لمظ

1 لَمَظَ, (S, K,) aor. ـُ (S,) inf. n. لَمْظٌ, (S, M,) He sought leisurely and gradually, with his tongue, after the remains of the food in his mouth, (S, K, TA,) after eating: (TA:) and he put forth his tongue, and wiped with it his lips: (S, K:) as also ↓ تلمّظ, (S, K,) in both senses: (K:) you say also الحَيَّةُ ↓ تلمّظت (tropical:) The serpent put forth its tongue, (S, K, TA,) like as the eater puts it forth and wipes with it his lip: (S, TA:) or the former verb and ↓ the latter signify he took with his tongue what remained in the mouth after eating: (M:) or he sought leisurely and gradually after the taste, and tasted time after time: (M, K:) or ↓ the latter signifies he tasted time after time; as also تمطّق: or he moved about his tongue in his mouth after eating, as though seeking leisurely and gradually after some remains of the food between his teeth; whereas تمطّق signifies he smacked his lips: (T:) or ↓ تلمّظ signifies he sought leisurely and gradually, with his tongue, after the remains of the food between his teeth after eating: or he put forth his tongue, and wiped with it his lips. (Mgh.) [Hence the saying بِذِكْرِهِ ↓ مَا زَالَ فُلَانٌ يَتَلَمَّظُ (tropical:) [Such a one ceased not to busy his tongue with mentioning him, or it]. (TA.) A2: لَمَظَ المَآءَ, inf. n. لَمْظٌ, He tasted the water with the extremity of his tongue. (TA.) A3: See also 2, in two places.2 لمّظهُ, inf. n. تَلْمِيظٌ; (TA;) or ↓ لَمَظَهُ; (M as quoted in the TT [being there written without teshdeed; and both seem to be correct;]) He gave him something to taste; he fed him with something whereby to content or divert, him [so as to allay the craving of his stomach] before the morning-meal; syn. ذَوَّقَهُ and لَمَّجَهُ, (M, TA,) both of which are alike. (TA.) You say also, لَمِّظْ فُلَانًا لُمَاظَةً [Give thou to such a one, to eat,] something which he may taste time after time, or after eating which he may move about his tongue in his mouth as though seeking leisurely and gradually after some remains thereof between his teeth. (T.) b2: And [hence,] لمّظهُ, (M, K,) inf. n. as above; (TA;) and ↓ لَمَظَهُ; (M, K;) (tropical:) He gave to him (M, K, TA) somewhat (M, TA) of his right, or due. (M, K, TA.) 4 المظهُ He put the water upon the edge of his lips, (M,) or upon his lips, or lip. (K, accord. to different copies.) b2: And hence إِلْمَاظٌ is used to signify (tropical:) The act of piercing, or thrusting, feebly [with a spear or the like]. (M, * TA.) 5 تَلَمَّظَ see 1, in six places.8 التمظهُ He ate it: (ISk, S, M, A:) or he threw it quickly into his mouth. (O, K.) 9 المظّ, inf. n. إِلْمِظَاظٌ, He (a horse) had a لُمْظَة, or whiteness upon his lower lip. (S, K.) لَمَظٌ: see لُمْظَةٌ, in two places.

لُمْظَةٌ A whiteness in the lower lip of a horse, (S, M, K,) not being a part of the [whiteness termed] غُرَّة; (M;) as also ↓ لَمَظٌ: (M, K:) also the former, a غُرَّة which descends so that it enters into the mouth of a horse, and so that he removes with it what has remained in his mouth after eating: and ↓ the latter, somewhat white in the lip of a beast of carriage, not passing beyond the place where the lip closes: (M:) or the former, a whiteness upon both the lips, only. (M, K.) Also, Somewhat of whiteness in the fore leg of a horse, or in his hind leg, upon the أَشْعَر [or hair which surrounds the hoof.] (Ibn-'Abbád, K.) And A small spot (As, T, S, M, K) of white: (As, T, S, K:) and contr. of black, in the heart. (K.) It is said in a trad., that faith begins like a لُمْظَة in the heart; (T, S;) and as faith increases, so the latter increases. (T.) And that hypocrisy in the heart is a black لمظة, and faith is a white لمظة; and as either increases, so the لمظة increases. (M. TA.) b2: Also, (tropical:) A small quantity of clarified butter, which one takes with the finger, (K, TA,) like a walnut: mentioned by Z and Ibn-'Abbád. (TA.) لَمَاظٌ A thing which one tastes, (K, TA), and with which one moves about the tongue in the mouth. (TA.) You say, مَا لَهُ لَمَاظٌ He has not anything to taste, (K, TA,) &c. (TA.) and مَا ذُقْتُ لَمَاظًا I have not tasted anything. (S) And شَرِبَ المَآءَ لَمَاظًا He tasted the water with the extremity of his tongue. (S, M, K. *) [See also what next follows.]

لُمَاظَةٌ What remains in the mouth, (S, M, K,) of food, (S, M,) after eating: (TA:) or something which one may taste time after time, or after eating which one may move about his tongue in his mouth as though seeking leisurely and gradually after some remains thereof between his teeth. (T.) [See also what next precedes.]

b2: Also, A remain, remainder, or residue, of something little in quantity. (TA.) أَلْمَظُ A horse having a لُمْظَة, or whiteness, upon his lower lip: when it is upon the upper lip. he is termed أَرْثَمُ: (S, K:) or a horse whose lower lip is white. (Mgh.) مَلَامِظُ The part around the lips of a man: (M, K:) because he tastes therewith. (M.) مُتَلَمَّظٌ The part of the face by which smiling is expressed; syn. مُتَبَسَّمٌ. (K. TA) [in the CK, erroneously, مُتَبَسِّم.]) You say, إِنَّهُ لَحَسَنُ المُتَلَمَّظِ [Verily he is goodly in respect of the part of the face by which smiling is expressed]. (TA.)

لزم

1 لَزِمَهُ It necessarily, or inseparably, belonged, or pertained, or it clave, or adhered, to him, or it; as also لَزِمَ لَهُ: it (disgrace, &c.) attached to him. b2: لَزِمَهُ أَمْرُ فُلَانٍ The management of the affair, or affairs, of such a one was, or became, incumbent, or obligatory, upon him. b3: لَزِمَ شَيْئًا He kept close, clave, clave fast, clung, or held fast, to anything. (S, K, &c.) and hence, He preserved a thing: see قَنِىَ. b4: See 3. b5: لَزمَ الغَرِيمَ, and لَزِمَ بِهِ, and ↓ لَازَمَهُ, He adhered, kept, clave, clung, or held fast, to the debtor. (Msb.) b6: لَزِمَ بَيْتَهُ He kept, or clave, to his house or tent; did not quit it; was not found elsewhere. (Kull, p. 318.) b7: لَزِمَهُ المَالُ The [paying of the] money &c. behoved him, lay on him, was incumbent on him, or obligatory on him. (Msb.) 3 لَازَمَهُ He kept, confined himself, clave, clung, or held fast, to him, or it: as also ↓ لَزِمَهُ: he held on, or continued, it. See 1.4 أَلْزَمَهُ شَيْئًا signifies He necessitated him, or obliged him, to do, and to pay, &c.; or to suffer, or endure, a thing: and hence, said of God, He decreed; or appointed, or ordained, to him a thing. And He made him to cleave to a thing; and he made a thing to cleave to him. See جَدَعَ. b2: أُلْزِمَ شَيْئًا لَا يُفَارِقُهُ [He was made to cleave to a thing, not quitting it]. (K.) b3: أَلْزَمَهُ اللّٰهُ الشَّرَّ May God make evil to cleave to him: or, to attend him constantly: or decree evil to him. b4: أَلْزَمَنَاهُ طَائِرَهُ فِى عُنُقِهِ, (Kur xvii. 14,) We have decreed to him his happiness or his misery, foreseeing that he would be obedient, or disobedient: (AM, in TA, art. طير:) or we have made his works and what is decreed to him to cleave to him like the طَوْق upon his neck. (Bd.) b5: أَلْزَمَهُ البَيِّنَةَ He compelled him, or constrained him, to accept, or admit, the evidence, or proof. (Jel xi. 30.) b6: أَلْزَمَهُ المَالَ He obliged him to pay the money &c. أَلْزَمَهُ العَمَلَ He obliged him to do the deed. (Msb.) b7: أَلْزَمْتُهُ الدَّنْبَ, and الحَقَّ: see زَكَّ. b8: أَلْزِمْ نَعْلَيْكَ قَدَمَيْكَ [Keep thou thy sandals upon thy feet]. (From a trad. in the Jámi' es-Sagheer.) 8 اِلْتَزَمَ He took upon himself an affair. (KL.) You say, اِلْتَزَمَهُ He took it upon himself; charged himself with it; obliged himself to do it; became, or made himself, answerable for it by an inseparable obligation: see بَآءَ. b2: اِلْتَزَمْتُ بَالمَالِ i. q. أَلْزَمْتُ بِهِ نَفْسِى, and تَكَفَّلْتُ بَهَ, accord. to IAmb, or تَحَمَّلْتُ بِهِ, accord. to Az; (Msb in art. كفل;) I made myself answerable, responsible or accountable, by an inseparable obligation, for the property: see ضَمِنَ. b3: اِلْتَزَمَ المَالَ, and العَمَلَ, He obliged himself, or took upon himself the obligation, to pay the money &c., and to do the deed. (Msb.) b4: اِلْتَزَمَهُ He kept, or restricted himself, to it; i. e. an action, or usage, &c. b5: And It was, or became, necessary for him, or obligatory upon him, to do it, or pay it, &c.; or to suffer it, or endure it. b6: دَلَفَ لِالْتِزَامِى He hastened to take me by the hand and embrace me: see دَلَفَ. b7: اِلْتِزَامٌ i. q. لُزُومُ مَا لَا يَلْزَمُ: see below.10 اِسْتَلْزَمَهُ It necessarily required it or involved it.

لَزُومٌ One who keeps, cleaves, clings, or holds fast, much, or habitually, لِشَىْءٍ to a thing: see an ex. in the Ham, p. 238, line 21.

لُزُومُ مَا لَا يَلْزَمُ The imposing upon one's self what is not indispensable; or adhering to a mode of construction that is not necessarily to be followed: as in the following instance in the خُطْبَة of the Kámoos: وَبَلَغُوا مِنَ الْمَقَاصِدِ قَاصِيَتَهَا وَمَلَكُوا مِنَ المَحَاسِنِ نَاصِيَتَهَا.

لَازِمٌ Keeping, keeping close, cleaving, &c.; tenacious: and pertinacious. b2: لَازِمٌ A thing inseparable from another thing: pl. لَوَازِمُ. (TA.) Such as cleaves fast; inseparable: as an epthet. b3: إِسْمٌ لَازِمٌ: see جَمْعٌ, as signifying “ a plural. ”

b4: لَوَازِمُ Necessary, or inseparable, adjuncts, accompaniments, consequences, or results.

