٌ and كُتْبٌ. (S.) b3: A revealed scripture. (Msb.) [Whence أَهْلُ كِتَابٍ People having a revealed scripture: and أَهْلُ الكِتَابِ The people of the Bible. See also أَهْلٌ.] الكتاب signifies The تَوْراة, or Pentateuch, or Mosaic Law: (K:) and the Gospel, or Book of the Gospels: the Scriptures of the Jews and Christians: (Expositions of the Kur, passim:) and the Kur-án. (TA.) b4: See also 3.

A2: كِتَابٌ [inf. n., or subst.: see 1] Divine prescript, appointment, or ordinance: judgment, or sentence: fatal decree, or predestination. (S, K.) لَأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللّٰهِ I will assuredly determine, or judge, between you two according to the judgment, or sentence, of God, which hath been revealed in his book. A trad., not relating to the Kur-án. (TA.) El-Jaadee says, يَا ابْنَةَ عَمِّى كِتَابُ اللّٰهِ أَخْرَجَنِى

عَنْكُمْ وَهَلْ أَمْنَفَنَّ اللّٰهَ مَا فَعَلَا [O daughter of my paternal uncle! the decree of God hath expelled me from you: and could I indeed forbid God to do what He hath done?] (S.) [Hence,] الكِتَابُ الأَوَّلُ [The first writing; meaning the register of God's decrees]. (M and K voce مَحْبَلٌ, q. v.) b2: A receptacle for ink. (K).

قِرْبَةٌ كَتِيبٌ A skin that is sewed (S) with two thongs: (TA:) and the same, and ↓ مُكْتَبٌ, (S,) and ↓ مُكْتَتَبٌ, (TA,) (tropical:) A skin bound with a وِكَاء; (S;) closed at the mouth, by its being bound with a وِكَاء, so that nothing [of its contents] may drop from it. (TA.) كِتَابَةٌ subst. from 1; signifying The art of writing. (IAar, Msb.) b2: See also 3.

كَتِيبَةٌ see كِتَابٌ.

A2: An army; a military force: (S, K:) or a collected portion thereof; (Msb;) [a body of troops; a corps:] or a troop: or a troop of horse making a hostile attack or incursion, in number from a hundred to a thousand: (K:) pl. كَتَائِبُ. (S.) كُتَّابٌ, see مَكْتَبٌ

A2: The same, (S, K,) as also كُثَّابٌ, q. v., but the former is the more approved: (S: the reverse, however, is said in the TA; and MF says that some authors altogether reject كتّاب, with ت, in the sense here following:) A kind of small, round-headed, arrow, with which boys learn to shoot. (S, K.) كَاتِبٌ [A writer; a scribe; a secretary]: pl. كَاتِبُونَ and كُتَّابٌ and كَتَبَةٌ. (S, K.) b2: A learned man (S, K) was so called by the Arabs, (IAar,) because, in general, he who knew the art of writing was possessed of science and knowledge; and writers among them were few. (TA.) مَكْتَبٌ (S, K) and ↓ كُتَّابٌ (Lth, S, &c.) A school; a place where the art of writing is taught: (S, K, &c.:) accord. to Mbr and F, the assigning this signification to the latter word is an error; it being a pl. of كَاتِبٌ, and signifying, accord. to Mbr, the boys of a school: in the A it is said, this word is said to signify the boys; not the place: but Esh-Shiháb says, in the Sharh esh-Shifa, that it occurs in this sense in the classical language, and is not to be regarded as a postclassical word: it is said to be originally a pl. of كَاتِبٌ, and to be fig. employed to signify a school. (TA.) Pl. of the former مَكَاتِبُ; (TA;) and of the latter كَتَاتِيبُ. (S.) مُكْتَبٌ: see كَتِيبٌ.

مُكْتِبٌ A teacher of the art of writing. (S.) بغلة مَكْتُوبَةٌ, and مَكْتُوبٌ عَلَيْهَا, A mule that has the oræ of her vulva conjoined by means of a ring or a thong. (A.) See also 1.

مُكَتَّبٌ A bunch of grapes and the like of which a part has been eaten. (K, TA.) مُكْتَتَبٌ: see كَتِيبٌ.

مُكْتَوْتِبٌ Swollen, and full. (K.)

جهم

1 جَهُمَ, aor. ـُ inf. n. جُهُومَةٌ (S, K) and جَهَامَةٌ, (K,) He (a man) became frowning, or contracted, in face; or grinning in face, with a frowning, or contraction, or a stern, an austere, or a morose, look: (S:) or he was, or became, coarse, or rough, and contracted, and ugly, in face. (K.) b2: Also, said of the pubes, It was coarse, rough, or big. (TA.) A2: جَهَمَهُ, (S, K,) and جَهِمَهُ, aor. ـَ in both instances; (K;) and ↓ تجهّمهُ, (S, K,) and لَهُ ↓ تجهّم; (JK, K;) He grinned, frowning, or looking sternly, austerely, or morosely, in his face: (S:) or he met him, or regarded him, with a displeasing, (JK, K, TA,) frowning, or grinning and frowning, (TA,) face: (JK, K, TA:) or ↓ تجهّم signifies he showed a sour, a crabbed, or an austere, face. (TK in art. عبس.) A poet says, ↓ الجَهُومَا ↓ وَبَلْدَةٍ تَجَهَّمُ زَجَرْتُ فِيهَا عَيْهَلًا رَسُومَا (S, * TA,) i. e. [Many a region] that exhibits to the impotent that which he dislikes, [or that frowns upon the weak, or impotent, I have chidden therein a strong she-camel that leaves the marks of her footsteps upon the ground.] (S.) You say also, الكِرَامَ ↓ الدَّهْرُ يَتَجَهَّمُ (tropical:) [Fortune frowns upon the generous]. (TA.) And أَمَلِى ↓ تَجَهَّمَنِى (tropical:) [My object of hope frowned upon me] is said when one has not attained his object of hope. (TA.) 4 أَجْهَمَتِ السَّمَآءُ The sky had clouds such as are termed جَهَام. (K.) 5 تَجَهَّمَ see 1, in six places.8 اجتهم He entered upon, (K,) or journeyed in, (A, TA,) the portion of the night termed جُهْمَة. (A, K, TA.) جَهْمٌ A coarse, or rough, and contracted, and ugly, face; as also ↓ جَهِمٌ; (K;) or, as in some of the lexicons, ↓ جَهِيمٌ. (TA.) And جَهْمُ الوَجْهِ Frowning, or contracted, in face; or grinning in face, with a frowning, or contraction, or a stern, an austere, or a morose, look: (S, Mgh:) or coarse, or rough, in face: (JK, TA:) applied to a man: (JK, S, Mgh, TA:) and to a lion. (JK, TA.) And [hence,] الجَهْمُ The lion. (K.) A2: See also جَهُومٌ.

جَهِمٌ: see جَهْمٌ.

جَهْمَةٌ: see جُهْمَةٌ, in two places.

A2: Also A big cooking-pot. (K.) جُهْمَةٌ and ↓ جَهْمَةٌ, (JK, S, K,) both mentioned by Fr, (S,) A portion of the night: (JK:) the first of the last portions of the night, (JK, S, K, TA,) extending [app. from midnight] to near the period a little before daybreak: (TA:) or the remaining portion of the darkness of the last part of the night: (K:) or the former signifies, [or each,] the beginning of the night, extending to a fourth part: or, as some say, the middle of the night: (KL:) pl. of the former جُهَمٌ. (JK.) You say, مَضَى مِنَ اللَّيْلِ جُهْمَةٌ and ↓ جَهْمَةٌ [app. meaning A portion, or a portion at the commencement of the latter part, of the night passed]. (A'Obeyd, TA.) A2: Also the former, Eighty camels: or the like. (K.) جَهَامٌ Clouds in which is no water: (JK, S, K:) or that have poured forth their water (K, TA) with the wind. (TA.) جُهُومٌ, applied to a man, (JK, S,) Impotent; (JK, S, K;) weak; as also ↓ جَهْمٌ. (K.) See an ex. in the first paragraph.

جَهِيمٌ: see جَهْمٌ.

جزع

1 جَزْعٌ [inf. n. of جَزَعَ] signifies The act of cutting; or cutting off. (TA.) [See also 8.] b2: [Hence,] جزَعَ لَهُ جِزْعَةً مِنَ المَالِ He cut off for him a portion of the property. (S.) b3: And جَزَعَ الوَادِى, (S, Msb, K,) aor. ـَ (Msb, K,) inf. n. جَزْعٌ, (S, Msb, K,) He passed the valley to the other side: (Msb:) or he passed the valley [in any manner]: (K:) or he passed across it; i. e., crossed it: (S, K:) and in like manner, الأَرْضَ the land: (K:) and المَفَازَةَ the desert: and المَوْضِعَ the place. (TA.) A2: جَزِعَ, (S, Msb, K,) aor. ـَ (Msb, K,) inf. n. جَزَعٌ (S, Msb, K) and جُزوعٌ, (K,) He was, or became, impatient, (S, K,) مِنَ الشَّىْءِ [of the thing]; (S;) and عَلَى فُلَانٍ [on account of such a one]; (S and K in art. اله, &c.;) جَزَعٌ being the contr. of صَبْرٌ: (S, K:) or he had not sufficient strength to bear what befell him, (O, Msb,) and found not patience: (Msb:) or he manifested grief and agitation: (TK:) or he was, or became, affected with grief: or he was, or became, affected with most violent grief, such as prevented him and turned him from that to which he was directing himself, or from his object, and cut him off therefrom: this meaning of cutting off being said by 'Abd-el-Kádir El-Baghdádee to be the primary signification. (TA.) 2 جزّع, inf. n. تَجْزِيعٌ, It (a full-grown unripe date) became ripe to the extent of two thirds of it: (S:) or to the extent of half of it; (K, TA;) from the bottom: (TA:) or became partly ripe: and in like manner one says of a grape. (TA.) b2: It (a watering-trough, or tank,) had but little remaining in it. (K, * TA.) b3: He put a little water into a skin. (TA.) A2: جزّع فُلَانًا, (K,) inf. n. as above, (TA,) He caused the impatience (جَزَع) of such a one to cease: (K:) he said to him that which comforted him, or consoled him, and which caused his grief and fear to cease. (IAth.) 4 اجزع جِزْعَةً, and جُزْعَةً, He left, or caused to remain, a remainder: (O, K:) or less than half. (TA.) A2: اجزعهُ He caused him to be impatient: (S, K:) or he caused him to want sufficient strength to bear what befell him, and to be impatient. (Msb.) 5 تَجَزَّعَ see 7, in two places.

A2: تجزّعوا الغَنِيمَةَ They divided among themselves the spoil. (TA.) 7 انجزع It (a rope) broke, (K, TA,) in any manner: (TA:) or broke in halves; (K, TA;) but if it have broken at its extremity, one does not say انجزع. (TA.) And انجزعت العَصَا, and ↓ تجزّعت, The staff, or stick, broke (K, TA) in halves. (TA.) ↓ تجزّع is also said of a spear, and of an arrow, &c., meaning It broke in pieces. (TA.) 8 اجتزعهُ He broke it, and cut it off: (K:) or he broke it off, and cut it off, for himself; namely, a branch, rod, or piece of wood, from a tree. (S.) جَزْعٌ (S, Msb, K) and ↓ جِزْعٌ, (Kr, K,) but IDrd ascribes the latter to the vulgar, (TA,) [The onyx; so called in the present day;] certain beads, or gems, (خَرَزٌ,) (Msb,) the beads, or gems, (خَرَز, [here rendered by Golius “ Murœna seu concha Veneris,” though he also gives what I regard as the only correct signification, namely “ onyx,”]) of El-Yemen (S, K) [and] of China, (K) in which are whiteness and blackness, (S, Msb, K,) and to which eyes are likened, (S, K,) and in particular, by Imra-el-Keys, the eyes of wild animals, because their eyes, while they are alive, are black, but when they die, their whiteness appears; (TA;) a kind of stone having many colours, brought from El-Yemen and China; (Kzw;) so called because interrupted by various colours; its blackness being interrupted by its whiteness and its yellowness: (IB:) 'Áïsheh's necklace [which she lost on the occasion that subjected her to the accusation of adultery] was of جَزْع of Dhafári: (TA:) the wearing it in a signet induces anxiety, or disquietude of mind, and grief, and terrifying dreams, and altercation with men; and if the hair of one who experiences difficulty in bringing forth be wound upon it, she brings forth at once: (K: [and Kzw says the like, and more of a similar kind:]) n. un.

جَزْعَةٌ (Msb, K, * TA) and جِزْعَةٌ. (K, * TA.) A2: See also what next follows.

