An Arabic-English Lexicon <foreign lang="ar">ا</foreign> Edward William Lane The U.S. Department of Education The Max Planck Society Trustees of Tufts University Medford, MA Perseus Project

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alphabetical letter A A A^ A_ |
The first letter of the alphabet [according to the order in which the letters are now commonly disposed; and also according to the original order, which see in art. Abjd]: called A^alifN. [This name, like most of the other names of Arabic letters, is traceable to the Phœnician language, in which it signifies “an ox;” the ancient Phœnician form of the letter thus called being a rude representation of an ox's head.] It is, of all the letters, that which is most frequent in speech: and some say that, in A=l=m=, in the Kur [ch. ii. &c.], it is a name of God. (TA.) Its name is properly fem., as is also that of every other letter; [and hence its pl. is A^alifaAtN;] but it may be made masc.: so says Ks: Sb says that all the letters of the alphabet are masc. and fem., like as Al~isaAnN is masc. and fem. (M.) As a letter of the alphabet, it is abbreviated, [or short, and is written A, as it also is generally when occurring in a word, except at the end, when, in certain cases, it is written Y,] and is pronounced with a pause after it: and it is also prolonged: (S, K, * TA:) [in the latter case, it is written A='N; and] this is the case when it is made a subst.: and when it is not called a letter, [i. e. when one does not prefix to it the word Harof,] it is [properly] fem. (S.) Its dim. is A^uyay~apN, meaning an A' written small, or obscure, (S, IB,) according to those who make it fem. and who say, zay~ayatu zaAyFA and *ay~alotu *aAlFA; but A^uway~apN according to those who say, zaw~ayotu zaAyFA. (IB.) -A2- A^alifN [properly so called] is one of the letters of prolongation and of softness and of augmentation; the letters of augmentation being ten, which are comprised in the saying, Alyawoma tanosaAhu [“to-day thou wilt forget it”]. (S.) There are two species of Alf; namely, lay~inapN [or soft], and mutaHar~ikapN [or movent]; the former of which is [properly] called A^alifN; and the latter, hamozapN; (S, TA;) which is a faucial letter, pronounced in the furthest part of the fauces [by a sudden emission of the voice after a total suppression, so that it resembles in sound a feebly-uttered E whence the form of the character (') whereby it is represented]: but this latter is sometimes tropically called Alf; and both [as shown above] are of the letters of augmentation. (S in art. Aw, and TA.) There are also two other species of Alf; namely, A^alifu waSolK [the alif of conjunction or connexion, or the conjunctive or connexive alif]; and A^alifu qaToEK [the alif of disjunction, or the disjunctive alif]; every one that is permanent in the connexion of words being of the latter species; and that which is not permanent, [i. e. which is not pronounced, unless it is an alif of prolongation,] of the former species; and this is without exception augmentative; [but it is sometimes a substitute for a suppressed radical letter, as in A@bonN, originally banaYN or banawN;] whereas the alif of disjunction is sometimes augmentative, as in the case of the interrogative alif [to be mentioned below, and in other cases]; and sometimes radical, as in A^axa*a and A^amara: (S, TA:) or, according to Ahmad Ibn-Yahyà and Mohammad Ibn-Yezeed, (T, TA,) the primary A^alifaAt are three; the rest being subordinate to these: namely, A^alifN A^aSoliy~apN [radical alif], (T, K, TA,) as in A_ilofN and A^akala (T) and A^axa*a; (K;) and A^alifN qaToEiyapN [disjunctive alif], as in A^aHomadu (T, K) and A^aHomaru (T) and A^aHosana; (T, K;) and A^alifN waSoliy~apN [conjunctive or connexive alif], (T, K,) as in A@sotaxoraAjN (T) and A@sotaxoraja. (T, K.) ― -b2- The A^alif which is one of the letters of prolongation and of softness is called AlA^alifu AlhaAdiy^apu [the quiescent alif, and AlA^alifu Als~aAkinapu, which signifies the same]: (MF, TA:) it is an aerial letter, (Mughnee, MF, TA,) merely a sound of prolongation after a fet-hah; (T, TA;) and cannot have a vowel, (IB, Mughnee, MF,) wherefore it cannot commence a word: (Mughnee:) when they desire to make it movent, if it is converted from w or Y, they restore it to its original, as in EaSawaAni and raHayaAni; and if it is not converted from w or Y, they substitute for it hemzeh, as in rasaAy^ilu, in which the hemzeh is a substitute for the A in [the sing.] rasaAlapN. (IB.) IJ holds that the name of this letter is laA, [pronounced lá or lé, without, or with, imáleh, like the similar names of other letters, as baA and tA and vaA &c.,] and that it is the letter which is mentioned [next] before Y in reckoning the letters; the l being prefixed to it because it cannot be pronounced at the beginning of its name, as other letters can, as, for instance, S and j; and he adds that the teachers [in schools] err in pronouncing its name laAma A@lifo. (Mughnee.) ― -b3- The grammarians have other particular appellations for alifs, which will be here mentioned. (T, TA.) ― -b4- AlA^alifu Almajohuwlapu [The unknown alif] is such as that in faAEilN [or faAEala] and faAEuwlN; i. e., every A, (T, K,) of those having no original [from which they are converted, not being originally A^ nor w nor Y, but being merely a formative letter, and hence, app., termed “unknown”], (T,) inserted for the purpose of giving fulness of sound to the fet-hah in a verb and in a noun; (T, K;) and this, when it becomes movent, becomes w, as in the case of xaAtamN and xawaAtimu, becoming w in this case because it is movent, and followed by a quiescent A, which A is the A of the pl., and is also mjhwlp. (T.) ― -b5- A^alifaAtu Almad~aAti [The alifs of prolongations] are such as those [which are inserted for the same purpose of giving fulness of sound to the fet-hah] in kalokaAlN, for kalokalN, and xaAtaAmN, for xaAtamN, and daAnaAqN, for daAnaqN. (T, K.) In like manner, w is inserted after a dammeh, as in A^anoZuwru; and Y after a kesreh, as in $iymaAlN. (TA.) An alif of this species is also called A^alifu AlA_i$obaAEi [The alif added to give fulness of sound to a fet-hah preceding it]: and so is the alif in manaA used in imitation [of a noun in the accus. case; as when one says, raA^ayotu rajulFA (pronounced rajulaA) “I saw a man,” and the person to whom these words are addressed says, manaA Whom?]. (Mughnee.) ― -b6- A^alifu AlS~ilapi [The alif of annexation, or the annexed alif,] is that which is an annex to the fet-hah of a rhyme, (T, K,) and to that of the fem. pronoun haA: in the former case as in baAnato suEaAdu waA^amosaY HaboluhaA A@noqaTaEaA in which A is made an annex to the fet-hah of the E [of the rhyme]; and in the saying in the Kur [xxxiii. 10], wataZun~uwna biA@ll~`hi AlZ~unuwnaA, in which the A after the last n is an annex to the fet-hah of that n; and in other instances in the final words of verses of the Kur-án, as qawaAriyra and salosabiylaA [in lxxvi. 15 and 18]: in the other case as in DarabotuhaA and mararotu bihaA. (T.) The difference between it and A^alifu AlwaSoli is, that the latter is in the beginnings of nouns and verbs, and the former is in the endings of nouns [and verbs]. (T, K.) It is also called A^alifu AlA_iTolaAqi [The alif of unbinding, because the vowel ending a rhyme prevents its being muqay~d, i. e. “bound” by the preceding consonant]: (Mughnee;) and A^alifu AlfaASilapi [the alif of the final word of a verse of poetry or of a verse of the Kur-án or of a clause of rhyming prose]. (TA.) [This last appellation must not be confounded with that which here next follows.] ― -b7- AlA^alifu AlfaASilapi [The separating alif] is the A which is written after the w of the pl. to make a separation between that w and what follows it, as in $akaruwA (T, K) and kafaruwA, and in the like of yagozuwA and yadoEuwA [and yaroDawoA]; but when a pronoun is affixed to the verb, this A, being needless, does not remain: (T:) also the A which makes a separation between the n which is a sign of the fem. gender and the heavy [or doubled] n [in the corroborated form of the aor. and imperative], (T, K,) because a triple combination of n is disliked, (T,) as in [yafoEalonaAn~i and tafoEalonaAn~i and] AifoEalonaAn~i (T, K) and laA tafoEalonaAn~i. (T.) ― -b8- A^alifu Aln~uwni Alxafiyfapi [The alif of the light, or single, noon in the contracted corroborated form of the aor. and imperative], as in the phrase in the Kur [xcvi. 15], lanasofaEFA biAln~aASiyapi [explained in art. sfE], (T, K,) and the phrase [in xii. 32], walayakuwnFA mina AlS~aAgiriyna [And he shall assuredly be of those in a state of vileness, or ignominy], in both of which instances the pause is made with A [only, without tenween, so that one says lanasofaEaA and layakuwnaA, and this seems to be indicated in Expositions of the Kur-án as the proper pronunciation of these two words in the phrases here cited, the former of which, and the first word of the latter, I find thus written in an excellent copy of the Mughnee, with a fet-hah only instead of tenween, though I find them written in copies of the Kur-án and of the K with tenween, and for this reason only I have written them therewith in the first places above], this A being a substitute for the light n, which is originally the heavy n: and among examples of the same is the saying of El-Aashà, walaAtaHomida Almuvoriyna waA@ll~`ha faA@HomadaA [And praise not thou the opulent, but God do thou praise], the poet meaning faA@Homadano, but pausing with an A: (T:) and accord. to 'Ikrimeh Ed-Dabbee, in the saying of Imra-el-Keys, qafaA naboki mino *ikary HabiybK wamanozili [what is meant is, Do thou pause that we may weep by reason of the remembrance of an object of love, and of a place of abode, for] the poet means qifano, but substitutes A for the light n; (TA;) or, accord. to some, qfA is in this case [a dual] addressed to the poet's two companions. (EM p. 4.) ― -b9- A^alifu AlEiwaDi [The alif of exchange] is that which is substituted for the tenween (T, K) of the accus. case when one pauses upon it, (T,) as in raA^ayotu zayodaA (T, K [and so in the copy of the Mughnee mentioned above, but in the copies of the T I find zayodFA,]) and faEalotu xayoraA and the like. (T.) ― -b10- A^alifu Alt~aEaAyiY [The alif of inability to express what one desires to say], (T,) or A^alifa AltagaAbiY [the alif of feigning negligence or heedlessness], (K,) [but the former is evidently, in my opinion, the right appellation,] is that which is added when one says A_in~a Eumara, and then, being unable to finish his saying, pauses, saying A_in~a EumaraA, [in the CK EumaraA=,] prolonging it, desiring to be helped to the speech that should reveal itself to him, (T, K,) and at length saying munoTaliqN, meaning to say, if he were not unable to express it, A_in~a Eumara munoTilaqN [Verily 'Omar is going away]. (T.) The A in a case of this kind is [also] said to be lilt~a*ak~uri [for the purpose of endeavouring to remember]; and in like manner, w, when one desires to say, yaquwmu zayodN, and, forgetting zyd, prolongs the sound in endeavouring to remember, and says yaquwmuw. (Mughnee in the sections on A and w.) It is also added to a curtailed proper name of a person called to, or hailed, as in yaA EumaA for yaA Eumaru [which is an ex. contrary to rule, as Eumaru is masc. and consists of only three letters]. (T.) ― -b11- A^alifu Aln~udobapi [The alif of lamentation], as in waA zayodaAho [Alas, Zeyd!], (T, K,) i. e. the A after the d; (T;) and one may say waA zayodaA, without the h of pausation. (Alfeeyeh of Ibn-Málik, and I 'Ak p. 272.) ― -b12- A^alifu AlA@isotinokaAri [The alif of disapproval], (T,) or AlA^alifu liloA_inokaAri [which means the same], (Mughnee,) is similar to that next preceding, as in A^aA^abuw EumaraAh~ [What! Aboo- 'Omar?] in reply to one who says, “Aboo-'Omar came;” the h being added in this case after the letter of prolongation like as it is in waA fulaAnaAho said in lamentation. (T.) [The ex. given in the Mughnee is A= EamoraAho, as said in reply to one who says, “I met 'Amr;” and thus I find it written, with A=; but this is a mistranscription of the interrogative A^a, which see below.] In this case it is only added to give fulness of sound to the vowel; for you say, A^alr~ajuluwho [What! the man? for A^aA@lr~ajuluwho,] after one has said “The man stood;” and A^alr~ajulaAho in the accus. case; and A^alr~ajuliyho in the gen. case. (Mughnee in the section on w. [But in my copy of that work, in these instances, the incipient A, which is an A of interrogation, is written A=.]) ― -b13- AlA^alifu Almunoqalibapu Eano yaA='i AlA_iDaAfapi [The alif that is converted from the affixed pronoun Y], as in yaA gulaAmaA A^aqobilo [O my boy, advance thou,] for yaA gulaAmiY; (TA in art. Hrz;) [and yaAEajabaA lizayodK (I 'Ak p. 271) O my wonder at Zeyd! for yA EajabiY lzyd;] and in yaA A^abataA for yaA A^abatiY, and yaA wayolataA for yaA wayolatiY, and yaAbiA^abaA and yaA biA^abaAho for yaA biA^abiY (T and TA in art. bA^.) [This is sometimes written Y, but preceded by a fet-hah.] ― -b14- AlA^alifu AlmuHaw~alapu [The transmuted alif, in some copies of the K A^alifu AlmuHaw~alapi, which, as MF observes, is put for the former,] is every A that is originally w or Y (T, K) movent, (T,) as in qaAla [originally qawala], and baAEa [originally bayaEa], (T, K,) and gazaA [originally gazawa], and qaDaY [originally qaDaY], and the like of these. (T.) ― -b15- A^alifu Altavoniyapi [The alif of the dual, or rather, of dualization], (T, K,) in verbs, (TA,) as in yajolisaAni and ya*ohabaAni, (T, K,) and in nouns, (T,) as in Alz~ayodaAni (T, K) and AlEamoraAni; (T;) [i. e.] the A which in verbs is a dual pronoun, as in faEalaA and yafuEalaAni, and in nouns a sign of the dual and an indication of the nom. case, as in rajulaAni. (S.) ― -b16- It is also indicative of the accus. case, as in raA^ayotu faAhu [I saw his mouth]. (S.) ― -b17- A^alifu AljamoEi [The alif of the plural, or of pluralization], as in masaAjidu and jibaAlN (T, K) and furosaAnN and fawaAEilu. (T.) ― -b18- A^alifu Alt~aA^oniyvi [The alif denoting the fem. gender], as in HubolaY (Mughnee, K) and sakoraY [in which it is termed maqoSuwrap shortened], and the meddeh in HamoraA='u (K) and bayoDaA='u and nufasaA='u [in which it is termed mamoduwdap lengthened]. (TA.) ― -b19- A^alifu AlA_iloHaAqi [The alif of adjunction, or quasi-coordination; that which renders a word an adjunct to a particular class, i. e. quasi-coordinate to another word, of which the radical letters are more in number than those of the former word, (see the sentence next following,)], (Mughnee, TA,) as in A^aroTFA (Mughnee) [or A^aroTFY; and the meddeh in EilobaA='N &c.]. ― -b20- A^alifu Altakoviyri [The alif of multiplication, i. e. that merely augments the number of the letters of a word without making it either fem. or quasi-coordinate to another, unaugmented, word], as in qabaEovaraY (Mughnee, TA) [correctly qabaEovarFY], in which the A [here written Y] is not to denote the fem. gender, (S and K in art. qbEvr,) because its fem. is qabaEovaraApN, as Mbr. says; (S and TA in that art.;) nor to render it quasi-coordinate to another word, (K and TA in that art.,) as is said in the Lubáb, because there is no noun of six radical letters to which it can be made to be so; but accord. to Ibn-Málik, a word is sometimes made quasi-coordinate to one comprising augmentative letters, as AiqoEanosasa is to AiHoranojama. (TA in that art.) -A3- A^alifaAtu AlwaSoli [The alifs of conjunction or connexion, or the conjunctive or connexive alifs], (T, K,) which are in the beginnings of nouns, (T,) [as well as in certain well-known cases in verbs,] occur in A@bonN (T, K) and A@bonumN (K) and A@bonapN and A@vonaAni and A@vonataAni and A@moruw^N and A@moraA^apN and A@somN and A@sotN, (T, K,) which have a kesreh to the A when they commence a sentence, [or occur alone, i. e., when immediately preceded by a quiescence,] but it is elided when they are connected with a preceding word, (T,) [by which term “word” is included a particle consisting of a single letter with its vowel,] and A@yomunN and A@yomu [and variations thereof, which have either a fet-hah or a kesreh to the A when they commence a sentence, or occur alone], (K,) and in the article A@lo, the A of which has a fet-hah when it commences a sentence. (T.) -A4- A^alifu AlqaToEi [The alif of disjunction, or the disjunctive alif,] is in the beginnings of sing. nouns and of pl. nouns: it may be known by its permanence in the dim., and by its not being a radical letter: thus it occurs in A^aHosanu, of which the dim. is A^uHayosinu: (I Amb, T:) in pls. it occurs in A^alowaAnN and A^azowaAjN (I Amb, T, K) and A^alosinapN [&c.]: (I Amb, T:) [it also occurs in verbs of the measure A^afoEala, as A^akorama; in which cases it is sometimes lils~alobi, i. e. privative, (like the Greek alpha,) as in A^aqosaTa “he did away with injustice,” which is termed qusuwTN and qasoTN, inf. ns. of qasaTa:] it is distinguished from the radical A, as shown above: (I Amb, T:) or it is sometimes augmentative, as the interrogative A^a [to be mentioned below]; and sometimes radical, as in A^axa*a and A^amara; and is thus distinguished from the conjunctive A, which is never other than augmentative. (S.) ― -b2- A^alifu Alt~afoDiyli wa Alt~aqoSiyri [The alif denoting excess and deficiency, i. e., denoting the comparative and superlative degrees], as in fulaAnN A^akoramu minoka [Such a one is more generous, or noble, than thou], (T, K, *) and A^aloA^amu minoka [more ungenerous, or ignoble, than thou], (T,) and A^ajohalu Aln~aAsi [the most ignorant of men]. (T, K. *) ― -b3- A^alifu AlEibaArapi [The alif of signification], (T, K,) as though, (T,) or because, (TA,) significant of the speaker, (T, TA,) also called AlEaAmilapi [the operative], as in A^anaA A^asotagofiru A@ll~`ha [I beg forgiveness of God], (T, K,) and A^anaA A^afoEalu ka*aA [I do thus]. (T.) ― -b4- A^alifu AlA@isotifohaAmi [The alif of interrogation, or the interrogative alif], (T, S, Msb in art. hmz, Mughnee,) as in A^azayodN qaAy^imN [Is Zeyd standing?], (Mughnee,) and A^azayodN Einodaka A^amo EamorNw [Is Zeyd with thee, or at thine abode, or 'Amr?], (S,) and A^aqaAma zayodN [Did Zeyd stand?], said when the asker is in ignorance, and to which the answer is laA or naEamo; (Msb;) and in a negative phrase, as A^alamo na$oraHo [Did we not dilate, or enlarge? in the Kur xciv. 1]. (Mughnee.) When this is followed by another hemzeh, an A is interposed between the two hemzehs, [so that you say A^aAA^anota, also written A=A^anota,] as in the saying of Dhu-r-Rummeh, A^ayaA Zaboyapa AlwaEosaA='a bayona jalaAjilK wabayona Aln~aqaA A^aAA^anoti A^amo A^um~u saAlimi [O thou doe-gazelle of El-Waasà between Jelájil and the oblong gibbous hill of sand, is it thou, or Umm-Sálim?]; (T, S;) but some do not this. (T.) [It is often conjoined with A_in~a, as in the Kur xii. 90, A^ay^in~aka laA^anota yuwsufu Art thou indeed Joseph?] It is sometimes used to make a person acknowledge, or confess, a thing, (T, Msb in art. hmz, Mughnee,) and to establish it, (Msb,) as in the phrase in the Kur [v. 116], A^aA^anota qulota liln~aAsi or A=A^anota [Didst thou say to men?], (T,) and A^alamo na$oraHo [explained above], (Msb in art. hmz,] and in A^aDarabota zayodFA or A^aA^anota Darabota [Didst thou beat Zeyd?], and A^azayodFA Darabota [Zeyd didst thou beat?]. (Mughnee.) And for reproving, (T, Mughnee,) as in the phrase in the Kur [xxxvii. 153], A^SoTafaY A@lobanaAti EalaY A@lobaniyna [Hath He chosen daughters in preference to sons?], (T,) [but see the next sentence,] and [in the same ch., verse 93,] A^ataEobuduwna maA tanoHituwna [Do ye worship what ye hew out?]. (Mughnee.) And to express a nullifying denial, as in [the words of the Kur xvii. 42,] A^afaA^aSofaAkumo rab~akumo biA@lobaniyna waA@t~axa*a mina A@lomalaAy^ikapi A_inaAvFA [Hath then your Lord preferred to give unto you sons, and gotten for himself, of the angels, daughters?]. (Mughnee.) And to denote irony, as in [the Kur xi. 89,] A^aSalawaAtuka taA^omuruka A^ano natoruka maA yaEobudu A=baAw^unaA [Do thy prayers enjoin thee that we should leave what our fathers worshipped?]. (Mughnee.) And to denote wonder, as in [the Kur xxv.47,] A^alamo tara A_ilaY rab~ika kayofa mad~a A@lZ~il~a [Hast thou not considered the work of thy Lord, how He hath extended the shade?]. (Mughnee.) And to denote the deeming a thing slow, or tardy, as in [the Kur lvii., 15,] A^alamo yaA^oni lil~*iyna A=manuwA [Hath not the time yet come for those who have believed?]. (Mughnee.) And to denote a command, as in [the Kur iii. 19,] A^aA^asolamotumo, meaning A^asolimuwA [Enter ye into the religion of El-Islám]. (Mughnee, and so Jel.) And to denote equality, occurring after sawaA='N and maA A^ubaAliY and maA A^adoriY and layota $iEoriY, and the like, as in [the Kur lxiii.6,] sawaA='N Ealayohimo A^asotagofarota lahumo A^amo lamo tasotagofiro lahumo [It will be equal to them whether thou beg forgiveness for them or do not beg forgiveness for them], and in ,aA A^ubaAliY A^aqumota A^amo qaEadota [I care not whether thou stand or sit]: and the general rule is this, that it is the hemzeh advening to a phrase, or proposition, of which the place may be supplied by the inf. n. of its verb; for one may say, sawaA='N Ealayohimu A@lA@isotigofaAru waEadamuhu [Equal to them will be the begging of forgiveness and the not doing so], and maA A^abaAliY biqiyaAmika waEadamihi [I care not for thy standing and thy not doing so]: (Mughnee.) ― -b5- A^alifu Aln~idaA='i [The alif of calling, or vocative alif], (T, S,* Mughnee,* K,) as in A^azayodu, meaning yaA zayodu [O Zeyd], (T, K,) and in A^azayodu A^aqobilo [O Zeyd, advance], (S,) used in calling him who is near, (S, Mughnee,) to the exclusion of him who is distant, because it is abbreviated. (S.) A= with medd, is a particle used in calling to him who is distant, (Mughnee, K,) as in A=azayodu A^aqobilo [Ho there, or soho, or holla, Zeyd, advance]. (TA.) Az says, You say to a man, in calling him, A=fulaAnu and A^afulaAnu and A=yaA fulaAnu (TA) or A^ayaA. (S and K in art. AyA.) ― -b6- A_iA@ll~`hi, for A_iYo waA@ll~`hi: see A_iY. ― -b7- In a dial. of some of the Arabs, hemzeh is used in a case of pausing at the end of a verb, as in their saying to a woman, quwliy^o [Say thou], and to two men, quwlaA^o [Say ye two], and to a pl. number, quwluw^o [Say ye]; but not when the verb is connected with a word following it: and they say also laA^o, with a hemzeh, [for laA,] in a case of pausation. (T.) But Ahmad Ibn-Yahyà says, All men say that when a hemzeh occurs at the end of a word, [i. e. in a case of pausation,] and has a quiescent letter before it, it is elided in the nom. and gen. case, though retained in the accus. case [because followed by a quiescent A], except Ks alone, who retains it in all cases: when it occurs in the middle of a word, all agree that it should not be dropped. (T.) AZ [however] says that the people of El-Hijáz, and Hudheyl, and the people of Mekkeh and ElMedeeneh, do not pronounce hemzeh [at all]: and 'Eesà Ibn-’Omar says, Temeem pronounce hemzeh, and the people of El-Hijáz, in cases of necessity, [in poetry,] do so. (T.) ― -b8- Ks cites, [as exhibiting two instances of a rare usage of A^aA, or A=, in a case of pausing, in the place of a suppressed word,] Alxayoru xayoraAni wa A_ino $ar~N faA^aA daEaA fulaAnN rab~ahu faA^asomaEaA walaA A^uriydu Al$~ar~a A_il~aA A^ano taA^aA [written without the syll. signs in the MS. from which I transcribe this citation, but the reading seems to be plain, and the meaning, Such a one supplicated his Lord, and made his words to be heard, saying, Good is double good; and if evil be my lot, then evil; but I desire not evil unless Thou will that it should befall me]: and he says, he means, A_il~aA A^ano ta$aA='a; this being of the dial. of Benoo-Saad, except that it is [with them] taA, with a soft A [only]: also, in replying to a person who says, “Wilt thou not come?” one says, faA^o, meaning faA@*ohabo [Then go thou with us]: and in like manner, by fA^A, in the saying above, is meant fa$~ar~N. (TA.) -A5- Hemzeh also sometimes occurs as a verb; A_ih, i. e.! with the A_i of pausation added, being the imperative of waA^aY as syn. with waEada. (Mughnee.) -A6- [As a numeral, 1 denotes One.] Ab
1 A^ab~a *
, (T, S, M, &c.,) aor.