أَلْزَمُ as syn. with أَقْنَى in the prov. خَلَاؤُكَ

أَقْنَى لِحَيَائِكَ means Most preservative: see that prov. in art. خلو, and see قَنِىَ الحَيَآءَ, and لَزِمَ شَيْئًا.

صب

أ1 صَبَأَ, (S, M, K,) aor. ـَ (M, K,) inf. n. صُبُوْءٌ, (S, M, K, [in the last of which it is implied that this verb in all its senses except the last has صَبْءٌ also for an inf. n., and likewise صَبُؤَ as a syn. form, but this I do not find authorized by any other lexicon,]) said of the tush (S, M, K) of a camel (S, M) and of a cloven-hoofed animal and of a solid-hoofed animal, (M,) and said of a cloven hoof, (K, [but this, I doubt not, is a mistake, for in the place of صَبَأَ الظِّلْفُ والنَّابُ, the reading in the K, I find in the M صَبَأَ نَابُ الظِّلْفِ وَالخُفِّ وَالحَافِرِ, and the like in the L,]) It grew forth; (M, K;) or its point, or extremity, grew forth: (S:) and accord. to the K, it appears that ↓ اصبأ signifies the same; but this is not the case. (TA.) And صَبَأَت said of the ثَنِيَّة [i. e. a central incisor] of a boy, It grew forth. (S.) b2: Also, said of a star, (M, K,) and of the moon, (M,) It rose; and so ↓ اصبأ: (M, K:) or تَصْبَأَ النُّجُومُ the stars come forth from their places of rising: (AO, S:) or صَبَأَتِ النُّجُومُ the stars appeared: (TA:) and النَّجْمُ ↓ اصبأ the Pleiades [antonomastically called النجم] rose. (S.) b3: [Hence,] صَبَأَ, (S, M, K,) or صَبَأَ مِنْ دِينِهِ إِلَى دِينٍ آخَرَ, (AO, S, Msb, *) aor. ـَ (M, Msb, K,) inf. n. صُبُوْءٌ (S, M, K) and صَبْءٌ; and صَبُؤَ, (M, K,) aor. ـُ (TA,) inf. n. صُبُوْءَةٌ; (CK [but not in the TA nor in my MS. copy of the K];) (assumed tropical:) He departed from his religion to another religion; (S, M, Msb, K;) like as the stars come forth from their place of rising. (AO, S.) And صَبَأَ, (S,) or صَبَأَ فِى دِينِهِ, aor. ـَ inf. n. صُبُوْءٌ, (T, TA,) He was, or became, a صَابِئ [or Sabian]. (T, S, TA. [See صَابِئٌ, below.]) b4: And صَبَأَ عَلَيْهِمْ, (S, M,) aor. ـَ (S,) inf. n. صَبْءٌ and صُبُوْءٌ, He came forth upon them; (S, M;) as also ↓ اصبأ: (M:) and accord. to IAar, صَبَأَ عَلَيْهِ he came forth, or went forth, upon him, or against him: and he inclined against him with enmity: (TA:) or he came, or came forth, upon him unexpectedly: whence, he says, the word صُبًّا in the saying of the Prophet, لَتَعُودُونَّ فِيهَا أَسَاوِدَ صُبًّا, [which see in art. صب,] the said word being of the measure فُعَّلًا, [originally صُبَّأً,] and the ء being suppressed: (L in art. صب:) and ↓ أَصْبَأَهُمْ signifies he came upon them suddenly, not having knowledge of their place. (K.) A2: One says also, صَبَأَ عَلَيْهِمُ العَدُوَّ, (M, * K,) aor. ـَ inf. n. صَبْءٌ; (M;) as also صَبَعَ; (TA;) He guided to them (M, K) the enemy: (K:) mentioned by IAar, from Az. (TA.) b2: And قُدِّمَ

↓ إِلَيْهِ طَعَامٌ فَمَا صَبَأَ وَلَا أَصْبَأَ Food was presented to him, and he did not put (M, K *) his hand (M) or his finger (إِصْبَعَهُ K) into it, or upon it: (M,) K: [see also صَبَعَ:]) mentioned by IAar. (M.) And صَبَأَ فِى الطَّعَامِ, aor. ـُ He [app. a camel] put his head into the food: as also صَبَغَ. (O in art. صبغ.) And صَبَأَتْ فِيهَا رَأْسَهَا [or فِيهِ, She put her head into it]; like صَبَغَتْ. (TA in that art.) 4 أَصْبَاَ see the preceding paragraph, in six places.

صَابِئٌ [part. n. of صَبَأَ: and as such signifying] One who departs from his religion to another religion. (Msb.) The Arabs used to call the Prophet الصَّابِى [for الصَّابِئُ], because he departed from the religion of Kureysh to El-Islám; and him who entered the religion of El-Islám, مَصْبُوٌّ, changing the ء to و; and the Muslims [collectively], الصُّبَاةٌ, as though pl. of الصَّابِىِ, without ء, like قُضَاةٌ and غُزَاةٌ pls. of قَاضٍ and غَازٍ. (TA.) And [the pl.] الصَّابِئُونَ in the Kur [v. 73, &c.,] is said by Zj to mean Those who depart from one religion to another. (TA.) b2: Then this appellation, صَابِئٌ, was applied to [Any individual of] a certain sect of the unbelievers, [the Sabians,] said to worship the stars secretly, and openly to profess themselves to belong to the Christians: they are called الصَّابِئَةُ and الضَّابِئُونَ: and they assert that they are of the religion of Sábi the son of Sheyth [or Seth] the son of Adam: their appellation may also be pronounced الصَّابِيُونَ, and thus Náfi' read it [in the Kur]: (Msb:) or the صَابِئُونَ are a certain class of the people who possess revealed scripture: (S:) or a people whose religion resembles that of the Christians, except that their kibleh is towards the place whence blows the [south, or southerly, wind called] جَنُوب: (Lth, T, TA:) [or] whose kibleh is from (مِنْ [or this may mean some point of]) the place whence blows the [north, or northerly, wind called] شَمَال at midday: (M, K:) or, accord. to some, their kibleh is the Kaabeh: (MF:) and they assert that they are of the religion of Noah, (Lth, T, M, K,) lyingly: (Lth, T, M:) in the R it is said that they are thus called in relation to Sábi the son of Lámak [or Lamech], the brother of Noah: Bd says, it is said that they are worshippers of the angels: and it is said that they are worshippers of the stars: and that their appellation is Arabic; from صَبَأَ “ he departed from a religion; ” or from صَبَا “ he inclined,” because of their inclining from truth to falsehood. (MF, TA.)

صهب

1 صَهِبَ, (Mgh, L, Msb, TA,) aor. ـَ (Msb,) inf. n. صَهَبٌ (Mgh, * L, Msb, TA) [and app. صُهُوبَةٌ also, and perhaps صُهْبَةٌ, q. v.], said of hair, [and of a camel's fur or hair,] It was, or became, such as is termed أَصْهَب, i. e., of the colour termed صُهْبَة; (Mgh, L, Msb, TA;) as also ↓ اصهبّ and ↓ اصهابّ. (L, TA.) A2: See also صَاهِبْ.4 اصهب He (a stallion [meaning a stallion camel]) had young ones such as are termed صُهْب [pl. of أَصْهَبُ] born to him: (K:) or, accord. to the M and L, he (a man) had children such as are so termed born to him. (TA.) A2: See also صَاهِبْ.9 إِصْهَبَّand 11: see the first paragraph.

صَهَبٌ: see what next follows.

صُهْبَةٌ (S, A, Mgh, Msb, K) and ↓ صُهُوبَةٌ (S, Mgh, Msb, K) and ↓ صَهَبٌ, (A, Mgh, K,) [the last said in the L and Msb and TA to be an inf. n., (see 1,) and so may be each of the others, used as simple substs.,] Redness, (T, Mgh, Msb, K,) or [a redness such as is termed] شُقْرَة, (S, K,) in the hair (T, S, Mgh, Msb, K) of the head (T, S, Mgh) and of the beard, when the exterior is red, with blackness in the interior: (T, Mgh:) or a tinge of redness over the hair, the roots being black, so that the hair when anointed appears as though it were black: (As, TA:) or redness in blackness: (A:) or redness, of the hair, tinged over with blackness: or, as some say, redness of the whole of the hair. (TA.) صُهُوبَةٌ: see the next preceding paragraph.

صُهَابِىٌّ, applied to a camel, i. q. أَصْهَبُ [q. v.]; (S, K;) and its fem., with ة, is syn. with صَهْبَآءُ [fem. of أَصْهَبُ]: or a camel of which the origin is referred to a certain stallion, or a place, named صُهَابٌ: (S, K:) or, if not used as a prefixed noun, it means sprung from a stallion named صُهَابٌ: Tarafeh uses the fem. as a prefixed noun in the phrase صُهَابِيَّةُ العُثْنُونِ [A she-camel of the colour termed صُهْبَة in the long hairs beneath the lower jaw]: (T, TA:) but Himyán [without using it as a prefixed noun] says, يُطِيرُ عَنْهَا الوَبَرَ الصُّهَابِجَا [Making to fly from her, or it makes to fly from her, the fur of the colour termed صُهْبَة]; meaning الصُّهَابِىَّ; contracting it, and changing the ى into ج: and El-'Ajjáj applies صُهَابِىّ in a similar manner, as an epithet, to a camel's lip. (TA.) b2: Also Full, or complete, without lack or defect. (K.) b3: And applied to camels (نَعَمٌ) as meaning From which the poor-rate has not been taken; (K, TA;) they being left complete, without lack or deficiency. (TA.) b4: And, applied to a man, (K, TA,) Low, ignoble, or mean; (TA;) for whom, or to whom, there is no دِيوَان [or register of the names of pensioners or the like]. (K, TA.) b5: And Hard, strong, vehement, or violent. (A, K.) Hence, مَوْتٌ صُهَابِىٌّ (tropical:) A hard, or violent, death; like مَوْتٌ أَحْمَرُ. (A, TA.) صَاهِبْ ↓ اِصْهَبْ, (O,) or صَاهِبْ ↓ أَصْهِبْ, (so in a copy of the K, in the CK اَصْهَبْ صَاهِبْ,) a call to ewes to be milked: (O, K:) it [i. e. صاهب] is a name for Ewes: (O:) in one copy of the K, a call to the stallion [meaning the stallion camel] on the occasion of covering. (TA.) صَيْهَبٌ A hard place: (Sh, K:) pl. صَيَاهِبُ. (Sh, TA.) Level ground: (K:) so some say: (Sh, TA:) pl. as above: (TA:) or ضَيْهَبٌ has this meaning. (O.) Any place, (K,) or any high, or rugged, or high and rugged, ground, or place of a mountain, (O,) upon which the sun is vehemently hot so that flesh-meat is broiled upon it: (O, K:) Lth assigns this meaning to ضَيْهَبٌ; but AM says that the right word is صَيْهَبٌ. (TA in art. ضهب.) And A hard rock: and stones: (K:) [or] by stones are here meant hard rocks: (O:) [but] this is a meaning of the pl. صَيَاهِبُ. (JK.) b2: A hard, or strong, camel; fem. with ة: likened to the stones so called. (T, O, TA.) b3: b4: And A tall man. (K.) b5: And A hot day: (K:) or a day intensely hot: (O, TA:) and so صَيْهَدٌ. (TA.) b6: And Intenseness of heat: (K:) so on the authority of IAar alone; others explaining it as an epithet. (TA.) أَصْهَبُ, applied to hair, (A, TA,) [and to camel's fur or hair,] and to a man, (S,) and to a camel, (A,) or to a male [of mankind and of camels], (Mgh, Msb,) fem. صَهْبَآءُ: (A, Mgh, Msb:) pl. صُهْبٌ: (S, A, Msb, K:) Of the colour termed صُهْبَة [expl. above]: (S, A, Mgh, Msb:) as some say, (TA,) applied to hair, it means having redness intermixed with its whiteness: (K, TA:) accord. to As, it is nearly the same as أَصْبَحُ: (TA:) applied to a camel, having redness intermixed with his whiteness, the upper part of the fur being red, and the inner parts white: (S:) or not having the inner parts [of the fur] intensely white, the flanks and sides having somewhat of whiteness; the اصهب being less white than what is termed آدَمُ, having a dusky hue in the upper parts and a whiteness in the lower parts: (T, TA:) or not intensely white: (K:) or, accord. to IAar, white: and he says that the صُهْب and أُدْم were called by the Arabs “ the Kureysh of camels,” i. e. the most noble, and the best, as Kureysh were considered by them the best of them; also, that صُهْبَة was said to be the most famous and the best of colours, and that a she-camel of that colour was said to be the most swift of all: [see also أَحْمَرُ as applied to a camel:] but accord. to As, آدَمُ applied to a camel signifies white; and أَصْهَبُ, white intermixed with redness: (TA:) [see also صُهَابِىٌّ:] the dim. is ↓ أُصَيْهِبُ. (Msb.) b2: صُهْبُ السِّبَالِ [lit. Persons red, or reddish, &c., in respect of the mustaches, &c.,] is a designation of (tropical:) enemies; and is applied to them even if not really صُهْبُ السِّبَالِ: (As, S, A, * L, K:) originally applied to the Greeks (الرُّوم), because redness of the hair was [common] among them, and they were enemies of the Arabs: (S, L, TA:) applied to others, it designates them as being as great enemies as the Greeks. (TA.) b3: الأَصْهَبُ is an appellation of The lion: (K:) because of his colour. (TA.) b4: And [for the same reason]