جِزْعٌ, (S, O, L, Msb, K,) but AO says that it should be with fet-h, [↓ جَزْعٌ,] (K) The place of bending, or turning, (مُنْعَطَف, S, Msb, K, or مُنْحَنًى, As, K,) of a valley: (As, S, Msb, K:) or the middle thereof: or the place where it ends: (IDrd, K:) or its side: (Msb:) or the place of passing, or crossing, of a valley: or a widening part, of the narrow places, thereof, whether it produce plants &c. or do not produce them: (TA:) or it is not so called unless [it be a part] having width, and producing trees &c.: (Msb, K:) or it may be without plants, or herbage, or the like: (TA:) or a place, in a valley, in which are no trees: (IAar, K:) or a place, of a valley, taking a round and wide form: (TA:) pl. أَجْزَاعٌ. (Msb, K.) b2: A place of alighting, or abiding, of a people. (K.) b3: Elevated land, or ground, by the side of which is a low, or depressed, part. (K.) A2: A bee-hive: pl. as above. (Ibn- 'Abbád, K.) A3: See also جَزْعٌ.

جَزُعٌ: see what next follows.

جَزِعٌ (Msb, K) and ↓ جَازِعٌ and ↓ جَزُعٌ (K) and ↓ جَزُوعٌ (Msb, K) and ↓ جُزَاعٌ (K) part. ns. of جَزِعَ; [Impatient; &c.;] (Msb, K;) but the last two have an intensive signification [very impatient, or having much impatience; &c.]. (IAar.) جُزْعَةٌ: see what next follows, in two places.

جِزْعَةٌ A little, or small quantity, of property, or wealth; and of water, (S, K,) remaining in a skin, (Lh, IDrd,) and in a leathern bottle, or other vessel, (IDrd,) and in a pool left by a torrent, but not in a well, (TA,) as also ↓ جُزْعَةٌ (IDrd, K) and [the dim.] ↓ جُزَيْعَةٌ, (IDrd,) and of milk, in a skin; (Lh;) or a third part, or nearly that quantity, of water, in a trough, or tank; (ISh;) or a quantity of water, and of milk, less than the half of the skin or other vessel, and of the trough; (TA;) and, as also ↓ جُزْعَةٌ, somewhat remaining; (O, K;) or the latter, particularly, of milk; (IAar;) or both, accord. to some, [a remainder consisting of] less than half; (TA;) and the former, a portion [not defined] of property, or wealth; (S;) and particularly a portion of a flock of sheep or goats; (Aboo-Leylà, K;) as also ↓ جُزَيْعَةٌ; (S;) thus in the handwriting of Aboo-Sahl El-Harawee; but in the Mj of IF, ↓ جَزِيعَةٌ, of the measure فَعِيلَةٌ in the sense of the measure مَفْعُولَةٌ: (TA:) the pl. of جِزْعَةٌ is جِزَعٌ. (ISh.) b2: And [hence,] (tropical:) A part, or portion, of the night, (S, O, K,) past or to come, (TA,) less than half, (O, K,) of the former part thereof or of the latter part. (K.) A2: A place in which is a collection of trees (K, TA) among which the camels or other beasts are made to rest at night from the cold, and are confined when they are hungry, or returning from water, or under rain. (TA.) A3: Also n. un. of جِزْعٌ as syn. with جَزْعٌ. (TA.) جُزَاعٌ: see جَزِعٌ.

جَزُوعٌ: see جَزِعٌ.

جَزِيعَةٌ and جُزَيْعَةٌ: see جِزْعَةٌ, in three places.

جَازِعٌ: see جَزِعٌ.

A2: Also The piece of wood which is placed in the trellis of a grape-vine, crosswise, upon which are laid the branches of the vine; (S, K) not known to Aboo-Sa'eed; (S;) it is thus placed for the purpose of raising the branches from the ground; and this piece of wood is also called خَشَبَةٌ جَازِعَةٌ; the latter word being thus used as an epithet. (TA.) Also Any piece of wood that is put crosswise between two things for a thing to be borne upon it (K, TA) is called its جازع. (TA.) مُجَزَّعٌ Interrupted by various colours [like the جَزْع or onyx]: (IB:) or anything in which are blackness and whiteness; as also ↓ مُجَزِّعٌ: (K:) and flesh-meat in which are whiteness and redness. (TA.) [Hence,] نُوًى مُجَزَّعٌ and ↓ مُجَزِّعٌ Datestones of which some, or some parts, have been scraped, or abraded, so as to have become white, the rest being left of their [original] colour: (K:) likened to the جَزْع. (TA.) And ↓ بُسْرٌ مَجَزِّعٌ (S, K) and مُجَزَّعٌ; (K;) the former, says Sh, accord. to El-Ma'arree, but he adds that he himself held the latter to be the right; Az says that he heard the former from the people of Hejer, and it has the authority of A' Obeyd; (TA;) Full-grown dates that have ripened to the half; (K, TA;) from the bottom: (TA:) or to the extent of two thirds: (S:) or that have become partly ripe: (TA:) fem. with ة: (S, K:) and in like manner you say ↓ تَمْرٌ مُتَجَزِّعٌ dates that have ripened to the half. (TA.) مُجَزِّعٌ: see مُجَزَّعٌ, in three places. b2: حَوْضٌ مُجَزِّعٌ A watering-trough, or tank, having but little water remaining in it. (K.) مُتَجَزِّعٌ: see مُجَزِّعٌ.

جذع

4 اجذع, (S, Mgh, Msb, K,) inf. n. إِجْذَاعٌ, (Mgh, Msb,) He (a beast) became such as is denoted by the term جَذَعٌ; (TA;) said of the offspring of the sheep or goat, he became in his second year; of that of the cow, and of a solidhoofed beast, he became in his third year; and of that of the camel, he became in his fifth year: (S, Msb, K:) but sometimes, when said of the offspring of the ewe, it means he became six months old, or nine months old; and such is allowable as a victim for sacrifice: (S:) IAar says, it denotes a time, not a tooth (Mgh, Msb) growing or falling out: (Msb:) and said of a she-goat, اجذعت means she became a year old, and sometimes, less than a year, by reason of plenty of food; and of a sheep, اجذع means, when from young parents, he became from six months old to seven; and when from very old parents, from eight months old to ten. (Mgh, Msb.) [See جَذَعٌ, below.]6 تجاذع (tropical:) He (a man) pretended to be a جَذَع [or youth]. (TA.) جِذْعٌ The trunk of a palm-tree: (S, * Msb, K:) or, accord to some, only after it has become dry: or, accord. to some, only after it has been cut: (TA:) or the trunk of a tree when the head has gone: (Ham p. 656:) in the Kur, xix. 23, it is applied to the trunk of a palm-tree which had become dry and was without a head; (Bd;) therefore this does not indicate any restriction nor the contrary: (TA:) pl. [of pauc.] أجْذَاعٌ (Msb) and [of mult.] جُذُوعٌ. (S, Msb.) b2: The beam of a roof. (Msb, TA.) جَذَعٌ A beast (Lth, Mgh) before the ثَنِىّ [q. v.], (Lth, S, Mgh, Msb, K,) by one year; when it may for the first time be ridden and used: (Lth:) fem. with ة: (S, Mgh, Msb, K:) pl. masc. [of pauc.] أجْذَاعٌ (Yoo, O) and [of mult.] جُذْعَانٌ (Yoo, S, Mgh, Msb, K) and جِذْعَانٌ (L, Msb) and جِذَاعٌ (S, Mgh, Msb, K) and جُذَاعٌ; (Yoo, O;) and pl. fem. جَذَعَاتٌ: (S, Msb:) it is a name applied to the beast in a particular time, not denoting a tooth growing or falling out: (S, K:) but it differs in its application to different kinds of beasts: (Az:) applied to a sheep or goat, it means a year old; (IAar;) in his second year: (Mgh:) or, applied to a sheep, a year old; and sometimes less than a year, by reason of plenty of food; (IAar;) or eight months old, (Az, Mgh, TA,) or nine; (TA;) or, when from young parents, from six months old to seven; and when from very old parents from eight months old to ten; (IAar, Mgh;) and the sheep thus called is a satisfactory victim for sacrifice: (Mgh, TA:) and applied to a goat, a year old; (Az, Mgh;) or in its second year; (Az;) but the goat thus called is not a satisfactory victim for sacrifice: (Mgh:) applied to a bull, it means in like manner in his second year; (Mgh;) or in his third year; and the bull thus called is not a satisfactory victim for sacrifice: (TA:) applied to a horse, it means in his third year; (IAar;) or in his fourth year: (Mgh:) [but see قَارِحٌ:] and applied to a camel, in his fifth year; (Az, Mgh;) fem. with ة; and this (a جذعة) is what must be given for the poor-rate when the camels are more than sixty. (Az, TA.) [See also شَصَرٌ.] b2: A youth, or young man. (K.) b3: (assumed tropical:) One who is light-witted, or weak and stupid, like a youth: opposed in this sense to بَازِلٌ as meaning “ old: ” (IAar, TA:) or one whose teeth have fallen out, here and there, [as though likened to a beast thus termed that has shed some of his first teeth,] because he has drawn near to his appointed term of life. (TA: [but it is not quite clear whether this explanation relate to جذع or to بازل.]) b4: (tropical:) [A novice, or recent beginner.] You say, فُلَانٌ فِى هٰذَا الأَمْرِ جَذَعٌ (tropical:) [Such a one, in this affair, is a novice, or recent beginner,] when he has begun it recently. (S, Z.) b5: الدَّهْرُ جَذَعٌ أَبَدًا (tropical:) Time, or fortune, is ever new, like a youth. (K, * TA.) b6: Hence, (TA,) الأَزْلَمُ الجَذَعُ (tropical:) Time, or fortune; (S, K;) as in the saying, أَهْلَكَهُمُ الأَزْلَمُ الجَذَعُ (tropical:) Time, or fortune, destroyed them; and لَا آتِيكَ الأَزْلَمَ الجَذَعَ (tropical:) I will not come to thee ever. (TA.) [See also art. زلم.] And accord. to some, (S,) The lion: (S, K:) but this is a mistake. (IB, L.) b7: And hence, (TA,) أُمُّ الجَذَعِ (tropical:) Calamity, or misfortune. (K, TA.) b8: أَعَدْتُ الأَمْرَ جَذَعًا (tropical:) I renewed the thing, or affair, as it was at the first: as, for instance, a war which had been extinguished. (TA.) And فَرَّ الأَمْرَ جَذَعًا [signifies, in like manner, (tropical:) He recommenced the thing: or] he commenced the thing. (TA.) And فُرَّ الأَمْرُ جَذَعًا (tropical:) The thing was commenced: (TA:) or the thing returned to its first state; it recommenced. (K in art. فر.) b9: جُذْعَانُ الجِبَالِ (assumed tropical:) Small mountains. (K.) جُذُوعَةٌ [The state of being what is denoted by the term جَذَعٌ;] a subst. from إِجْذَاعٌ [inf. n. of اجذع]. (TA.) جَذْعَمَةٌ Young; (S, K, * TA;) not arrived at puberty: (TA:) originally جَذْعَةٌ; (S, K;) the م being augmentative: (S:) the ة is either to give intensiveness to the meaning, or to denote the fem. gender; the word being considered as implying the meaning of نَفْسٌ or جُثَّةٌ. (TA.) خَرُوفٌ مُتَجَاذِعٌ [A lamb approaching the age in which the term جَذَعٌ is applied to him: expl. in some copies of the K by دَانٍ: in others, by وَانٍ:] in the copies of the O, expl. by وَانٍ مِنَ الإِجْذَاعِ: in the TS and in the A, by دَانٍ, which is probably the right reading. (TA.) Quasi جذعم جَذْعَمَةٌ: see art. جذع.