Aabi3a
, (M, K,) agreeably with analogy in the case of an intrans. verb of this class, (TA,) and
Aabu3a
, (AZ, T, S, M, K,) contr. to analogy, (TA,) inf. n. A^ab~N (T, S, M, K) and A^abiybN (M, K) and A^abaAbN and A^abaAbapN (S, M, K) and A_ibaAbapN; (M;) and ↓ A@y^otab~a [written with the disjunctive alif Aiytab~a]; (T, K;) He prepared himself, (AZ, S, M, A, K,) and equipped himself, (AZ, S, A,) for (li) departing, or going away, (AZ, S,) or for journeying: (M, A, K:) or he determined upon journeying, and prepared himself. (T.) El-Aashà says, Saramotu walamo A^aSorimokumu wakaSaArimK A^axN qado TawaY ka$oHFA waA^ab~a liya*ohabaA (T, S, M, TA,) i. e. I cut [in effect, while I did not really cut] you: for like one who cuts is a brother who has determined and prepared to go away. (TA.) [Hence,] laA EabaAba wa laA A^abaAba, [or lA EabaAbi wlA A^abaAbi,] a prov. [which see explained in art. Eb]. (TA.) [And hence the saying,] huwa fiY A^abaAbihi, (S, M, K,) and A^abaAbatihi, and A_ibaAbatihi, (M,) He is in his [state of, or he is engaged in his,] preparation or equipment [for departing or journeying]. (S, M, K.) The hemzeh in A^ab~a is sometimes changed into w; and thus wab~a, inf. n. wab~N, signifies He prepared himself to assault, or charge, in battle. (T, TA.) ― -b2- A^ab~ato A^abaAbatuhu, and A_ibaAbatuhu, His way, or course, of acting, or conduct, or the like, was, or became, rightly directed, or ordered. (M, K.) ― -b3- ↓ A^ab~a A^ab~ahu i. q. qaSada qaSodahu, (K,) which signifies He tended, repaired, betook himself, or directed his course, towards him, or it: (S and Msb in art. qSd:) and also, he pursued his (another‘s) course, doing as he (the latter) did. (L in art. wkd.) ― -b4- A^ab~adi A_ilaY waTanihi, (M, K,) aor.
Aabi3a
(IDrd, M, K) and
Aabu3a
, (K,) inf. n. A^ab~N (AA, S, M, K) and A_ibaAbapN and A^abaAbapN (M, K,) and A^abaAbN, (TA,) He yearned for, longed for, or longed to see, his home. (AA, S, M, K.)
8 A_iAotaba3a
see 1, first signification.
10 AisotaA^ab~ahu *
He adopted him as a father; an extr. form; (IAar, M;) from A^ab~N, a dial. var. of A^abN: (TA:) regularly, AisotaA^obaAhu. (M.) And AstA^b~ A^abFA and AisotaA^obaba A^abFA He adopted a father. (TA in art. Abw.)
A^abN *
: see art. Abw.
A^ab~N *
Herbage, (M, K,) whether fresh or dry: (M, * K, * TA:) or pasture, or herbage which beasts feed upon, (Fr, AHn, Zj, T, S, M, A, Msb, K,) of whatever kind, (AHn, Zj,) [or] not sown by men: (Msb:) it is, to cattle and other beasts, what fruit is to men: (Mujáhid, T, Msb:) or whatever grows upon the face of the earth; (Atà, Th, T, M;) whatever vegetable the earth produces: (K, * TA:) and also, green herbage, or plants: (K, * TA:) and, as some say, straw, (Jel in lxxx. 31, and TA,) because cattle eat it: (TA:) or herbage prepared for pasture and for cutting: (TA:) accord. to IF, (Msb,) dried fruits; because prepared for winter (Bd in lxxx. 31, and Msb) and for journeying: (Msb:) pl. [of pauc.] A^awub~N, originally A^aA^obubN. (I' Ak p. 367.) You say, fulaAnN raAEa lahu AlHab~u waTaAEa lahu AlA^ab~u, meaning Such a one's seed-produce [or grain] increased, and his pasture became ample. (A.) -A2- Also a dial. var. of A^abN, A father. (T, and MF from the Tes-heel of Ibn-Málik.) -A3- A^ab~a A^ab~ahu: see 1.
A^abaAbapN *
and A_ibaAbapN A way, or course, of acting, or conduct, or the like. (M, K.) [See 1.]
A_ib~aAnN A^bAn A_bAn AbAn
The time, or season, of a thing: (Msb:) or the time of preparing, or making ready, of a thing: (Mgh:) as, for instance, of fruit: (Mgh, Msb:) it is of the measure fiEolaAnN, (Mgh, Msb,) from A^ab~a in the first of the senses assigned to it above, (Mgh,) the n being augmentative; (Msb;) or of the measure fiE~aAlN, (Mgh, Msb,) from A^ab~ana “he watched” or “observed” a thing, (Mgh,) the n being radical: (Msb:) but the former derivation is the more correct. (Mgh.) [See also art. Abn.] Abjd
A^abojado *
The first of a series of eight words comprising the letters of the Arabic alphabet [in the order in which they were originally disposed, agreeing with that of the Hebrew and Aramaic, but with six additional letters: they are variously written and pronounced; generally as follows: A^abojada haw~azo HuT~iY kalamano saEofaSo qara$ato vaxa*o DaZago: but the Arabs of Western Africa write the latter four thus: SEfD qrst vx* Zg$]: (K and TA in art. bjd: [in both of which are related several fables concerning the origin of these words:]) accord. to the general opinion, the word Abjd is of foreign origin, [like each of the words following it,] and therefore its first letter [as well as each of the others] is a radical. (TA.) [Hence, AlA^abojadu signifies The alphabet. You say Huruwfu AlA^abojadi The letters of the alphabet. ― -b2- It is probable (as De Sacy has observed in his Ar. Gram., 2nd ed., i. 8,) that the Arabic alphabet originally consisted of only twenty-two letters: for some of the ancient Arabs called Saturday Abjd, Sunday hwz~, and so on to qr$t inclusive; calling Friday Earuwbapu. ― -b3- In the lexicon entitled “El-'Eyn,” the letters of the alphabet are arranged nearly according to their places of utterance; as follows: E, H, h, x, g, q, k, j, $, D, S, s, z, T, d, t, Z, *, v, r, l, n, f, b, m, w, A, Y: and this order has been followed in the Tahdheeb and Mohkam and some other lexicons.] Abd
1 A^abada *
, aor.
Aabida
, inf. n. A^ubuwdN, He remained, stayed, abode, or dwelt, (T, S, M, K,) constantly, continually, or permanently, without quitting, (T, L,) bimakaAnK in a place; (T, S, M, K;) and so A^abada having for its aor.
Aabuda
. (TA.) ― -b2- A^abada, (S, M, A, &c.,) aor.
Aabida
and
Aabuda
, (T, S, M, L, Msb, K,) inf. n. A^ubuwdN; (M, L, Msb;) and ↓ tA^b~d; (T, M, A, Mgh, L;) He (a beast) became wild, or sky; syn. tawaH~a$a: (S, M, A, Mgh, L, Msb, K:) [because wild animals live long, unless killed by accident; accord. to what is said by As and others in explanation of A^waAbidN (sing. A=bidapN) applied to animals, as meaning wild:] took fright, and fled, or ran away at random: (Mgh:) took fright at, and shunned, mankind. (T, Msb.) A^ubuwdN also signifies The shrinking from a thing, or shunning it; syn. nufuwrN. (Kull pp. 30 and 31.) And A^abida, (S, K,) aor.
Aabada
; (K;) and ↓ tA^b~d; (A, K;) He (a man, S, A,) became unsocial, unsociable, unfamiliar, or sky; like a wild animal; syn. twH~$. (S, A, K.) ― -b3- [Hence,] A^abada, (K,) aor.
Aabida
, inf. n. A^ubuwdN, (TA,) (tropical:) He (a poet) made use, in his verses, of words, or phrases, strange, unusual, unfamiliar, or far from being intelligible, (K, * TA,) such as were not understood (K) at first sight, or on first consideration. (TA.) ― -b4- [And perhaps from A^abida in the sense explained above, but more probably, I think, by the substitution of A^ for w,] A^abida, aor,
Aabada
, (T, S, &c.,) inf. n. A^abadN, (L,) He (a man, S) was angry; (T, S, M, L, K;) as also A^amida and wabida and wamida and Eabida. (T, L.) You say, A^abida Ealayohi He was angry with him. (L.)
2 A^b~d *
, inf. n. taA^obiydN, He made, or rendered, perpetual. (S, K.) [See also the pass. part. n. below.] lamo A^afoEalo taA^obiydFA is a phrase used as though meaning ↓ lamo A=ti biA=bidapK [I did not a deed ever to be remembered, or mentioned]. (Ham p. 191.) ― -b2- He, or it, made [a beast] to take fright; to become wild, or sky. (KL.)
5 tA^b~d *
: see 1, in two places. ― -b2- He (a man) was long distant from his home; expl. by TaAlato gurobatuhu; (K;) or was long in a state of celibacy; TAlt Euzobatuhu, as in one copy of the K; (TA;) and became little in need, or little desirous, of women. (K.) ― -b3- It (a place of abode or sojourning) became deserted [by mankind]: (T, M, K:) and became inhabited by wild animals. (T, M, A.)
A_ibodN A^bAd A^bd A^bdY Abd bAd bd bdA |bd
: see A_ibidN
A^abadN *
Time, syn. dahorN, (S, M, Msb, K,) in an absolute sense: (TA:) or a long time, syn. dahorN TawiylN: (A, and Mgh: [and this may be meant in the S &c. by the syn. dahorN alone, q. v.:]) or, properly, a long time (dhr Twyl) that is unlimited: (Msb, TA:) or an extended space of time that is indivisible; for you say zamaAnu ka*aA: “ the time of such a thing,” but not A^abadu ka*aA: (Er-Rághib:) [and generally, time, or duration, or continuance, or existence, without end; endless time, &c.; prospective eternity; opposed to A^azalN, which signifies “ time, or duration, &c., without beginning: ” (see the latter word for further explanations, &c.:) each of these significations may be meant by the explanation in the S and M and K, which is also given in the Msb: each correctly applies in particular instances:] pl. [of pauc.] A=baAdN (S, M, Msb, K) and [of mult.] A^ubuwdN (S, M, K) [and A^abaduwna, of which an ex. will be found below]: but the use of these pls. is restricted to particular cases, to signify portions of time, or to serve as corroboratives to the sing.: (MF:) as signifying an extended indivisible space of time, [or the like,] A^abadN should have neither dual nor pl.; but A=baAdN is sometimes said, when the sing. is restricted to denote a particular part, or portion, of the whole of that to which it applies, in like manner as a generic noun is restricted to a special and partial signification: some, however, have mentioned A=baAdN as being post-classical; not of the language of the Arabs called AlEarabu AlEarobaA='u. (Er-Rághib.) TaAla AlA^abado EalaY lubado [The time became long to Lubad, the last, and the longest of life, of Luk- mán's seven vultures, to the term of the life of which his own term of life was decreed to extend,] is a proverb applied to any thing that has been of long duration. (M.) And you say, razaqaka A@ll~`hu EumurFA Tawiyla AlA=baAdi baEiyda AlA=maAdi [May God grant thee a life long in duration (lit. durations, the pl. form being used not in its proper sense, but to give intensiveness of signification), and remote in limit (lit. limits)]. (A.) And kaAna h`*aA fiY A=baAdi Ald~ahori This was a long time ago. (Mgh.) And ↓ A^abadN A=bidN (TA) and ↓ A^abadN A^abiydN, (S, M, TA,) meaning daAy^imN [in an intensive sense]; (TA;) [A long, or an endless, period of time;] like as you say, dahorN daAhirN (S) or dahorN dahiyrN. (M.) [In each of these phrases, the latter word is added as a corroborative, or to give intensiveness to the signification.] liloA^abida and liA^abidK and [in an intensive sense, as will be seen below,] liA^abida A^abadK and liA^abadi AlA^abadi, accord. to different recitals of a trad., signify To the end of time; for ever; and for ever and ever. (TA.) A^abadFA is an adv. n., of which the signification includes all future time; [meaning Ever; like qaT~u in relation to past time;] (El-Khafájee, El-Bedr Ed-Demámeenee, MF;) and EalaY AlA^abadi signifies the same. (TA.) [So, too, does AlA^abada, unless used in a limited sense known to the hearer.] When you say, laA A^ukal~imuhu A^abadFA, you mean, [I will not speak to him as long as I live, or henceforth, or ever; or I will never speak to him; i. e.,] from the time of your speaking to the end of your life. (Msb.) [In this case, A^abadFA may also be considered as a mere corroborative. It is used in both these ways (llt~aA^osiysi and lilt~awokiydi) in affirmative as well as negative sentences. For exs. of its use in affirmative sentences, see the Kur xviii. 2 and iv. 60, &c.] One also says, laA A^afoEaluhu, (S, M, A,) and laA A=tiyhi, (T, K,) A^abada AlA=baAdi, (T, M, A, K,) which, though of classical authority, is said to be no evidence of the use of A=bAd as a pl. of A^abadN in a general way by the Arabs of the classical ages, as it is here added merely as a corroborative, as A=zAl is in the phrase A^azala AlA=zaAli; (MF;) and A^abada AlA^abadiyna, (M, A, K,) in which the latter word is not a rel. n., for if so it would be AlA^abadiy~iyna, but app. a pl., (M,) like A^araDuwna; (M, K;) and ↓ A^abada AlA=bidiyna, (S, K,) like as you say, dahora AlA=bidiyna; (S;) and ↓ A^abada AlA^abadiy~api; (M, K;) and ↓ A^abada AlA^abiydi; (T, S, M, A, K;) and A^abiyda ↓ AlA^abiydi; (M, K;) and A^abada AlA^abadi; (K;) and A^abada Ald~ahori; (M, K; [in the T yada Ald~ahori;]) all of which phrases are the same in meaning; (K;) [i. e. I will not do it, and I will not come to him, (or lA A=tyh may here mean the same as lA AfElh,) during the endless space of all future times, or time; or the like; or for ever and ever; εἰς αἰῶνα τῶν αἰώνων ; in seculum seculorum; in omne ævum;] the last word in every case being a corroborative. (MF.) ― -b2- Also, [for *uw A^abadK, and (applied to a fem. n.) *aAtu A^abadK,] Lasting: or everlasting. (S, A, K.) So in the saying, Ald~unyaA' A^amadN waAlA=xirapu A^abadN [The present state of existence is limited in duration, but the final state of existence is everlasting]. ('Obeyd Ibn-'Omeyr and L.) And AlA^abadu signifies [The Everlasting; i. e. God; because He alone is ↓ AlbaAqiY AlA^abadiy~ The Enduring without end or cessation; for the Muslims hold that all living creatures (even the angels) must die, and be raised again to life: or] The Ancient without beginning. (K.) -A2- Also Offspring that is a year old. (K.)
A^abidN *
Unsocial, unsociable, unfamiliar, or shy; like a wild animal; applied to a man, and to a young camel: (S, L:) and ↓ A_ibidN, applied to a female slave, and to a she-ass, signifies shunning mankind, shy, or wild. (K.) [See also A=bidN.] -A2- See also A_ibidN, in four places.