أَصْهَبُ is a designation of The male ostrich. (L, TA.) b5: Hence also (S, TA) الصَّهْبَآءُ signifies Wine: (S, K:) or wine expressed from white grapes: (K:) used in this sense as a proper name: (AHn, K:) but also used without the article ال; being originally an epithet. (TA.) b6: يَوْمٌ أَصْهَبُ (tropical:) A cold day: (K:) or a day intensely cold. (A, TA.) أُصَيْهِبُ dim. of أَصْهَبُ, q. v. (Msb.) مُصَهَّبٌ (tropical:) Flesh-meat mixed with fat. (A, TA.) b2: (assumed tropical:) What is termed صَفِيف [here app. meaning cut into strips or slices, and laid upon live coals, or upon rocky ground vehemently heated by the sun (see صَيْهَبٌ)], (O, K, and so in a copy of the S, in some copies of the K غَلِيظ, and in one copy ضَعِيف,) of roast flesh-meat. (S, O, K.) b3: and Wild animals (وَحْش) [of various kinds or species] mixed together. (O, K, and in one of my copies of the S.)

صمت

1 صَمَتَ, (S, M, A, Mgh, Msb,) aor. ـُ (S, M, Msb,) inf. n. صَمْتٌ (S, M, A, Mgh, Msb, K) and صُمْتٌ (M, L, TA) and صُمُوتٌ and صُمَاتٌ, (S, M, Mgh, Msb, K,) or the first of these is the inf. n. and the rest are simple substs.; (M;) and ↓ اصمت, (S, M, Msb,) inf. n. إِصْمَاتٌ; (K;) and ↓ صمّت, inf. n. تَصْمِيتٌ; (S, K; but only the inf. n. is mentioned;) He was, or became, silent, mute, or speechless; syn. سَكَتَ: (S, A, Msb, K:) or he was, or became, long silent or mute or speechless: (M, Mgh:) but there is a difference between سَكَتَ and صَمَتَ; for the former is said of him who has the power, or faculty, of speech, but abstains from making use of it; whereas the latter is sometimes said of that which has not the power, or faculty, of speech. (Er-Rághib, MF and TA in art. سكت.) The Arabs say, (Ks, TA,) and it is said in a trad., (TA,) لَا صَمْتَ يَوْمًــا إِلَى اللَّيْلِ, or يَوْمٌ, or يَوْمٍ, i. e. There shall be no keeping silence a whole day [until night]. (Ks, K, TA. [In the “ Jámi' es-Sagheer,” we find لا صُمَاتَ instead of لا صَمْتَ: and El-Munáwee, in his Commentary on that work, says that the keeping silence for a whole day is forbidden by the words of this trad. because it is an imitation of a Christian custom.]) And إِذْنُهَا صُمَاتُهَا [in another trad., relating to the asking a virgin if she consent to be married, lit. Her permission is her silence,] means her silence is like her permission, i. e. it suffices. (Msb.) One says also, جَآءَ بِمَا صَآءَ وَصَمَتَ (assumed tropical:) [He brought what was vocal and what was mute]; مَا صَآءَ meaning sheep, or goats, and camels; and مَا صَمَتَ, gold and silver: (IAar, TA:) صَآءَ in this saying is formed by transposition from صَأَى [q. v.]. (S in art. صأى.) 2 صمّتهُ, (M, A, K,) inf. n. تَصْمِيتٌ; (S;) and ↓ اصمتهُ; (M, A, Msb, K;) He made him, or rendered him, silent, mute, or speechless: (S, A, Msb, K:) or he made him, or rendered him, long silent or mute or speechless. (M.) b2: [Hence,] صَمِّتِى صَبِيَّكِ Feed thy child with that which will silence it [or quiet it]. (A, TA.) b3: and صمّت الرَّجُلَ He inclined to the man who complained to him by reason of his complaint [and so quieted him; or he cared for the complaint of the man and so quieted him; see مُصَمِّتٌ]. (M, TA.) A2: See also 1, first sentence.4 اصمتهُ: see 2. b2: [Hence,] لَمْ يُصْمِتْهُ ذٰلِكَ That did not suffice him [so as to quiet him]: said only of what is eaten and drunk. (TA.) b3: and اصمتهُ He made it to be solid, not hollow; without a cavity. (A'Obeyd, S, K.) [For that which is without a cavity is generally non-sonorous.] b4: And أُصْمِتَتِ الأَرْضُ, or أَصْمَتَت, (accord. to different copies of the K, the latter accord. to the O,) The land became altered (أَحَالَت) [so as to be rugged, or hard, app. in consequence of its having been left untilled and unsown,] at the end of two years, (O, K,) and had rugged patches of urine and dung. (O.) A2: See also 1, first sentence. b2: أَصْمَتَ also signifies He was, or became, tonguetied, (O, TA,) and spoke not; (TA;) said of a sick man. (O, TA.) صُمْتَةٌ a subst. from صَمَتَ [as such signifying Silence, muteness, or speechlessness; like صَمْتٌ used as a subst., and صُمْتٌ &c.; and like سُكْتَةٌ and سِكْتَةٌ]. (M, TA.) b2: And (M, TA) A thing, (M, A, K, TA,) i. e. food, (A, K, TA,) or the like, (K, TA,) such as a date, or something pretty, (TA,) with which one silences [or quiets] (M, A, K, TA) a child; (A, K, TA;) as also ↓ صِمْتَةٌ; (Lh, M, TA;) like سُكْتَةٌ [in this sense as well as in the former sense]. (S.) A date is called صُمْتَةُ الصَّبِىِّ [The quieter of the child], (M, TA,) and صُمْتَةُ الصَّغِيرِ [The quieter of the little one], so in a trad., because when the little one cries, or weeps, he is silenced with it. (TA.) One says, مَا عِنْدَهَا صُمْتَةُ لَيْلَةٍ She has not as much as would silence [or quiet] her child during one night. (A.) and مَا لَهُ صُمْتَةٌ لِعِيَالِهِ and ↓ صِمْتَةٌ He has not what would feed and silence [or quiet] his household, or family. (Lh, M.) صِمْتَةٌ: see the next preceding paragraph, in two places.

مَا ذُقْتُ صَمَاتًا [I did not taste, or have not tasted,] anything. (K.) رَمَاهُ بِصُمَاتِهِ, (Az, K, A, K, [in a copy of the M بصِمَاتِه, but this I think a mistranscription,]) or ↓ بِصُمَاتَةٍ, (K accord. to the TA, and so in the M in art. سكت,) [both probably correct, for] one says also بِسُكَاتِهِ (Az, S) and بِسُكَاتَةٍ, (S, M, A, K, in art. سكت,) He (a man, Az, S, or God, A) smote him, or afflicted him, with a thing that silenced him. (Az, S, M, A, K.) [See رَمَاهُ بِسُكَاتٍ, in art. سكت.] b2: صُمَاتٌ signifies also Thirst: (As, TA:) or quickness of thirsting, (M, K, TA,) in men and in beasts. (M, TA.) فُلَانٌ عَلَى صِمَاتِ الأَمْرِ Such a one is, or was, at the point of accomplishing the affair. (S.) And أَنَا عَلَى صِمَاتِ حَاجَتِى I am at the point of accomplishing my want. (M.) And بَاتَ عَلَى

صِمَاتِ أَمْرِهِ He passed the night resolved upon his affair. (TA.) And هُوَ بِصِمَاتِهِ He is at the point of [attaining] his purpose: (M, TA:) Aboo-Málik says that صِمَاتٌ signifies قَصْدٌ [i. e. purpose, intention, &c.]. (TA.) And one says, بَاتَ مِنَ القَوْمِ عَلَى صِمَاتٍ He passed the night in a place where he was seen and heard by the people, near to them. (S, TA.) دِرْعٌ صَمُوتٌ (tropical:) A coat of mail from which no sound is heard to proceed when it is put on, (S, A, L, TA,) it being soft to the feel, not rough nor rusty: (L, TA:) or a heavy coat of mail. (K.) And جَارِيَةٌ صَمُوتُ الخَلْخَالَيْنِ (tropical:) A girl, or young woman, having thick legs, form whose pair of anklets no sound is heard to proceed, (K, TA,) by reason of their being depressed in her legs. (TA. [لَها in the CK is erroneously put for لَهُمَا.]) And سَيْفٌ صَمُوتٌ (assumed tropical:) A sword that penetrates deeply into the thing struck with it [so as not to make a sound by its being repelled by a bone]. (K, TA.) And ضَرْبَةٌ صَمُوتٌ (assumed tropical:) A blow [with a sword or the like] passing among the bones, not recoiling from a bone (M, K, TA) so as to make a sound. (TA.) b2: And شَهْدَةٌ صَمُوتٌ (tropical:) A honey-comb that is full; not having a cell empty. (A, K.) صُمَاتَة: see رَمَاهُ بِصُمَاتِهِ, above.