جزر

1 جَزَرَ, aor. ـِ and sometimes جَزُرَ, (K,) inf. n. جَزْرٌ, (Mgh, K,) He cut, or cut off, (Mgh, K,) a thing. (TA.) b2: جَزَرَ, (S, Mgh, Msb,) aor. ـُ (S, Msb,) [inf. n. as above,] He slaughtered a camel (S, Mgh, Msb) or other animal, (Msb,) and skinned it; (S;) as also ↓ اجتزر. (S, TA.) You say also, جَزَرَ لَهُمْ, meaning He slaughtered for them a camel. (A.) And القَوْمَ جَزُورًا ↓ اجتزر He slaughtered and skinned for the people a camel. (TA.) b3: جَزَرَ النَّخْلَ, aor. ـِ (S, K) and جَزُرَ, (K,) inf. n. جَزْرٌ (S, K) and جَزَارٌ and جِزَارٌ, (Lh, K,) He cut off the fruit of the palm-trees: (Lh, S, K:) or, as some say, he spoiled the palm-trees in fecundating them. (TA.) b4: And جَزَرَ, (TA,) inf. n. جَزْرٌ, (K,) He gathered honey from the hive. (K, TA.) A2: جَزَرَ, aor. ـِ and جَزُرَ, inf. n. جَزْرٌ, (S, Msb, K, &c.,) (tropical:) It (water) sank, and disappeared; became low; or became remote; (S, K;) decreased; went away; (TA;) flowed away, or retired, (A, Mgh, * Msb,) from the earth, or land: (A, Mgh:) it (the sea, and a river, Lth, ISd) ebbed; contr. of مَدَّ; (S, ISd, K; [but in this last sense, only جَزِرَ is authorized by the K, and app. by ISd also, as the aor. ـ) i. e., retreated, or went back; (S. Msb; *) as also ↓ انجزر; (ISd, TA;) or ceased to increase. (Lth, Mgh.) 4 اجزرهُ, (K,) or اجزر القَوْمَ, (ISk, S,) He gave to him, or to the people, a sheep or a goat, for him, or for them, to slaughter; (ISk, S, K;) meaning a ewe or a ram or a she-goat; (ISk, S;) or a sheep, or goat, fit for slaughter: (TA:) and أَجْزَرْتُهُ شَاةً I gave to him a ewe or a ram or a she-goat, and he slaughtered it: (ISk, TA:) and أَجْزَرْتُكَ بَعِيرًا, or شَاةً, I gave to thee a camel, or a sheep or goat, that thou mightest slaughter it: (A:) [but] accord. to ISk, one does not say أَجْزَرْتُهُمْ نَاقَةً, because a she-camel is fit for other purposes than that of slaughter: (S:) and accord. to some, one should not say اجزرهُ جَزُورًا, but اجزرهُ جَزَرَةً. (TA.) A2: اجزر He (a camel) attained to the fit time for his being slaughtered. (S, K.) b2: اجزر النَّخْلُ The palm-trees attained to the fit time for the cutting off of the fruit. (S, K.) b3: [And hence,] اجزر الشَيْخُ (tropical:) The old man attained to the fit time for his dying; (K, TA;) being aged, and near to his perishing; like as the palm-tree attains to the fit time for having its fruit cut off. (TA.) Youths used to say to an old man أَجْزَرْتَ يَا شَيْخُ, meaning, Thou hast attained to the fit time for thy dying, O old man: and he would say, أَىْ بَنِىَّ وَتُحْتَضَرُونَ, i. e., “[O my sons, and] ye shall die youths: ” but accord. to one way of relation, it is أَجْزَزْتَ; from أَجَزَّ البُرُّ “ the wheat attained to the proper time for being out. ” (S.) b4: اجزر القَوْمُ The people attained to the fit time for the cutting off of the fruit of the palm-trees. (Yz, TA.) 5 تَجَزَّرَ see 8.6 تَجَازَرَا (assumed tropical:) They reviled each other (K, TA) vehemently, or excessively. (TA.) 7 إِنْجَزَرَ see 1.8 اجتزر: see 1, in two places. b2: اجتزروا فِى

القِتَالِ and ↓ تجزّروا (K, TA) They fought one another [app. so that they cut one another in pieces]. (TA.) [In the K, this is immediately followed, as though for the purpose of explanation, by the words تَرَكُوهُمْ جَزَرًا لِلسِّبَاعِ أَىْ قِطَعًا: but there is evidently an omission in this place, at least of the conjunction وَ.] b3: And اجتزروا They had a camel slaughtered for them. (A.) جَزْرٌ inf. n. of 1. (S, K, &c.) A2: And also (assumed tropical:) The sea (K, TA) itself. (TA.) جَزَرٌ, (not ↓ جِزَرٌ, Fr, S, [but see what follows,]) [a coll. gen. n.,] Fat sheep or goats: (S, K, TA:) n. un. جَزَرَةٌ: (S, K:) or sheep, or goats, that are slaughtered; (M;) as also ↓ جَزُورٌ: (K:) n. un. as above: (M: in the K جَزْرَةٌ:) or جَزَرَةٌ signifies a sheep, or goat, fit for slaughter: or a sheep, or goat, to which the owners betake themselves and which they slaughter: and anything that is lawful to be slaughtered; n. un. of جَزَرٌ, which is sometimes [written ↓ جِزَرٌ,] with fet-h to the ز. (TA.) b2: جَزَرُ السِّبَاعِ The flesh which beasts or birds of prey eat. (S, Mgh.) One says, تَرَكُوهُمْ جَزَرًا (S, K) They slew them: (S:) or they left them cut in pieces لِلسِّبَاعِ [for the beasts or birds of prey]. (K.) And صَارُوا جَزَرًا لِلْعَدُوِّ [They became a prey to the enemy, cut in pieces]. (Mgh.) A2: See also جَزِيرَةٌ.

A3: Also, and ↓ جِزّرٌ, (Fr, S, Msb, K,) the latter with kesr to the ج, (Msb, K,) arabicized, (K,) from the Persian [گَزَرْ], (AHn,) [coll. gen. ns., meaning Carrots, or the carrot;] a certain root, (أَرُومَة,) which is eaten, (S, K,) well known: (TA:) n. un. with ة; (K;) or جَزَرَةٌ: (As, S, Msb:) the best kind is the red and sweet, which grows in winter: it is hot in the extreme of the second degree; moist in the first degree; (TA;) diuretic; (K, TA;) lenitive; emollient; (TA;) strengthening to the venereal faculty; emmenagogue: the putting of its pounded leaves upon festering ulcers is advantageous: (K, TA:) it is difficult of digestion; and engenders bad blood; but is made wholesome with vinegar and mustard. (TA.) b2: [See also حِنْزَابٌ, in art. حزب.]

جِزَرٌ: see جَزَرٌ, in three places.

جِزَارٌ The time of the cutting off of the fruit of palm-trees. (Yz, TA.) [See also 1.]

جَزُورٌ A camel [that is slaughtered, or to be slaughtered]; (K;) applied to the male and the female: (S, Msb:) or (as some say, Sgh, Msb) properly a she-camel that is slaughtered: (Sgh, Msb, K:) but the former is the correct assertion; (TA;) though the word is fem., (IAmb, S, Msb, TA,) on the authority of hearsay; (TA;) therefore you say, رَعَتِ الجَزُورء [the camel for slaughter pastured]: (IAmb, Msb:) or when used alone, it is fem., because what are slaughtered are mostly she-camels: (TA:) and when used as a common term, it implies the like of predominance [of the fem. gender]: (Háshiyeh of Esh-Shiháb, TA:) [the shares into which the جزور is divided in the game called المَيْسِر are described voce بَدْءٌ:] pl. جُزُرٌ (S, Msb, K) and جَزَائِرُ and جُزُرَاتٌ, (Msb, K,) the last of which is pl. of جُزُرٌ, like as طُرُقَاتٌ is of طُرُقٌ. (TA.) b2: See also جَزَرٌ.

جُزَارَةٌ, of a camel, The extremities; (S, A;) namely, (S,) the fore and kind legs, (اليَدَانِ وَالرِّجْلَانِ, S, K,) and the head, (S,) or neck: (A, K:) because the slaughterer receives them; (S;) they being his hire, (S, K,) or right, (A,) not being included among the shares in the game called المَيْسِر. (TA.) But when a horse is said to be عَبْلُ الجُزَارَةِ, (S,) or ضَخْمُ الجُزَارَةِ, (M,) what is meant is thickness of the fore and hind legs, and abundance of sinews; and the head is not included, because largeness of the head, in a horse, is a fault. (S, M.) جِزَارَةٌ The trade of him who slaughters camels (Mgh, Msb, K, * TA) and other animals. (Msb.) جَزِيرَةٌ (tropical:) An island; land in the sea [or in a river], from which the water has flowed away, so that it appears; (Az, Mgh;) and in like manner, land which a torrent does not overflow, but which it surrounds; (Az, TA;) land from which the tide retires; as also ↓ جَزَرٌ: (K:) so called because cut off from the main land: (S:) or because of the retiring of the water from it: (Msb:) pl. جَزَائِرُ: (S, Mgh:) [also, a peninsula:] and a piece of ground or land. (Kr, TA.) جَزَّارٌ (S, A, Mgh, Msb, K) and ↓ جِزِّيرٌ (K) and ↓ جَازِرٌ (A) One who slaughters camels (A, Mgh, Msb, K) and other animals. (Msb.) جِزِّيرٌ: see what next precedes.

جَازِرٌ: see what next precedes.

مَجْزَرٌ, (Msb, K,) or مَجْزِرٌ, with kesr to the ز, (S, Ibn-Málik,) contr to rule, as the aor. of the verb is with damm, (Ibn-Málik, TA,) and sometimes ↓ مَجْزَرَةٌ [or مَجْزِرَةٌ], (Msb,) A place where camels are slaughtered, (S, Msb, K,) and other animals, (Msb,) namely, bulls and cows and sheep and goats, and where their flesh is sold: pl. مَجَازِرُ. (TA.) In a trad. of 'Omar, persons are enjoined to avoid مَجَازِر, (S, TA,) meaning as above; because of their uncleanness; (TA;) or because the witnessing of the slaughter of animals hardens the heart and dispels mercy: (IAth, TA:) or the meaning is, places of assembly; because a camel is slaughtered only where people are collected together: (S, TA:) the ↓ مَجْزَرَة is one of the places in which it is forbidden to perform the usual prayers. (Mgh.) مَجْزَرَةٌ or مَجْزِرَةٌ: see مَجْزَرٌ, in two places.

جند

2 جنّد جُنُودًا (S, A) He collected, or assembled, جنود [i. e. armies, military forces, &c.]. (A.) 5 تجنّد He took or prepared, for himself, a جُنْد [i. e. an army, a military force, &c.]. (A, TA.) جُنْدٌ [a coll. gen. n.] An army; a military force; a legion; a body of troops or soldiers; (L, K;) a collected body of men prepared for war: (Mgh:) auxiliaries: (S, L, Msb, K:) n. un. ↓ جُنْدِىٌّ [signifying a trooper; a soldier; an auxiliary]; like as رُومِىٌّ is n. un. of رُومٌ: (Msb:) pl. of the former, جُنُودٌ (S, A, Mgh, Msb) and [pl. of pauc.] أَجْنَادٌ. (Mgh, Msb.) It is said in a trad., ↓ الأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ (S, A, L) Souls are troops collected together: meaning that they are created of two parties, each party agreeing together, and disagreeing with the other party, like two armies opposed, each to the other. (L.) b2: Also Any kind, or species, of creatures, or created things, regarded as alone, by itself, or apart from others. (K, * TA.) It is said in a prov., إِنَّ لِلّهِ جُنُودًا مِنْهَا العَسَلُ Verily to God belong kinds, or species, of created things [by means of which He effects his purposes as by armies or auxiliaries], of which is honey: (Z, K:) first said by Mo'áwiyeh, when he heard that El-Ashtar had been given to drink some honey containing poison, in consequence of which he died: and used on the occasion of rejoicing at a misfortune that has befallen an enemy: it occurs in the history of El-Mes'oodee thus; إِنَّ لِلّهِ جُنْدًا فِى العَسَلِ. (MF.) b3: Also, [as a term used in Syria, and afterwards by the Arabs from Syria in Spain,] A city [with its territory; i. e. a province, or district]: (K:) or particularly a city of Syria [with its territory]: (AO, TA:) pl. أَجْنَادٌ. (TA.) Syria consists of five اجناد; namely, Dimashk [or Damascus], Hims [or Emessa], Kinnesreen, El-Urdunn [or the Jordan], and Filasteen or Falasteen [or Palestine]: (S, M, A:) they were thus called because the military forces were thence collected. (A.) [See مِخْلَافٌ.]

جُنْدِىٌّ: see جُنْدٌ. b2: Also Of, or relating to, a جُنْد of Syria. (A.) جُنْدٌ مُجَنَّدٌ An army, or a military force, collected. (TA.) See also جُنْدٌ.

شر

ى1 شَرَاهُ, (S, Mgh, Msb, K, &c.,) aor. ـِ (S, Msb, K,) inf. n. شِرًى (S, Mgh, Msb, TA) and شِرَآءٌ, (S, * Mgh, Msb, * TA,) the former inf. n. the more in repute, (Msb, TA,) and this is of the dial. of Nejd, the latter being of the dial. of El-Hijáz, or the latter may be said to be with medd for the purpose of assimilating it to a preceding word, accord. to El-Munádee, or it may be regarded as an inf. n. of شَارَاهُ, (TA,) i. q. بَاعَهُ [in the sense in which this is generally used, i. e. He sold it]; (S, Mgh, K;) he gave it for a price: (Msb:) and i. q. ↓ اِشْتَرَاهُ [in the sense in which this is generally used, i. e. he bought it]; (S, Mgh;) i. e. شَرَاهُ signifies also he took it, or acquired it, for a price: (Msb:) or this and ↓ اشتراه both signify بَاعَهُ [as meaning he sold it]; (T, * K, TA;) but the former is more used than the latter in this sense: (T, TA:) and both signify also [he bought it; i. e.] he possessed it by sale; (K;) which is the more usual meaning of the latter: (T, TA:) thus the former has two contr. meanings, (S, Msb, K,) and the latter also: (K:) for the two persons selling and buying sell and buy the price and the thing upon which the price is put; so that each of the things given in exchange is sold in one point of view and bought in another. (Msb, TA.) It is said in the Kur [ii. 203], وَمِنَ النَّاسِ مَنْ يَشْرِى