A_ibidN A^bAd A^bd A^bdY Abd bAd bd bdA |bd
: see A^abidN. -A2- This word, (Lth, ISh, S, K,) said by Lth and ISh to be the only word of its measure heard from the Arabs except A_ibilN and nikiHN and xiTibN, but Az says that he had not heard the last two from any person worthy of reliance, and that they are pronounced nikoHN and xiTobN, (L,) [see A_ibilN,] and ↓ A^abidN and ↓ A_ibodN, (K,) which are thought by Az to be dial. vars. of the first, (L,) applied to a female slave, and to a she-ass, signify Prolific; that breeds, or brings forth, plentifully; (S, K;) and ↓ A^abidN and ↓ A^abidapN (Aboo-Málik, TA) and ↓ A_ibidapN, (Aboo-Málik, K,) applied to a she-camel, signify the same: (Aboo-Málik, K, TA:) and A_ibidN (Lth, ISh, L) and ↓ A^abidN, (M, L,) applied to a female slave, (M, L,) and to a she-ass, (Lth, ISh, M, L,) and to a mare, (M, L,) that brings forth every year; (Lth, ISh, L;) or applied as a pl. to the female slave and the mare and the she-ass, that breed, or bring forth: (M, L:) and AlA_ibidaAni the female slave and the mare. (K, TA.) In the following saying, Al~aAbijad~i *iY AlA_ibido lano yuqoliEa Aljad~u Aln~akido fiY kul~i maA EaAmK talido [Hard fortune will not depart save with the fortune which is the necessary attendant of the possessor of the female slave, as long as he possesses her, (or, if we take *Y in the sense of h`*ihi, save with the fortune of this female slave,) who every year (mA being redundant) brings forth,] AlAbd means the female slave because her being prolific is an obstacle to prosperity, and is not good fortune; i. e., she only increases evil [and brings reproach upon her master by bearing him children; for the Arab in ancient times was considered as dishonoured by his having a child by a slave]. (S.) The Arabs also said, lano yaboluga Aljad~a Aln~akido ↓ AlA~a AlA^abido, meaning Nothing will attain to the object of removing hard fortune save female slaves and beasts or cattle which breed, or bring forth. (M, L: [in the latter of which is added, fiY kul~i EaAmK talido in every year bringing forth.])
A^abidapN *
: see A_ibidN.
A_ibidapN A^bAd A^bd A^bdY A^bdh Abdh Abdp bAd bd bdA bdh |bd |bdh |bdp
: see A_ibidN.
A^abadiY~N *
: see A^abadN, last sentence but one.
A^abadiy~apN *
[The quality, or attribute, of unlimited, indivisible, or endless, duration; everlastingness]. (M, K.) See A^abadN. ― -b2- A^abadiy~aAtN a term applied to Sayings of which the following is an ex.: laA A=tiyka maA bal~a baHorN SuwfapF. (M in art. Swf [q. v.]; &c.)
A^abuwdN *
: see A=bidN.
A^abiydN *
: see A^abadN, in three places.
A=bidN A=bd
Remaining, staying, abiding, or dwelling, constantly, continually, or permanently, in a place; applied to a man [and to a bird]. (L.) And A^awaAbidu [pl. of A=bidapN] Birds that remain in a country constantly, winter and summer; (T, L;) contr. of qawaATiEu. (A, L.) ― -b2- For the phrases A^abadN A=bidN and A^abada AlA=bidiyna, see A^abadN. ― -b3- A wild animal; (M, L, Msb;) that shuns, and takes fright at, mankind, amp;c.: (L, Msb:) fem. with p: pl. [properly fem.] A^awaAbidu, (M, Mgh, L,) and [masc. and fem.] A^ub~adN: (M, L:) and ↓ A^abuwdN is syn. with A=bidN; (M;) as also ↓ mutaA^ab~idN. (A.) Wild animals are called A^awaAbidu (S, M, L, K) and A^ub~adN (M, L, K) because they endure for a long, or [naturally] unlimited, time; (M, L;) because they do not die a natural death, (As, M, L, K,) but from some evil accident; and the same is asserted of the serpent. (As, M, L.) [See also A^abidN.] [Hence,] qayodu AlA^awaAbidi (assumed tropical:) The light, or active, horse, which overtakes the wild animals, and which they can hardly, or never, escape: so called because he prevents their escaping the pursuer like a shackle. (Msb.) [See also art. qyd.] [Hence also the saying,] Aln~iEamu A^awaAbidu faqay~iduwhaA biAl$~ukori (tropical:) [Benefits are fugitive, or fleeting; therefore detain ye them by gratitude]. (A trad.)
A=bidapN A=bdh A=bdp
fem. of A=bidN, q. v. ― -b2- Also, [as a subst.,] (assumed tropical:) A deed, (Har p. 364,) or a calamity, (S, M, K,) ever to be remembered, or mentioned, (S, M, K, Har,) by reason of its extraordinary nature, and its grievousness: (Har:) or a great, or formidable, event, at which people take fright, or are alarmed: (TA:) or a strange, abominable, or evil, thing: (Ham p. 627:) pl. A^awaAbidu. (K.) You say, jaA'a fulaAnN biA=bidapK Such a one did, or brought to pass, [a deed or] calamity ever to be remembered, or mentioned. (S.) See also 2. ― -b3- (tropical:) A strange, an unusual, or an unfamiliar, word or saying; one far from being intelligible; (M;) pl. A^awaAbidu, signifying expressions of subtile meanings; so called because remote from perspicuity. (Msb.) ― -b4- The pl. also signifies (tropical:) Strange, unusual, unfamiliar, or extraordinary, rhymes, or verses, or poems; syn. $awaAridu mina AlqawaAfiY, (S,) or qawaAfK $ur~adN. (K.) El-Farezdak says, lano tudorikuwA karamiY biluw^omi A^abiykumu wa A^awaAbidiY bitanaH~uli AlA^a$oEaAri [Ye will not attain to my nobility with the ignobleness of your father, nor to my extraordinary verses by arrogating to yourselves the verses of other men]. (S.) [See A^abada.]
muw^ab~adN *
[Made, or rendered, perpetual]. You say, waqafa A^aroDahu waqofFA muw^abadFA He made his land an unalienable bequest for pious uses in perpetuity, not to be sold nor to be inherited. (T.) ― -b2- Also, with p, A she-camel that is wild, and intractable, or unmanageable; syn. waHo$iy~apN muEotaASapN. (K.)
mutaA^ab~idN *
: see A=bidN. Abr
1 A^abara Alkalobi *
, (S, K,) aor.
Aabira
and
Aabura
, (K,) inf. n. A^aborN, (TA,) He gave the dog, to eat, a needle in bread: (S, K:) and [app., in like manner, A^abara Al$~aApa he gave the sheep, or goat, to eat, a needle in its fodder: for you say,] A^ubirati Al$~aAp the sheep, or goat, ate a needle in the fodder. (A.) ― -b2- A^abaratohu AlEaqorabu (tropical:) The scorpion stung him with the extremity of its tail. (S, M, A, K.) ― -b3- A^abarahu (tropical:) He spoke evil of him behind his back, or in his absence, or otherwise, with truth, or though it might be with truth; or defamed him; (IAar, T, A, K;) and annoyed him, or hurt him. (IAar, T, A.) -A2- A^abara, (T, S, A, Msb, K,) aor.
Aabira
and
Aabura
, inf. n. A^aborN (M, Msb, K) and A_ibaArN and A_ibaArapN, (M, K,) He fecundated a palm-tree [by means of the spadix of the male tree, which is bruised, or brayed, and sprinkled upon the spadix of the female; or by inserting a stalk of a raceme of the male tree into the spathe of the female, after shaking off the pollen of the former upon the spadix of the female (see A^aloqaHa)]; (T, S, A, Msb;) as also ↓ A^b~r, (S, A,) inf. n. taA^obiyrN: (S:) or the latter has an intensive and frequentative signification [meaning the doing so much, or frequently, or to many palmtrees]: (Msb:) and the former (S, M, A, K) and ↓ latter, (M, A, K,) he dressed, or put into a good or right or proper state, a palm-tree, (S, M, A, K,) and seed-produce, (M, K,) or any thing, as, for instance, a snare for catching game. (A Hn, M.) You say also, A^ubirati Aln~axolapu, and ↓ A^ub~irat, and wubirat, The palm-tree was fecundated. (Aboo- 'Amr Ibn-El-'Alà, L.) -A3- A^abira, aor.
Aabara
, He, (a man, TA,) or it, was, or became, in a good or right or proper state. (T, K.)
2 Aab~ara
see 1, in three places.
5 tA^b~r *
It (a palm-tree, A and Msb, or a young palm-tree, S) admitted, or received, fecundation: (S, A, Msb:) it became fecundated of itself. (S.)
8 A@y^otabarahu *
[written with the disjunctive alif Aiyotabarahu] He asked him to fecundate, or to dress, or put into a good or right or proper state, his palmtrees, or his seed-produce. (T, S, M, * K.) -A2- See also baA^ara.
A_iborapN A^bAr A^br A^brh A_brh A_brp Abrh Abrp brY
A needle; (T, Msb;) an iron misal~ap: (M, K:) pl. A_ibarN (T, S, M, Msb, K) and A_ibaArN. (M, K.) ― -b2- (tropical:) The sting, or extremity of the tail, of a scorpion; (S, * M, A, K;) as also ↓ miy^obarN; of which latter the pl. is maA=biru: (A:) and of a bee. (A.) ― -b3- (tropical:) The extremity of a horn. (A.) ― -b4- (tropical:) The [privy] member of a man. (TA.) ― -b5- A_iborapN Al*~iraAEi (tropical:) The extremity of the elbow; (Zj in his Khalk el-Insán; and A;) the extremity of the *iraAE [here meaning the ulna] of the arm, (K,) from which the measurer by the cubit measures; (TA;) [this being always done from the extremity of the elbow;] the extremity of the bone from which the measurer by the cubit measures: the extremity of the os humeri which is next to the elbow is called the qabiyH; and the zuj~ of the elbow is between the qbyH and the Abrp Al*rAE: (T:) or a small bone, the head of which is large, and the rest slender, compactly joined to the qbyH: (TA voce qbyH:) or the slender part of the *rAE: (S, M: or a bone, (as in some copies of the K,) or small bone, (as in other copies of the K and in the M,) which latter is the right reading, (TA,) even with the extremity of the zanod [which is applied to the ulna and to the radius] of, or from, (mn,) the *rAE [or fore arm] to the extremity of the finger. (M, K.) ― -b6- AlA_borapu also signifies (tropical:) The bone of what is termed watarapu [i. e. of the heel-tendon of a man, or of the hock of a beast], (M, K,) which is a small bone adhering to the kaEob [i. e. to the ankle or to the hock]: (M, TA:) and [app. more correctly “or”] the slender part of the Erqwb [or hock] of the horse: (M, * K, * TA:) in the ErqwbAn [or two hocks] are [what are termed] A_iborataAni, which are the external extremity of each hock. (S.) ― -b7- See also miy^obarapN.
A_iboriy~N A^brY A^bry A_brp A_bry AbrY Abry brY
: see A^ab~aArN.
A_ibaArN A^bAr AbAr bArY by^r |bAr
a subst. [signifying The fecundation of a palm-tree]: (S:) or it is an inf. n.: [see 1:] or it signifies a palm-tree whereof the spadix is used for the purpose of fecundation. (Msb.)
A^abuwrN *
: see miy^obarN.
A^ab~aArN *
A maker of needles: (T, M, K:) and a seller thereof: or the latter is called ↓ A_iboriY~N of which A_ibariY~N is a corruption. (K.) ― -b2- (assumed tropical:) The flea. (K.) -A2- See also baA^~rN, in art. bA^r
A=biru A=br
One who fecundates a palm-tree, or palmtrees: who dresses, or puts into a good or right or proper state, a palm-tree, or palm-trees, or seedproduce; (T, TA;) or any work of art; and hence applied to the fecundater of the palm-tree. (Aboo-'Abd-Er-Rahmán, TA.) ― -b2- maA bihaA A=birN (assumed tropical:) There is not in it [namely the house (AldAr)] any one. (TA from the Expositions of the Fs.)
maA^obirN *
: see miy^obarN
miy^obarN *
The place [or case] of the needle. (K.) ― -b2- (assumed tropical:) The tongue. (L.) ― -b3- See also A_iborapN ― -b4- and miy^obarapN -A2- Also, (T, L, K,) and ↓ maA^obirN, (T, L,) and ↓ A^abuwrN, (Msb,) That. (Msb, K,) [namely] what is called ju$r, (T, TT,) or ju$~, (so in a copy of the T,) [in the L and TA it is said to be “ like (what is termed) AlH$, ” thus written with the unpointed H, and without any syll. signs, perhaps a mistranscription for Hu$or, and doubtless meaning the anthers, or the pollen,] with which palm-trees are fecundated. (T, L, Msb, K.)
miy^obarapN *
(Lh, S, M, K) and ↓ miy^obarN and ↓ A_iborapN (M, K) (tropical:) Malicious and mischievous misrepresentation; calumny; or slander; (Lh, S, M, K;) and the (assumed tropical:) marring, or disturbance, of the state of union or concord or friendship or love between a people or between two parties: (Lh, S, K, TA:) pl. maA=birN. (S, M.) You say, xabuvato minohumu AlmaxaAbiro fama$ato bayonahumu AlmaA=biro (tropical:) [Their internal states, or qualities, became bad, or evil, or corrupt, and in consequence calumnies became current among them]. (A.)
muw^ab~arN *
: see what follows.
maA^obuwrN *
A dog that has had a needle given him, to eat, in bread: (S:) and, with p, applied to a sheep or goat ($Ap) that has eaten a needle in its fodder, and in whose inside it has stuck fast; in consequence of which the animal eats nothing, or, if it eat, the eating does it no good. (TA.) It is said in a trad., Almuw^ominu kaA@lokalobi AlmaA^obuwri The believer is like the dog that has had a needle given to him, to eat, in bread. (S.) [Accord. to Ibr D, the meaning is, that he is generous and incautious, so that he is easily deceived.] -A2- Also, (T, S, A,) and ↓ muw^ab~arN, (S,) A palm-tree fecundated: (T, S, A:) and the same, and seed-produce, dressed, or put into a good or right or proper state. (T, TA.) The former is the meaning in the phrase sik~apN maA^obuwrapN, (T, S,) occurring in a trad., [q. v. voce maA^omuwrN,] i. e. A row of palm-trees [or perhaps a tall palm-tree] fecundated: or, as some say, this phrase means a ploughshare properly prepared for ploughing. (TA.) AbD
1 A^abaDahu *
, aor.
AabiDa
(S, A, K) and
AabuDa
(L,) inf. n. A^aboDN (S) and A^ubuwDN (L,) He tied, or bound, the pastern of his (a camel's) fore leg to his (the camel's) EaDud [or arm], so that his fore leg became raised from the ground; (S, A, K;) as also ↓ tA^b~Dhu: (S, K:) and accord. to IAar, A^aboDN signifies [simply] the act of tying, or binding. (TA.) -A2- [Also, inf. n. A^aboDN, He loosed him, or it: for] A^aboDN also signifies the act of loosing; syn. taxoliyapN; i. e. contr. of $ad~N: (IAar, K:) thus bearing two contr. significations. (TA.) -A3- Also, (K,) inf. n. A^aboDN, (TA,) He hit, or hurt, his vein called the A_ibaAD. (K, TA.) -A4- A^abaDa (S, L, K,) inf. n. A^aboDN`; (TA;) and A^abiDa; (S, L, K;) It (the vein called Aln~asaA) became contracted, (S, L, K,) and strengthened the hind legs; (L;) as also ↓ tA^b~D: (S, L:) and ↓ taA^ab~uDN in the hind legs signifies their being contracted (A, TA) and tense: (TA:) taA^ab~uD of the hind legs of a horse, and ta$an~uj [or contraction] of the vein above mentioned, are qualities approved; and the latter is known by means of the former. (AO, TA.) -A5- A^aboDN also signifies The being in a state of rest, or motionless. (IAar, K.) -A6- And The being in a state of motion: (I Aar, K:) thus, again, having two contr. significations. (TA.)
5 tA^b~D *
He (a camel) had his pastern of his fore leg tied, or bound, to his arm, so that his fore leg became raised from the ground. (S, K.) You say, taqab~aDa kaA^an~amaA taA^ab~aDa [He contracted himself as though he had his leg thus bound]. (A, TA.) ― -b2- tA^b~Dt She (a woman) sat in the posture of the ↓ mutaA^ab~iD [app. meaning having her shanks pressed back against her thighs]. (TA.) ― -b3- See also A^abaDa, in two places. -A2- tA^bDhu: see A^abaDahu.
A^aboDN *
, or A^ubuDN, or A_ibiDN, or A^ub~aDN: see maA^obiDN. -A2- Also, the first, i. q. dahorN [Time; or a long period of time; or a period of time whether long or short; &c.]: pl. A=baADN. (S, K.)
A_ibaADN A^bD AbAD |bAD
The cord, or rope, with which the pastern of a camel's fore leg is tied, or bound, to his arm, so that his fore leg is raised from the ground: (As, S, A, K:) pl. A^ubuDN. (K.) The dim. is ↓ A^ubay~iDN. (S.) ― -b2- A certain vein (Eiroq) in the hind leg (AO, K) of a horse. (AO.)
A^abuwDN *
, (K,) or A^abuwDu Aln~asaA, (ISh,) A very swift horse: (ISh, K:) as though he bound up his hind legs by the quickness with which he raised them when he put them down. (ISh.)
A^ubay~iDN *
: see A_ibaADN.
maA^obiDN *
The inner side of the knee (S, A, K) of any thing: (S:) or the inner sides of the two knees are called maA^obiDaA Als~aAqayoni: (T, TA:) or any part upon which a man bends, or folds, his thigh: or what is beneath each thigh, in the prominent places of the lower parts thereof: or the inner side of each thigh, as far as the belly: and also the wrist; the joint of the hand in the fore arm: (TA:) and in the camel, (K,) [i. e.] in each of the fore legs of the camel, (T, TA,) the inner side of the elbow: (T, K, TA:) as also ↓A^NboDN; (IDrd, K;) or, as in [some of] the copies of the S in art. byD, ↓ A^ubuDN; [in one copy of the S ↓ A^ub~aDN; and in another, imperfectly written;] but some write it ↓ A_ibiDN: and one says, A^axa*a biA_ibiDihi, meaning He put his hands, or arms, beneath his knees, from behind, and then carried him. (TA.) The pl. of maA^obiDN is maA=biDu. (S.)
maA^obuwDN *
A camel having the pastern of his fore leg tied, or bound, to his arm, so that his fore leg is raised from the ground; (A, * TA;) as also ↓ mutaA^ab~iDN: (S:) or the latter, having his fore shank bound to his arm with the A_ibaAD (K.) -A2- Hit, or hurt, in the vein called the A_ibaAD. (TA.)
muw^otabiDu Aln~asaA *
The crow: because it hops as though it were maA^obuwD (K.)
mutaA^ab~iDN *
: see maA^obuwDN: and see 5. -A2- Also Having the vein called A_ibaAD in a tense state. (TA.) AbT
1 A^abaTahu *
i. q. habaTahu, q. v.: (IAar, Az, Sgh, K:) said of God. (K.)
5 tA^b~Thu *
He put it (a thing, S Mgh, Msb) beneath his A_iboT [or arm-pit]; (S, Msb, K;) or in his A_iboT. (Mgh.) ― -b2- Hence, (K,) taA^ab~aTa $ar~aA, the surname of Thábit the son of Jábir (S, K) ElFahmee: (S:) because they assert that the sword never quitted him: (S:) or because he put beneath his arm—pit a quiver of arrows, and took a bow, or put beneath his arm—pit a knife, and came to an assembly of Arabs, and smote some of them. (K.) It is invariable: but if you desire to express the dual or pl., you say, *awaA taA^ab~aTa $ar~FA and *awuw taA^ab~aTa $ar~KA, or you say kilaAhumaA and kul~uhumo. (S.) It does not admit of the formation of a dim., nor is it abridged: (S, K:) but some of the Arabs used to say taA^ab~aTu [so written with refa], using a single word, accord. to Sb, as is said in the L. (TA.) Its rel. n. is ↓ taA^ab~aTiY~N. (S, K.) ― -b3- [Hence also] tA^b~T fulaAnN fulaAnFA (assumed tropical:) Such a one placed such a one under his protection. (TA.) ― -b4- tA^b~T also signifies He put his ridaA=', (S,) or garment, (Mgh, K,) under his right arm, and then threw [a portion of] it over his left shoulder, (S, Mgh, K,) in prayer, or in A_iHoraAm; (Mgh;) as also AiDoTabaEa. (S.) [See also tawa$~aHa.]