صِمِّيتٌ, applied to a man, (S,) i. q. سِكِّيتٌ, (S, K, TA,) [i. e. Much, or often, silent or mute or speechless; or] long silent &c. (TA.) صَامِتٌ Silent, mute, or speechless: (Msb:) pl. صَامِتُونَ (Kur vii. 192) [and صُمُوتٌ, occurring in the K in art. زم]. [Hence,] one says, مَا لَهُ صَامِتٌ وَلَا نَاطِقٌ (tropical:) [He has not mute nor vocal property; or he has not dead nor live stock]: (S, M, A:) by the former are meant gold and silver; (S, M, Msb, K;) and by the latter, camels, (S, K,) and sheep or goats, (S,) or animals: (M:) i. e. he has not aught. (S.) b2: Also, of camels, (assumed tropical:) Twenty, (O, K,) and the like. (O.) b3: And of milk, (assumed tropical:) Such as is thick. (S, O, K.) أَصْمَتُ: see مُصْمِتٌ.

لَقِيتُهُ بِوَحْشِ إِصْمِتَ and بِبَلْدَةِ إِصْمِتَ Az explains as meaning [I met him, or met with him, or found him,] in a desert place, in which was no one to cheer by his company: (S: [and in like manner the latter phrase is expl. in the M:]) accord. to Kr, بِبَلْدَةٍ إِصْمِتَ; but the phrase commonly known is بِبَلْدَةِ إِصْمِتَ: (M:) or تَرَكْتُهُ بِبَلْدَةِ إِصْمِتَ [I left him] in the desert, or waterless desert: or in such a place that it was not known where he was: (K:) and بِصَحْرَآءِ إِصْمِتَ (M, K) meaning as above, (K,) or having the latter of these two meanings: (M:) and بِوَحْشِ

إِصْمِتَ and ↓ إِصْمِتَةَ, (M, K,) mentioned, but not expl., by Lh, (M,) meaning as above, (K,) or app. meaning in the desert, or waterless desert: (M:) and some say, بِوَحْشِ الإِصْمِتَيْنِ: (TA:) اصمت is as above, with the disjunctive alif; and also with the conjunctive [i. e. اصْمِتَ]: (O, K:) it is imperfectly decl., (S, MF, TA,) because combining the quality of a proper name with the fem. gender or with the measure of a verb: (MF, TA:) it is said that the desert, or waterless desert, is thus called because in it one fears much; as though everyone [therein] said to his companion, اصمت [i. e. اُصْمُتْ or أَصْمِتْ, “Be thou silent ”]; like as they say of a مَهْمَه that it is so called because a man [therein] says to his companion, مَهْ مَهْ: (MA:) [for] accord. to some the word إِصْمِت is an imperative changed into a subst., and hence the ء is disjunctive, and it may be with kesr accord. to a dial. var. [of the imperative] that has not reached us: accord. to Yákoot, it is the name of a particular desert; but others say that the proper name [of that desert] is وَحْشُ إِصْمِتَ. (TA in art. وحش.) إِصْمِتَة: see the next preceding paragraph.

مُضْمَتٌ [primarily signifies Made, or rendered, silent, mute, or speechless. b2: And hence,] Solid; not hollow; having no cavity. (A 'Obeyd, S, M, Mgh, Msb, K.) [For that which is without a cavity is generally non-sonorous.] b3: And A door, (S, M, Mgh, Msb, K,) and a lock, (M, K,) closed, or locked, (S, M, Mgh, Msb, K,) so that one cannot find the way to open it. (S, M, * K. *) A poet says, وَمِنْ دُونِ لَيْلَى مُصْمَتَاتُ المَقَاصِرِ [And in the way to Leylà are what are closed, &c., of chambers to which the owner alone has access: مَقَاصِر being used by poetic license for مَقَاصَير, pl. of مَقْصُورَةٌ]. (TA.) b4: Also A garment, or piece of cloth, of one, unmixed, colour. (M, Mgh, K.) The garment thus termed that is disliked is That of which the warp and woof are both of silk: or such as is woven of undressed silk, and then dressed, and dyed of one colour: (Mgh:) [or] such as is termed مُصْمَتٌ مِنْ خَزٍّ, i. e. consisting entirely of silk, not mixed with cotton nor with other material, was forbidden by the Prophet. (TA.) b5: [Hence,] فَرَسٌ مُصْمَتٌ A horse of one, unmixed, colour; in which is no colour differing from the rest: (S, A, TA:) pl. خَيْلٌ مُصْمَتَاتٌ. (TA.) And أَدْهَمُ مُصْمَتٌ [applied to a horse] (assumed tropical:) Black unmixed with any other colour. (TA.) b6: [Hence also,] إِنَآءٌ مُصْمَتٌ (assumed tropical:) A vessel not silvered, or not ornamented with silver. (Mgh.) And بَيْضَةٌ مُصْمَتَةٌ (assumed tropical:) A helmet made of one piece. (AO, TA in art. بيض.) And حَلْىٌ مُصْمَتٌ (assumed tropical:) A woman's ornament that is not intermixed with another: or, accord. to Ahmad Ibn-'Obeyd, that has stuck fast upon its wearer, so that it does not move about; such as the armlet, and the anklet, and the like. (TA.) b7: The فَهْد [or lynx, an animal proverbial for much sleeping,] is said to be مُصْمتُ النَّوْمِ (tropical:) [app. meaning A heavy sleeper]. (A, TA.) b8: الحُرُوفُ المُصْمَتَةُ are All the letters [of the Arabic alphabet] except those called حُرُوفُ الذَّلَاقَةِ [or الحُرُوفُ الذُّلْقُ]; (M, TA;) i. e. (TA) all the letters except those comprised in the phrase مُرْ بِنَفْلٍ. (K, TA.) [What is here rendered “ except ” (i. e. مَا عَدَا) is said by MF to be omitted in most of the copies of the K.] b9: See also مُصَمَّتْ.

مُصْمِتٌ Tongue-tied; (O, TA;) not speaking: (TA:) applied to a sick man [when he is unable to speak]: (O, TA:) and ↓ أًصْمَتُ [signifies the same,] i. q. أَبْهَمُ and مُبْهَمٌ. (So in copies of the K in art. بهم. [In one of the explanations which I have given of مُبْهَمٌ in consequence of an omission (to be supplied in Book II.), أَصْمَتُ is made syn. with مُصْمَتٌ.]) أَلْفٌ مُصَمَّتٌ (assumed tropical:) A thousand completed; (M, K;) like مُصَتَّمٌ; (M;) as also ↓ مُصْمَتٌ. (K.) مُصَمِّتٌ [A silencer, or quieter: and hence, b2: ] One who cares for another's complaint. (M, * Meyd, TA.) One says, (M, Meyd, TA,) i. e. a rájiz says, addressing a camel belonging to him, (Har p. 642,) إِنَّكَ لَا تَشْكُو إِلَى مُصَمِّتِ فَاصْبِرْ عَلَى الحِمْلِ الثَّقِيلِ أَوْ مُتِ [Verily thou complainest not to one who cares for thy complaint; therefore endure with patience the bearing of the heavy burden, or die]. (M, Meyd, TA.) تَشْكُو إِلَى غَيْرِ مُصَمِّتٍ, i. e. [Thou complainest] to one who cares not for thy case, is a proverb. (Meyd.)

ذنب

1 ذَنَبَهُ, (M, K,) aor. ـُ (S, M, A, K) and ذَنِبَ, (M, K,) inf. n. ذَنْبٌ; (TK;) and ↓ استذنبهُ; (M, K;) [properly signifies] He followed his tail, not quitting his track: (M:) [and hence, tropically,] (assumed tropical:) he followed him [in any case], not quitting his track. (K.) You say, ذَنَبَ الإِبِلَ and ↓ استذنبها He followed the camels. (A: there mentioned among proper significations.) ElKilábee says, وَجَآءَتِ الخَيْلُ جَمِيعَا تَذْنُبُهْ [And the horses, or horsemen, came all together, following him]. (S [in which the meaning is indicated by the context; but whether it be proper or tropical in this instance is not shown].) and Ru-beh says, الرَّوَاحِلَا ↓ مِثْلُ الأَجِيرِ اسْتَذْنَبَ [Like the hired man,] he was at the tails of the ridden camels. (T, S.) ذَنَبَتِ القَوْمُ, and [ذَنَبَتِ]

الطَّرِيقُ, and الأَمْرُ [ذَنَبَ], and السَحَابُ يَذْنُبُ بَعْضُهُ بَعْضًا, are tropical phrases [meaning (tropical:) The people followed one another, and (tropical:) The road followed on uninterruptedly, and (tropical:) The affair, or case, or event, proceeded by successive steps, uninterruptedly, and (tropical:) The clouds follow one another]. (A.) b2: See also 2.2 ذنّب, (T, M, A,) inf. n. تَذْنِيبٌ, (T, A,) said of the locust, It stuck its tail into the ground to lay its eggs: (A:) or, said of the [lizard called]

ضبّ, (Lth, T, M,) and of the locust, (M,) and of the [locust in the stage in which it is termed]