نَفْسَهُ ابْتِغَآءَ مَرْضَاةِ اللّٰهِ i. e. [And of men is he] who sells [himself in the endeavour to obtain the approval of God]. (S, * TA.) And in the same, [xii. 20], وَشَرَوْهُ بِثَمَنٍ بَخْسٍ i. e. And they sold him [for a deficient, or an insufficient, price]. (S, TA.) And in the same [ii. 15], أُولَائِكَ الَّذِينَ الضَّلَالَةَ بِالْهُدَى ↓ اشْتَرَوُا, originally اشْتَرَيُوا, (S,) [lit. Those are they who have purchased error with right direction,] meaning, (tropical:) who have taken الضلالة in exchange for الهدى: (Ksh, Bd, Jel:) or (tropical:) who have preferred الضلالة to الهدى: (Ksh, Bd:) [for] of any one who relinquishes a thing and lays hold upon another thing, one says اشتراه; (K, TA;) which is thus tropically used [as meaning (tropical:) he took it in exchange بِغَيْرِهِ by giving up another thing]; (TA;) and hence this saying in the Kur-án. (K, TA.) b2: [Hence,] شَرَى بِنَفْسِهِ عَنِ القَوْمِ (tropical:) He advanced before the people, or party, (K, TA,) to their enemy, (TA,) and fought in defence of them: or (tropical:) he advanced to the Sultán, and spoke for the people: (K, TA:) [as though he sold himself for them; the ب in بنفسه being app. redundant:] or, as in the Tekmileh, شَرَى بِنَفْسِهِ إِلَى القَوْمِ (tropical:) he advanced to the people, or party, and fought them. (TA.) b3: And شَرَى

فُلَانًا, (K,) inf. n. شِرًى, (TA,) (assumed tropical:) He mocked at, scoffed at, laughed at, derided, or ridiculed, such a one: (K:) [and] so ↓ شَرَّاهُ. (TA voce جَدَّعَهُ [q. v.: thus there written, perhaps for the purpose of assimilating it to جَدَّعَهُ].) b4: And i. q. أَرْغَمَهُ (assumed tropical:) [He angered such a one; or did evil to him, and angered him]: (Lh, K, TA:) and so أَوْرَمَهُ, and غَطَاهُ [or perhaps عَظَاهُ, for both are expl. alike]: all said of God. (Lh, TA.) And فَعَلَ بِهِ مَا شَرَاهُ (assumed tropical:) He did to him that which occasioned evil to him; or that which displeased, grieved, or vexed, him; syn. سَآءَهُ. (TA.) And لَحَاهُ اللّٰهُ وَشَرَاهُ (assumed tropical:) [May God remove him far from good or prosperity, or curse him, and do evil to him, or displease or grieve or vex him]. (TA.) A2: شَرَى اللّٰهُ فُلَانًا, (K,) inf. n. شِرًى, (TA,) also signifies God smote him, or may God smite him, with the eruption termed شَرًى [q. v.]. (K, TA.) A3: and شَرَاهُ, (K,) aor. ـِ inf. n. شِرًى, (TA,) i. q. شَرَّرَهُ, (K, TA,) i. e. He spread it [to dry]; (TA;) [in copies of the K, in art. شر, written, in this sense, ↓ شَرَّاهُ;] namely, flesh-meat, and a garment, or piece of cloth, and [the preparation of curd called]

أَقِط. (K.) A4: شَرِىَ, aor. ـَ inf. n. شَرًى, (S, K,) said of lightning, (S, K, &c.,) It shone, or gleamed, much: (S:) or it shone, or gleamed, (K, TA,) and spread in the face of the clouds, or, as in the T, became dispersed in the face of the clouds: (TA:) and ↓ اشرى signifies the same; (K;) or it shone, or gleamed, consecutively: the latter verb mentioned by Sgh. (TA.) b2: and hence, (S,) said of the nose-rein of a camel, (S, TA,) It was, or became, in a state of commotion, (TA,) or, of much commotion. (S, TA.) [See also 12.]) b3: Also, (K,) aor. and inf. n. as above, (TA,) He (a man) was, or became, angry: (K, TA:) or he was, or became, flurried by reason of anger. (S, TA.) b4: And, said of evil, or mischief, It spread, بَيْنَهُمْ among them: (K, TA:) or became great, or formidable; and in like manner said of an affair, or event. (Nh, TA. [See also 10.]) b5: Also, and ↓ استشرى, He (a man, S) persisted, or persevered, (S, K,) in an affair, (S,) or in his error, and his corrupt conduct: and the former, said of a man, is like غَرِىَ in measure and meaning [i. e. he persisted, or persevered, in his anger]. (TA.) One says of a horse, شَرِىَ فِى

سَيْرِهِ, (S, K,) inf. n. as above, (TA,) He per-sisted, or persevered, in his pace, or going; as also ↓ استشرى: (S:) or he exceeded the usual bounds therein, (K, TA,) and went on without languor: (TA:) and فِى عَدْوِهِ ↓ استشرى he (i. e. a horse) persisted, or persevered, in his running: (Mgh:) and شَرِىَ فِى لِجَامِهِ he (a horse) strained his bridle. (A, TA.) And شَرِيَتْ عَيْنُهُ بِالدَّمْعِ His eye persisted, or persevered, in the shedding of tears, the tears pouring forth consecutively. (TA.) A5: And شَرِىَ, (S, K, TA,) aor. ـَ inf. n. شَرًى, (K, * TA,) He, (TA,) or his skin, broke out with the eruption termed شَرًى [q. v.]. (S, K, TA.) 2 شَرَّىَ see the preceding paragraph, in two places.3 شَارَاهُ, inf. n. مُشَارَاةٌ and شِرَآءٌ, i. q. بَايَعَهُ [as signifying He sold and bought with him: and he bartered, or exchanged commodities, with him: that شاراه has both of these meanings (like بايعه) is shown by the fact that مُشَارَاةٌ is also expl. in the TA, on the authority of Er-Rághib, as signifying the same as قِبَاضٌ]. (K.) b2: Also, (Mgh,) inf. n. مُشَارَاةٌ, (TA,) He persisted in contention, litigation, or wrangling: (Mgh:) one says, هُوَ يُشَارِيهِ (T, M, K) He persists in contention, litigation, or wrangling, with him: (M, TA:) or he contends in altercation, disputes, or litigates, with him; or does so vehemently, or obstinately; syn. يُجَادِلُهُ: (K, TA:) and it is said of the Prophet, in a trad., كَانَ لَا يُشَارِى وَلَا يُمَارِى [He used not to persist in contention, &c.]: (Mgh, TA:) meaning accord. to Th, بِالشَّرِّ ↓ كَانَ لَا يَسْتَشْرِى [he used not to persist, or persevere, with evil conduct]: (TA:) from اِسْتَشْرَى فِى عَدْوِهِ [expl. above (see 1 near the end)] as said of a horse: (Mgh:) or, accord. to Az, (TA,) originally يُشَارِرُ; one of the رs being changed into ى. (K, * TA. [See 3 in art. شر: and see also 3 in art. جرى.]) 4 اشرى, said of lightning: see 1, latter half. b2: Said of a camel, He sped, or went quickly. (IKtt, TA.) b3: اشرى بَيْنَهُمْ He excited discord, strife, or animosity, between them, or among them. (Az, K.) b4: اشرى الحَمَلُ (K accord. to the CK, [which, I think, evidently gives the right reading,] in the TA and in my MS. copy of the K الجمل,) i. q. تَفَلَّقَتْ عَقِيقَتُهُ [i. e. The lamb had its wool cleaving open, or becoming cleft]: (K: [Freytag, following the TK, and reading الحِمْلُ, explains the verb as said of fruit, and meaning “ diffissos habuit nucleos; ” but I cannot find any authority for the signification that he thus assigns to عَقيقة:]) mentioned by Sgh. (TA.) b5: اشرت الشَّجَرَةُ The plant [crept upon the ground, or] was like the cucumber and the melon; as also ↓ استشرت. (TA.) b6: See also 5.

A2: اشراهُ He filled it; (S, K;) namely, a watering-trough: and in like manner اشرى جَفْنَةً he filled a bowl, (S,) or جِفَانَهُ his bowls for the guests. (TA.) b2: And He made it to incline, (K, TA,) فِى نَاحِيَةِ كَذَا [in the direction of such a thing]. (TA.) Hence the saying of a poet, وَأَنَّنِى حَيْثُمَا يُشْرِى الهَوَى بَصَرِى

مِنْ حَوْثَمَا سَلَكُوا أَدْنُو فَأَنْظُورُ [And that I, wherever love makes my eye, or eyes, to incline, wherever they travel, approach and look: فانظور being for فَأَنْظُرُ]: or, as some relate it, أَثْنِى فَأَنْظُورُ [i. e. turn myself, or my eyes, and look]. (TA.) b3: [Also He put it in motion; namely, a bridle. (Freytag, from the Deewán of the Hudhalees.)]5 تشرّى It became scattered, or dispersed: (K:) accord. to the M, said in this sense of a company of men. (TA.) b2: Also, said of a man, (S,) or of a party, or company of men, (TA,) He, or they, became like the شُرَاة [pl. of شَارٍ q. v.] in his, or their, actions; (S, * TA;) and so ↓ اشرى. (IAth, TA.) 6 تَشَارَيَا They sued each other; or cited each other before a judge; syn. تَقَاضَيَا. (A, TA.) 8 إِشْتَرَىَ see the first paragraph, in three places.10 استشرى: see 1, latter part, in three places: and see 3. b2: Also He persisted, or persevered, in consideration, or examination. (TA.) b3: and استشرى فِى دِينِهِ He strove, or exerted himself, or was diligent, or studious, and was careful, or mindful, or regardful, in his religion. (TA.) b4: And استشرت الأُمُورُ بَيْنَهُمْ The affairs, or events, were, or became, great, or formidable, between them, or among them. (K, * TA. [See also شَرِىَ.]) b5: And see 4.12 اِشْرَوْرَى It was, or became, in a state of commotion. (K. [See also شَرِىَ.]) شَرْىٌ The colocynth: (S, K:) or it signifies, (K,) or signifies also, (S,) the plant thereof: (S, K:) n. un. with ة: (S:) and ↓ شَرْيَانٌ also signifies the colocynth; as a dial. var. of شَرْىٌ: or the leaves thereof. (TA.) One says, هُوَ أَحْلَى مِنَ الأَرْىِ وَأَمَرُّ مِنَ الشَّرْىِ [He, or it, is sweeter than honey and more bitter than colocynth]. (TA.) And فُلَانٌ لَهُ طَعْمَانِ أَرْىٌ وَشَرْىٌ [Such a one has two flavours, that of honey and that of colocynth]. (S, TA.) b2: And Any kind of plant that spreads upon the ground, running [or creeping] and extending; such as the melon and the cucumber. (AHn, O voce سُطَّاحٌ, q. v., and TA * in the present art.) b3: And Palm-trees that grow from the datestones: (K:) and with ة [as the n. un.] one of such palm-trees. (S.) b4: And, accord. to IJ, A kind of tree of which bows are made. (L voce حَتٌّ, q. v. [See also شِرْيَانٌ.]) A2: See also شَرًى.

A3: And see شَرْوَى.

شَرًى A road, (K, TA,) in a general sense. (TA.) And, (K,) with the article ال, [particularly] A road of Selmà, (S, K, TA,) the mountain so called, (TA,) abounding with lions: (S, K, TA:) whence they say of courageous men, مَا هُمْ

إِلَّا أُسُودُ الشَّرَى [They are no other than the lions of Esh-Sharà]. (TA.) b2: And i. q. نَاحِيَةٌ [as meaning An adjacent tract or region]; (S, K;) as also ↓ شَرَآءٌ: (K:) accord. to some, of the right hand: (TA:) pl. أَشْرَآءٌ. (S, K.) Hence, شَرَى

الفُرَاتِ The adjacent tract (نَاحِيَة) of the Euphrates: (TA:) and أَشْرَآءُ الحَرَمِ the adjacent tracts of the Sacred Territory; syn. نَوَاحِيهِ. (S.) b3: And A mountain. (K.) A2: Also The bad, or worse, or worst, of cattle: accord. to J, [in the S,] ↓ شَرْىٌ, [said in the S to be like شَوَى المَالِ,] which is [said to be] a mistake: (K:) but ElBedr El-Karáfee questions it being so: (TA:) and the good, or better, or best, thereof; as also ↓ شَرَاةٌ: thus having two contr. significations: (K:) and so says ISk: but ISd says that إِبِلٌ

↓ شَرَاةٌ, like سَرَاةٌ, means choice camels. (TA.) A3: And A certain eruption upon the body, resembling dirhems: (TA:) or small pimples or purulent pustules, having a burning property: (S:) or small pimples or purulent pustules, red, itching, and distressing, generally originating at once, (K, TA,) but sometimes gradually, (TA,) and becoming [more] severe by night in consequence of a hot vapour breaking forth at once upon the body: (K, TA:) thus in the “ Kánoon ” of Ibn-Seenà [or Avicenna]. (TA.) A4: ذُو الشَّرَى A certain idol of [the tribe of] Dows (دَوْس), (K, TA,) in the Saráh (السَّرَاة): so says Nasr. (TA.) شَرٍ Having the eruption termed شَرًى, described in the next preceding paragraph. (S, K.) شِرًى, (S, TA,) an inf. n. of شَرَى, aor. ـْ (TA,) [when used as a simple subst., signifying A sale and also a purchase,] has أَشْرِيَةٌ for its pl., which, as pl. of a sing. of the measure فِعَلٌ, is anomalous. (S, TA.) شَرَاةٌ: see شَرًى, in two places.

شَرَآءٌ: see شَرًى.