A_iboTN A^bT A_bT AbT bT
[The armpit;] the inner side of the shoulderjoint: (ISd, K:) or the part beneath the janaAH [which signifies the arm, upper arm, armpit, and wing, &c.]: (S, Msb:) also written ↓ A_ibiTN; (Msb, K;) which is said to be a dial. var. by some of the moderns; but this is strange, on account of what is said respecting A_ibilN; (Msb;) for Sb says that there are only two substs. of the measure fiEilN, which are A_ibilN and HibirN; and one epithet, namely bilizN: other instances have been mentioned, but their transmission from Sb is not established: (Msb. in art. Abl:) it is also said that there is no other word like A_ibilN; but this means, in its original form, and does not deny that there are words like it by the insertion of a second vowel like the first, such as this and many other words: (TA:) [see also A_ibidN:] it is fem.; (Mgh;) or masc. and fem.; (S, Msb;) sometimes the latter; (Lh, K;) but the making it mase. is more approved: (TA:) Fr cites, from certain of the Arabs, the phrase, (S,) farafaEa Als~awoTa Hat~aY baraqato A_iboTuhu [And he raised the whip so that his armpit shone]: (S, Msb:) the pl. is A=baATN. (S, Msb, K.) ― -b2- [Hence,] Daraba A=baATa AlA^umuwri wamagaAbinahaA (tropical:) [He hit the secret and occult particulars of the affairs]. (A, TA [followed by the words wa A@$otaq~a DamaAy^irahaA wabawaATinahaA, a pleonastic addition, merely explaining what goes before.]) ― -b3- And Daraba A=baATa AlmafaAzapi (tropical:) [He traversed the recesses of the desert]. (TA.) ― -b4- And A_iboTu jabalK (assumed tropical:) The foot, or bottom, or lowest part, (safaHo,) of a mountain. (TA.) ― -b5- And A_iboTu ramolK (assumed tropical:) The place where the main body of sand ends: (S:) or what is thin, of sand: (K:) or the lowest part of an oblong tract of sand collected together and elevated, where the main body thereof ends, and it becomes thin. (TA.) ― -b6- And A_ibETu Al$~imaAli (assumed tropical:) Evil fortune; ill luck. (TA.)
A_ibiTN A^bT A_bT AbT bT
: see A_iboTN.
A_iboTiy~N A_bT A_bTy A_bTyy AbTY AbTy
[Of, or relating to, the armpit]. ― -b2- AlA_iboTiY~u The axillary vein. (Golius, on the authority of Meyd.)
Als~ayofu A_ibaATN liY Alsyf AbAT lY Alsyf AbAT ly
The sword is beneath my A^iboT [or armpit]: and Als~ayofu EiTaA fiY wa A_ibaATiY I put, or place, the sword upon my side, and beneath my A_iboT. (TA.) And jaEalotuhu I put it (namely the sword, TA) next my A_iboT (K, TA.) The Hudhalee, (S, TA,) El-Mutanakhkhil, describing water to which he came to drink, (TA,) says, (S, TA,) accord. to the Deewán, but some ascribe the words to Taäbbata—Sharrà, (TA,) $aribotu bij~amihi waSadarotu Eanohu wa A^aboyaDu SaArimN *akarN A_ibaATiY meaning [I drank of the main body thereof, and returned from it, and a sharp steel—edged sword was] beneath my A_iboT: (S, TA:) or, accord. to one relation, the poet said, biA^aboyaDa SaArimK *akarK: and accord. to another, wa EaDobN SaArimN: Skr says that the last word of the verse is a contraction of A=baATiY: and Ibn-Es-Seeráfee, that it is originally ↓ A_ibaATiY~N; and if so, it is an epithet. (TA.)
A_ibaATiY~N A_bT AbATY AbATy |bATy
: see what next precedes.
taA^ab~aTiY~N *
: see 5. Abq
1 A^abaqa *
, aor.
Aabiqa
, (S, Mgh, Msb, K, &c.,) which is the most common form, (Msb,) and
Aabuqa
, (S, TS, Mgh, Msb,) and
Aabaqa
, (K,) so in the copies of the K in the place of
Aabuqa
; (TA;) and A^abiqa, aor.
Aabaqa
; (IDrd, Msb, K;) inf. n. A_ibaAqN (S, Mgh, Msb) and A^aboqN and A^abaqN, (K,) or the first of these is a simple subst., and the second and third are the inf. ns.; (Msb;) He (a slave) ran away, or fled, (T, S, Mgh, Msb,) or went away, (K,) from his master, (T, Msb,) without [being induced to do so by] fear, or severity of work: (Msb, K:) thus the signification is restricted in the 'Eyn: (Msb:) and in this case, the law ordains that the slave shall be restored; but if the act arise from severity of work or from fear, he is not to be restored: (Lth, TA:) in the Kur xxxvii. 140, it is said of Jonas, (T, Bd,) because he fled from his people without the permission of his Lord: (Bd:) and it is also, tropically, said of a fish: (Mgh:) or he (a slave) hid himself, and then went away: (M, K:) as also ↓ tA^b~q: (M:) or this signifies, simply, he hid, or concealed, himself: or he confined, restricted, limited, restrained, or withheld, himself: (S, K:) or it has both of the last two significations: (Sgh:) and he abstained from a thing, as from a sin, or crime. (IAar, K *.) A poet says, (S,) namely, 'Ámir Ibn—Kaab, (AZ,) or 'Ámán Ibn-Kaab, or, as some say, Ghámán, (AA,) ↓ A^alaA qaAlato bahaAni wa lamo taA^ab~aqo kabirota walaA yaliyqu bika Aln~aEiymu [Now surely Baháni said, and she did not hide herself, or did not restrain herself, Thou hast grown old, and enjoyment doth not befit thee]: (S:) or she did not hide herself [or her mind], but said openly: (TA:) or she did not go far [from the person whom she addressed, or from the truth]; so says AZ, taking it from A_ibaAqN as relating to a slave: (TA:) or she did not abstain from her speech, as from a sin, or crime: (IAar:) or she did not disdain, or scorn. (TA.) AHát says that he asked As respecting ↓tA^b~q, and he answered that he knew it not. (TA.)
5 taAab~aqa
see 1, in three places. ― -b2- taA^ab~aqato She (a camel) withheld her milk. (TA.) ― -b3- tA^b~q Al$~aYo'a [or mina Al$~aYo'i] He denied, or disacknowledged, the thing. (K.) One says to a man, “ Verily in thee is such a quality; “ and he replies, maA A^ataA^ab~aqu I do not deny, or disacknowledge: and one says, “ O son of such a woman; ” and the man replies, maA A^ataA^ab~aqu minohaA I do not deny, or disacknowledge, her. (IF.)
A^abuwqN *
: see A=biqN.
A^ab~aAqN *
: see A=biqN.
A=biqN A=bq
A slave running away, or fleeing, &c.; a runaway, or fugitive, slave; part. n. of A^abaqa; (Mgh, Msb, K;) as also ↓ A^abuwqN [but in an intensive, or frequentative, sense, i. e. who runs away, or flees, &c., much, or often; and so ↓ A^ab~aAqN, occurring in the K, in art. mlx]: (IF, K:) pl.A^ub~aAqN (Mgh, Msb, K) and A^Nb~aqN. (K.) Abl
1 A^abila *
, aor.
Aabala
; (S, M, K;) and A^abala, aor.
Aabula
; (K;) inf. n. A^abaAlapN, (S, M, K,) of the former verb, (S, M, TA,) or, accord. to Sb, A_ibaAlapN, because it denotes an office, and, if so, of the latter verb, (TA,) and A^abalN, (M, K,) which is of the former verb, (M, TA,) and A^abalapN [like galabapN]; (T;) He (a man, S) was, or became, skilled in the good management of camels (S, M, K) and of sheep or goats. (M, K.) A_ibaAlapN, like kitaAbapN [in measure], signifies The management, or tending, (A, K, TA,) of maAl [meaning camels or other beasts]. (A, TA.) You say, huwa Hasanu AlA_ibaAlapi He is good in the management, or tending, of his mAl [or camels, &c.]. (A, TA.) ― -b2- A^abala, aor.
Aabila
: see 2, second signification. ― -b3- A^ubilati AlA_ibilu The camels were gotten, or acquired, as permanent property. (S, TA.) ― -b4- A^abilati AlA_ibilu, aor.
Aabala
; and A^abalat, aor.
Aabula
; (K;) inf. n. [of the former] A^abalN and [of the latter] A^ubuwlN; (TA;) The camels became many, or numerous. (K.) ― -b5- Also A^ubalati AlA_ibilu, (S, M, K,) and the like is said of wild animals, (S, M,) or others, (K,) aor.
Aabula
and
Aabila
, inf. n. A^ubuwlN (S, M, K) and A^abolN; (M, K;) and A^abilat; and ↓ tA^bl~t; (M, K;) The camels were content, or satisfied, with green pasture, so as to be in no need of water: (S, M, K:) the last verb is mentioned by Z, and he says that it is tropical, and hence A^abiylN applied to “a monk.“ (TA.) ― -b6- [Hence,] A^abala Alr~ajulu Eani A@moraA^atihi, and ↓ tA^b~l, (S, M, K,) The man was content to abstain from conjugal intercourse with his wife; syn. AijotazaA^aEanohaA; (M;) the man abstained from conjugal, or carnal, intercourse with his wife. (S, K, TA.) ― -b7- [Hence also] A^abala, (K,) inf. n. A^abolN, (TA,) (tropical:) He devoted himself to religious exercises; or became a devotee; (K, TA;) as also A^abula, like faquha, inf. n. A^abaAlapN: or this signifies he became a monk. (TA.) ― -b8- And A^abala, aor.
Aabila
, (Kr, M, K,) inf. n. A^abolN, (Kr, M,) (assumed tropical:) He overcame, and resisted, or withstood; (Kr, M, K;) as also ↓ A^b~l, (K,) inf. n. taA^obiylN; (TA;) but the word commonly known is A^abal~a. (M, TA.) ― -b9- Also (K, TA, but in the CK “ or ”) A^abalati AlA_ibilu signifies The camels were left to pasture at liberty, and went away, having with them no pastor: (K:) or they became wild, or shy. (K, * TA.) ― -b10- And The camels sought by degrees, or step by step, or bit by bit, after the A^ubul [q. v.], i. e. the xilofap of the herbage or pasture. (TA.) ― -b11- And, inf. n. A^ubuwlN, The camels remained, or abode, in the place: (M, K:) or remained, or abode, long in the pasturage, and in the place. (El-Moheet, TA.) ― -b12- A^abala AlEu$obN, inf. n. A^ubuwlN, The herbage became tall, so that the camels were able to feed upon it. (K.) ― -b13- A^abala Al$~ajaru, inf. n. A^ubuwlN, The trees had green [such, app., as is termed A^ubulN] growing in its dried parts, mixing therewith, upon which camels, or the like, fatten. (Ibn- 'Abbád.) -A2- A^abalahu, inf. n. A^abolN, He assigned to him, or gave him, (jaEala lahu) pasturing camels, or camels pasturing by themselves. (K.)
2 A^b~l *
, (S, K,) inf. n. taA^obiylN, (K,) He took for himself, got, gained, or acquired, camels; he acquired them as permanent property. (S, K.) [See also 5.] ― -b2- He was one whose camels had become numerous; (T, M, K;) as also ↓ A=bl, (M, K,) inf. n. A_iybaAlN; (TA;) and ↓ A^abala, aor.
Aabila
, (K,) inf. n. A^abolN. (TK.) ― -b3- taA^obiylN AlA_ibili The managing, or taking good care, of camels; (M;) and the fattening of them: (M, K:) mentioned by AHn, on the authority of Aboo—Ziyád ElKilábee. (M.) -A2- See also 1.
4 A=bala
see 2.
5 taAab~ala
see 1, in two places: ― -b2- and see 8 -A2- tA^b~l A_ibilFA He took for himself, got, gained, or acquired, camels; (AZ, T, M, K;) like tgn~m ganamFA. (AZ, T.) [See also 2.]
8 laA yaA^otabilu *
, (S, M, K,) in the O ↓ lA yataA^ab~ilu, (TA,) He does not, or will not, keep firmly, or steadily, to the pasturing of camels, nor tend them well; (M, K;) he does not, or will not, manage them, or take care of them, in such manner as to put them in good condition: (As, A 'Obeyd, T, S:) or it signifies, (M, K,) or signifies also, (S,) he does not, or will not, keep firmly, or steadily, upon them when riding them; (T, S, M, K, TA;) used in this sense by a man excusing himself for not putting on a camel his aged father who was walking. (T.)
A_ibolN A^bAl A^bl A^blY A_bl Abl bAl bl blA bly wbl
: see A_ibilN: ― -b2- and A^abilN.
A^abalN *
: see A^abalapN.
A^abilN *
Skilled in the good management of camels (S, M, K) and of sheep or goats; (M, K;) as also ↓ A=bilN: (S, M, K:) and A^abilN biAlA_ibili, and in poetry ↓ A_ibolN, skilled in the management, or care, of camels. (T.) ― -b2- A man possessing camels; (Fr, M, K;) as also ↓ A=bilN, (M, K,) similar to taAmirN and laAbinN, (Ham p. 714,) but this is disapproved by Fr; (TA;) and ↓ A_ibaliY~N, (S, M, O,) with fet-h to the b (S, O,) because several kesrehs together are deemed uncouth; (O;) in the K, erroneously, ↓ A^abaliY~N, with two fet-hahs; (TA;) and ↓ A_ibiliY~N also, (M, K,) with two kesrehs. (K.) ― -b3- baEiyrN A^abilN A fleshy he-camel. (Ibn- 'Abbád, K.) ― -b4- naAqapN A^bilapN A she-camel blessed, prospered, or made to have increase, in respect of offspring. (Ibn-'Abbád, K.) In one place in the K, mina Alwaladi is put for fiY Alwaladi. (TA.)
A^ubulN *
[mentioned in two places in the latter part of the first paragraph,] The xilofap of herbage, (K,) i. e., of dry herbage; [app. meaning what grows in the season called AlS~ayof, or summer, among herbage that has dried up;] growing after a year; upon which camels, or the like, fatten. (TA.)
A_ibilN A^bAl A^bl A^blY A_bl Abl bAl bl blA bly wbl
(T, S, M, Msb, K, &c.,) said by Sb to be the only subst. of this form except HibirN, and to have none like it among epithets except bilizN; for though other instances are mentioned, they are not of established authority; (Msb;) but IJ mentions, with these, HibikN and A_iTilN [which may be of established authority]; (TA;) [and to these may be added A_ibiTN and A_ibidN, and perhaps nikiHN and xiTibN; respecting which see A_ibidN;] and for A_ibilN one says also ↓ A_iblN, (S, Msb, K, &c.,) sometimes, by way of contraction; (S, Msb;) or this may be a dial. var. of the former; (Kr, MF;) [Camels: and a herd of camels: or] at the least, applied to a Siromap; i. e. a number [of camels] more than a *awod [which is at least nine,] up to thirty; after which is the hajomap, i. e. forty and upwards; and then, hunayodapu, which is a hundred of A_ibil: (T:) or, accord. to Ibn-'Abbád, a hundred of A_ibil: (TA:) it is a quasi-pl. n.; (Az, S, ISd, Z, O, Msb, &c.;) a word having no proper sing.; (S, M, O, Msb;) and is of the fem. gender, because the quasi-pl. n. that has no proper sing. is necessarily fem. (S, O, Msb) when not applied to human beings, (S, O,) or when applied to irrational beings, (Msb,) and has p added in the dim.; (S, Msb;) the dim. of A_ibilN being ↓ A^ubayolapN: (S, Msb, K:) it is said in the K that it is a sing. applied to a pl. number, and is not a pl., nor a quasi-pl. n.; but in this assertion together with the saying that the dim. is as above is a kind of contradiction; for if it be a sing., and not a quasi-pl. n., what is the reason of its being fem.? (TA:) the pl. is A=baAlN (S, M, Msb, K) and A^abiylN [like EabiydN pl. of EabodN, q. v.]; (Msb, TA;) the pl. meaning herds [of camels]; and in like manner A^agonaAmN and A^aboqaArN mean flocks of sheep or goats and herds of bulls or cows: (Msb, TA:) and the dual, A_iblaAni, means two herds [of camels], (Sb, T, S, M, Msb,) each with its pastor; (T;) like as ganamaAni means two flocks of sheep or goats: (S:) or, accord. to Ibn-'Abbád, the dual means two hundreds of A_ibil. (TA.) ― -b2- AlA_ibilu AlS~ugoraY [The smaller camels] is an appellation applied to sheep; because they eat more than goats. (IAar in TA art. DbT.) ― -b3- It is said in the Kur [lxxxviii. 17], A^afalaA yanoZuruwna A_ilaY A@loA_ibili kayofa xuliqato, meaning, accord. to 'Aboo-Amr Ibn-El- 'Alà, (T, TA,) (tropical:) [Will they not then consider] the clouds that bear the water for rain, [how they are created?] (T, K, TA:) but accord. to him who reads AlA_iboli, the meaning is, the camels. (T, TA.)
A^ubolapN *
A blight, blast, taint, or the like: (T, K:) thus written by IAth, agreeably with the authority of Aboo-Moosà; (TA;) occurring in a trad., in which it is said that one should not sell dates until he is secure from AlAubolapN; (T, TA;) but accord. to a commentary on the Nh, it is correctly written ↓ A^abalapN [q. v.] (TA.)
A_ibolapN A^bAl A^bl A^blY A^blh A^blp A_bl A_blh Ablh Ablp bAl bl blA blh bly wbl
Enmity; hostility. (Kr, M, K.)
A^abalapN *
Unwholesomeness and heaviness of food; (S, M, K;) originally wabalapN, like as A^aHadN is originally waHadN; (S;) as also ↓ A^abalN. (K.) It is said in a trad. that this departs from every property for which the poor-rate has been paid. (S, M.) ― -b2- See also A^ubolapN. ― -b3- An evil quality of herbage or pasture. (AHn, TA in art. n$r.) ― -b4- A cause of harm or injury; evil; mischief. (TA.) ― -b5- A consequence of an action, or a claim which one seeks to obtain for an injury; and a cause of blame or dispraise: having these meanings in the saying, A_ino faEalota *aAka faqado xarajota mino A^abalatihi [If thou do that, thou wilt escape from its consequence, &c.]. (T.) ― -b6- A fault, vice, or the like. (Aboo-Málik, T.) So in the saying, maA Ealayoka fiY h`*aA AlA^amori A^abalapN [There is not to be charged against thee, in this affair, any fault, &c.]. (T.) ― -b7- A crime; a sin; an unlawful action. (K.) ― -b8- Rancour, malevolence, malice, or spite. (IB.)
A^abaliY~N *
: see A^abilN
A^abuliY~N *
: see A^abiylN
A_ibaliY~N A^blY A^bly A_bl A_bly AblY Ably blA bly
, with fet-h to the b because several kesrehs together are deemed uncouth, Of, or relating to, camels. (S.) ― -b2- See also A^abilN.
A_ibiliY~N A^blY A^bly A_bl A_bly AblY Ably blA bly
: see A^abilN
A^abiylN *
(assumed tropical:) A Christian monk; (S M, Msb, K;) so called because of his abstaining (litaA^abulihi) from women: (TA:) or the chief monk: (T:) or a derotee: (TA:) or an old man, or elder: (M:) or the chief, or head-man, of the Christians: (M, K:) or the man who calls them to prayer by means of the naAquws; (A Heyth, M, * K;) the beater of the nAqws: (IDrd:) as also ↓ A^ayobaliY~N, (M and K, but according to the M as meaning “ a monk, ”) which is either a foreign word, or changed by the relative Y, or of the same class as A_inoqaHolN [in which the first letter as well as th second is augmentative], for Sb says that there is not in the language an instance of the measure fayoEalN; (M;) and ↓ A^ayobuliY~N, and hayobaliY~N, and ↓ A^abuliY~N and ↓ A^ayobalN, (K,) which last is disallowed by Sb for the reason stated above; (TA;) and ↓ A^ayobulN like A^ayonuqN; and ↓ A^ayobiliY~N; (K;) the last with fet-h to the hemzeh, and kesr to the b, and with the [first] Y quiescent; or A^ayobaliY~N [app. a mistranscription for A^ayobiliY~N] is used by poetic licence for ↓ A^abiyliY~N, like A^ayonuqN for A^anowuqN: (TA:) pl. A=baAlN (M, K) and A^ubolN, or A^ubulN, [accord. to different copies of the K,] with damm [which indicates that the former is meant, though it is irregular]. (K.) By A^abiylN AlA^abiyliyna is meant 'Eesà [or Jesus], (S, K,) the Messiah. (S.) ― -b2- In the Syriac language it signifies Mourning, or sorrowing. (K.) -A2- Also A staff, or stick. (M, K.) ― -b2- See also A_ibaAlapN.