فَرَاش, (Lth, T, M,) and the like, (Lth, T,) it desired to copulate, (Lth, T, M,) or to lay eggs, and therefore stuck its tail into the ground: (M:) or, said of the ضَبّ, it signifies only it struck with its tail a hunter or serpent desiring to catch it: (T:) or, said of the ضَبّ, it signifies also it put forth its tail (M, A) from the nearest part of its hole, having its head within it, as it does in hot weather, (M,) or when an attempt was made to catch it: (A:) [or it put its tail foremost in coming forth from its hole; contr. of رَأَّسَ.] b2: ذَنَّبَتِ البُسْرَةُ, (T, S, M, K,) or ذَنَّبَ البُسْرُ, (As, A, Mgh,) or الرُّطَبُ, (Msb,) inf. n. تَذْنِيبٌ, (Msb, K,) (tropical:) [The full-grown unripe date or dates, or the ripening dates,] began to ripen, (Mgh, and so in a copy of the S,) or showed ripening, (Msb, and so in a copy of the S,) or became speckled by reason of ripening, (As, T, M, K,) or ripened, (A,) at the ذَنَب, (As, T, S, M, A, Mgh, K,) i. e. the part next the base and stalk. (Mgh.) The dates in this case are termed ↓ تَذْنُوبٌ (Fr, T, S, M, A, K) in the dial. of Benoo-Asad, (Fr, T,) and ↓ تُذْنُوبٌ (Fr, T, K) in the dial. of Temeem (Fr, T) and ↓ مُذَنِّبٌ; (A, Mgh;) and a single date is termed ↓ تَذْنُوبَةٌ (T, M, * K) and ↓ مُذَنِّبَةٌ. (T, S.) A2: ذنّب الضَّبَّ, [or, probably, ↓ ذَنَبَ, being similar to رَأَسَ and جَنَبَ and فَأَدَ &c., or perhaps both,] He seized the tail of the ضبّ; said of one endeavouring to catch it. (A.) b2: ذنّب الأَفْعَى, said of a ضَبّ, It turned its tail towards the viper, or met the viper tail-foremost, in coming forth from its hole; contr. of رَأَّسَ الأَفْعَى. (TA in art. رأس.) b3: ذنّب عِمَامَتَهُ (tropical:) [He made a tail to his turban;] (S, K, TA;) i. e. (tropical:) he made a portion of his turban to hang down like a tail: (S, TA:) you say of him who has done this, ↓ تَذَنَّبَ. (S, A, K, TA.) b4: ذَنَّبْتُ كَلَامَهُ [and كِتَابَهُ (tropical:) I added an appendix to his discourse and his writing, or book; like ذَيَّلْتُهُ]. (A, TA.) [Hence, the inf. n. تَذْنِيبٌ is used to signify (assumed tropical:) An appendix; like تَذْيِيلٌ.] b5: ذَنَّبُوا خُشْبَانَهُ (assumed tropical:) They made channels for water (which are termed مَذَانِب) in its rugged ground. (TA from a trad.) 3 ذَانَبَتْ, (AO, T, K,) written by Sgh, with his own hand, with ء, but by others without, (MF,) said of a mare [in parturition], She was in such a state that her fœtus came to her قُحْقُح [or ischium (here described by MF as the place of meeting of the two hips)], and the سِقْى [q. v. (here explained by MF as a skin containing yellow water]) was near to coming forth, (AO, T, K,) and the root of her tail rose, and the part thereof that is bare of hair, and she did not [or could not] lower it. (AO, T.) In this case, she is said to be ↓ مُذَانِبٌ, (AO, T, K.) 4 اذنب He committed a sin, crime, fault, misdemeanour, &c.; (S, * M, * A, * MA, K; *) he became chargeable with a ذَنْب [or sin, &c.]: (Msb:) it is an instance, among others, of a verb of which no proper inf. n. has been heard; [ذَنْبٌ being used instead of such, as a quasi-inf. n.;] for إِذْنَابٌ, like إِكْرَامٌ, [though mentioned in the KL, as signifying the committing of a sin or the like, and also in the TK,] has not been heard. (MF.) 5 تذنّب عَلَى فُلَانٍ He accused such a one of a sin, crime, fault, misdemeanour, or the like, which he had not committed, or though he had not committed any. (A, TA.) A2: See also 2, near the end of the paragraph. b2: تَذَنَّبْتُ الوَادِىَ (tropical:) I came to the valley from the direction of its ذَنَب [q. v.]. (A.) And تذنّب الطَّرِيقَ (tropical:) He took the road; (K, TA;) as though he took its ذِنَابَة, or came to it from [the direction of] its ذَنَب. (TA.) 10 استذنبهُ He found him to be committing [or to have committed] a sin, crime, fault, misdemeanour, or the like: and he attributed, or imputed, to him a sin, &c. (Har p. 450.) A2: See also 1, in three places.

A3: استذنب الأَمْرُ (assumed tropical:) The affair was, or became, complete, [as though it assumed a tail,] and in a right state. (K, * TA.) ذَنْبٌ A sin, a crime, a fault, a misdemeanour, a misdeed, an unlawful deed, an offence, a transgression, or an act of disobedience; syn. إِثْمٌ, (T, M, A, Msb,) or جُرْمٌ, (S,) or both, (TA,) and مَعْصِيَةٌ: (T, TA:) or it differs from إِثْمٌ in being either intentional or committed through inadvertence; whereas the اثم is peculiarly intentional: (Kull p. 13:) or a thing that precludes one from [the favour of] God: or a thing for which he is blamable who does it intentionally: (KT:) pl. ذُنُوبٌ (M, Msb, K) and pl. pl. ذُنُوبَاتٌ. (M, K.) وَلَهُمْ عَلَىَّ ذَنْبٌ [in the Kur xxvi. 13, said by Moses, meaning And they have a crime to charge against me,] refers to the speaker's slaughter of him whom he struck, who was of the family of Pharaoh. (M.) ذَنَبٌ and ↓ ذُنَابَى (T, S, M, A, Msb, K) and ↓ دِنِبَّى and ↓ ذُنُبَّى (El-Hejeree, M, K) signify the same; (T, S, M, &c.;) i. e. The tail; syn. ذَيْلٌ: (TA: [in the CK, الذِّنْبِىُّ is erroneously put for الذِّنْبِىَّ:]) but accord. to Fr, one uses the first of these words in relation to the horse, and the second in relation to the bird: (T:) or the first is used in relation to the horse (S, A) and the ass [and the like] (S) more commonly than the second; (S, A; *) and the second is used in relation to a bird (S, M, A, Msb) more commonly than the first, (S, M, *) or more chastely: (M, * Msb:) or the second is [properly] of a winged creature; and the first is of any other; but the second is sometimes, metaphorically, of the horse: (Er-Riyáshee, TA:) or, as some say, the second signifies the place of growth of the ذَنَب [or tail]: (M:) the pl. of ذَنَبٌ is أَذْنَابٌ. (S, M, A, Msb, K.) [Hence the following phrases &c.] b2: رَكِبَ ذَنَبَ البَعِيرِ [lit. He rode on the tail of the camel, meaning] (tropical:) he was content with a deficient lot. (T, A, K.) b3: ضَرَبَ بِذَنِبِهِ [lit. He smote the earth with his tail, الأَرْضَ being understood, meaning] (assumed tropical:) he (a man) stayed, or abode, and remained fixed. (K.) [See also another explanation of this phrase below.] And أَقَامَ بِأَرْضِنَا وَ غَرَزَ ذَنَبَهُ, meaning (tropical:) [He stayed, or abode, in our land, and remained fixed, or] did not quit it; [lit., and stuck his tail into the ground;] originally said of the locust. (A, TA. [See art. غرز.]) b4: بَيْنِى

وَ بَيْنَهُ ذَنبُ الضَّبِّ [lit. Between me and him is the tail of the ضبّ,] means (tropical:) between me and him is opposition or competition [as when two persons are endeavouring to seize the tail of the ضبّ]. (A, TA.) b5: اِسْتَرْخَى ذنَبُ الشَّيْخِ (tropical:) The old man's شَىْء became lax, or languid. (Á, TA.) b6: رَكِبَ ذَنَبَ الرِّيحِ [lit. He rode upon the tail of the wind,] means (tropical:) he outwent, or outstripped, and was not reached, or overtaken. (T, A, K.) b7: وَلَّى خَمْسِينَ (??) [lit. He turned his tail upon the fifty,] means (tropical:) he passed the [age of] fifty [years]: (M, TA:) and so وَلَتْهُ الخَمْسُونَ ذَنَبَهَا [lit. the fifty turned their tail upon him]: (A, TA:) the former accord. to Yaakoob: accord. to IAar, El-Kilábee, being asked his age, said, قَدْ وَلَّتْ لِىَ الخَمْسُونَ ذَنَبَهَا [lit. The fifty have turned their tail to me]. (M, TA.) b8: اِتَّبَعَ ذَنَبَ

أَمْرٍ مُدْبِرٍ [lit. He followed the tail of an event retreating,] means (tropical:) he regretted an event that had passed. (T, A, * TA. *) b9: [The ذَنَب of a man is (assumed tropical:) The part corresponding to the tail: and hence,] رَجُلٌ وَقَاحُ الذَّنَبِ (assumed tropical:) [A man hard in the caudal extremity;] meaning (assumed tropical:) a man very patient in enduring riding. (IAar, M, and K in art. وقح.) b10: [And of a garment, The skirt:] you say, تَعَلَّقْتُ بِأَذْنَابِهِ (tropical:) [I clung to his skirts]. (A.) b11: The ذَنَبَ of a ship or boat is (assumed tropical:) The rudder. (Lth and S * and L in art. سكن. [See also خَيْزُرَانٌ.]) b12: ذَنَبٌ also signifies [(assumed tropical:) Anything resembling a tail. b13: Hence,] (assumed tropical:) The extremity of a whip. (Mgh, Msb.) b14: And, of an unripe date, (M, Mgh,) and of any date, (M,) (assumed tropical:) The kinder part; (M;) the part next the base and stalk. (Mgh.) b15: (tropical:) And (tropical:) The outer extremity of the eye, next the temple; as also ↓ ذِنَابٌ and ↓ ذِنَابَةٌ (M, A) and ↓ ذُنَابَةٌ (A) [and ↓ ذُنَابَى, as used in the K voce اِزْدَجَّ, in art. زج]. b16: See also ذَنُوبٌ, third sentence. b17: Also (assumed tropical:) The end; or last, or latter, part; of anything: pl. ذِنَابٌ (T) [and أَذْنَابٌ]: and ↓ ذِنَابٌ [as a sing.], (K,) or ↓ ذُنَابٌ, (so in the TT as from the M,) has this meaning. (M, K.) You say, كَانَ ذٰلِكَ فِى ذَنَبِ الدَّهْرِ (assumed tropical:) That was in the end of the time [past]. (M.) And ذَنَبُ الوَادِى and ↓ الذُنَابَةُ: both signify the same [i. e. (assumed tropical:) The end of the valley]: (A 'Obeyd, M, TA:) or ↓ ذُنَابَةٌ and ↓ ذِنَابَةٌ and ↓ ذَنَبَةٌ signify the (tropical:) last, or latter, parts, (K, TA,) in some copies of the K, the last, or latter, part, (TA, [and so in the TT as from the M, and this meaning seems to be indicated in the A,]) of a valley, (A, K, TA,) and of a river, (A, TA,) and of time; (K, TA;) [and ↓ ذِنَابٌ app. has the former of these two significations in relation to a valley, accord. to Az; for he says,] it seems that ذِنَابٌ and ↓ ذِنَابَةٌ in relation to a valley are pls. of ذَنَبٌ, like as جِمَالٌ and جِمَالَةٌ are pls. of جَمَلٌ: (T:) or ↓ ذِنَابَةٌ and ↓ ذَنَبَةٌ, (S, Msb,) the former of which is more common than the latter, (Th, S, Msb,) signify (assumed tropical:) the place to which finally comes the torrent of a valley: (S, Msb:) the pl. of ↓ ذِنَابَةٌ is ذَنَائِبُ: (T:) the ذَنَب of a valley and its ↓ مِذْنَبَ are the same; [i. e. (assumed tropical:) the lowest, or lower, part thereof;] (T;) [for the pls.] أَذْنَابٌ (T, TA) and مَذَانِبُ (TA) signify (assumed tropical:) the lowest, or lower, parts of valleys: (T, TA:) and أَذْنَابٌ signifies [in like manner] (assumed tropical:) the last, or latter, parts, of [water-courses such as are termed]