شَرِىٌّ Sold: and also bought: applied in this sense to a male slave; and شَرِيَّةٌ to a female slave. (Msb.) b2: Also A horse that persists, or perseveres, in his pace, or going: (S:) or that exceeds the usual bounds therein, (K, TA,) and goes on without languor: (TA:) or a choice horse: (A, TA:) or an excellent, choice horse. (TA.) شَرِيَّةٌ A way, course, mode, or manner, of acting or conduct or the like: and a nature; or a natural, a native, or an innate, disposition or temper or the like. (K.) A2: Also, of women, Such as bring forth females. (K.) One says, تَزَوَّجَ فِى شَرِيَّةِ نِسَآءٍ He married among women such as bring forth females. (TA.) شَرْوَى, in which the و is a substitute for ى, as it is in تَقْوَى and the like, (TA,) The like (S, K) of a thing: (S:) because a thing is sometimes bought with the like thereof: (TA:) [used alike as sing. and pl.: and, accord. to the TA, it seems that ↓ شَرْىٌ signifies the same.] It is said of Shureyh, كَانَ يُضَمِّنُ القَصَّارَ شَرْوَى الثَّوْبِ الَّذِى

أَهْلَكَهُ [He used to make the washer responsible for the like of the garment, or piece of cloth, that he destroyed]. (TA.) And it is said in a trad. of 'Omar, relating to the [collecting of the] poorrate, فَلَا يَأْخُذُ إِلَّا تِلْكَ السِّنَّ مِنْ شَرْوَى إِبِلِهِ [i. e. And he shall not take any save of that age, of the likes of his camels]. (TA.) شِرَوِىٌّ, in which the و is a substitute for ى, and ↓ شِرَائِىٌّ, [both signifying Of, or relating to, selling, and also of, or relating to, buying,] are rel. ns.; the former, of the inf. n. شِرًى; and the latter, of the inf. n. شِرَآءٌ. (Msb, TA.) شَرْيَانٌ see شَرْىٌ: b2: and see what next follows.

شِرْيَانٌ and ↓ شَرْيَانٌ, (S, K,) the former of which is the more in repute, (TA,) the former said to be quasi-quadriliteral, like جِرْيَالٌ, [and therefore mentioned also in the TA in art. شرن,] but held by IB to be of the measure فِعْلَانٌ, (TA in art. شرن,) A kind of tree, (S, K, TA,) of the عِضَاه [q. v.] of the mountains, (TA,) of which bows are made: (S, K, TA:) n. un. with ة: the tree thus called grows in the manner, and of the height and width, of the [species of lote-tree called] سِدْر, and has a yellow, sweet نَبِقَة [or drupe]: so says AHn: and he adds, Aboo-Ziyád says, bows are made of the شريان, and the bow made thereof is good, but black tinged with redness; its wood being of those woods of which good bows are [commonly] made; and they assert that it seldom, or never, becomes crooked: Mbr says that the نَبْع and شَوْحَط [q. v.] and شريان are one kind of tree, but differing in name and estimation according to the places of growth; such thereof as is upon the summit of the mountain being the نبع; and such as is at the base, or foot, or lowest or lower part, thereof, the شريان. (TA. [But see شَوْحَطٌ.]) b2: Also sing. of شَرَايِينُ signifying The arteries; i. e. the pulsing veins; (S, K;) which spring from the heart: (S:) but the anatomists assert that they spring from the liver, and pass by the heart. (TA.) b3: شِرْيَانٌ, with kesr, signifies also A crack, or fissure, [in a rock,] such as is termed ثَتٌّ. (Az, TA.) شِرَائِىٌّ: see شِرَوِىٌّ.

شَارٍ Selling, or a seller: (Mgh, TA:) and buying, or a buyer: as also ↓ مُشْتَرٍ [in both senses, but generally in the latter sense; whereas شَارٍ is generally used in the former sense]: (TA:) pl. of the former شُرَاةٌ. (Mgh.) b2: Also, (S, TA,) and ↓ شَارِىٌّ, in which latter the ى is not the ى of a rel. n. but is an affix corroborative of the epithet, as in the cases of أَحْوَرُ and أَحْوَرِىٌّ [or أَحْمَرُ and أَحْمَرِىٌّ] and صُلَّبٌ and صُلَّبِىٌّ, (TA,) One of the people to whom is applied the appellation الشُّرَاةُ, (S, TA,) which means the [heretics, or schismatics, commonly known by the name of] خَوَارِج [pl. of خَارِجِىٌّ, q. v.]: (S, M, Mgh, K, &c.:) so called because they said, We have sold ourselves in obedience to God, i. e., for Paradise, when we separated ourselves from the erring Imáms: (S:) or because they sold themselves for the sake of what they believed: or because they said, Verily God has purchased us and our possessions: (Mgh:) but ISk says, because of their vehement hatred of the Muslims: and the author of the K says that it is from شَرِىَ signifying “ he was angry,” and “ he persisted, or persevered; ” and he charges J with error in his explaining it as above, from their saying “ we have sold ourselves ” &c.; but this charge is senseless, for J has followed herein more than one of the leading authorities: the author of the K has followed ISd, who, however, adds, as to themselves, they say “ We are the شُرَاة ” because of the saying in the Kur ii. 203 [cited in the first paragraph of this art.], and the saying [in ix. 112] “ Verily God hath purchased, of the believers, themselves ”

[&c.]; and the like is said in the Nh, with this addition, that شُرَاةٌ is the pl. of شَارٍ; i. e., it is from شَرَى, aor. ـْ or it may be from المُشَارَاةُ meaning المُلَاجَّةُ: moreover, the part. n. of شَرِىَ is شَرٍ; and this has not شُرَاةٌ for its pl. (TA.) شَارِىٌّ: see the next preceding paragraph.

مُشْتَرٍ: see شَارٍ.

A2: المُشْتَرِى A certain star, (S, K,) well-known; (K;) [Jupiter;] one of the Seven Stars. (TA.) A3: And A certain bird. (K.)

غب

1 غَبَّتِ الإِبِلُ, (S,) or المَاشِيَةُ, (Msb, K,) aor. ـِ inf. n. غَبٌّ (S, Msb, K) and غُبُوبٌ, (Msb, K,) The camels, (S,) or cattle, (Msb, K,) came to water, (S,) or drank, (Msb, K,) on alternate days; one day and not the next day. (S, Msb, K.) b2: Hence, (IAth, TA,) غَبَّ said of a man means He came visiting at intervals of some days, or after some days. (AA, IAth, TA.) [See also غِبٌّ: and see غُبَيْسٌ.] b3: And غَبَّ عَنِ القَوْمِ, (Ks, S, Msb, K,) aor. ـُ the verb in this case being of the class of قَتَلَ, [but this is contr. to analogy, as well as to the derivation,] inf. n. غِبٌّ, with kesr, He came to the people, or party, day after day: (Msb:) or, as also القَوْمَ ↓ اغبّ, he came to the people, or party, on alternate days, coming one day and not the next: (Ks, S, K:) or he came to them once in two days or more. (TA.) It is said in a trad., فِى عِيَادَةِ المَرِيضِ ↓ أَغِبُّوا وَأَرْبِعُوا Visit ye the sick on alternate days and after intervals of two days: (S, TA:) not every day, lest he find your visits to be troublesome. (TA. [See also art. ربع.]) And you say, ↓ أَغْبَبْتُهُ, inf. n. إِغْبَابٌ, meaning I visited him [once] in every week. (A.) b4: And hence غَبَّتْ said of a fever. (Msb.) غَبَّتِ الحُمَّى and ↓ أَغَبَّت signify the same: (S:) you say, غَبَّتْ عَلَيْهِ الحُمَّى, The fever came upon him, (Msb,) or attacked him, (K,) one day and intermitted one day; (Msb, K;) as also ↓ أَغَبَّتْهُ and ↓ أَغَبَّتْ عَلَيْهِ. (K.) [See also غِبٌّ.] b5: You say also, غَبَّ عِنْدَنَا, (S, L, K,) and ↓ اغبّ, (L, K,) He passed the night, or a night, at our abode. (S, L, K.) Hence the saying, رُوَيْدَ الشِّعْرَ يَغِبَّ [so accord. to the TA, حَتَّى being understood, accord. to the explanation of Meyd, but in the CK, and in one of my copies of the S, and in Freytag's Arab. Prov. i. 522, يَغِبُّ,] (S, K,) i. e. Leave thou the poetry until some days shall have passed, that thou mayest see what will be its result, whether it will be praised or dispraised: (Meyd, TA:) or it may be from غَبَّت said of a fever, and may thus mean, leave thou the poetry to be kept back from people, [or to be intermitted,] i. e. do not repeat it to people in an uninterrupted manner, lest they become weary. (Meyd. [See also art. رود.]) b6: And [hence] غَبَّ, (T, S, L, Msb, K,) aor. ـِ (L, Msb,) inf. n. غَبٌّ and غِبٌّ and غُبُوبٌ and غُبُوبَةٌ, (L,) said of food, (L, Msb,) and of dates, or especially of flesh-meat as some say, (L,) It remained throughout a night, whether it became corrupt or not: (L, Msb:) and, said of food, it became altered [for the worse] in its odour: (L:) or, said of flesh-meat, it became stinking: (T, S, K;) as also ↓ اغبّ: (T, K:) and it (a thing) became corrupt. (TA. [See also 2.]) b7: غَبَّتِ الأُمُورُ means The affairs, or events, came to, or arrived at, their ends, conclusions, latter or last parts or states, issues, or results. (S, TA.) b8: And غَبَّ الشَّئْ فِى نَفْسِهِ, aor. ـِ inf. n. غَبٌّ, [app. meaning The thing came into his mind,] is a phrase mentioned by Th. (TA.) 2 غبّب فِى الحَاجَةِ, (S, O,) inf. n. تَغْبِيبٌ, (K,) He was remiss; or did not exert himself, or act vigorously or strenuously; (S, O, K;) in the needful affair: (S, O:) [and] so فِيهَا ↓ تغبّب [if not a mistranscription]. (Thus in a copy of the A.) [Hence,] كَتَبَ إِلَيْهِ يُغَبِّبُ مِنْ هُلْكِ المُسْلِمِينَ, (TA,) or عَنْ هَلَاكِ المسلمين, (thus in the O,) (tropical:) He wrote to him not acquainting him with the great number that had perished of the Muslims: (O, TA:) a metaphorical mode of expression; as though he were remiss, or fell short, in making known the essential state of the case. (TA, from a trad.) b2: And غبّب signifies also It (a thing) became very corrupt. (TA. [See also 1, last sentence but two.]) A2: غبّب الشَّاةَ, (O, L, *) inf. n. as above, (L, K,) He (a wolf) seized the sheep, or goat, by its throat, (O, K,) and fixed his canine teeth in it: (O:) or attacked the sheep, or goat, and broke its neck: and also left it with some remains of life in it. (L.) And غبّب الذِّئْبُ فِى الغَنَمِ The wolf made, or did, mischief among the sheep, or goats. (TA.) b2: And [hence, app.,] غبّب عَنِ القَوْمِ, (S, O,) inf. n. as above, (K,) He repelled from, or defended, the people, or party: (S, O, K:) so say Ks and Th. (TA.) 4 أَغْبَ3َ see 1, in seven places. b2: You say also, لَا يُغِبُّنَا عَطَاؤُهُ His gift will not come to us on alternate days, but will come every day. (S, O, K. *) b3: And اغبّت الحَلُوبَةُ The milch camel yielded milk on alternate days. (A.) And اغبّت الإِبِلُ The camels did not yield milk every day. (TA.) b4: See again 1, last sentence but two.

A2: اغبّ الإِبِلَ He watered the camels on alternate days: (S, O, Msb: *) from غِبٌّ [q. v.]. (S, O.) A3: And أَغَبَّنِى is said by Th to signify وَقَعَ بِى

[app. meaning He fell upon me in fight]. (TA.) 5 تَغبّب is app. from الغِبُّ in the sense of العَاقِبَةُ, and thus syn. with تَعَقَّبَ signifying He looked to the consequence, end, issue, or result, of an affair: see its part. n. مُتَغَبِّبْ, below.] b2: See [also] 2, first sentence.8 اغتبّت الخَيْلُ see اغتثّت.