A^ubaAlap *
: see the next paragraph.
A_ibaAlapN A^bAl A^bAlh A_bAlp AbAlh AbAlp bAlY
: see A_ib~awolN. -A2- Also A bundle of firewood; (T, S, Msb;) and so ↓ A_ib~aAlapN: (T, S:) or a great bundle of firewood; and so ↓ A^ubaAlapN and bulapN (K) and ↓ A_ib~aAlapN: (Bd in cv. 3; but there explained only as signifying a great bundle:) or a bundle of dry herbage; (M, TA;) and so ↓ A_ib~aAlapN (K) and ↓ A^abiylN and ↓ A^abiylapN (M, K) and ↓ A_iybaAlapN, (K, [in the CK AayobaAlap,]) with one of the two b s changed into Y, and mentioned by Az, but it is said in the S and O that this is not allowable, because this change may not be made in a word of the measure fiE~aAlapN, with p, but only in one without p, as in the cases of diynaArN and qiyraATN; (TA;) and wabiylapN signifies the same, (K,) belonging to art. wbl. (TA.) Hence the prov., (S, TA,) SigovN EalaY A_ibaAlapK and ↓ A_ib~aAlapK, (S, K, &c.,) but the former is the more common, and ↓ A_iybaAlapK, which is allowed by Az but disallowed by J; (TA;) [lit. A handful of herbage, or the like, upon a bundle, or great bundle, of firewood, or a bundle of dry herbage;] meaning (assumed tropical:) a trial, or trying event, upon another (S, O, K) that had happened before: (S, O:) or plenty (xiSobN) upon plenty; as though bearing two contr. significations. (K.)
A^abiylapN *
: see A_ibaAlapN.
A^ubaylapN *
dim of A_ibilN, q. v. (S, Msb, K.)
A^abiyliY~N *
: see A^abiylN.
A^abaAbiylN *
: see A_ib~awolN.
A^ab~aAlN *
A pastor of camels, (M, K, TA,) who manages them, or takes care of them, well. (TA.)
A_ib~aAlN A^bAl AbAl bAlY
: see the next paragraph.
A_ib~awolN A^bwl Abwl bAl bwl
, (T, S, M, Msb, K,) like Eij~awolN, (S, Msb, K, [in the CK, erroneously, Eajuwl,]) A separate, or distinct, portion of a number of birds, and of horses, and of camels, (M, K,) and of such following one another; (K;) as also ↓ A_ibiylN and ↓ A_ib~aAlapN, (M, K,) and ↓ A_ibaAlapN, and ↓ A_iyobaAlN: (K:) or it signifies a bird separating itself from the row of other birds; (T, TA;) accord. to IAar. (TA.) It is said to be the sing. of ↓ A^abaAbiylN: (T, S, M, and Jel in cv. 3:) Ks says, I used to hear the grammarians say that this latter has for its sing. A_ib~awolN, like Eij~awolN, of which the pl. is EajaAjiylN: (Msb:) or its sing. is ↓ A_ibaylN; (S, Msb;) but he who says this adds, I have not found the Arabs to know a sing. to it: (S:) or each of these is its sing.; (M, Jel;) and so is ↓ A_ib~aAlN: (Jel:) or its sing. is ↓ A_ib~aAlapN, (Bd in cv. 3, and Msb,) originally signifying “a great bundle:” (Bd:) it is said that this seems to be its sing.; and so ↓ A^ab~aAlapN: or the sing. may be ↓ A_iybaAlapN, like as diynaArN is sing of danaAniyrN: (T:) or it has no sing., (T, S, M, Bd, Msb, K,) accord. to Fr (T, Msb) and Akh (S) and AO, (T, M,) like $amaATiyTu (Fr, T, Bd) and EabaAdiydN. (AO, M, Bd.) A^abaAbiylN signifies, accord. to some, A company in a state of dispersion: (M:) or dispersed companies, one following another: (Msb:) or distinct, or separate, companies, (Akh, S, Msb, K,) like leaning camels: (Msb:) or companies in a state of dispersion. (AO, Msb.) One says, jaA='ato A_ibiluka A^abaAbiyla Thy camels came in distinct, or separate, companies. (Akh, S.) And TayorN A^abaAbiylu [in the Kur cv. 3 means Birds in distinct, or separate, flocks or bevies]: (Akh, S:) [or] birds in companies from this and that quarter: or following one another, flock after flock: (Zj, T:) or (assumed tropical:) birds in companies; (Bd, Jel;) likened to great bundles, in respect of their compactness. (Bd.) [Respecting these birds, Fei, in the Msb, quotes many fanciful descriptions, which I omit, as absurd.]
A_ib~iylN A^bAl A^byl Abyl
: see A_ib~awolN, in two places.
A^ab~aAlapN *
: see A_ib~awolN.
A_ib~aAlapN A^bAl A^bAlh A_bAlp AbAlh AbAlp bAlY
: see A_ibaAlapN, in three places: ― -b2- and A_ib~awolN, in two places.
A=balN A=bl
More, and most, skilled in the good management of camels. (S, M, K, TA.) Hence the prov., A=balu mino Hunayofi AlHanaAtimi [More skilled &c. than Honeyf-el-Hanátim]. (TA.) And the phrase, huwa mino A=bila Aln~aAsi [He is of the most skilled &c. of men]. (S, M, K.) Mentioned by Sb, who says that there is no verb corresponding to it. (M.) [But see 1, first signification.]
A=bilN A=bl
: see A^abilN, in two places. ― -b2- A_ibilN A^awaAbilN, (S, M, K,) and A^ub~alN, and A^ub~aAlN, (M,) [all pls. of A=bilN or A=bilapN,] and ↓ muw^ab~alapN, (M,) Many, or numerous, camels: (S, M, K:) or this, [app. meaning the last,] as some say, put in distinct herds; (M;) and so A^ub~aAlN: (TA:) or gotten, gained, or acquired, for permanent possession: (M:) this last is the meaning of the last of the epithets above. (S, K.) ― -b3- A=bilN, applied to a camel, also signifies Content, or satisfied, with green pasture, so as to be in no need of water: pl. A^ub~aAlN: (S, K:) and so A^awaAbilu, applied to she-camels, (T, * TA,) and to wild animals. (S in art. bl.) ― -b4- And A_ibilN A=bilapN Camels seeking by degrees, or step by step, or bit by bit, after the A^ubul [q. v.], i. e. the xilofap of the herbage or pasture. (TA.) ― -b5- And A_ib~ilN A^ub~alN Camels left to themselves, (S, M, K, TA,) without a pastor. (TA.)
A^ayobalN *
and A^ayobulN: see A^abiylN.
A^ayobaliY~N *
and A^ayobuliY~N and A^ayobiliY~N: see A^abiylN.
A_iyobaAlN AybAl
: see A_ib~awolN.
A_iyobaAlapN AybAlh AybAlp
: see A_ibaAlapN, in two places: ― -b2- and see A_ib~awolN.
A^aroDN maA^obalapN *
A land having camels. (S, K.)
A_ibilN muw^ab~alapN *
: see A=bilN. Abn
1 A^abanahu *
, aor.
Aabuna
and
Aabina
, inf. n. A^abonN, He made him an object of imputation, or suspected him: and he found fault with him, or blamed him: (M:) or he cast a foul, or an evil, imputation upon him. (IAar, T.) You say, A^abanahu bi$aYo'K, (S, K,) or bi$~arK (as in one copy of the S,) or bixayorKwa$~arK, (Lh, M,) aor. as above, (Lh, S, M, K,) and so the inf. n., (Lh, M,) He made him an object of imputation, or suspected him, (Lh, S, M, K,) of a thing, (S, K,) or of evil, (S, accord. to one copy,) or of good, and evil: (Lh, M:) and ↓ A^b~nhu signifies the same. (M.) And bixayorK ↓ fulaAnN yuw^ab~anu, or bi$~arK, Such a one is made an object of imputation, or suspected, of good, or of evil: (AA, * Lh, T [as in the TT; but perhaps yuw^ab~anu is a mistranscription for yuw^obanu; for it is immediately added, fahuwa maA^obuwnN:]) when, however, you say yw^bn [i. e. yuw^obanu or ↓ yuw^ab~anN] alone, it relates to evil only. (AA, T. [But see 2.]) And fulaAnN yaw^abanu bika*aA, or ↓ yuw^ab~anu, Such a one is evil spoken of by the imputation of such a thing. (S, accord. to different copies.) And it is said respecting the assembly of the Prophet, fiyhi AlHuramu, ↓ laA tuw^ab~anu, (T, and so in a copy of the S,) or lA tuw^obanu, (so in some copies of the S,) i. e. Women (T) shall not be mentioned in an evil manner therein: (T, S:) or shall not have evil imputations cast upon them, nor be found fault with, nor shall that which is foul be said of them, nor that which ought not, of things whereof one should be ashamed. (IAar, T.) ― -b2- Also, and ↓ A^b~nhu, (M, K,) inf. n. taA^obiynN, (K,) He found fault with him, or blamed him, to his face; (M, K;) and he upbraided him, or reproached him. (M.)
2 A^b~n Al$~aYo'a *
, (AZ, S,) inf. n. taA^obiynN, (K,) He watched, or observed, the thing; or he expected it, or waited for it. (AZ, S, K.) ― -b2- A^b~n AlA^avara, (M,) inf. n. as above, (As, T, S, K,) He followed the traces, or footprints, or footsteps, (As, T, S, M, K,) of a thing; (As, S, K;) as also ↓ tA^b~n. (K.) And hence the next signification. (As, T.) -A2- A^b~n Alr~ajula, (S, M,) inf. n. as above, (Sh, T, S, K,) He praised the man, or spoke well of him, (Sh, Th, T, S, M, K,) after his death, (Th, S, M, K,) or in death and in life, (Sh, T,) used in poetry to signify praise of the living; (M;) and wept for him: (S:) he praised him; and enumerated, or recounted, his good qualities or actions: you say, lamo yazala yuqar~iZu A^aHoyaAkumo wayuw^ab~inu mawotaAkumo [He ceased not to eulogize your living and to praise your dead]: (Z, TA:) for he who praises the dead traces his [good] deeds. (As, T.) ― -b2- See also 1, in six places.
5 taAab~ana
see 2.
AibonN A^bAn A^bn A^bnn Abn bAn bnY {bn |b
: see art. bny.
A^ubonapN *
A knot in wood, or in a branch; (S, M, K;) or in a staff, or stick; (T;) and in a bow, (TA,) [i. e.] the place of the shooting forth of a branch in a bow, (M,) which is a fault therein; (TA;) and in a rope, or cord: (M in art. Avl:) pl. A^ubanN. (T, S.) ― -b2- Hence, (M,) (tropical:) A fault, defect, or blemish, (T, M, K, TA,) in one's grounds of pretension to respect, (T, TA,) and in speech, or language. (M, TA.) ― -b3- (assumed tropical:) Particularly The enormity that is committed with one who is termed maA^obuwn. (TA.) ― -b4- And (tropical:) Rancour, malevolence, malice, or spite: (K, TA:) and enmity: pl. as above. (TA.) You say, bayonahumo A^ubanN (tropical:) (S, TA) Between them are enmities. (S.) ― -b5- Also The [part called] galoSamap [meaning the epiglottis] of a camel. (M, K.)
AibonapN A^bAn A^bn A^bnh A^bnnh Abnh Abnp bnY {bn {bnh {bnp |b
: see art. bnY
A_ib~aAnN A^bAn A_bAn AbAn
The time of a thing; (T, S, M, K, and Msb in art. Ab;) the season of a thing; (Msb in that art.;) the time of the preparing, or making ready, of a thing; (Mgh in that art.;) as, for instance, of fruit, (S, Mgh, Msb,) of the fresh ripe dates, and of the gathering of fruits, and of heat or cold: (T.:) or the first of a thing. (M, K.) You say, A^axa*a Al$~aYo'a biA_ib~aAnihi He took the thing in its time: or in, or with, the first thereof. (M.) The n is radical, so that it is of the measure fiE~aAlN; or, as some say, augmentative, so that it is of the measure fiEolaAnN. (TA.) [See art. Ab.]
muw^ab~anN *
occurs as meaning Dead, or dying; i. e., [properly,] wept for. (S.) [See 2.]
muw^ab~inN *
A praiser of the dead; because he traces his [good] deeds. (As, T.)
maA^obuwnN *
Made an object of imputation, or suspected, of evil: thus when used alone: otherwise you add bixayorK [of good], and bi$~arK [of evil]. (M, K.) ― -b2- Hence, [A catamite;] one with whom enormous wickedness is committed; (TA;) i. q. muxan~avN. (Idem, voce duEobuwvN.) ― -b3- Also One who is imprisoned; because suspected of a foul fault, or crime. (T.)
Abns Abns
, accord. to the Msb; or bns, accord. to the TA.
A=binuwsN A=bnws
, with medd to the A and kesr to the b, (TA,) or with damm to the b, [i. e. A=bunuwsN, and by some written A=banuwsN,] or with the bquiescent, [i. e. A^abonuwsN,] and without w, [app. A^abonusN,] (Msb,) [Ebony;] a thing well known, which is brought from India: an arabicized word: (Msb [in which is added the proper Arabic appellation; but the word in my copy of that work is imperfectly written; app. jEfr; which, however, does not seem to be the word intended:]) some say that it is the same as saAsam: others, that it is different therefrom: and respecting the measure of the word, authors differ. (TA.) Abh
1 A^abaha lahu *
, (JK, K,) and bihi; (K;) and A^abiha; aor. [of both] yaA^obahu; inf. n. A^abohN, (JK, K,) of the former, (TA,) and A^ubuwhN, [also of the former,] (JK,) and A^abahN, (JK, K,) which is of the latter; (TA;) He knew it; or understood it; or knew it, or understood it, instinctively: or he recognised it readily; knew it, or understood it, readily, after he had forgotten it. (K.) You say, maA A^abahotu lahu, (AZ, JK, S, Mgh,) aor. A=bahu, inf. n. A^abohN; (AZ, S) and maA A^abihotu lahu, (JK, S,) aor. as above, inf. n. A^abahN; (S;) I did not know it, or understand it; or did not know of it; was not cognizant of it: (JK, Mgh:) or I did not have my attention roused to it after I had forgotten it: (AZ, S:) the former is like wabahotu; (Mgh;) and the latter, like [wabihotu and] nabihotu. (S.) ― -b2- laA yuw^obahu lahu (Mgh, K, TA) He will not be cared for, minded, or regarded, because of his lowness of condition, or abjectness. (Mgh, TA.) ― -b3- A^abahotuhu bika*aA I imputed to him, or suspected him of, such a thing. (JK, K, TA.)
2 A^ab~ahotuhu *
, inf. n. taA^obiyhi, I roused his attention: and I made him to know, or understand. (Kr, K.) The two meanings are nearly alike. (TA.) And ↓ A=bahotuhu I made him to know; informed, apprized, advertised, or advised, him; gave him information, intelligence, notice, or advice. (IB.)
4 A=baha
see 2.
5 tA^b~h *
He magnified himself; behaved proudly, or haughtily. (JK, S, K.) You say, taA^ab~aha Alr~ajulu EalaY fulaAnK The man magnified himself against such a one, and held himself above him. (JK, * TA.) And taA^ab~ahu Eano ka*aA He shunned, avoided, or kept himself far from, such a thing; (JK, Z, K;) he was disdainful of it, he disdained it, or held himself above it. (Z, K.)
A^ub~ahapN *
Greatness, or majesty; (JK, S, K;) a quality inspiring reverence or veneration; (TA;) goodliness and splendour; (K;) and goodliness of aspect: (TA:) and pride, self-magnification, or haughtiness. (JK, * S, * K.) Abw
1 A^abawotu *
, [third pers. A^abaA,] (T, S, M, K,) and A^abayotu, [third pers. A^abaY,] (T, M, K,) the latter accord. to Yz, (T,) aor. A=buw, (TK,) inf. n. A^ubuw~apN, (Yz, T, S, Msb,) or this is a simple subst., (M,) I became a father. (T, * S, * M, K.) ― -b2- A^abawotuhu, (ISk, T, M, K,) aor. A=buwhu, (IAar, ISk, T,) inf. n. A_ibaAwapN, (M, K,) I was, (IAar, ISk, T,) or became, (M, K,) a father to him. (IAar, ISk, T, M, K.) ― -b3- [Hence, I fed him, or nourished him; and reared him, or brought him up.] You say, fulaAnN yaA^obuw h`*aA Alyatiyma, inf. n. A_ibaAwapN, Such a one feeds, or nourishes, this orphan, like as the father does his children. (Lth, T.) And maAlahu A^abN yaA^obuwhu (ISk, T, S) He has not a father to feed him, or nourish him, and to rear him, or bring him up. (S.)
2 A^ab~ayotuhu *
, inf. n. taA^obiyapN, I said to him biA^abiY [meaning fudiyati biA^abiY Mayest thou be ransomed with my father! or the like: see A^abN, below]. (K, TA. [In the CK, erroneously, yA AabiY.])
5 tA^b~Ahu *
He adopted him as a father; (M, K, TA;) as also ↓ AstA^bAhu; (M in art. Ab;) and so tA^b~Ahu A^abFA, accord. to A'Obeyd: (TA:) [or,] accord. to A'Obeyd, you say, taA^ab~ayotu A^abFA I adopted a father: (T:) and you say also, AisotaA^ab~a A^abFA and AisotaA^obaba A^abFA he adopted a father. (TA.)
10 A_isotaAobawa
see 5.