تِلَاع. (T, TA. See also مِذْنَبٌ.) It is said in a trad, لَا يَمْنَعُ فُلَانٌ ذَنَبَ تَلْعَةٍ [(assumed tropical:) Such a one will not impede the last part of a water-course]; applied to the abject, weak, and contemptible. (T.) And أَذْنَابُ أُمُورٍ means (tropical:) The last, or latter, parts of affairs or events. (M.) You say also, حَدِيثٌ طَوِيلُ الذَّنَبِ (tropical:) [A long-tailed story;] a story that hardly, or never, comes to an end. (M.) And يَوْمٌ طَوِيلُ الذَّنَبِ (assumed tropical:) A day of which the evil does not come to an end: (TA:) and ↓ يَوْمٌ ذَنُوبٌ has this meaning; (T, M, TA;) as though it were long in the tail; (M;) or means (assumed tropical:) a day of long-continued evil. (K.) And اِتَّبَعَ القَوْمِ ↓ ذِنَابَةَ, and الإِبِلِ, (tropical:) He followed [the last of] the people, and the camels, not quitting their track. (A.) b18: Also (tropical:) The followers, or dependants, of a man: (T, TA:) and ↓ ذَانِبٌ and ↓ ذُنَابَةٌ (assumed tropical:) a [single] follower, or dependant: (S, K:) and أَذْنَابٌ (M, A, K) and ↓ ذُنَابَى (S) and دَنَائِبُ [pl. of ↓ ذُنَابَةٌ] (A) and ↓ ذُنُبَاتٌ, (so in the TT as from the M,) or ↓ ذَنَبَاتٌ, (K,) but some state that this last is not said of men, (Ham p. 249,) (tropical:) followers, or dependants, (S, M, A, K,) of a people or party; (M, K;) and the lower, or lowest, sort, or the rabble, or refuse, thereof; (M, A, K;) and such as are below the chiefs. (TA.) ضَرَبَ يَعْسُوبُ الدِّينِ بِذَنَبِهِ, in a trad. of 'Alee, means, [accord. to some, (assumed tropical:) The leader of the religion] shall go away through the land with followers, or dependants, (T, * TA,) and those holding his opinions. (T. [But see arts. ضرب and عسب.]) and عُقَيْلٌ طَوِيلَةٌ الذَّنَبِ, a phrase mentioned by IAar, but not explained by him, app. means (assumed tropical:) [The tribe of] 'Okeyl have numerous horsemen. (M.) b19: [Also ذَنَبٌ (as will be shown by the use of its pl. in the verse here following) and] ↓ ذِنَابٌ, (S, K, TA,) or ↓ ذُنَابٌ, (so in the TT as from the M,) (assumed tropical:) The sequel, consequence, or result, syn. عَقِبٌ, of anything. (S, M, K.) A poet says, تَعَلَّقْتَ مِنْ أَذْنَابِ لَوٍّ بَلَيْتَنِى

وَلَيْتَ كَلَوٍّ خَيْبَةٌ لَيْسَ يَنْفَعُ [From considering what might be the sequels of “ if,” (i. e. of the word لَوْ,) Thou clungest to the reflection “ Would that I had done so and so: ”

but “ would that,” like “ if,” is disappointment: it does not profit]. (TA.) And one says, مَنْ لَكَ لَوٍّ ↓ بِذِنَابِ i. e. [Who will be responsible to thee for] the sequel [of the word لَوْ]? (TA:) [or, as in the Proverbs of El-Meydánee, لَوٍّ ↓ بِذُنَابَةِ, which means the same.] b20: ذَنَبُ السِّرْحَانِ: see art. سرح. b21: ذَنَبُ الفَرَسِ (assumed tropical:) A certain asterism (نَجْمٌ, M, K, TA) in the sky, (TA,) resembling the ذَنَب [or tail] of the horse. (M, K.) [الذَّنَبُ is a name applied to each of several stars or asterisms: as (assumed tropical:) The star a of Cygnus; also called ذَنَبُ الدَّجَاجَةِ, and الرِّدْفُ: and (assumed tropical:) The star beta of Leo; also called ذَنَبُ الأَسَدِ. And الرَّأْسُ وَالذَّنَبُ signifies (assumed tropical:) The two nodes of a planet: see تِنِّينٌ.]

b22: ذَنَبُ الخَيْلِ, (K,) or أَذْنَابُ الخَيْلِ, (M,) (assumed tropical:) A certain herb, (M, K,) of which the expressed juice concretes: so called by way of comparison [to horses' tails: the latter name is now applied to the equisetum, or horse-tail]. (M.) [Accord. to Forskål, (Flora Aegypt. Arab., p. cxii.,) the Portulaca oleracea (or garden-purslane) is called in some parts of El-Yemen ذَنَبُ الفَرَسِ.] ذَنَبُ الثَّعْلَبِ (assumed tropical:) A certain plant, resembling the ذَنَب [or tail] of the fox; (M, K;) a name applied by some of the Arabs to the ذَنَبَان [q. v.] (T.) b23: [ذَنَبُ السَّبُعِ (assumed tropical:) Cauda leonis, i. e. circium (or cirsium): (Golius, from Diosc. iv. 119:) now applied to the common creeping way-thistle. b24: ذَنَبُ الفَأْرَةِ (assumed tropical:) Cauda muris, i. e. plantago. (Golius, from Ibn-Beytár.) b25: ذَنَبَ الثَوْرِ (assumed tropical:) A species of aristida, supposed by Forskål (Flora Aegypt. Arab. p. civ,) to be the aristida adscensionis. b26: ذَنَبُ العَقْرَبِ (assumed tropical:) Scorpioides, or scorpion-grass: so called in the present day.]

ذَنَبَةٌ, and its pl. ذَنَبَاتٌ: see the next preceding paragraph, in three places.

ذُنُبَاتٌ: see ذَنَبٌ, in the latter half of the paragraph.

ذَنَبَانٌ A certain plant, (T, S,) well known, called by some of the Arabs ذَنَبُ الثَّعْلَبِ: (T:) a certain plant having long branches, somewhat dust-coloured (M, TA) in its leaves, growing in plain, or soft, land, upon the ground, not rising high, approved as pasture, (TA,) and not growing except in fruitful years: (M, TA:) or a certain herb, or plant, like ذُرَة [or millet]; (K;) or a certain herb having ears at its extremities like the ears of ذُرَة, (M, TA, *) and having reeds, (قصب [i. e. قَصَب], M,) or twigs, (قضب [i. e.

قُضُب], TA,) and leaves, growing in every place except in unmixed sand, [for حُرَّ الرَّمْلِ in the TA, I find in the M حَوَّ الرُملِ,] and growing upon one stem and two stems: (M, TA:) or, accord. to AHn, a certain herb, having a جزرة [app. meaning rhizoma like the carrot], which is not eaten, and twigs bearing a fruit from the bottom thereof to the top thereof, having leaves like those of the طُرْخُون, agreeing well with the pasturing cattle, and having a small dust-coloured blossom upon which bees feed; (M, TA;) rising about the height of a man, (TA,) or half the height of a man; (M;) two whereof suffice to satiate a camel: (M, TA:) [a coll. gen. n.:] n. un. with ة. (M, K.) ذُنُبَّى and ذِنِبَّى: see ذَنَبٌ, first sentence.

ذُنَابٌ: see ذَنَبٌ, in two places.

ذِنَابٌ: see ذَنَبٌ, in five places: b2: and see also مِذْنَبٌ. b3: Also A small cord with which a camel's tail is tied to his hind girth, lest he should swing about his tail and so dirt his rider. (M, K.) ذَنُوبٌ A horse (T, S, &c.) having a long tail: (T, S:) or having a full, or an ample, tail. (M, A, K.) [See also أَذْنَبٌ.] b2: Hence applied to a day: see ذَنَبٌ, in the latter half of the paragraph. b3: Also A great دَلْو [or bucket]: (Fr, T, Msb:) or one that has a ↓ ذَنَب [or tail]: (TA:) or one that is full (S, M, Msb, K) of water; (S, Msb;) not applied to one that is empty: (S, TA:) or one that is nearly full of water: (ISk, S:) or one containing less than fills it: or one containing water: or a دَلْو (M, K) in any case: (M:) or a bucketful of water: (A:) masc. and fem.; (Fr, Lh, T, S, M, Msb;) sometimes the latter: (Lh, M:) pl. (of pauc., S) أَذْنِبَةٌ and (of mult., S) ذَنَائِبُ (S, M, K) and ذِنَابٌ. (M, A, * Msb, K.) Fr. cites as an ex., لَنَا ذَنُوبٌ وَلَكُمْ ذَنُوبُ فَإِنْ أَبَيْتُمْ فَلَنَا القَلِيبُ [as meaning For you shall be a great bucket, and for us a great bucket: or, if ye refuse this, for us shall be the well]. (T.) [Accord. to the K, it also signifies A grave: but this is evidently a mistake, which seems to have arisen from a misunderstanding of a statement by ISd, who says,] Aboo-Dhu-eyb uses it metaphorically in relation to a grave, calling it [i. e. the grave] a well, in his saying, فَكُنْتُ ذَنُوبَ البِئْرَ لَمَّا تَبَسَّلَتْ وَسُرْبِلْتُ أَكْفَانِى وَوُسِّدْتُ سَاعِدِى

[app. meaning (tropical:) And I was as though I were the corpse of the grave (lit. the bucket of the well) when she frowned, and clad with my grave-clothes, and made to recline upon my upper arm: for the corpse is laid in the grave upon its right side, or so inclined that the face is turned towards Mekkeh]. (M.) [And Umeiyeh Ibn-Abee- 'Áïdh El-Hudhalee, describing a wild he-ass and she-asses, likens to it a certain rate of running which he contrasts with another rate likened by him to a well such as is termed خَسِيفٌ: see Kosegarten's “ Carmina Hudsailitarum,” p. 189.]

b4: Hence metaphorically applied to (tropical:) Rain. (Ham p. 410.) b5: [Hence, also,] (tropical:) A lot, share, or portion: (Fr, T, S, M, A, Msb, K:) [see the former of the two verses cited in this paragraph:] in this sense masc.: (Msb:) and in this sense it is used in the Kur li. last verse but one. (Fr, T, M.) A2: Also (tropical:) The flesh of the [portion of the back next the back-bone, on either side, which is called the] مَتْن: (M, K:) or the part where the مَتْن ends; (M;) the flesh of the lower, or lowest, part of the مَتْن: (S:) or the [buttocks, or parts called] أَلْيَة and مَأْكِم: (M, K:) or the flesh of the أَلْيَة and مَآكِم: (CK:) and the ذَنُوبَانِ are the [two parts called the] مَتْنَانِ, (M, K,) on this side and on that [of the back-bone]: (M:) or ذَنُوبُ المَتْنِ means the flesh that is called يَرَابِيعُ المَتْنِ [which are the portions of flesh next the back-bone, on either side thereof]. (A.) ذُنَيْبٌ [dim. of ذَنَبٌ: A2: and] i. q. ذُنَيْبِىٌّ, q. v. (TA.) دُنَابَةٌ The أَلْف [i. e. toe, or foremost extremity, also called the أَسَلَة,] of a sandal. (K.) b2: See also ذَنَبٌ, in six places. b3: And see مِذْنَبٌ.