R. Q. 1 غَبْغَبَ He acted dishonestly in buying and selling. (AA, TA.) غُبٌّ A sea dashing so that it goes far, or runs, upon the land: (JK, K, TA:) pl. غُبَّانٌ. (TA.) b2: And Depressed land: pl. [of pauc.] أَغْبَابٌ and [of mult.] غُبُوبٌ (K, TA) and غُبَّانٌ. (TA.) غِبٌّ [a subst., like ظِمْءٌ,] A coming (of camels, S, O) to water on alternate days; coming to the water one day and not the next day: (S, O, K:) or after [being kept from it] a day and two nights: or pasturing one day and coming to the water the next day; and this is the غِبّ of the ass. (TA.) [And وِرْدُ الغِبِّ signifies The coming of camels to the water in the second of two nights (as is shown by the context of a passage in which it occurs in the S and O and K voce طَلَقٌ), or in the second of two days.] But the saying of a rájiz, وَحُمَّرَاتٌ شُرْبُهُنَّ غِبُّ means And hummarahs [a species of birds] whose drinking is every hour or every little while (كُلَّ سَاعَةٍ). (S, O.) b2: Also [for سَيْرُ غِبٍّ] A journey of two days [whereof one is without any watering of the camels; i. e. in the case of which they are watered only on the first and third of three days]. (TA in art. نبج.) b3: And A visiting once in every week: (S, O, K:) so says El-Hasan: (S, O:) or at intervals of some days: after some days: (AA, IAth: [see also its verb:]) from the same word used in relation to camels. (IAth.) One says, زُرْ غِبًّا تَزْدَدْ حُبًّا [or, accord. to common usage, حِبًّا, to assimilate it to غِبًّا, Visit once a week, or at intervals of some days; not frequently, or not every day: so thou shalt have more love: a prov., respecting which see Freytag's Arab. Prov. i. 587; where غُبًّا is put for غِبًّا]. (S, O.) [See another ex. voce تَرَجَّلَ, last sentence.] The saying of Zeyd-el-Fawáris يَرَانِى العَدُوُّ بَعْدَ غِبِّ لِقَائِهِ means [The enemy will see me] after the day of meeting with him by a day. (Ham p. 732.) b4: And The coming, or attacking, of a fever one day and intermitting one day: from the same word used in relation to camels. (S, O, Msb.) b5: and A tertian fever; that attacks one day and intermits one day: (K, TA:) you say حُمَّى غِبٌّ [a tertian fever]; using it as an epithet: (TA:) and حُمَّى الغِبِّ. (Msb in art. ثلث.) b6: And The end; conclusion; latter, or last, part or state; issue; or result; syn. عَاقِبَةٌ, (S, A, MA, O, Msb, K,) and آخِرٌ; (S, * O, * TA;) of an affair, (S, A, O, Msb,) of any kind, (S, O,) or of a thing; (K;) as also ↓ مَغَبَّةٌ, (MA, O, Msb, K,) and ↓ مِغَبٌّ. (MA.) And [hence] غِبَّ means After; syn. بَعْدَ: thus in the phrases غِبَّ الأَذَانِ [After the call to prayer] and غِبَّ السَّلَامِ [After salutation or the salutation]: and one says, غِبَّ الصَّبَاحِ يَحْمَدُ القَوْمُ السُّرَى

[After daybreak, the party commend nightjourneying: but more commonly, عِنْدَ الصَّبَاحِ: see art. سرى]. (TA.) b7: مَآءٌ غِبٌّ means Distant water: (A, TA:) and مِيَاهٌ أَغْبَابٌ distant waters. (A, K, TA.) غُبَّةٌ A sufficiency of the means of subsistence: (O, K, TA:) and so غُضَّةٌ. (TA.) A2: And غُبَّةُ, (S, O,) without ال, (K,) [and imperfectly decl.,] is the name of An eaglet that belonged to the Benoo-Yeshkur, (S, O, K,) and to which a certain story, or tradition, relates. (S, O,) غَبَبٌ and ↓ غَبْغَبٌ The flesh that hangs down under the part beneath the chin and lower jaw: (K;) or what hangs down beneath that part of an ox or cow [i. e. the dewlap], and beneath the beak of the cock: (S, O:) and the wrinkled skin of the part where the lower hairs of the chin grow: and the former word, what hangs down under the part beneath the lower jaw of the ox or cow and of the sheep or goat: and the غبغب is [what hangs down under the part beneath the lower mandible] of the cock and of the bull [i. e. the wattle of the cock and the dewlap of the bull]: (Lth, TA:) and this is also used in relation to an old woman: (Ks, TA:) and, metaphorically, in relation to the chameleon: and in like manner in relation to the stallion-camel, [as meaning the part below the under jaw,] as the camel has really no غبغب: (TA:) [the pl. of غَبَبٌ is أَغْبَابٌ: see طِمْطِمٌ.]

غَبِيبٌ: see غَابٌّ.

A2: Also A small and narrow water-course, from the hard and elevated part of a mountain, or of a tract of land: or in plain. or level, land: (TA:) and a watercourse that is not deep, and in which are [trees of the species called] طَلْح: pl. [of pauc.] أَغِبَّةٌ and [of mult.]

غُبَّانٌ. (JK.) A3: [And An affair or a business (“ res, negotium ”). (Freytag, from the Deewán of Jereer.)]

غَبِيبَةٌ Milk (S, O, K) of sheep or goats (S, O) drawn in the early morning, upon which other is milked at night, and which is then churned (S, O, K) on the morrow: (S, O:) [and] accord. to IAar, camel's milk such as is termed مُرَوَّب [q. v.]: and the milk that is termed رَائِب [q. v.]: (TA:) A'Obeyd is related on the authority of Sh to have assigned this last meaning to غبيبة (TA, voce غَبِيبَةٌ.) غُبِّيَّةٌ and غِبِّيَّةٌ: see غُبِّيَّةٌ, in art. غب.

غَابٌّ [part. n. of غَبَّ]. You say إِبِلٌ غَابَّةٌ and غَوَابُّ Camels coming to water, or drinking, on alternate days. (As, S, O, K.) b2: And Flesh-meat that has remained throughout a night: (S, O:) or stinking flesh-meat: (TA:) or food, and dates, and, as also ↓ غَبِيبٌ, flesh-meat, that has remained throughout a night, whether it have become corrupt or not: (L:) and applied also to bread. (S and K in art. بيت.) b3: And نَجْمٌ غَابٌّ means A fixed star [app. because of its twinkling, or shining with intermitted light]. (A.) غَبْغَبٌ: see غَبَبٌ.

A2: Also A place where victims are sacrificed: (O, TA:) or الغَبْغَبُ, (S, O, K, TA,) particularly, (TA,) a small mountain, (S, O, K, TA,) which is the place of sacrifice, (S, O,) in Minè: (S, K:) or the place in which was ElLát, at Et-Táïf: or the place where they used there to sacrifice to El-Lát: or غَبْغَبٌ is an appellation of any place of sacrifice in Minè. (TA.) b2: And الغَبْغَبُ is the name of An idol (صَنَمٌ), (O, K, TA,) which they used to worship in the Time of Ignorance, and upon which (عَلَيْهِ) they used to sacrifice; (O, TA; *) and IDrd says that some called it الغَبْغَبُ [q. v.], with the unpointed ع: (O:) or a stone which was set up before the idol, for, or [dedicated] to, Menáf, opposite the corner of the Black Stone [of the Kaabeh]; and there were two [whereof each was] thus called. (TA.) تَغِبَّةٌ False testimony: (K, TA:) of the measure تَفْعِلَةٌ, [being originally تَغْبِبَةٌ,] from غَبَّبَ الذِّئْبُ فِى الغَنَمِ, or from غَبَّبَ signifying “ it became very corrupt. ” (IAth, TA.) رَجُلٌ مَغِبٌّ [A man having a tertian fever, as is indicated in the TA,] is mentioned on the authority of Az, in the form of an act. part. n. (TA.) A2: And المُغِبُّ means The lion. (O, K.) مِغَبٌّ: see غِبٌّ, last sentence but two.

مَغَبَّهٌ: see غِبٌّ, last sentence but two.

مُغَبَّبَةٌ A ewe, or goat, that is milked on alternate days. (IAar, S, K.) A2: And مُغَبَّبٌ A bull having a غَبَب [or dewlap]. (Ham p. 293.) مُتَغَبِّبٌ app. A man looking to the consequence, end, issue, or result, of an affair; like مُتَعَقِّبٌ: see a verse in the Ham p. 154, and the verse next preceding it: and see its verb, above.]

عد

1 عَدَّهُ, (S, A, O, Msb, &c.,) aor. ـُ (O, Msb,) inf. n. عَدٌّ (S, O, Msb, K) and عِدَّةٌ and تَعْدَادٌ [which last has an intensive signification, and may also be regarded as an inf. n. of the verb next following]; and ↓ عدّدهُ; (TA;) or this latter has an intensive signification; (Msb;) He numbered, counted, reckoned, or computed, it: (S, A, O, Msb, K:) [and ↓ اِعْتَدَّهُ sometimes signifies the same, as is shown by what here follows:] فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا, in the Kur xxxiii. 48, means [Then there shall not be for you, as incumbent on them, any عِدَّة (q. v.)] of which ye shall count the number [of the days]: (Bd, Jel:) or the meaning is, of which ye shall exact the accomplishment of the number [of the days]: (Ksh, Bd:) and Lh has mentioned, as heard from the Arabs, عَدَدْتُ الدَّرَاهِمَ أَفْرَادًا and وِحَادًا [I counted the dirhems by single pieces], and ↓ أَعْدَدْتُ, also, followed by the same words; then adding, “I know not whether it [i. e. the latter] be from العَدَدُ or from العُدَّةُ ” [i. e. whether the meaning be I counted or I prepared or provided, the latter of which is a well-known meaning]: his doubt indicates that أَعْدَدْتُ is a dial. var. of عَدَدْتُ; but [SM says] “ I know it not.” (TA.) عَدَّ is doubly trans.: you say عَدَدْتُكَ المَالَ as well as عَدَدْتُ لَكَ المَالَ [both meaning I numbered, counted, reckoned, or computed, to thee the articles of property]. (TA.) And you say, عُدَّ فِى قَوْمٍ He was numbered, or reckoned, among a people, or party. (S, K.) [And عَدَّ مَحَاسِنَهُ, and ↓ عَدَّدَهَا, inf. n. of the former عَدٌّ, and of either تَعْدَادٌ, He enumerated, or recounted, his good qualities or actions: a phrase of frequent occurrence.] b2: [Also He counted, or reckoned, as meaning he accounted, or esteemed, him, or it, good or bad &c.:] one says عَدَّهُ حَسَنًا He counted, accounted, reckoned, or esteemed, him, or it, good, or goodly; syn. اِسْتَحْسَنَهُ: (S in art. حسن, &c.:) and ↓ اعتدّ signifies the same as عَدَّ [in this sense]; whence the saying, وَيَعْتَدُّهُ قَوْمٌ كَثِيرٌ تِجَارَةً [And many people count it, or reckon it, as merchandise]. (Har p. 127.) 2 عَدَّّ see above, in two places. b2: عدّدهُ also signifies He made it a provision against the casualties of fortune: (S, O, K: see also 4:) so, accord. to Akh, in the Kur civ. 2: or, as some say, he made it numerous: (S, O:) or it may mean he reckoned it (Bd and Jel in civ. 2) time after time. (Bd.) 3 عَاْدَّ [عادّ بَعْضُهُمْ بَعْضًا, inf. n. مُعَادَّةٌ and عِدَادٌ, app. signifies They enumerated, or recounted, their good qualities or actions, one to another: for] يَوْمُ العِدَادِ is expl. by Sh as meaning يَوْمُ الفِخَارِ وَمُعَادَّةِ بَعْضِهِمْ بَعْضًا [i. e. The day of vying, or contending for superiority, in glory, or excellence, &c., and app. of persons enumerating, or recounting, their good qualities or actions, one to another]. (TA.) [See also عِدَادٌ.] b2: عَادَّهُمُ الشَّىْءَ He shared with them equally in the thing: and عادّ بَعْضُهُمْ بَعْضًا فِى الشَّىْءِ They shared one with another in the thing; i. e., in anything. (TA.) [Hence,] one says, عادّهُ فِى المِيرَاثِ [He shared with him in the inheritance]. (S.) b3: [The inf. n.] عِدَادٌ also signifies The contributing equally, or clubbing, for the purchase of corn, or food, to eat: and a people's having money, or property, divided into lots, or portions, and distributed in shares among them: syn. بِدَادٌ; (T and L in art. بد from IAar, and O in the present art.;) and مُنَاهَدَةٌ. (T and L in art. بد from IAar, and O and K in the present art.) [You say, عادّ القَوْمُ: see بَادَّ] b4: عادّهُ, inf. n. مُعَادَّةٌ and عِدَادٌ, said of a malady, and of the pain of a venomous sting or bite, and of insanity, It intermitted, and returned to him. (TA.) It is said in a trad., (S, O,) مَا زَالَتْ أُكْلَةُ خَيْبَرَ تُعَادُّنِى (S, O, K) The pain of the poison of the food of Kheyber which I ate has not ceased to return to me at certain periods. (TA.) and one says, عَادَّتْهُ اللَّسْعَةُ The pain of the venomous sting, or bite, returned to him with vehemence at the expiration of a year. (S, O, K.) 4 أَعْدَدْتُهُ, (Msb,) inf. n. إِعْدَادٌ, (Msb, TA,) with which ↓ اِعْتِدَادٌ and ↓ اِسْتِعْدَادٌ and ↓ تَعْدَادٌ [as inf. n. of 2] are syn., (TA,) I made it ready, prepared it, or provided it. (Msb, TA. *) One says, اعدّهُ لِأَمْرِ كَذَا He made it ready, prepared it, or provided it, for such an affair. (S, O, K. *) And أَعْدَدْتُ لِلْأَمْرِ عُدَّتَهُ [I made ready, prepared, or provided, for the affair, its proper apparatus]. (TA.) Some say that أَعَدَّ is originally أَعْتَدَ; but others deny this. (L in art. عتد.) See also 1, former half.