A^abN *
is originally A^abawN, (S, Msb, K,) as is shown by the first of its dual forms and of its pl. forms mentioned below; (S, Msb;) and signifies A father [in the ordinary sense: and also as meaning (assumed tropical:) an ancestor]: (M:) as also ↓ A^abFA, a dial. var., (M, K,) the same in the nom. and accus. and gen. cases, like qafFA: (M:) and A^ab~N is a dial. var. of the same, [the second letter being doubled to compensate for the w suppressed, as is the case in A^ax~N, (TA voce A^axN)] but is rare. (Msb.) Accord. to the dial. commonly obtaining, when you use it as a prefixed noun, you decline it with the letters w and A and Y, saying, h`*aAA^abuwhu [This is his father], (Msb,) and A^abuwka [thy father]; (M;) and raA^ayotu A^abaAhu [I saw his father]; and mararotu biA^abiyhi [I passed by his father]: (Msb:) but accord. to one dial., you say, h`*aA A^abaAhu, (Msb:) and A^abaAka; (M;) and raA^ayotu A^abaAhu; and mararotu biA^abaAhu: (Msb:) and accord. to one dial., which is the rarest of all, it is defective in every case, like yadN and damN; (Msb;) and [thus] you say, h`*aA A^abuwka [&c.]. (M.) The dual is A^abawaAni, (S, M, Msb,) meaning [two fathers, and] father and mother; and some say A^abaAni: (S, M:) you say, humaAA^abawaAhu, meaning They two are his father and mother; and in poetry you may say, humaA A^abaAhu; and in like manner, raA^ayotu A^abayohi [I saw his father and mother], (T,) and A^abayoka [thy father and mother]; (S;) but the usual, or chaste, form is raA^ayotu A^abawayohi. (T.) The pl. is A=baA='N, (T, S, M, Msb, K,) the best form, (T,) and A^abuwna, (T, S, M, K,) and A^ubuw~N (M, K, [in the CK AlAabowN is erroneously put for AlA^ubuw~N,]) and A^ubuw~apN, (Lh, T, S, M, K, *) like EumuwmapN and xuw^uwlapN: (T, S:) you say, h`w^ulaA='i A^abuwkumo, meaning A=baAw^ukumo [These are your fathers]; (T;) and hence, in the Kur [ii. 127], accord. to one reading, waA_il`ha A^abiyka A_ibr`hiyma waA_isom`Eiyla waA_isoH`qa [And the God of thy fathers, Abraham and Ishmael and Isaac], meaning the pl. of A^bN, i. e. A^abiynaka, of which the n is suppressed because the noun is prefixed [to the pronoun]; (S;) and some of the Arabs say, A^abuw~atunaA A^akoramu AlA=baA='i [Our fathers are the most generous of fathers]. (T.) The dim. is ↓ A^ub~aY~N; originally A^ubayowN, with the final radical letter restored. (Msb.) ― -b2- maA yadoriY lahu mino A^abK, and maA A^abN, mean- ing He knows not who is his father, and what is his father, are sayings mentioned by Lh on the authority of Ks. (M.) ― -b3- laA A^abaA lika, (T, S, M, K, &c.,) [accord. to the dial. of him who says A^abFA instead of A^abN,] as also laA A^aba laka, and laA A^abaAka, (S, K,) [the last, accord. to J, because the l (meaning the l in lk in the preceding phrases) is as though it were redundant, but he seems not to have known the dial. var. A^abFA, and I rather think that laA A^abaAka, is for laA A^aboqaY A@ll~`hu A^abaAka, or the like,] and laA A^abaka, (Mbr, Sgh, K,) and laAba laka, (K,) which is for laA A^aba laka, (M,) means Thou art, in my estimation, one deserving of its being said to him, Mayest thou have no father! it is used in the manner of a proverb, is of frequent occurrence in poetry, (M,) is said to him who has a father and to him who has not a father, and is an imprecation as to the meaning, of necessity, though enunciative as to the letter; (M, K;) and hence the saying of Jereer, yaA tayomu tayoma EadiY~K laA A^abaA lakumo [O Teym, Teym of 'Ades, may ye have no father!]; which is the strongest evidence of its being a proverb, and not having a literal meaning; for all of [the tribe of] Teym could not have one father, but all of them were fit objects of imprecation and rough speech: (M:) it is an expression of praise: (S:) [i. e.] it is an imprecation against him to whom it is addressed, not, however, said with the desire of its having effect, but on an occasion of intense love, like laA A^um~a laka, &c.: (Har p. 165:) and sometimes in dispraise, like laA A^um~a laka: and in wonder, like lil~hi dar~uka: (TA:) or, as A Heyth says, on the authority of Aboo-Sa'eed Ed- Dareer, it expresses the utmost degree of reviling; [meaning Thou hast no known father;] and laA A^um~a laka expresses reviling also, but means Thou hast no free, or ingenuous, mother: (Meyd in Har p. 165: [see A^um~a:]) sometimes it means Strive, or exert thyself, in thine affair; for he who has a father relies upon him in some circumstances of his case: (TA:) accord. to Kh, it means Thou hast none to stand thee in stead of thyself: (ISh, TA:) Fr says that it is a phrase used by the Arabs [parenthetically, i.e.,] to divide their speech: (TA:) [thus, for instance,] Zufar Ibn-El-Hárith says, A^ariyniY silaAHiY laA A^abaA laka A_in~aniY A^araY AlHaroba laA tazodaAdu A_il~aA tamaAdiyaA [Show thou me my weapons: (mayest thou have no father! or thou hast no father: &c.:) verily I see the war, or battle, increases not save in perseverance]. (TA.) [Aboo-'Alee, as cited in the M, observes that the A (meaning the final A) in A^abaA, in the phrase laA A^abaA laka, indicates that it is a prefixed noun, and determinate; whereas the l in lk together with the government exercised upon the noun by lA indicates that it is, on the contrary, indeterminate, and separate from what follows it: but it seems that he was unacquainted with the dial. var. A^ab~aA; for laA A^abaA laka in the dial. of him who uses the form A^ab~aA instead of A^abN is the same grammatically as laA A^aba laka in the dial. of him who uses the form A^abN.] Suleymán Ibn-'Abd-El-Melik heard an Arab of the desert, in a year of drought, say, A^anozilo EalayonaA Algayova laA A^abaA laka, and Suleymán put the best construction upon it, [as though it meant, Send down upon us rain: Thou hast no father], and said, I testify that He hath no father nor female companion nor offspring. (TA.) They say also, in paying honour [to a person], laA A^aba li$aAniy^ika, and laA A^aba li$aAniy^ika, (TA,) i. e. May thy hater have no father! or, accord. to ISk, each is a metonymical expression for laA A^abaA laka. (S in art. $nA^, q. v.) ― -b4- One also says, on the occasion of an occurrence that is approved and commended, by way of expressing wonder and praise, lal~ihi A^abuwka, meaning To God, purely, is attributable [the excellence of] thy father, seeing that he begat thee a generous son, and produced the like of thee! (TA;) [or to God be attributed (the excellence of) thy father!] it means that to God [alone] belongs the power to create the like of this man [to whom it relates], from whom has proceeded this wonderful action. (Har p. 44.) ― -b5- And hiYa binotu A^abiyhaA, meaning She resembles her father in strength of mind, or spirit, and sharpness of disposition, and in hastening, or striving to be first, to do things: said of Hafsah, by 'Áïsheh. (TA.) ― -b6- biA^abiY, (TA,) or biA^abiY A^anota, (T in art. bA^,) [said to a person,] means [fudiyta biA^abiY Mayest thou be ransomed with my father! (see the next sentence but one;) or] A^afodiyka biA^abiY [I will ransom thee with my father]; (T ubi suprà;) or A^anota mafodiY~N biA^abiY Thou art, or shalt be, ransomed with my father]; or fadayutuka biA^abiY [I have in my heart ransomed thee, or I would ransom thee, with my father]; the b being dependent upon a word suppressed, which, accord. to some, is a [pass. participial] noun, and accord. to others, a verb; and this word is suppressed because of the frequent usage of the phrase. (TA.) You say also, biA^abiY A^anota wa A^um~iY [With my father mayest thou be ransomed, and with my mother!]. (TA.) And biA^abiY mano wadadt~uhu, i. e. fudiYa biA^abiY mano wadadt~uhu [May he whom I love be ransomed with my father!], meaning may he [my father] be made a ransom for him [whom I love]! (El-Wáhidee on the Deewán of El-Mutanebbee, in De Sacy's Chrest. Arabe, sec. ed. vol. iii. p. 35 of the Arabic text.) Sometimes they change the Y into A: a poet says, waqado zaEamuwA A^an~iY jaziEotu EalayohimaA wahalo jazaEN A^ano qulotu waA biA^abaA humaA [And they have asserted that I have become impatient on account of them two: but is it an evidence of impatience that I said, Alas, with my father may they two be ransomed?]; meaning waA biA^abiY humaA. (S.) And some of the Arabs used to say, waA biA^abaA A^anota [Alas, with my father mayest thou be ransomed!]: this, says AM, being like yaA wayolataA for yaA wayolatiY; as also yaA bayobaA, with the hemzeh changed into Y, originally yaA biA^abaA, meaning yaAbiA^abiY: and hence what is related, in a trad., of Umm- 'Ateeyeh; that she used not to mention the Prophet without saying, biyabaA [for biA^abi huwa]. (TA in art. bA^.) A woman said, yaA biA^abiY A^anota wa yaA fawoqa Albiyabo [O thou to whom I would say, With my father mayest thou be ransomed! and O thou who art above him to whom I would address the saying, With my father mayest thou be ransomed!]; respecting which Fr observes that the two words [bi and A^ab] are made as one [by prefixing the article] because of their frequent occurrence; (S;) and Aboo-'Alee says that the Y in biyab is substituted for ', not necessarily; but ISk quotes the words as commencing with yaA biyabaA, which is the right reading, in order that this expression may agree with Albiy^abo, which is derived from it: EtTebreezee, however, relates Abu-l-'Alà's reciting the words as ending with Albiy^abo; saying that this is compounded from the phrase biA^abiy, and that therefore the ' is preserved. (TA.) [See also the first paragraph in art. bA^.] ― -b7- You say also, yaA A^abati [meaning O my father], (S, M, K,) as in yaA A^abati AfoEalo [O my father, do thou such a thing]; (S;) and yaA A^abata; (S, M, K;) and yaAA^abatu; (Z in the Ksh xii. 4;) and yaA A^abaho (S, M, K) when you pause after it. (S, M.) The p, [here written t,] (Kh, M,) the sign of the fem. gender, (S, Z,) is substituted for the [pronominal] affix Y, (Kh, S, M, Z,) as in yaAA^um~ati; (S;) and is like the p in EamapN and xaAlapN, as is shown by your saying, in pausing, yaA A^abahN, like as you say, yaA xaAlapN: (Kh, M:) the annexing of the fem. t to a masc. noun in this case is allowable, like as it is in HamaAmapN *akarN and $aApN *akarN and rajulN raboEapN and galaAmN yafaEapN: its being made a substitute for the affix Y is allowable because each of these is an augmentative added at the end of a noun: and the kesreh is the same that is in the phrase yaA A^abiY: (Z ubi suprà:) the t does not fall from Ab in the phrase yaA A^abati when there is no pause after it, though it [sometimes] does from A^um~ in the like phrase in that case, because the former word, being of [only] two letters, is as though it were defective. (S.) yaA A^abata is for yaA A^abataA, (Aboo-'Othmán El-Mázinee, S, * M, [the latter expression mentioned also in the K, but not as being the original of the former,]) the A [and h] being suppressed; (the same Aboo- 'Othmán and M;) or for yaA A^abataA, the A being suppressed, like as the Y is in yaA gulaAmi; or it may be after the manner of yaAA^abiYa. (Z ubi suprà.) yaA A^abatu is thus pronounced after the usual manner of a noun ending with the fem. p, without regard to the fact that the t is in the former a substitute for the suffix Y. (Z ubi suprà.) yaA A^abaho is said in a case of pause, except in the Kur-án, in which, in this case, you say, yaA A^abaho, following the written text; and some of the Arabs pronounce the fem. p, in a case of pause, t [in other instances], thus saying, yaA TaloHatu. (S.) yaA A^abaAhu is also said; (M, K;) though scarcely ever. (M.) A poet uses the expression yaA A^abaAta, for yaA A^abataAho: (S, M:) IB says that this is used only by poetic license, in a case of necessity in verse. (TA.) ― -b8- A^abN is tropically applied to signify (tropical:) A grandfather, or any ancestor. (Msb.) ― -b9- It is also applied to signify (assumed tropical:) A paternal uncle; as in the Kur ii. 127, quoted before. (M.) ― -b10- [It is also (like A^um~ and Aibon and binot) prefixed to nouns of various significations. Most of the compounds thus formed will be found explained in the arts. to which belong the nouns that occupy the second place. The following are among the more common, and are therefore here mentioned, as exs. of different kinds.] ― -b11- A^abuw AlmaroA^api (assumed tropical:) The woman's husband: (Ibn-Habeeb, M:) it is said in the TS that AlA^abu, in certain of the dials., signifies the husband: MF deems this meaning strange. (TA.) A^abuw AlmavowaY (assumed tropical:) The master of the dwelling, or of the place of abode: (TA:) and (assumed tropical:) the guest. (K in art. vwY.) A^abuw AlA^aDoyaAfi (assumed tropical:) The very hospitable man. (TA.) ― -b12- A^abuw AlHaArivi (assumed tropical:) The lion. (TA.) A^abuw jaEodapa (assumed tropical:) The wolf. (TA.) A^abuw AlHuSayoni (assumed tropical:) The fox. (TA.) ― -b13- A^abuw jaAbir (assumed tropical:) Bread. (S and K in art. jbr.) ― -b14- A^abuw maAlikK (assumed tropical:) Extreme old age: (TA:) and (assumed tropical:) hunger. (MF in art. jbr.)
A^ab~aA *
: seeA^abN.
A_ibowaA='N AbwA='
or A^abowaA='N: see A^ubuwapN.
A^abawiY~N *
Of, or relating or belonging to, a father; paternal. (S, TA.)
A^abaY~N *
dim, of A^abN, q. v. (Msb.)
A^ubuwapN *
[in copies of the K ↓ A_ibowaA=', and in the CK ↓ AabowA', both app. mistranscriptions for A^ubuw~ap, which is well known,] Fathership; paternity; the relation of a father. [S, * M.) You say, bayoniy w bayona falaAnK A^ubuwapN [Between me and such a one is a tie of fathership]. (S.) AbY
1 A^abaY *
, aor. yaA^obaY, (S, M, Msb, K,) which is anomalous, (S, M, Msb,) because it has no faucial letter (S, Msb) for its second or third radical, (Msb,) and yaA^obiY, (M, Msb, K,) mentioned by IJ as sometimes said, (M,) agreeably with analogy, (TA,) and yiy^obaY, which is doubly anomalous, first because the pret. is of the measure faEala, and this pronunciation of the Y of the aor. is [regularly allowable only] in the case of a verb of the measure faEila, aor. yafoEalu, and secondly because it is only in an aor. like yiyojalu, (Sb, M,) i. e., of a verb of which the first radical letter is w or Y, (TA in art. wjl,) and yiy^obiY, (IB, [who cites as an ex. a verse ending with the phrase Hat~aY tiy^obiyaho,]) inf. n. A_ibaA='N (S, M, Mgh, Msb, K) and A_ibaA='a pN, (K,) or A_ibaApN, (so in a copy of the M,) or A_ibaAyapN, (so in the Msb,) He refused; or refrained, forbore, abstained, or held back; syn. AimotanaEa; (S, Msb, MF, Bd in ii. 32, Kull p. 8,) voluntarily, or of his own free will or choice: (Bd ubi suprà, Kull:) [thus when used intransitively: and it is also used transitively:] you say, A^abaY AlA^amora he refused assent, or consent, to the thing, or affair; disagreed to it; and did not desire [to do] it: (Mtr in Har p. 483:) he did not assent to, consent to, approve, or choose, it; he disallowed it; rejected it: (Mgh:) and A^abay Al$~aYo 'a he disliked, was displeased with, disapproved of, or hated, the thing. (M, K.) Fr says that there is no verb with fet-h to its medial radical letter in the pret. and fut. [or aor.] unless its second or third radical is a faucial letter, except A^abaY: that AA adds rakana: but that one says rakana with yarokunu for its fut., and rakina with yarokanu for its fut.: (T:) so that the instance mentioned by AA is one of an intermixture of two dial. vars.: (TA:) Th adds qalaY and gasaA and $ajaA; and Mbr adds jabaA: but most of the Arabs say yaqoliY and yagosuw and ya$ojuw and yajobiY. (T.) [Some other instances are mentioned by other authors; but these are verbs of which the aors. are rarely with fet-h, or are instances of the intermixture of two dial. vars.] A^abayota All~aEona is a greeting which was addressed to kings in the time of ignorance; meaning Mayest thou refuse, or dislike, (ISk, * S, * M, * Har p. 491,) to do a thing that would occasion thy being cursed! (ISk, S, M;) or, to do that for which thou wouldst deserve the being cursed! for it implies the meaning of a prayer; i. e., may God make thee to be of those who dislike the being cursed! and hence it occurs parenthetically. (Har ubi suprà.) You say also, A^abaY A^ano yuDaAma [He refused, or did not submit, to be harmed, or injured]. (T.) [And sometimes laA is inserted after A^ano, and is either redundant, or corroborative of the meaning of the verb, as in the case of A^ana laA or A^al~aA after manaEa.] It is said in the Kur ix. 32, wayaA^obaY All~hu A_il~aA A^ano yutim~a nawrahu, meaning But God will not consent or choose [save to complete, or perfect, his light]. (Bd.) And in the same xvii. 91, faA^abay A^akovaru AlnaAsa A_il~aA kufuwrFA, i. e. [But the greater number of men have not consented to, or chosen, aught] save denying [its truth, or disbelieving it]; this phrase with A_il~aA being allowable because it is rendered by means of a negative. (Bd.) You also say, kaAna yaA^obaY All~aHoma [He used to refuse, or dislike, flesh-meat], (K,) or A^akola All~aHomi [the eating of flesh-meat]. (Mgh.) And A^abaY falaAnN AlmaA='i [Such a one refused, or disliked, water, or the water]: (S:) or A^abaY mino $urobi AlmaA='i [he refused, or voluntarily refrained from, the drinking of water, or the water]. (AAF, M.) And A^abaY Ealayohi AlA^amara, (Mgh, and Mtr. [author of the Mgh] in Har p. 483,) and Ealayohi ↓ taA^ab~aAhu, both signify He refused him his assent, or consent, to the thing, or affair. (Mtr ubi suprà, in Har.) Hence, (Mtr ubi suprà,) A^abaY Ealayohi, (Mgh, and Mtr ubi suprà,) and Ealayohi ↓ taA^ab~aY, (T, S, and Mtr ubi suprà,) He was incompliant, or unyielding, to him; he resisted him, withstood him, or repugned him; syn. AimotanaEa (T, S, Mgh, and Mtr ubi suprà) Ealayohi: (T:) thus explained because the objective complement (AlA^amora) is suppressed. (Mtr ubi suprà.) -A2- A^abiyotu AlT~aEaAma, (K,) or mina AlT~aEaAmi, and All~abani, (M, TA, [in a copy of the former of which the verb is written Abayotu, but this I suppose to be a mistranscription, on account of what here follows,]) like raDiyotu, (K,) inf. n. A^ab~aY, (M, and so in some copies of the K,) or A_ib~aY, (so in some copies of the K,) with kesr, and with the short final alif, (TA, [i.e. like riD~aY, but perhaps this may have been supposed to be the right reading only because the verb is likened to raDiytu, of which riD~aY is the most common inf. n.,]) I left, or relinquished, the food, (M, K,) and the milk, (M, TA,) without being satiated, or satisfied. (M, K.) ― -b2- A^abiYa AlfaSiylu, and A^ubiYa, inf. n. A^ab~aY, The young camel, or young weaned camel, suffered indigestion from the milk, and became affected with a dislike of food. (M, K.) -A3- A^abayotu as syn. with A^abawotu: see the latter.
4 A=bayotuhu A_iy~aAhu A=byth AyAh A=byth AyAp
[in the CK, erroneously, A^abayotuhu] I made him to refuse it; or to refrain, forbear, abstain, or hold back, from it, voluntarily, or of his own free will or choice: (S: [this meaning being there implied, though not expressed:]) or I made him to dislike it, to be displeased with it, to disapprove of it, or to hate it: (M, K:) namely, water [&c.]. (S, M.) One says, fulaAnN baHorN laA buw^obiY, (ISk, S, K, * [in the CK, erroneously, lA yuw^obY,]) i. e., laA yajoEaluka taA^obaAhu [Such a one is like a sea, or great river, that will not make thee to refuse it, or dislike it, &c.]; (K;) i. e., that will not fail, or come to an end, (ISk, S, K,) by reason of its abundance. (ISk, S.) In like manner one says, of any water, maA='N laA yuw^obiY [Water that will not fail, or come to an end]. (TA.) And EinodanaA maA='N maA yuw^obiY With us, or at our abode, is water that does not become scanty, or little in quantity. (Lh, T, M.) And A=baY AlmaA='u The water decreased, or became deficient. (AA, from El-Mufaddal.) And qaliybN laA yuw^obiY A well that will not become exhausted: (IAar, M:) one should not say, yuw^obaY. (M, TA.) In like manner, also, one says, kalaA^a laA yuw^obaY Herbage, or pasture, that will not fail, or come to an end. (S.) And Einodahu daraAhimu laA tuw^obiY He has dirhems, or money, that will not fail, or come to an end. (TA.) And A=baY AlmaA='u signifies also The water [in a well] was, or became, difficult of access (AimotanaEa), so that no one was able to descend to it but by exposing himself to peril or destruction: (M:) if a drawer of water descend into the well, (T, TA,) and the water be altered for the worse in odour, (TA,) he expose himself to peril, or destruction. (T, TA.)
5 taA^ab~aY Ealayohi AlA^amora *
: and tA^b~Y Ealayohi alone: see 1, latter half of the paragraph.
A_iboyapN A^b A^by A^byh A^byp Abyh Abyp |by |byh |byp
A paucity, or deficiency, and revulsion, of the milk in the breast: (Fr, TS:) or a revulsion of the milk in the udder; (K;) but the saying “in the udder” requires consideration. (TA:) You say to a woman, when she has a fever on the occasion of childbirth, A_in~amaA h*ihi AlHum~aY A_iboyapN vadoyika [This fever is only occasioned by the paucity, or deficiency, and revulsion, of the milk in thy breast.] (TA.)
A^aboyaAnN *
and A^aboyaAnu and A^abayaAnN: see A=bK, in four places.
A^ubaA='N *
, (T, S, M,) or A^ubaA='N mina AlT~aEaAmi, (K,) A dislike, or loathing, of food: (T, S, M, K:) of the measure fuEaAlN, (S, M,) with damm, (S, K,) because it is like a disease, and nouns significant of diseases are generally of that measure. (M.) You say, A^axa*ahu A^ubaA='N (T, S, M, K) mina AlT~aEaAmi (K) He was, or became, taken, or affected, with a dislike, or loathing, of food. (T, S, M, K.)