ذِنَابَةٌ: see ذَنَبٌ, in six places: b2: and see مِذْنَبٌ, in two places. b3: ذِنَابَةٌ الطَّرِيقِ (assumed tropical:) The point, or place, to which the way, or road, leads; syn. وَجْهُهُ. (IAar, M, K.) So in the saying of Abu-l-Jarráh, to a certain man, إِنَّكَ لَمْ تَرْشَدْ ذِنَابَةَ الطَّرِيقِ [(assumed tropical:) Verily thou didst not follow a right course in respect of the point, or place, to which the way that thou tookest leads]. (IAar, M.) A2: Also (assumed tropical:) Relationship; nearness with respect to kindred; or near relationship. (K.) ذُنَابَى: see ذَنَبٌ, in three places. b2: It is also applied to Four [feathers] in the wing of a bird, after what are called الخَوَفِى. (S.) b3: It is said in a trad., مَنْ مَاتَ عَلَى ذُنَابَى طَرِيقٍ فَهُوَ مِنْ أَهْلِهِ, meaning [(assumed tropical:) Whosoever dies] purposing to pursue a way leading to some particular end, [he is to be reckoned as one of the people thereof.] (TA.) A2: Accord. to Fr and the S, it signifies also A fluid like mucus that falls from the noses of camels: but this is a mistake: the right word, as stated by IB and others, is ذُنَانَى. (L, MF, TA.) ذُنَيْبَآءُ A certain grain that is found in wheat, whereof the latter is cleared [by winnowing or other means]. (M, K.) [See also ذُنَيْنَآءُ, in art. ذن.]

ذُنَيْبِىٌّ (assumed tropical:) A certain kind of [the striped garments called] بُرُود [pl. of بُرْدٌ]; (AHeyth, K;) as also ↓ ذُنَيْبٌ. (TA.) ذَانِبٌ (tropical:) Following in the track of a thing. (TA.) See also ذَنَبٌ, in the latter half of the paragraph.

أَذْنَبُ A [lizard of the kind called] ضَبّ having a long tail. (T, L.) [See also ذَنُوبٌ.]

تَذْنُوبٌ and تُذْنُوبٌ, and with ة: see 2.

مَذْنَبٌ: see the next paragraph.

مِذْنَبٌ A long tail. (IAar, T, K.) b2: and [hence, app. for ذُو مِذْنَبٍ], (T,) or ↓ مُذَنِّبٌ, (TA, [but see this latter below,]) A [lizard of the kind called] ضَبّ. (T, TA.) b3: Also, (S, K,) or ↓ مَذْنَبٌ, like مَقْعَدٌ, (A,) and ↓ مِذْنَبَةٌ, (M, TA,) (assumed tropical:) A ladle; (S, M, A, K;) because it has a tail, or what resembles a tail: (M:) pl. مَذَانِبُ. (S, M.) b4: And (assumed tropical:) A water-course, or channel of a torrent, in a tract at the foot of a mountain; (Lth, T, S, M, A, K;) not wide; (A;) or not very wide; (M;) or not very long and wide; (Lth, T;) as also ↓ ذِنَابَةٌ: (S:) the تَلْعَة is in the lower part of a mountain (Lth, T, A) or in an acclivity: (Lth, T, S, A:) also a water-course or channel of a torrent, between what are termed تَلْعَتَانِ; (TA; [see تَلْعَةٌ, and see also مَدْفَعٌ;]) or this is termed تَلْعَة ↓ ذَنَبُ; (T;) or it is termed ↓ ذِنَابٌ, of which the pl. is ذَنَائِبُ: (M, K:) also a water-course, or channel of a torrent, [running] to a tract of land: (M, K:) and a rivulet, or streamlet, (K,) or the like thereof, (AHn, T, M,) flowing from one رَوْضَة [or meadow] to another, (AHn, T, M, K,) and separating therein; (T;) as also ↓ ذُنَابَةٌ and ↓ ذِنَابَةٌ; (K;) and the tract over which this flows is also called مِذْنَبٌ. (T.) See also ذَنَبٌ, in the middle of the paragraph.

مِذْنَبَةٌ: see the next preceding paragraph.

مُذَنِّبٌ [app. applied to a she-camel, accord. to the K, or perhaps to a lizard of the kind called ضَبّ, as seems to be indicated in the TA,] Finding difficulty in parturition, and therefore stretching out her tail: (K:) [but accord. to Az,] it is applied to a ضَبّ only when he is striking with his tail a hunter or a serpent desiring to catch him. (T.) See also مِذْنَبٌ. b2: See also 2, in two places.

مَذْنُوبٌ (tropical:) A man followed [by dependants]. (A.) مُذَانِبٌ A camel that is at the rear of other camels; (K;) as also ↓ مُسْتَذْنِبٌ. (TA.) b2: See also 3.

سَحَابٌ مُتَذَانِبٌ (tropical:) Clouds following one another. (A.) مُسْتَذْنِبٌ: see مُذَانِبٌ. b2: Also One who is at the tails of camels, (S, TA,) not quitting their track. (TA.)

ذود

1 ذَادَ, (M, A,) first Pers\. ذُدْتُ, (T, S,) aor. ـُ (T, A,) inf. n. ذَوْدٌ, (T,) or ذِيَادٌ, (S,) or both, (M, A, K,) He drove: (S, M, K:) he drove away: (T, S, M, A, K:) and he repelled. (M, K.) You say, ذَدْتُ الإِبِلَ I drove the camels: (S:) and I drove them away: (T, S:) and [so ↓ ذَوَّدْتُهَا, for] تَذْوِيدٌ signifies the same as ذِيَادٌ. (S.) And ذاد الإِبَلِ عَنِ المَآءِ, (A, Msb,) aor. ـُ inf. n. ذَوْدٌ and ذِيَادٌ, He (the pastor) [drove away, or repelled, or] kept back, or debarred, the camels from the water; or prevented them from coming to it. (Msb.) And ذادهُ عَنْ كَذَا, (A,) and ذُدْتُهُ, (S,) He, and I, drove him away from such a thing. (S, A. [And the like is said in the M.]) And ذاد عَنِ الحَرَمِ He repelled from, or defended, the sacred territory. (L.) And الثَّوْرُ يَذُودُ عَنْ نَفْسِهِ بِمِذْوَدِهِ, i. e. (tropical:) [The bull repels from, or defends, himself] with his horn: and الفَارِسُ بِمِذْوَدِهِ, i. e. (tropical:) [the horseman] with his spear, or short spear. (A.) And ذاد عَنْ عِرْضِهِ (assumed tropical:) He defended his honour. (L.) And ذاد عَنِّى الهَمَّ (tropical:) [He dispelled from me anxiety.] (A.) 2 ذَوَّدَ see above.4 اذادهُ He aided, or assisted, him to drive, or drive away, (T, S, M, A,) his camels. (T, S, A.) [In the K, أَذَدْتُهُ is said to signify أَعَنْتُهُ عَلَى ذِيَادِ

أَهْلِهِ: but اهله is app. a mistake for إِبِلِهِ: or عَنْ is omitted before اهله; and if so, the meaning is I aided, or assisted, him to defend his family; but in this latter case, we should read ذِيَادٍ, which would be less chaste than الذِّيَادِ.]

ذَوْدٌ A number of camels, from three to ten: (Lth, Az, As, T, S, M, A, Mgh, Msb, K:) this is the meaning that is of best repute: (TA:) [in this explanation in the T from Az, and in the K, the nouns of number are mase.; and so in the next here following: in the rest, fem.:] or from three to ten: and a little more: (IAar, M:) or from three to nine: (M, L:) or from three to fifteen: or from three to twenty; (M, L, K;) and a little more: (L:) or from three to thirty: (M, L, K:) or from two to nine: (M, Mgh, L, K:) [said to be] applied only to females: (Lth, A'Obeyd, T, M, Mgh, Msb, K:) so in the Bári': (Msb:) and it is of the fem. gender; (T, S, M, Msb, K;) i. e., the word is fem.: (MF:) but its dim. is [↓ ذُوَيْدٌ,] without ة; contr. to analogy: (M:) the word ذَوْدٌ is a pl., (M, K,) meaning a quasipl. n., (MF,) having no sing. (S, M, K) of the same root: (S:) or a sing.; (K;) and its pl. is أَذْوَادٌ: (T, S, M, A, Msb, K:) or a sing. and pl.: (M, K:) the Arabs said ثَلَاثُ أَذْوَادٍ and ثَلَاثُ ذَوْدٍ and so with all the inferior ns. of number, making ذَوْد a substitute for أَذْوَاد: and they also said ثَلَاثُ ذَوْدٍ meaning thereby three she-camels. (M, L.) It is said in a trad., لَيْسَ فِيمَا دُونَ خَمْسِ ذَوْدٍ مِنَ الإِبِلِ صَدَقَةٌ, (T, L,) or لَيْسَ فِىأَقَلَّ مِنْ خَمْسٍ ذَوْدٍ صَدَقَةٌ, (T, Msb,) meaning [There is not in the case of less than five] camels [any poorrate]: for the poor-rate is incumbent on him who possesses five camels whether they be males or females. (L.) And in another trad. it is said, فِى خَمْسِ ذَوْدٍ شَاةٌ [In the case of five camels, a sheep or goat shall be given]. (Mgh.) And it is said in a prov., الذَّوْدُ إِلَى الذَّوْدِ إِبِلٌ [A few she-camels with a few she-camels are a herd of camels]; (T, S, M, A;) meaning that a little with a little is much; الى being here used in the sense of مَعَ: (S, A:) or الى is here used in its proper sense; a word signifying “ joined ” or the like being understood; (TA;) i. e. a few joined to a few becomes much: (M:) [or,] accord. to the K [and the T], this prov. shows that ذود is here used in the place of اِثْنَتَانِ [i. e. two she-camels]; for two added to two are a pl.; but this requires consideration. (MF.) ذُوَيْدٌ: see the next preceding paragraph.

ذَوَّادٌ: see the next following paragraph.

ذَائِدٌ Driving: driving away: and repelling: pl. ذُوَّدٌ and ذُوَّادٌ and ذَادَةٌ. (M, K.) b2: Also, and ↓ ذَوَّادٌ, [but the latter has an intensive meaning,] (assumed tropical:) A man who is a defender, or protector, of that which, or those whom, it is necessary to defend, or protect: (S, K:) who is wont to repel attacks upon his honour. (S, * TA.) مَذَادٌ A place where beasts pasture at pleasure, where they eat and drink what they please, amid abundance of herbage. (IAar, K.) مِذْوَدٌ [An instrument for driving, driving away, or repelling. b2: ] (tropical:) A spear, or short spear, with which one repels from, or defends, himself. (A.) b3: (tropical:) The horn of a bull, (T, A, K,) with which he repels from, or defends, himself. (A.) b4: (tropical:) The tongue: (S, M, A, K:) because with it a man defends his honour. (M.) Hassán Ibn-Thábit says, لِسَانِى وَسَيْفِى صَارِمَانِ كِلَاهُمَا وَيَبْلُغُ مَا لَا يَبْلُغُ السَّيْفُ مِذْوَدِى (tropical:) [My tongue and my sword are sharp, both of them; and my tongue reacheth what my sword will not reach]. (S, TA.) b5: (tropical:) [A man who defends well, or vigorously; as also ↓ مِذْوَادٌ:] you say رِجَالٌ مَذَاوِدٌ and مَذَاوِيدُ. (A.) b6: The manger (مِعْلَف, T, K, TA, in some copies of the K معتلف, TA) of a horse or similar beast. (T, K. [A manger is thus called in the present day.]) مِذْوَادٌ: see the next preceding paragraph. Quasi ذور ذَارَتْ for ذَارَّتْ or ذَآءَرَتْ: see 3 in art. ذر.