A2: أَعَدَّ is also intrans.: [but when it is used as such, نَفْسَهُ may be considered as understood after it:] see 10.5 تَعَدَّّ [تعدّد It was, or became, numerous: often used in this sense. b2: Hence, one says,] هُمْ يَتَعَدَّدُونَ عَلَى عَشَرَةِ آلَافٍ They exceed in number ten thousand; and ↓ يَتَعَادُّونَ signifies the same; (S, O, K; *) or the latter means they participate, one with another, in such generous qualities as may be shared. (TA.) b3: See also 10.6 تعادّوا They shared, one with another, in a thing. (TA.) See also 5. [And see 3.]7 انعدّ: see what next follows.8 اعتدّ It was, or became, numbered, counted, reckoned, or computed. (S, O.) Many of the learned say that ↓ انعدّ should not be [thus] used as a quasi-pass. of عَدَّهُ: it is said to be vulgar, or bad. (MF.) A2: اعتدّهُ: see 1, first and last sentences. b2: One says also اعتدّ بِهِ (S, O, Msb) meaning He included it in a numbering, or reckoning. (Msb.) [And hence, He made account of it; accounted it a matter of importance. And لَا يُعْتَدُّ بِهِ No account is made of it, or him; it, or he, is not reckoned, or esteemed, as of any account, or importance: a phrase of frequent occurrence.]

A3: [He made it ready, prepared it, or provided it:] see 4. b2: See also 10.

A4: اِعْتَدَّتْ, said of a woman, She observed, or kept, the period of her عِدَّة [q. v.]. (S, O.) 10 استعدّ, (S, O, Msb, K,) as also ↓ اعدّ and ↓ اعتدّ and ↓ تعدّد, the last, as well as the first, mentioned by Th, (TA,) He made himself ready, prepared himself, or became in a state of preparation, (S, O, K, TA,) لِلْأَمْرِ for the affair; (S, O, K, * TA; *) he prepared, or provided, himself with proper, or necessary, apparatus, or implements, or the like. (A'Obeyd, Msb, &c.) A2: All except the last are also trans.: see 4.

R. Q. 1 عَدْعَدَ, (IAar, O, TA,) inf. n. عَدْعَدَةٌ, (IAar, O, K, TA,) He was quick, (IAar, TA,) or he hastened, and was quick, (O, K,) in walking, or going along, (IAar, O, K, TA,) &c. (IAar, TA.) A2: [And app. said of the sandgrouse (القَطَا) meaning It uttered its cry: see عَدْعَدَةٌ below.] Q. Q. 2 تَمَعْدَدَ, in which, accord. to Sb, the م is a radical letter, because of the rarity of the measure تَمَلْعَلَ, but others contradict him, (S, K, *) He assumed the dress, garb, habit, or external appearance, of the sons of Ma'add who was the son of 'Adnán, and who is called the Father of the Arabs [because through him all the descendants of Ismá'eel, or Ishmael, trace their ancestry], (S, O, K,) imitating them in their coarseness therein: (K:) or he asserted himself to be related to them: (S, O, K:) or he spoke their language: (TA:) or he affected, or constrained himself, to endure with patience their mode of life: (S, O, K:) or he imitated their mode of life, which was coarse and rude; abstaining from ease and luxury, and from the garb of the foreigners: (S, O:) and he (a boy) attained to the prime of manhood, and became thick, or coarse. (S, O, K.) 'Omar said, (S, O,) or not 'Omar, but the Prophet, (K,) اِخْشَوْشِنُوا وَتَمَعْدَدُوا, (S, O, * K, *) i. e. [Lead ye a rough, or coarse, life, and] imitate the mode of life of the sons of Ma'add, &c. (TA.) [See also art. معد.] b2: It is also used by the poet Maan Ibn-Ows for تَبَاعَدَ [He went, or withdrew himself, far away]: (S, O:) it means thus, and he went away into the country, or in the land. (TA.) عَدْ عَدْ A cry by which the mule is chidden; (Az, O, K;) like عَدَسْ. (Az, O.) عُدٌّ and ↓ عُدَّةٌ Pustules in the face: (IJ, TA:) or pustules that come forth in the faces of beautiful, or goodly, persons: (O, K:) pl. of the former [and app. of the latter also, which is probably a n. un.,] أَعْدَادٌ. (Marg. note in a copy of the S.) عِدٌّ Multitude, muchness, or abundance, (S, O, K,) in a thing. (K.) One says, إِنَّهُمْ لَذَوُو عِدٍّ وَقِبصٍ (in one of my copies of the S and in the O لَذُو, and in the other of my copies of the S and in the O قِبْضٍ,) [Verily they are many, or numerous]. b2: [It is also an epithet, signifying] Water having a continual increase; (S, O, K;) that does not cease; as the water of a spring; (S, O, Msb, K;) and of a well: (S, O, Msb:) or copious water of the earth: or spring-water; rain-water being called كَرَعٌ: (TA:) or old water, that does not become exhausted: (IDrd, TA:) or an old well; (M, O, K;) said in the M [and O] to be from حَسَبٌ عِدٌّ: (TA: [but see this in what follows:]) or in the dial. of Temeem, much water; but in the dial. of Bekr Ibn-Wáïl, little water: (AO, TA:) or well-water, whether little or much; so accord. to a woman of Kiláb; opposed to that of the rain: accord. to Lth, a place which men make, or prepare, wherein much water collects; but Az says that this is a mistake: (TA:) pl. أَعْدَادٌ. (S, A, O.) b3: And حَسَبٌ عِدٌّ (tropical:) Old nobility or the like: (M, A, O:) accord. to IDrd, from عِدٌّ applied to old water that does not become exhausted. (TA. [This derivation is probably correct: but see above.]) A2: See also عَدِيدٌ.

A3: And see the paragraph here following.

عُدَّةٌ Apparatus, equipments or equipage, accoutrements, furniture, gear, tackle or tackling, (S, O, L, Msb,) that one has prepared for the casualties of fortune, (S, O, L,) consisting of property and weapons, (S, O,) or of property, or weapons, or other things, (Msb,) or of implements, instruments, tools, or the like, and of beasts: (L:) accord. to some, formed from عُتْدَةٌ [q. v.]; but others deny this: (L in art. عتد:) pl. عُدَدٌ. (Msb.) One says, أَخَذَ لِلْأَمْرِ عُدَّتَهُ and عَتَادَهُ [He took, for the affair, his apparatus, &c.; or he prepared, or provided, himself for the affair]: both signify the same. (S, O.) b2: Also, (S, O,) and ↓ عِدٌّ, this latter of the dial. of Temeem, (A'Obeyd, Msb,) A state of preparation. (A'Obeyd, S, O, Msb.) One says, كُونُوا عَلَى عُدَّةٍ Be ye in a state of preparation. (S, O.) A2: See also عُدٌّ.

عِدَّةٌ an inf. n. of 1[q. v.]. (TA.) b2: And A number collected together; a number collectively. (TA.) You say, رَأَيْتُ عِدَّةَ رِجَالٍ I saw a number of men collected together. (TA.) And أَنْفَذْتُ عِدَّةَ كُتُبٍ I transmitted a number of letters together. (S, K, * TA.) b3: عِدَّةُ المَرْأَةِ The days of the menstruation of the woman, (S, O, Msb, K, TA,) which she numbers, when she has been divorced, or when her husband has died; [until the expiration of which she may not marry again; the period being, in the case of a divorced woman, not pregnant, that of three menstruations]; or [in the case of a pregnant woman] the days of her pregnancy; or [in the case of a widow not pregnant] four months and ten nights: (TA:) or the woman's waiting the prescribed time after divorce, or after the death of her husband, until she may marry again: (Msb:) and the days of the woman's mourning for a husband, and of abstaining from the wearing of ornaments &c.; (K, TA;) whether it be a period of months or of menstruations, or the period completed by her giving birth to offspring in her womb, which she has conceived by her husband: (TA:) pl. عِدَدٌ. (Msb.) One says, اِنْقَضَتْ عِدَّتُهَا Her عِدَّة ended, (S, TA,) from the period of the death of her husband, or of his divorcing her. (TA.) b4: اِنْقَضَتْ عِدَّةُ الرَّجُلِ means The man's term of life ended: pl. عِدَدٌ. (TA.) b5: And one says, فُلَانٌ إِنَّمَا يَأْتِى أَهْلَهُ العِدَّةَ Such a one comes to his wife, or family, only once in the month, or in the two months. (O, L.) See also عِدَادٌ, in two places.

عَدَدٌ a subst. from عَدَّهُ “ he numbered it; ” as also ↓ عَدِيدٌ: (S, O, K:) [originally] What is numbered, counted, reckoned, or computed: (O, Msb, K: [in the CK, a و is inadvertently omitted after the explanation of this meaning:]) [and hence,] a number; (Msb;) and ↓ عَدِيدٌ is syn. therewith [in this sense, as will be seen in what follows]; (A;) a quantity composed of units; and therefore not [properly] applicable to one; but accord. to the grammarians, one belongs to the predicament ofالعَدَدُ because it is the root thereof, and because it implies quantity, for when it is said “ How many hast thou? ” it is as proper to answer “ One ” as it is to answer “ Three ” &c.: (Msb:) pl. أَعْدَادٌ. (TA.) ↓ مَا أَكْثَرَ عَدِيدَهُمْ means عَدَدَهُمْ [i. e. How great is their number!]. (A.) Zj says that عَدَدٌ is sometimes used in the sense of an inf. n.; as in the phrase in the Kur [xviii. 10], سِنِينَ عَدَدًا: but many say that it is in this instance used in its proper sense, meaning مَعْدُودَةً [i. e. numbered], and is made masc. because سِنِين is syn. with أَعْوَام. (Msb.) In the phrase وَأَحْصَى

كُلَّ شَىْءٍ عَدَدًا, in the Kur [lxxii. last verse], it is used in its proper sense of مَعْدُودًا, and is put in the accus. case as a denotative of state; or it is used in this case as an inf. n. (IAth, O.) b2: It signifies also The years of a man's life, which one numbers, or counts. (IAar, O, K. [In the CK, after the words وَالعَدَدُ المعدُودُ, a و should be inserted.]) Hence the phrase رَقَّ عَدَدُهُ The years of his life, which he numbered, became few, the greater part having passed. (IAar, O.) عِدَدٌ: see the next paragraph.

عِدَادٌ an inf. n. of 3 [q. v.]. (TA.) b2: يَوْمُ العِدَادِ [as expl. by Sh: see 3, first sentence. b3: Also] The day of giving: (S, O:) العِدَاد signifies العَطَآء (S, O, K) in this phrase. (S, O.) b4: And i. q. يَوْمُ العَرْضِ [which generally means The day of the last judgment]. (TA.) b5: And one says, أَتَيْتُ فُلَانًا فِى يَوْمِ عِدَادٍ meaning I came to such a one on a Friday (يوم حُمُعَةٍ), or on a Minor Festival (يوم فِطْرٍ), or on a Great Festival (يوم أَضْحَى). (O, K, * TA.) b6: And لَقِيتُ فُلَانًا عِدَادَ الثُّرَيَّا, (S, O, K,) or عِدَادَ الثُّرَيَّا القَمَرَ, and فِى

نُزُولِ القَمَرِ الثُّرَيَّا, (TA,) meaning I met such a one once in the month: (S, O, K:) because the moon makes its abode in الثريّا [the Pleiades, its third Mansion,] once in every month: (S, O:) IB [understood the meaning to be, once in the year; for he] asserts that, correctly, J should have said, because the moon is in conjunction with الثريّا once in every year, and that is on the fifth day of [the Syrian month] Ádhár [corresponding to March O. S.], agreeably with what is said in a verse of Ibn-Holáhil which will be found cited in what follows: but [this verse evidently relates to what was the case in its author's time; for it is well known that] the moon traverses the firmament once in every month, and is every night in a [different], Mansion, and it is therefore in [the Mansion of] الثريّا once in every month. (L, TA.) [Accord. to some,] one says, لَا آتِيكَ