A_ibaA='N AbA='
inf. n. of A^abaY, q. v. (S, M, &c.) ― -b2- See also A^ub~iy~apN.
A^abiY~N *
and A^abiyapN: see A=bK, in three places. ― -b2- Also, the former (A^abiY~N), She [app. a camel, or any beast,] that refuses, or refrains from, fodder, by reason of her suffering from indigestion: and she that refuses, or refrains from, the stallion, by reason of her having little appetency. (AA.) [See also A^awaAbK, voce A=bK.]
A^ab~aA='N *
A man who refuses, or does not submit, to be harmed, or injured. (T.)
A^ubiyapN *
, with damm, (K,) and kesr to the b, and with teshdeed of this letter and of the Y, (TA,) [in the CK Auboyap,] Pride; self-magnification, or greatness, or majesty: (K:) and ↓ A_ibaA='N [also] signifies pride, self-magnification, or haughtiness. (Ham p. 118.)
A=bK A=b
, and ↓ A^abiY~N, (S, M, Msb, K, TA,) and ↓ A^abayaAnN, (S, TA,) part. ns. of A^abaY, signifying Refusing; or refraining, forbearing, abstaining, or holding back [voluntarily, or of his own free will or choice]: (S, Msb, TA: *) [refusing assent or consent; &c.:] disliking, being displeased with a thing, disapproving of it, or hating it: (M, * K, * TA:) or the first and second, a man disliking, or loathing, food: (M, K, TA:) and the third, (K,) and ↓ A^aboyaAnN, (so in a copy of the M,) or A^bayaAnN, (K,) a man who refuses, or refrains from, or dislikes, or hates, (yaA^obaY,) food; or, things that are base, or mean, (M, K, TA,) and causes of dispraise or blame: (TA:) or the second (A^abiY~N), a man who refuses, or refrains, &c., vehemently, or much; incompliant, unyielding, resisting, withstanding, or repugning: (T:) and ↓ A^aboyaAnu and A^aboyaAnN, a man having vehement AbA=' [app. A^ubaA=', i. e. dislike, or loathing, of food; agreeably with a common quality of words of the measure faEolaAn]: (T, TA: [but in copy of the T, accord. to the TT, AbA=' in this last explanation is written AibA=': in the TA it is without any vowel-sign:]) the pl. of A=bK is A=buwna and A^ubaApN (M, K) and A^ubiY~N, (K,) with damm, then kesr, and then teshdeed, (TA, [in the CK AubaY~, and in a copy of the M Aubiyn,]) and A^ub~aA='N, (M, TA,) or A_ibA='N, (K, TA,) like rijaAlN: (TA: [in the CK AubA':]) the pl. of ↓ A^abiY~N is A^abiy~uwna; (M, K;) of which an instance occurs wherein the pl. n is likened to a radical n; the gen. case being written, at the end of a verse, A^abyiyni: (M:) the pl. of ↓ A^aboyaAnN, (M,) or A^abayaAnN, (K,) is A_iboyaAnN. (Kr, M, K.) ― -b2- [Hence,] AlA=biY The lion. (K.) ― -b3- And A=biyapN, (M,) so in some copies of the K, but in others ↓ A^abiy~apN, (TA,) She [app. a camel] that dislikes, or loathes, and will not drink, water: and she that desires not the evening-food: and she (a camel) that is covered and does not conceive, or become pregnant: (M, K:) and A^awaAbK, [its pl.,] she-camels that refuse, or refrain from, the stallion. (TA. [See also A^abiY~N.]) It is said in a prov., AlEaA$iyapN tahiyju AlA=biyapa [She that is eating her eveningfood, or pasturing in the evening, excites her that has no desire for that food]; i. e., when the camels that desire not the evening-food see the camels eating that food, they follow them, and pasture with them. (M, and so in the S in art. E$w.)
muw^obK *
[act. part. n. of 4, q. v.] Water failing, or coming to an end: (TA:) or water that is scanty, or little in quantity.] (Lh, M, TA.)
maA='K maA^obaApN *
, (M,) or maA='a pN maA^obaApN, (K,) Water which the camels refuse, or dislike. (M, K.) Atb
2 A^at~abahaA A_itobFA *
, (M, K, [but in the latter the pronoun is masc.,]) and biA_tobK, (M,) or simply A^t~bhA, (S,) inf. n. taA^otiybN, (S, K,) He put on her, or clad her with, an A_itob: (S, M, K:) or A^t~bhA signifies he put on her, or clad her with, a shift. (AZ, T.) ― -b2- A^ut~iba, (M, K,) inf. n. as above, (K,) It (a garment, or piece of cloth,) was made into an Atob. (M, K.)
5 tA^t~b biA^tobK *
, (M, K,) and ↓ Ay^ttb, [written with the disjunctive alif Aiytataba], (M,) or ↓ Ay^tb~, (K, [but this I think a mistranscription,]) He put on himself, or clad himself with, an A_itob: (M, K:) or ↓ Ay^ttbt, alone, she put on herself, or clad herself with, an A_itob. (AZ, T, S, M.) ― -b2- tA^t~b Ald~iroEa wa Als~ilaAHa (assumed tropical:) He put on (i. e. on himself) the coat of mail, and the arms, or weapons. (A.) And tA^t~b Alqawosa (assumed tropical:) He put forth his shoulderjoints from the belt of the bow, [the belt being across his breast,] so that the bow was on his shoulder-blades: (A:) accord. to AHn, (M,) taA^at~ubN signifies (assumed tropical:) a man's putting the suspensory of the bow across the breast, and putting forth the shoulder-joints from it, (M, K,) so that the bow is on the shoulder-joints: (M:) and you say also, tA^t~b qawosahu EalaY Zahorih (assumed tropical:) [he put his bow in the manner above described upon his back]. (S.) ― -b3- [And hence,] tA^t~b signifies also (assumed tropical:) He prepared himself, or made himself ready, (K,) lilA^amori [for the affair]. (TK.) ― -b4- And (assumed tropical:) He acted, or behaved, with forced hardness, firmness, strength, hardiness, courage, or vehemence. (K.)
8 A_iAotataba
see 5, in two places.
9 A_iAotab~a
see 5.
A_itobN A^tb Atb tAb tb
(T, S, M, A, K) and ↓ miy^otabapN (M, K) A baqiyr, (S,) or baqiyrap, (M, K,) i. e., (S, M, [but in the K what here follows is given as a meaning distinct from that of bqyrp,]) a burod [q. v.], (S, M, K,) or piece of cloth, (S, A,) which is slit (S, M, A, K) in the middle, (S,) and worn by a woman, (A, K,) who throws it upon her neck, (S, M,) [putting her head through the slit;] having neither an opening at the bosom (a jayob), nor sleeves: (S, M, A, K:) and a woman's shift: (T, M, K:) and, (K,) or accord. to some, (M,) a garment that is short, reaching half-way down the shank: (M, K:) or [a garment like] drawers, or trousers, without legs; (M, K;) i. q. nuqobahN: (M:) or a shirt without sleeves, (S voce baqiyrN, M, K,) worn by women: (S ubi suprà:) the first explanation alone is given in most lexicons: (TA:) some say that it is different from the A_izaAr; that it has no band like that of drawers or trousers, and is not sewed together after the manner of drawers or trousers, but is a shirt of which the two sides are not sewed together: (M:) or i. q. EiloqapN and SidaArN and $awo*arN; all signifying one and the same thing: (T:) pl. [of pauc.] A=taAbN (M, K [in the CK and a MS. copy of the K written AatAbN]) [originally A^aA^otaAbN which is mentioned as one of the pls. by MF] and A=tubN [originally A^aA^otubN which is also mentioned as one of the pls. by MF] and by transposition A^atow^ubN, (MF,) and [of mult.] A^utuwbN, (S,) or A_itaAbN, (M,) or both. (K.) ― -b2- [Hence,] A_tobN also signifies (assumed tropical:) The husk of barley. (M, K.)
miy^otabN *
A [wrapper, or wrapping garment, such as is called] mi$omalN. (T.)
miy^otabapN *
: see A_itobN.
muw^at~abu AlZ~ufuri *
(assumed tropical:) A man whose nail is crooked. (K.) Atm
1 A^atomN *
, (M, K,) in, or in relation to, a siqaA=' [or skin for water or milk], (TA,) signifies The having two punctures of a seam (xuzorataAni) rent so as to become one. (M, K.) You say, A^atamati AlqirobapN, aor.
Aatima
, inf. n. A^atomN, The water-skin had its two punctures (xzrtAhA [or rather two of its punctures, agreeably with the explanation of the inf. n. in the M and K, as given above,]) rent so that they became one. (TK.) ― -b2- [And hence,] The meeting together of the masolakaAni [or vagina and rectum]: whence A^atuwmN [q. v.] as an epithet applied to a woman. (Ham p. 373.) ― -b3- [It seems to be indicated in the T, that one says, A^atima AlnisaA='u, aor.
Aatama
, and A^atama, aor.
Aatima
; as meaning, or perhaps the former only, The women assembled, or came together: for I there find, immediately after maA^otamN as signifying “a place in which women assemble,” “one says, A^atima, aor.
Aatama
, and A^atama, aor.
Aatima
:” but it is then added that, accord. to Khálid Ibn-Yezeed, mA^tm is from A^atima, aor.
Aatama
.] -A2- I. q. fatoqN [The act of rending, rending asunder, ripping, or the like; or undoing the sewing of a thing]. (TA.) ― -b2- The act of cutting. (Sgh, K.) You say, A^atamahu He cut it. (TK.) -A3- A^atama, aor.
Aatima
, also signifies He brought together, or united, two things. (T.) [See A^atuwmN, and maA^otamN.] -A4- A^atama biAlmakaAni, (Sgh, Msb,) with two forms of aor., [app.
Aatima
and
Aatuma
,] (Msb,) inf. n. A^atomN, (Sgh, K,) or A^utuwmN; (Msb;) and A^atima, aor.
Aatama
; (Msb;) He stayed, remained, dwelt, or abode, in the place. (Sgh, Msb, K.)
2 Aat~ama
see 4.
4 A=tamahaA A=tmhA
, inf. n. A_iytaA=mN; and ↓ A^at~amahaA, inf. n. taA^otiymN; He rendered her such as is termed A^atuwm, q. v. (O, K.)
A^atuwmN *
is primarily used in relation to the siqA=' [or skin for water or milk; as meaning] Having two punctures of a seam (xurozataAni) rent so that they become one. (S.) ― -b2- And hence, (S,) or from A^atama as meaning “he brought together, or united,” two things, (T,) A woman whose masolakaAni [or vagina and rectum] meet together in one, [by the rupture of the part between them,] (T, M,) becoming conjoined, so that the faroj is enlarged thereby, (TA,) on the occasion of devirgination; (M;) i. q. mufoDaApN, (T, S, M,) as some say; (T;) or mufaADapN; (K; [said in the TA to be a mistake: but mufoDaApN and mufaADapN are said in the M, in art. fyD, to have the same signification;]) a woman whose masolakaAni have become one: (Ham p. 271:) or, as some say, small in the faroja [or vagina]: (M:) or it has these two contr. significations. (K.)
maA^otamN *
is a quasi-inf. n. of A^atama in the last of the senses explained above. (Msb.) [Thus it signifies A staying, remaining, dwelling, or abiding, in a place. But it more commonly signifies] The assembling of women [and of men also] in a case of rejoicing and of mourning. (Har p. 234.) ― -b2- It is also a noun of time from the same. (Msb.) [Thus it signifies A time of staying or remaining, &c.] ― -b3- And it is also a noun of place from the same. (Msb.) [And thus it signifies A place of staying or remaining, &c. But it more commonly signifies] A place of assembling of women [and of men also] in a case of rejoicing and of mourning: from A^atima, aor.
Aatama
, accord. to Khálid Ibn-Yezeed. (T.) ― -b4- And hence, tropically, (Msb,) (tropical:) Women assembling together (T, S, M, Mgh, Msb, K) in a case of rejoicing and of mourning, (T, M, Mgh, K,) or in a case of good and of evil: (S, Msb:) or any assembly, (M, K,) of men and of women, (M,) in a case of mourning or of rejoicing: (M, K:) or particularly of young women; (M, K,) accord. to some; but it is not so: and some assert that the word is derived from A^atomN, in the first of the senses explained in this art.; and from A^atuwmN, as an epithet applied to a woman; because it signifies women coming together, and meeting face to face, in a case of good and of evil: (M:) the pl. is maA=timu. (S, Mgh.) Abu-l-'Atà Es-Sindee says, Ea$iy~apa qaAma Aln~aAy^iHaAtu wa $uq~iqato juyuwbN biA^ayodiY maA^otamK wa xuduwdu [In the evening when arose the wailing women to wail, and openings at the necks and bosoms of garments were rent with the hands of assembled mourning women, and cheeks also were lacerated]: (S, M, Mgh:) i. e., biA^ayodiY nisaA='K. (S.) And another says, Hat~aY taraAhun~a ladayohi quy~amaA kamaA taraY Hawola AlA^amiyri AlmA^otamaA [So that thou seest them (referring to women) standing in his presence, or at, or by, it, like as thou seest the assembly of men around the prince, or commander]: AlmA^tm here necessarily denoting men. (M.) ― -b5- IKt says, (Msb,) it is used by the vulgar to denote An affliction, or evil accident; (S, Mgh, Msb;) [and Mtr adds,] and a wailing: (Mgh:) they say, kun~aA fiY maA_otami falaAnK [meaning We were present at the affliction of such a one]: (S, Msb:) or kun~aA fiY maA^otami baniy fulalnK [meaning, We were present at the affliction, and wailing, of the sons of such a one]: (Mgh:) but the correct word in this case, (S, Mgh,) or the better, (Msb,) is manaAHap: (S, Mgh, Msb:) so says IAmb. (Mgh.) But accord. to IB, nothing forbids that it may occur in the sense of A place of wailing; and in the sense of mourning, and wailing, and weeping; for therefore do women assemble: and thus it may be in the saying of Et-Teymee, respecting Mansoor Ibn-Ziyád, wa Aln~aAsu maA^otamuhumo Ealayohi waAHidN fiY kl~i daArK ran~apN wa zafiyru [The people's mourning, &c., for him was one: in every house was a moaning, and a sighting]: and in the saying of another, A^aDoHaY banaAtu Als~ubiY~i A_i*o qutiluwA fiY maA^otamK waAls~ibaAEu fiY Eurusi i. e. [The daughters of the captives, when they were slain, became, in the early part of the day,] in a state mourning; and the beasts of prey, in a state of rejoicing. (TA.) Atn
1 A^atana biAlmakaAni *
, (S, M, Msb, K, *) aor.
Aatuna
, (Msb,) or
Aatina
, (K,) inf. n. A^utuwnN (M, Msb, K) and A^atunN, (K,) He remained, continued, stayed, or abode, in the place; (S, M, Msb, K; *) or became fixed, or settled, therein. (M.)
10 AstA^tn *
[lit.] He (an ass) became a she-ass. (M.) The saying, kaAna HimaAr~aA faAsotaA^otana, said of a man, [lit.] signifies [He was a he ass,] and he became a she ass; meaning (assumed tropical:) he was mighty, or of high condition, [like the wild he-ass,] and he became base, abject, or vile. (S, TA.) ― -b2- Also, (S, TA,) or AstA^tn A^ataAn~aA, (M,) He (a man) purchased a she-ass; (S;) he took for himself a she-ass. (S, M.)
A^ataAnN *
(T, S, M, Msb, K) and ↓ A_itaAnN, (K,) but one should not say A^ataAnapN, (ISk, S, Msb,) or this is of rare occurrence, (K,) occurring in certain of the trads., (IAth,) A she-ass [domestic or wild]: (S, M, Msb, K:) pl. (of pauc., T, S, Msb) A=tunN and (of mult., T, S, Msb) A^utunN (T, S, M, Msb, K) and A^utonN and (quasi-pl. n., M) ↓ maA^otuwnaA='u. (S, M, K.) ― -b2- Hence, A^ataAnN signifies (tropical:) A foolish and soft or weak woman; as being likened to a she-ass. (TA.) ― -b3- Also The station of the drawer of water at the mouth of the well; (S, M, K;) and so ↓ A_itaAnN. (M, K.) And A rock, or great mass of stone, (AA, T, S, M,) in water; (AA, T, M;) or, as some say, at the bottom of the casing of a well, so that it is next the water. (AA, T.) And A large, round mass of rock, which, when it is in shallow water, is called A^ataAnu AlD~aHli; and a she camel is likened thereto, in respect of her hardness: (S:) or A^ataAnu AlD~aHli signifies a large mass of rock projecting from the water. (T:) or a mass of rock, (M, K, TA,) large and round, in the water, (TA,) at the mouth of the well, overspread with [the green substance called] TuHolub, so that it is smooth, (M, K, TA,) more smooth than other parts: (M, TA:) or a mass of rock, part of which is immerged (gaAmirN, M, K) in the water, (K,) and part apparent. (M, K.) And A^ataAnu Alv~amiyli signifies A large mass of rock in the interior of the water-course, which nothing raises or moves, of the measure of the stature of a man in length and likewise in breadth. (ISh.) ― -b4- Also The [piece of wood called] qaAEidap [which is one of four forming the support] of the fawodaj [more commonly called hawodaj, q. v.]: pl. A=tunN, (K, TA,) with medd. (TA: [but in the CK AutunN.])
A_itaAnN A^tAn AtAn
: see A^ataAnN, in two places.
A^atuwnN *
(T, M, Mgh, Msb, K) and A^at~uwnN, (K,) or, accord. to J, (Msb,) it is thus, with teshdeed, but pronounced without teshdeed by the vulgar, (S, Msb,) A certain place in which fire is kindled, (S, Mgh,) called in Persian kulaxon [or kuloxano], pertaining to a bath: and metaphorically applied to (tropical:) that in which bricks are baked, and called in Persian tuwnaqo and daA$uwzano [or simply tuwno and daA$o]: (Mgh:) accord. to Az, (Msb,) it is that of the bath, and of the place in which gypsum is made: (T, Msb:) or the trench, hollow, or pit, of the jay~aAra [or lime-burner, (in the CK, erroneously, the xab~Az,]) and of the preparer of gypsum; (M, K, TA;) and the like: (K:) the pl. [said in the TA to be of the latter, but it is implied in the T and M and Mgh that it is of the former,] is A^ataAtiynu, (T, S, M, Mgh, Msb, K, [in the CK, erroneously, AatAniyonu,]) by common consent of the Arabs, (Mgh,) with two ts, (T,) accord. to Fr, who says that they sometimes double a letter in the pl. when they do not double it in the sing., (T,) and accord. to IJ, who says that it seems as though they changed A^atuwnN to A^at~uwnN; (M;) and [of A^atuwnN, as is said in the TA and implied in the M,] A^utunN. (M, K.) [J says that] it is said to be post-classical; (S;) [and ISd says,] I do not think it to be Arabic. (M.)
maA^otuwnaA='u *
: see A^ataAnN. Atw
1 A^ataA *
, aor. yaA^otuw; (Msb;) and A^atawotuhu, (T, S, M, K,) aor. A=tuwhu; (S;) inf. n. A^atowN, (M, Msb,) or A^atowapN, (S,) or the latter is an inf. n. of un.; (T, TA;) He came; (Msb;) and I came to him, or it; (S;) the former a dial. var. of A^ataY, aor. yaA^otiY; (Msb;) and the latter, of A^atayotuhu. (T, S, M, K.) [See art. AtY, to which, as well as to the present art., belong several words mentioned in this.] -A2- A^ataA, aor. as above, (TK,) inf. n. A^atowN, (M, K, TK,) also signifies He pursued a right, direct, straight, or even, course, in going, or pace. (M, K, TK.) ― -b2- And He (a man, TK) hastened, made haste, or sped; or he was quick, hasty, speedy, rapid, swift, or fleet. (M, K, TK.) ― -b3- And A^atati AlnaAqapu, inf. n. as above, The she-camel returned her fore legs, [drawing the feet back towards the body, and lifting them high,] in her going. (M.) You say, maA A^aHosana A^atowa yadaYo h*ihi Aln~aAqapi, and A^atoYa yadayohaA, How good, or beautiful, is this she-camel's returning of her fore legs in her going! i. e. rajoEa yadayohaA fiY sayorihaA. (T, * S, M.) ― -b4- And A^atowN signifies also The act of impelling, or propelling; particularly, of an arrow from a bow. (TA.) See also this word below. -A3- A^atawotuhu, (S, M, Msb, K,) aor. A=tuwhu, (S, Msb,) inf. n. A_itaAwapN, (S, M, Msb, K,) so accord. to A'Obeyd, (M,) and mentioned by Sgh on the authority of AZ, (TA,) and A^atowN, (S, TA,) [I gave him what is termed A_itaAwap, as meaning the tax called xaraAj: this is the signification which seems to be indicated in the S: or] I bribed him; gave him a bribe. (M, Msb, K.) [See also A_itaAwapN below.] -A4- A^atati Aln~axolapu, (T, S, M, K,) and Al$~ajarapu, (M, K,) aor. taA^otuw, (S,) inf. n. A_itaA='N, with kesr, (Kr, M, K,) [in a copy of the T, and in two copies of the S, A^ataA='N, but this is said in the M to be a subst.,] and A^atowN; (M, K;) and Alnxlp ↓ A=tati, inf. n. A_iytaA='N; (T;) The palm-tree [and the tree] bore: (S:) or put forth its fruit: or showed its being in a good state: (M, K:) or bore much: (T, M, K:) and AtA=' signifies also the increasing, or thriving, of seed-produce. (T.) ― -b2- And A^atati AlmaA$iyapN, inf. n. A_itaA='N, [in a copy of the M A^ataA='N,] The cattle, or camels &c., increased, or yielded increase. (M, K. [In the CK, immediately before this phrase, wAlv~imAri is erroneously put for waAln~amaA='u.]) -A5- taA^otaY for tA^otawiY: see 1 in art. AwY.