ذوق

1 ذَاقَهُ, (K,) first Pers\. ذُقْتُهُ, aor. ـُ (S, Msb,) inf. n. ذَوْقٌ and ذَوَاقٌ and مَذَاقٌ (S, Msb, K) and مَذَاقَةٌ, (S, K,) He tasted it; i. e., perceived its taste, by means of the moisture of the tongue: (Msb:) or he tried, or knew, its taste: (K:) it is originally said of that of which little is taken: when much is taken, the term أَكْلٌ is used [and one says أَكَلَهُ]: and ↓ تذاوقهُ signifies the same as ذَاقَهُ. (TA.) You say, ذُقْتُ الشَّىْءَ [I tasted the thing], (S,) or الطَّعَامَ [the food]. (Msb.) And يَوْمٌ مَا ذُقْتُهُ طَعَامًا, meaning مَا ذُقْتُ فِيهِ [i. e. A day in which I tasted not food]. (TA.) b2: By amplification, الذَّوْقُ is used to signify (assumed tropical:) The perceiving, beside tastes, all other objects of the senses, and states or conditions: (Bd in iii. 177:) it is not restricted to the sense of the mouth [or tongue] in the language of the Kur-án nor in the [genuine or classical] language of the [Pagan] Arabs. (TA.) Hence, in the Kur iii. 177, ذُوقُوا عَذَابَ الحَرِيقِ (assumed tropical:) [Taste ye the punishment of burning]: (Bd, TA:) for, although, in the common conventional acceptation, the verb relates to what is little in quantity, it is regarded as suitable to be used in relation to what is much. (TA.) One says also, فُلَانٌ ذَاقَ كَذَا وَأَنَا أَكَلْتُهُ [lit. Such a one tasted such a thing, and I ate it;] meaning (assumed tropical:) such a one knew, or tried or tested, such a thing, and I knew it, or tried it or tested it, more. (TA.) ذُقْتُ الشَّىْءَ means (assumed tropical:) I tried, or tested, the thing. (Msb.) And hence one says, ذاق فُلَانٌ البَأْسَ (assumed tropical:) Such a one experienced harm, &c.; i. e., knew it by its befalling him. (Msb.) And ذُقْتُ مَا عِنْدَ فُلَانٍ (assumed tropical:) I knew, or tried or tested, what [qualities &c.] such a one possessed; (S, TA;) and so ذُقْتُ فُلَانًا. (TA.) And ذَاقَ الرَّجُلُ عُسَيْلَةَ المَرْأَةِ وَ ذَاقَتْ عُسَيْلَتَهُ (assumed tropical:) The man [tasted or] experienced the sweetness of the carnal enjoyment of the woman, and she in like manner. (Msb.) And ذاق طَعْمَ الإِيمَانِ (assumed tropical:) He tasted, or experienced, the savour of faith with his heart, like as the mouth tastes, or experiences, the savour of food and drink. (TA from a trad.) And ذُقْتُ كَذِبَهُ وَخَبَرْتُ حَالَهُ (tropical:) [I experienced his lying, and knew his condition]. (TA.) and ذَاقَتْهَا يَدِى, and ذَاقَتْ فُلَانَةَ, (tropical:) My hand felt her, and felt such a female. (TA.) b3: ذاق القَوْسَ, (S, K,) inf. n. ذَوْقٌ; (TA;) [and ↓ ذَوَّقَهَا; (so in Freytag's Lex. from the Deewán el-Hudhaleeyeen;)] (tropical:) He pulled the string of the bow (S, K, TA) for the purpose of trial, (K, TA,) that he might see what was its strength. (S, TA.) b4: ↓ الذَّوْقُ is also employed to signify (assumed tropical:) [Taste, as meaning intellectual discernment and relish; i. e.] the faculty that is adapted to the acquisition of matters of knowledge, considered as being, in its perfection of perception, like sensation, regarded as a natural property; and particularly that [faculty] which concerns the niceties of language; because it [i. e. nice language] is, to the soul of man, like delicious intellectual food. (Kull. [When used as a subst in this sense, its pl. is أَذْوَاقٌ.]) One says, هُوَحَسَنُ الذَّوْقِ لِلشِّعْرِ, meaning (tropical:) He has a good [taste or] natural faculty for poetry. (TA.) b5: [Also (assumed tropical:) Voluptuousness; sensuality: see ذَوَّاقٌ.]2 ذوّقهُ [He gave him something to taste]: it is like لَمَّجَهُ. (M and TA in art. لمظ.) b2: See also 1, in the latter half of the paragraph.4 أَذَقْتُهُ الطَّعَامَ, (Msb, K, *) inf. n. إِذَاقَةٌ, (TA,) I made him to taste the food; i. e., to perceive its taste by means of the moisture of the tongue: (Msb:) or I made him to try, or know, the taste [of the food]. (K.) b2: [Hence,] أَذَاقَهُ اللّٰهُ وَبَالَ أَمْرِهِ (assumed tropical:) [God made him to taste, or experience, the evil result of his affair]. (S.) It is said in the Kur [xvi. 113], فَأَذَاقَهَااللّٰهُ لِبَاسَ الجُوْعِ وَالخَوْفِ (assumed tropical:) [So God made her to taste, or experience, the utmost degree of hunger and of fear]: the verb is here used with لِبَاس because meant to convey the meaning of experiencing: or the sentence is elliptical, and means, made them to taste, or experience, hunger and fear, and clad them with the clothing thereof. (TA.) And in the same [xlii. 47], إِذَا أَذَقْنَا الإِنْسَانُ مِنَّا رَحْمَةً (assumed tropical:) [When we make man to taste, or experience, mercy from us]; where, afterwards, الإِصَابَةٌ is opposed to الإِذَاقَةٌ, in the words وَإِنْ تُصِبْهُمْ سَيِّئَةٌ. (TA.) b3: أَذَاقَ زَيْدٌ بَعْدَكَ كَرَمًا means (tropical:) Zeyd became generous [after thee, i. e. after thou knewest him, or sawest him, or wast with him]: (Aboo-Hamzeh, K, TA:) [lit., made people to taste generosity:] and اذاق الفَرَسُ بَعْدَكَ عَدْوًا (tropical:) The horse became a good runner [after thee, i. e. after thou knewest him, &c.] (Aboo-Hamzeh, TA.) 5 تذوّقهُ He tasted it (ذَاقَهُ, S, K) by degrees, (S,) or repeatedly. (K.) b2: [Hence,] دَعْنِى أَتَذَوَّقُ طَعْمَ فُلَانٍ (tropical:) [Let me try, or test, the character of such a one]. (TA.) And تَذَوَّقْتُ طَعْمَ فِرَاقِهِ (tropical:) [I tasted, or experienced, the savour of his separation]. (TA.) 6 تَذَاْوَقَ see 1, first sentence. [The primary signification of تَذَاوُقٌ seems to be The tasting a thing one with another. b2: And hence,] تذاوقوا الرِّمَاحَ i. q. تَنَاوَلُوهَا (tropical:) [They took the spears, one from another, app. to test their qualities: see ذَاقَ القَوْسَ, above]. (K, TA.) Ibn-Mukbil says, أَوْ كَاهْتِزَازِ رُدَيْنِىٍّ تَذَاوَقَهُ

أَيْدِى التِجَارِ فَزَادُوا مَتْنَهُ لِينَا (tropical:) [Or like the quivering of a well-straightened spear (lit. a spear of Rudeyneh, a woman famous for the straightening of spear-shafts, accord. to the explanation commonly received,) which the hands of the dealers have taken, one from another, to test its quality, so that they have made the middle of it to increase in suppleness]. (TA.) 10 اِسْتَذَاقَ فُلَانًا خُبْرَهُ فَلَمْ يَحْمَدْ مَخْبَرَتَهُ (tropical:) [app. He endeavoured to test such a one, to ascertain the knowledge of his internal state, and did not approve his internal state: see the pass, part. n. below]. (TA, in which خبره is without any syllabical signs.) b2: استذاق الأَمْرُ لِفُلَانٍ (tropical:) The affair was, or became, easy, or feasible, to such a one. (JK, TA.) You say, لَا يَسْتَذِيقُ لِىَ الشِّعْرُ

إِلَّ فِى فُلَانِ (tropical:) [Poetry, or versification, will not be easy, or feasible, to me, except in relation to such a one]. (TA.) ذَوْقٌ an inf. n. used as a simple subst.; pl. أَذْوَاقٌ: see 1, in the latter part of the paragraph.

ذَوَاقٌ an inf. n.: and also a subst. signifying A thing that is tasted; (JM, TA; *) of the measure فَعَالٌ in the sense of the measure مَفْعُولٌ. (TA.) It is said of Mohammad, لَمْ يَكُنْ يَذُمُّ ذَوَاقًا وَلَا يَمْدَحُهُ, i. e. [He used not to praise] what was tasted [by him nor to dispraise it]. (JM.) and one says, مَا ذُقْتُ ذَوَاقًا, meaning I tasted not anything. (S, K. *) b2: Hence it is said in a trad., كَانُوا إِذَا خَرَجُوا مِنْ عِنْدِهِ لَا يَتَفَرَّقُونَ إِلَّا عَنْ ذَوَاقٍ, i. e. (assumed tropical:) [They used, when they went forth from his (Mohammad's) presence, not to disperse themselves save after receiving] knowledge and discipline that were, to their minds and souls, as food and drink to their bodies. (JM.) ذَوَّاقٌ (assumed tropical:) That contracts new marriages time after time: (JM:) quick in marrying and quick in divorcing: (TA:) that conceives frequent disgust (مَلُولٌ, S, JM, and Har p. 569), not remaining [long] in one state with respect to marriage &c.: fem. with ة. (Har ubi suprà.) Hence the saying, in a trad., إِنَّ اللّٰهَ لَا يُحِبُّ الذَّوَّاقِينَ وَلَا الذَّوَّقَاتِ (assumed tropical:) [Verily God will not love those men who frequently contract new marriages, nor those women who do so]. (JM, and Har ubi suprà.) مَذَاقٌ an inf. n.: and also a subst. (TA) signifying A place, or time, of tasting. (KL.) أَمْرٌ مُسْتَذَاقٌ (assumed tropical:) A thing, or an affair, tried, or tested, and known: (S:) and in like manner رَجُلٌ [a man]. (JK.)