إِلَّا عِدَادَ القَمَرِ الثُّرَيَّا, meaning I will not come to thee save once in the year: because the moon makes its abode in الثريّا but once in the year: (A:) and مَا يَأْتِينَا فُلَانٌ إِلَّا عِدَادَ الثُّرَيَّا القَمَرَ, and إِلَّا قِرَانَ القَمَرِ الثُّرَيَّا, meaning Such a one comes not to us save once in the year: and مَا أَلْقَاهُ إِلَّا الثُّرَيَّا القَمَرَ ↓ عِدَّةَ, and الّا عِدَادَ الثُّرَيَّا القَمَرَ, and الّا عِدَادَ الثُّرَيَّا مِنَ القَمَرِ, meaning I do not meet him save once in the year: (TA:) [but these explanations are probably founded upon a want of due consideration of a statement which here follows:] after citing this verse of Aseed, or Useyd, or Useiyid, [written in the TA اسيد,] Ibn-Holáhil, or Ibn-El-Holáhil, [thus differently written in different places,] إِذَا مَا قَارَنَ القَمَرُ الثُّرَيَّا لِثَالِثَةِ فَقَدْ ذَهَبَ الشِّتَآءُ [When the moon is in conjunction with the Pleiades in a third night, then winter has departed], AHeyth said, [as though what was the case at a particular period of a cycle were the case generally,] the moon is in conjunction with الثريّا only in a third night from the new moon, [meaning only once in the year in the third night,] and that is in the beginning of spring and the end of winter. (TA.) b7: And عِدَادٌ and ↓ عِدَدٌ, (S, O, K,) the latter a contraction of the former, used by poetic license, (S, O,) signify A paroxysm of pain which a person stung or bitten by a venomous reptile suffers on the completion of a year from the day on which he was stung or bitten: (S, O, K: *) a paroxysm of pain occurring at a certain period: (A:) a paroxysm such as that of a tertian, or quartan, fever; and the pain of poison which kills at a certain period: and the regular period of the return of a fever is called its عِدَاد. (TA.) One says, أَتَتْهُ اللَّسْعَةُ لِعِدَادٍ The pain of the venomous sting, or bite, returned to him with vehemence at the expiration of a year. (S, O, * K.) And بِهِ مَرَضٌ عِدَادٌ He has a malady that intermits and returns. (A.) And عِدَادُ السَّلِيمِ is said to signify A period of seven days from that on which the person has received a venomous sting or bite: when it has expired, his recovery is hoped for: as long as it has not expired, one says, هُوَ فِى

عِدَادِهِ. (A, TA.) [See also 3.] b8: عِدَادٌ signifies also The time of death. (O, K.) b9: And A day, or night, when the family of a person deceased assemble together to wail for him. (ISk, TA.) b10: And A touch of insanity or diabolical possession: (S, O, K:) or an affection resembling insanity or diabolical possession, that takes a man at certain times. (Az, TA.) One says, بِالرَّجُلِ عِدَادٌ In the man is a touch of insanity [&c.]. (S, O.) b11: And The twanging of a bow; (S, O, K; *) and so ↓ عَدِيدٌ. (O, K.) b12: See also the next paragraph, in five places: b13: and see عَدِيدَةٌ.

عَدِيدٌ: see عَدَدٌ, in three places. b2: Also A man who introduces himself into a tribe, to be numbered, or reckoned, as belonging to it, but has no kindred in it: (Msb:) or عَدِيدٌ قَوْمٍ signifies one who is numbered, or reckoned, among a people, (K, TA,) but is not with them (معهم [app. a mistranscription for مِنْهُمْ of them]); as also ↓ عِدَادٌ. (TA.) One says, فُلَانٌ عَدِيدُ بَنِى فُلَانٍ, (S, Mgh, O, Msb,) and ↓ مِنْ عِدَادِهِمْ, (Msb,) Such a one is numbered, or reckoned, among the sons of such a one. (S, Mgh, O, Msb.) And فِى بَنِى ↓ عِدَادُهُ فُلَانٍ He is numbered among the sons of such a one in the دِيوَان [or register of soldiers or pensioners]. (S, O, K.) And أَهْلِ ↓ فُلَانٌ فِى عِدَادِ الخَيْرِ Such a one is numbered, or reckoned, among the people of goodness, or of wealth. (S, O.) b3: And A like, or an equal; [originally, in number;] (A, O, K;) as also ↓ عِدٌّ and ↓ عِدَادٌ: (IAar, O, K:) pl. of the first عَدَائِدُ; and of the second and third أَعْدَادٌ. (TA.) One says, هٰذِهِ الدَّرَاهِمُ عَدِيدُ هٰذِهِ These dirhems are equal to these. (A, * TA.) And هُمْ عَدِيدُ الحَصَى وَالثَّرَى They are equal in multitude, or quantity, to the pebbles and the moist earth; (S, * O, * TA;) i. e. they are innumerable. (TA.) The saying of Aboo-Duwád, describing a mare, وَطِمِرَّةٍ كَهِرَاوَةِ الأَعْزَابِ لَيْسَ لَهَا عَدَائِدْ Th explains by saying that he likens her to the staff of the wayfarer, because of her being smooth, as though عدائد here meant knots: [so that, accord. to him, we should render the verse thus: and compact in make, or swift and excellent, like the staff of those who go far away with their camels to pasture, having no knots:] but Az says that the meaning is, [like Hiráwet-el-Aazáb (a celebrated mare)], having no equals. (TA.) A2: See also عِدَادٌ, last sentence but one.

عَدِيدَةٌ A lot, portion, or share: (IAar, O, K:) like غَدِيدَةٌ: (IAar, O:) pl. عَدَائِدُ; (IAar, O, TA;) with which ↓ عِدَادٌ is syn.: and عَدَائِدُ signifies also property divided into shares; and an inheritance [so divided]. (TA.) Lebeed says, تَطِيرُ عَدَائِدُ الأَشْرَاكِ شَفْعًا وَوِتْرًا وَالزَّعَامَةُ لِلْغُلَامِ The portions of property and inheritance of the sharers fly away in the course of time, two together and singly; but the lordship, or mastery, is still remaining for the boy: (IAar, TA:) or the poet means those who share with him [i. e. with the boy] (مَنْ يُعَادُّهُ) in the inheritance: or it (عدائد) is from عُدَّةُ المَالِ [i. e. what one prepares for a future time, of property]: (S, O:) for عدائد, in this verse, some read غَدَائِدُ. (L in art. غد [q. v.]) [See also زَعَامَةٌ.]

عِدَّانٌ and عَدَّانٌ The time, or period, of a thing; (IAar, K, TA;) as in the phrase أَنَا عَلَى عَدَّانِ ذٰلِكَ I was at the time, or period, of that; (IAar, TA;) and in the saying جِئْتُ عَلَى عَدَّانِ تَفْعَلُ ذٰلِكَ I came at the time of thy doing that; (TA;) and thus in the saying كَانَ ذٰلِكَ عَلَى عَدَّانِ فُلَانٍ

That was in the time of such a one: (S, O:) or the first, and best, or most excellent, part, (K, TA,) and the most, (TA,) of a thing; (K, TA;) accord. to Az, from أَعَدَّهُ “ he prepared it; ” and so in the saying كَانَ ذٰلِكَ فِى عَدَّانِ شَبَابِهِ and مُلْكِهِ [That was in the first and best and chief part of his young manhood and of his dominion]. (TA.) [See also art. عدن.]

A2: عِدَّانٌ as a contraction of عِتْدَانٌ: see عَتُودٌ, of which it is a pl. عَدْعَدَةٌ inf. n. of عَدْعَدَ [q. v.]. (IAar, O.) A2: And The cry, or crying, of the sand-grouse (القَطَا): (A 'Obeyd, O, K:) app. onomatopoetic. (A 'Obeyd, O.) جَيْشٌ أَعَدُّ An army in the most complete state of preparation, or equipment. (TA, from a trad.) مَعَدٌّ The side (ISd, TA) of a man and of a horse &c.: (L in art. معد [in which it is fully explained]:) المَعَدَّانِ signifies the places of the two boards of the saddle (S, * O, * A, K, * TA) upon the two sides of the horse. (A, TA.) One says, عَرِقَ مَعَدَّاهُ [The parts of his sides beneath the two boards of the saddle sweated]. (A, TA.) اللِّبْسَةُ المَعَدِّيَّةُ The mode of dress of the sons of Ma'add, which was coarse and rude. (S, from a trad. [See Q. Q. 2.]) مَعْدُودٌ [meaning Numbered, counted, reckoned, or computed,] is applied to any number, little or large; but مَعْدُودَاتٌ more particularly denotes few; and so does every pl. formed by the addition of ا and ت, as دُرَيْهِمَاتٌ and حَمَامَاتٌ; though it is allowable to use such a pl. to denote muchness. (Zj, TA.) الأَيَّامُ المَعْدُودَاتُ signifies The days called أَيَّامُ التَّشْرِيقِ; (S, Mgh, O, Msb, K;) the three days next after the day of the sacrifice [which is the tenth of Dhu-l-Hijjeh]; thus called because they are few. (TA.) and one also says دَرَاهِمُ مَعْدُودَةٌ [lit. Numbered, or counted, dirhems] as meaning a few dirhems. (TA.) المُعَيْدِىُّ is the dim. of المَعَدِّىُّ, (S, O, K,) meaning He whose origin is referred to Ma'add, (S, O, TA,) and is originally المُعَيْدِدِىُّ, then المُعَيْدِّىُّ, and then المُعَيْدِىُّ, (IDrst, TA,) thus pronounced without the teshdeed of the د because the double teshdeed, (IDrst, S, O, K, TA,) that of the د with that of the ى after it, (IDrst, TA,) is found difficult of pronunciation, (IDrst, S, O, K, TA,) combined with the ى that denotes the dim.: (S, O, K:) it is thus pronounced in the prov., أَنْ تَسْمَعَ بِالْمُعَيْدِىِّ خَيْرٌ مِنْ أَنْ تَرَاهُ [Thy hearing of the Mo'eydee is better than thy seeing him]: (Ks, S, O:) or تَسْمَعُ بالمعيدىّ خير من ان تراه, (K, TA,) which means the same, the ع in تسمع being pronounced with damm because أَنْ is suppressed before it; but some pronounce it with nasb, regarding أَنْ as understood, though this is anomalous: (TA:) or تَسْمَعُ بِالْمُعَيْدِىِّ لَا

أَنْ تَرَاهُ; as though meaning hear thou of the Mo'eydee, but do not see him: (ISk, S, O, K:) of which three variants, the second is that which is best known: so says A 'Obeyd: (TA:) the prov. is applied to him who is of good repute, but whose outward appearance is contemned. (S, O, K, TA. [See also Freytag's Arab. Prov. i. 223.]) مُعْتَدٌّ بِهِ A thing included in a numbering, or reckoning. (Msb.) [And hence, A thing of which account is made; that is accounted a matter of importance. See the verb.]

مُسْتَعِدَّاتٌ is used in a verse of Ibn-Mukbil as meaning The legs of a she-camel. (AA, TA voce أَطَامِيمُ, q. v.)

شمرخ

Q. 1 شَمْرَخَ النَّخْلَةَ He stripped off the unripe dates of the palm-tree. (L.) And شَمْرِخِ العِذْقَ Strip thou the شَمَارِيخ [or fruit-stalks] of the raceme of the palm-tree with the مِخْلَب, cutting off [the dates]. (L, * K. [In the former, in the place of قَطْعًا, the last word in the explanation in the K, is put قَعْطًا, app. by a mistake of the copyist.]) شِمْرَاخٌ (S, Mgh, Msb, K) and ↓ شُمْرُوخٌ (S, Msb, K) A [fruit-] stalk of the raceme of a palm-tree; (Mgh;) the عِثْكَال, (S, L,) or thing, (Msb,) upon which are the dates; (L, Msb;) [i. e. any one of the stalks that branch off from the main stem of the raceme, and on which hang the dates; each of these stalks comprising a number of dates, one below another:] pl. of both شَمَارِيخُ: (Msb:) the عِذْق, or كِبَاسَة, [q. v.,] comprises the شَمَارِيخ: (Msb voce عِذْقٌ:) or an عِثْكَال upon which are unripe dates, or grapes: (K:) originally relating to a raceme of dates; but sometimes, to grapes: (L:) and the former word [or each] signifies a small bunch of grapes, growing apart, but attached to the lower portion of the stalk of a larger bunch. (T, TA.) b2: Also, شِمْرَاخٌ, The head of a mountain: (S, K:) or a round, tall, slender head, or peak, of a mountain: (L:) accord. to As, [the pl.] شَمَارِيخُ signifies the heads of mountains: (TA:) or it signifies the upper, or uppermost, part [or parts] of a mountain; and in like manner, of trees. (Ham p. 786.) And (assumed tropical:) The upper, or uppermost, parts of clouds: (K:) or [the pl.] شَمَارِيخُ is metaphorically applied to the upper, or uppermost, parts of clouds. (Ham ubi suprà.) b3: And A blaze upon the face of a horse, when it is narrow, (S, K, TA,) and long, (TA,) and extending so as to cover the [part of the nose called] خَيْشُوم, but not reaching to the lip: (S, K, TA:) or a blaze, upon the face of a horse, extending downwards on the nose. (Lth, TA.) [See غُرَّةٌ سَائِلَةٌ, in art. سيل.] Accord. to J, The horse itself [that has such a blaze] is also thus called; but this is a mistake: (K:) it seems that he meant to have said ذُو شِمْرَاخٍ; but this, in a verse which he cites, is the name of a horse of Málik Ibn-'Owf En-Nadree, as is said in the K. (MF.) b4: [The pl.] الشَّمَارِيخُ is also a name applied by the Arabs to (assumed tropical:) The stars of Centaurus (قَنْطُورُس) and Lepus (السَّبُعُ) collectively. (Kzw.) شُمْرُوخٌ: see the next preceding paragraph, first sentence. b2: Also A slender, and soft or tender, branch, that has grown forth, within a year, upon the upper part of a thick branch. (L.) الشِّمْرَاخِيَّةُ A sect of the heretics, or schismatics, (الخَوَارِج,) the companions [or followers] of 'AbdAllah Ibn-Shimrákh. (S, K.)