4 A=tawa
see 1, near the end of the paragraph.
A^atowN *
an inf. n. of 1, q. v. -A2- A way, course, mode, or manner. (M, K.) You say, of speech, or language, (M,) and of a speaker, or reciter of a xuTobap, (IAar, M,) maA zaAla EalaY A^atow waAHd It, and he, ceased not to follow one [uniform] way, &c. (M.) -A3- An impulsion; a propulsion; particularly an act of shooting an arrow from a bow: so in a trad., where it is said, kun~aA naromiY AlA^atowayoni We used to shoot one shooting and two shootings; meaning, of arrows from bows, after the prayer of sunset. (TA.) -A4- Death: or [so in the T, but in the K “and,”] a trial; or an affliction. (T, K.) You say, A^ataY EalaY fulaAnK A^atowN Death came upon such a one: or a trial; or an affliction. (ISh, T.) And A_ino A^ataY Eal~aY A^atowN fagulAmiY Hur~N If I die, [or if death befall me,] my slave shall be free. (T.) ― -b2- A vehement sickness or disease: (T, K:) or the fracture of an arm, or of a leg. (T.) -A5- A gift. (S, K.) ― -b2- Butter; (S;) as also ↓ A^ataA='N, (A,) or ↓ A_itaA='N. (TA: [in which it is said to be like kitaAbN; but this I think a mistake: see A^ataA='N below.]) You say, when a skin of milk is agitated, and its butter comes, qado jaA='a A^atowuhu [Its butter has come]. (S, TA.) And you say, ↓ labanN *uw AtA='K Milk having butter. (A, TA.) -A6- A great body or corporeal form or person ($axoSN EaZiymN). (AZ, Sgh, K.)
A^atowapN *
A single coming; as also A^atoyapN. (T.)
A^atowaAnu *
a corroborative [or imitative sequent] of A^asowaAnu, which signifies grieving mourning, or sorrowful: (TA:) or i. q. HariySN [vehemently desirous; eager; &c.]. (Mirkát el-Loghah, cited by Golius.)
A^ataA='N *
, (T, S, M,) or A_itaA='N, like kitaAbN, (K, [but it is said in the M that the former is a subst. and the latter an inf. n.,] Increase; syn. namaA='N, (S, M, K, [in the CK wAlv~imaAri is erroneously put for waAln~amaA='u,]) and barakapN: (S:) increase, and produce, or net produce, of land; as though from AlA_itaAwapN signifying AlxaraAju: (TA:) gain, or revenue, arising from the increase of land, or from the rent thereof, or the like: (TA, and so in a copy of the S:) the produce of land, and fruits, &c.: (As, T:) what is produced of the fruits (A=kaAl [in the CK AukAl]) of trees: (M, K:) the fruit of palm-trees. (S.) ― -b2- See also A^atowN, in three places.
A^atiY~N *
(S, M, Sgh, K) and A^utiY~N [respecting which see what follows] and A_itiY~N, (Sgh, K,) of all which, the first is said by A'Obeyd to be the form used by the Arabs, (TA,) [and all belong to art. AtY, as well as to the present art.,] and ↓ A^ataAwiY~N (M, Sgh, K) and A^utaAwiY~N and A_itaAwiY~N, (Sgh, K,) all these, and the three preceding them, mentioned by Sgh on the authority of AA, but the last of all said by him to be strange, (TA,) A rivulet for which a man makes a way or channel, or an easy course or passage, to his land: (S, M, K:) or a torrent, or flow of water, from another region or quarter: (M, K: [both these meanings mentioned in the M in art. Atw, and the former in art. Aty also, of that work:]) or A^atiY~N signifies a conduit of water; and any channel in which water is made to have an easy course; as also A^utiY~N, mentioned by Sb; or, as some say, this is a pl.: (M:) or any rivulet: (As, T:) or a rivulet less than the [trench called] nuw^oY: (IB:) and sayolN A^atY~N (Lh, T, S, M) and A^ataAwiY~N, (Lh, S, M,) a torrent, or flow of water, that comes one knows not whence: (M:) or that comes when the rain that has produced it has not fallen upon the people to whom it comes: (Lh, S, M:) or that comes from a land upon which rain has fallen to a land upon which rain has not fallen. (T, Msb.) ― -b2- Hence, (T, M,) or the reverse is the case, (T, M, Msb,) all the words above, (AA, T, K,) or A^atiYa and A^ataAwiY~u, (S, M, Mgh, Msb, [the last said in the T to be the most approved,]) A stranger; or a man not of one's own people, or not of one's own kindred: (AA, T, S, M, Mgh:) or a man who asserts his relation to a people of whom he is not: (Msb:) or A^atiY~N signifies one who is among a people of whom he is not: (As, T:) and A^ataAwiY~N, a stranger, who is not in his own country; or, accord. to Ks, a stranger, who is not in his own home: (T:) the pl. of this last is A^ataAwiy~uwna: (S:) [the fem. sing. is A^ataAwy~apN:] and the pl. fem. A^ataAwy~aAtN. (T, S, M.)
A_itaAwapN A_tAwp AtAwh AtAwp
i. q. xaraAjN [i. e. A tax, a tribute, or an impost], (T, S, M, K,) such, for instance, as is levied on land, (TA in the present art.,) and such as is imposed on a slave; (TA in art. Drb;) and any tax or other exaction that is taken by compulsion, or against the will, or that is apportioned to a people: (M: [in the TA “to a place” instead of “to a people:”]) and also, a bribe: or, (accord. to some, M,) particularly, a bribe for water: (M, K:) the pl. is A^ataAwaY, (T, M, K, TA, [but in some copies of the K A^ataAwiY~u, and accord. to copies of the S it is A^ataAwK, being written, with the article, AlA^ataAwiY; both of which appear to be wrong; for it is said to be] like EalaAwaY and haraAwaY, pls. of EilaAwapN and hiraAwapN, (M, TA,) and like sakaAraY; (TA;) changed, [in the accus. case, with the article prefixed,] at the end of a verse, into AlA^ataAwiyaA, for the sake of the rhyme: (M, TA:) this occurs in a verse of El-Jaadee: (S:) it has also for a pl. A_itaAwaAtN, (T,) and A^ut~ay, [in the CK, erroneously, AatiY~N,] which is extr., (M, K,) as though its sing. were A^utowapN, being like ru$~aY, pl. of ru$owapN, (M,) and like Eur~aY, pl. of EurowapN. (TA.) You say, A^ad~aY A_itaAwapa A^aroDihi [He payed the tax of his land]; i. e. xaraAjahaA: and Duribato Ealayohimu AlA_itaAwapu [The tax, or tribute, or impost, was imposed upon them]; i. e. AljibaAyapu: and some assert it to be tropical. (TA.) You say also, $akama faAhu biAloA_itaAwapi [He stopped (lit. bitted) his mouth with the bribe]; i. e. baAl~ri$owapi. (TA.)
A^ataAwiY~N *
and its vars.: see A^atY~N, above. AtY
1 A^ataY *
, aor. yaA^otiY, (Msb,) and, in the dial. of Hudheyl, yaA^ot, without Y; (S;) and A^atayotuhu, (T, S, M, Msb, K,) [aor. A=tiyhi;] and in the imperative, some of the Arabs say, ti, suppressing the A, like as is done in xu*o and kulo and muro; (IJ, M;) inf. n. A_itoyaAnN, (T, S, * M, Mgh, Msb, K,) or this is a simple subst., (Msb.) and A_itoyaAnapN, (M, K,) which should not be used as an inf. n. of un., unless by a bad poetic licence, (Lth, T,) and A^atoYN (T, S, M, Msb, K) and A^utiYN and A_itiYN and maA^otaApN; (M, K;) He [or it] came; (Msb;) and I came to him, or it; (S, M, Mgh, * Msb, K;) or was, or became, present at it, namely, a place: (Mgh:) as also A^ataA, aor. yaA^otuw; (Msb;) and A^atawotuhu, (T, S, M, K), aor. A=tuwhu: (S:) for which reason, we assign the generality of the words mentioned in art. Atw to the present art. also. (M.) [Accord. to the authorities here indicated for the signification of A^ataY, this verb and jaA='a are syn.: some attempt to distinguish them; but contradict one another in so doing: the slight distinctions that exist between them will be best seen by a comparison of the exs. in this art. with those in art. jyA^:] accord. to Er-Rághib, the proper [or primary] signification of AlA_itoyaAnu is The coming with ease. (TA.) ― -b2- A^ataAhaA, (Mgh, Msb,) inf. n. A_itoyaAnN, (Msb,) [lit. He came to her,] means (assumed tropical:) he lay with her; syn. jaAmaEahaA; (Mgh, Msb;) namely, a woman, (Mgh,) or his wife. (Msb.) Hence an expression in the Kur xxvi. 165. (TA.) ― -b3- A^ataY Alqawoma [He came to the people: and hence,] he asserted his relationship to the people, not being of them. (Msb.) [See A^atiY~u in art. Atw.] ― -b4- A^atay bihi [He came with, or brought, him, and it; or] he made him (a man), and it (a thing, such, for instance, as property), to come. (Kull.) [See also 4: and see, in what follows, other significations of A^ataY trans. by means of bi. Hence, A^ataY biwaladK He begot a child, or children. And A^atato bihi She brought him forth; gave birth to him.] Accord. to Aboo-Is-hák, the meaning of the words in the Kur [ii. 143] A^ayonamaA takuwnuwA yaA^oti bikumu All~`hu jamiyEFA is, Wherever ye be, God will bring you all back unto Himself. (M.) [You say also, A^ataY bibay~inapK He adduced a proof.] See also 3. ― -b5- A^ataY AlA^amora [He entered into, engaged in, or occupied himself with, the thing, or affair: and, as also A^ataY bihi,] he did, executed, or performed, the thing, or affair; (M. K;) and in like manner, Al*~anoba, [and baAl*~anobi,] the crime, sin, or offence. (M.) It is said in the Kur [ix. 54], walaA yaA^otuwna AlS~alaApa A_il~aA wahumo kusaAlaY, meaning And they do not enter into, or engage in, prayer, unless when they are heavy, or sluggish. (TA.) And you say, A^ataY AlfaAHi$aha, [and biAlfaAHi$api, (see Kur iv. 23 and lxv. 1,)] He entered into, engaged in, or occupied himself with, [or he did, or committed,] that which was excessively foul or evil. (TA.) And A^ataY biAljay~idi mino qawolK A^awo fiEolK [He said, gave utterance to, uttered, or expressed, or he brought to pass, did, or effected, what was good, or excellent; he said, or did, well, or excel-lently]. (Msb in art. jwd.) And A^ataY bijaroYi baEoda jaroYK[He (a horse) performed, or fetched, run after run]. (S in art. tA^m, &c.) ― -b6- walaA yufoliHu Als~aAHiru Hayovu A^ataY[in the Kur xx. 72] means Hayovu kaAna [And the enchanter shall not prosper where he is, or wherever he may be]; (M, Bd, K;) and where he cometh: (Bd:) or Hayovu A^ataY bisiHorihi[where he cometh with his enchantment; or where he performeth his enchantment]: (Jel:) and it is said to mean that where the enchanter is, he must be slain: such is the doctrine of the lawyers. (M.) ― -b7- Z mentions that A^ataYoccurs in the sense of SaAra [He, or it, became; like as we sometimes say, he, or it, came, or came to be]; like jaA='ain the saying, jaA='a AlbinaA='u muHokamFA. (Kull.) [So you say, AlbinaA='u muHokamFA The building became, or came to be, firm, strong, or compact.] ― -b8- The saying, in the Kur [xvi. 1], A^ataY A^amoru A=ll~`hi falaA tasotaEojiluwhumeans [The threatened punishment ordained of God hath approached: therefore desire not ye to hasten it:] its coming hath approached. (TA.) [And in like manner,] A^utiYa fulaAnN, like EuniYa, means Such a one was approached by the enemy come in sight of him. (K.) A^utiyta yaA fulaAnN[Thou art approached &c., O such a one,] is said when one is warned of an enemy that has come in sight of him. (Sgh, TA.) And A^ataY Ealayohimu AlEaduw~umeans The enemy came to them, [or came down upon them, for, as MF observes, A^ataYwhen trans. by means of EalaYseems to imply the meaning of nazala,] overcoming, or overpowering, them. (Bd in xviii. 40.) ― -b9- Hence, A^ataY Ealayohi[and A^ataAhu, as will be seen by what follows,] (assumed tropical:) He destroyed him, or it. (Bd ubi suprà.) And hence, from A_itoyaAnu AlEaduw~i, (Mgh,) A^ataY Ealayohi Ald~ahoru(tropical:) Time, or fortune, destroyed him. (M, Mgh, Msb, K.) Destruction is meant in the Kur [lix. 2], where it is said, fA^atAhumu All~`hu mino Hyovu lamo yaHotasibuwA(assumed tropical:) [But God brought destruction upon them whence they did not reckon, or expect]. (EsSemeen, TA.) And it is said in the Kur [xvi. 28], faA^ataY All~`hu bunoyaAnahumo mina AlqawaAEidi, i. e. (assumed tropical:) But God removed their building from the foundations, and demolished it upon them, so that He destroyed them. (TA.) A^ataY Ealayohialso signifies (assumed tropical:) He caused it to come to an end; made an end of it; consumed it; [devoured it;] exhausted it; came to, or reached, the end of it; namely, a thing; (Kull;) as, for instance, what was in a bowl; (K in art. jrdm;) and what was in a vessel; (K in art. jrjb;) like faraga minohu: (ISd cited in the TA in art. nk$:) or i. q. mar~a bihi[which may be rendered he went away with it; but this, as an explanation of A^ataY Ealayohi, has another meaning, which see in what follows]. (Kull.) And one says, A^utiYa fulaAnN mino maA^omanihi(assumed tropical:) Destruction came to such a one from the quarter whence he felt secure. (TA.) And A^utiYa Ealay yadi fulaAnK(assumed tropical:) Property belonging to such a one perished. (T.) And yuw^otaY duwnahu(assumed tropical:) He is taken away, or carried off, and overcome. (TA.) A poet says, A^ataY duwna HulowiAlEayo$i Hat~aY A^amar~ahu nukuwbN Ealay A=vaArihin~a nukuwbu meaning (assumed tropical:) [Misfortunes, in the footsteps of which were misfortunes,] took away [what was sweet, of life, and rendered it bitter]. (TA.) One says also, mino h`hunaA A^utiyato, [so I find it written, but I think that the last word should be A^utiyta, agreeably with a preceding phrase from the T,] (assumed tropical:) Hence the trial, or affliction, came in upon thee. (Mgh.) And A^utiYa mino jihapi ka*aA, with the verb in the passive form, (assumed tropical:) He missed [his object in respect of such a thing] by laying hold upon it when it was not fit to be laid hold upon. (Msb.) And A^utiYa Alr~ajulu, [also] like EuniYa, (assumed tropical:) The man was deceived, or deluded, and his faculty of sense became altered to him, so that he imagined that to be true which was not true. (TA.) ― -b10- A^ataY Ealayohi is also syn. with mar~a bihi[meaning He, or it, (as, for instance, a period of time,) passed by him, or over him]. (Msb.) You say, A^ata Ealayohi HawolN[A year passed over him; or he became a year old]. (S, K, Msb, in art. Hwl; &c.) ― -b11- A^atati Aln~aAqahu, and maA A^aHosana A^atoYa yadaY h*ihi Aln~Aqapi: see art. Atw.
2 A^t~Y lilmaA='i *
, (T, S, M,) or AlmaA='a, (K,) or both, (TA,) inf. n. taA^otiyapNand taA^otiY~N, He smoothed, made easy, or prepared, (sah~ala, S, K, or hay~aA^a, T,) the way, course, passage, or channel, of the water, (T, S, K,) in order that it might pass forth to a place; (S;) he directed a channel for it (M, TA) so that it ran to the places wherein it rested or remained. (TA.) And A^t~Y liA^aroDihi A^atiy~aA He made a rivulet, or a channel for water, to run to his land. (M.) ― -b2- A^t~Y All~`hu lifulaAnK A^amorahu, inf. n. taA^otiyapN, (T, M, * TA,) God prepared, disposed, arranged, or put into a good or right state, [and thus rendered feasible or practicable or easy,] for such a one, his affair. (M, * TA.)
3 A=taAhu A=tAh A=tAp
, [inf. n. as below,] He requited, compensated, or recompensed, him. (M, K.) The saying, in the Kur [xxi. 48], waA_ino kaAna mivoqaAla bihaA ↓ Hab~apK mino xarodalK A^atayonaA, some read thus, (M, * TA,) meaning [Though it be the weight of a grain of mustard,] we will bring it [forward for requital]: others read bhA↓ A=tayonaA, meaning we will give [a recompense] for it; in which case the verb is of the measure A^afoEala: or we will requite for it; in which case the verb is of the measure faAEala. (M, TA.) ― -b2- A=tayotuhu EalaY AlA^amori, (T, S, M, Msb,) inf. n. muw^aAtaApN, (T, S,) I agreed with him, or was of one mind or opinion with him, upon, or respecting, the thing, or affair; I complied with him respecting it; (T, S, M, Msb;) in a good manner: (T:) the vulgar say, waAtayotuhu: (S:) this is of the dial. of the people of El-Yemen, inf. n. muwaAtaApN; and is the form commonly current: (Msb:) but it should not be used, except in the dial. of the people of El-Yemen. (T.) ― -b3- [Hence, app., A=taYas meaning He aided; a signification mentioned by Golius, on the authority of Z and Ibn-Maaroof.]
4 A=taAhu A=tAh A=tAp
, (S, M, &c.,) inf. n. A_iytaA='N, (TA,) i. q. A^ataY[He came with, or brought, him, or it]; (S;) he made it (a thing) to come, A_ilayohi to him; (TA;) he made, or caused, him, or it, to be present; (Ksh, TA;) he made, or caused, it (a thing) to go, pass, or be conveyed or transmitted, (syn. saAqahu,) A_ilayohi to him. (M, K.) It is said in the Kur [xviii. 61], A=tinaA gadA='a naA, i. e. AiytinaA[Come thou to us with, or bring thou to us, our morningmeal]. (S.) ― -b2- Hence, (Ksh, TA,) inf. n. as above, (T, S,) He gave him (T, S, M, Msb, K) a thing, (M, K,) or property: (Msb:) and you say, haAtiin the sense of the [imperative] A=ti[give thou]. (T.) We read in the Kur. [v. 60, &c.] wayuw^otuwna Alz~akaApa[And they give the portion of property which is the due of the poor]. (TA.) And in [xxvii. 23 of] the same, waA^uwtiyato mino kul~i $aYo'K, meaning And she hath been given somewhat of everything. (M, TA.) [You say also, A^uwtiYa ka*aA as meaning He was gifted, or endowed, with such a thing; as, for instance, a faculty.] See also 3. ― -b3- A=tayotu AlmukaAtaba I made a gift to the slave between whom and me was a contract that he should become free on payment of a certain sum: or I abated, or took off, somewhat of his appointed part-payments, or instalments. (Msb.) ― -b4- maA A=taAkumu Alr~asuwlu, in the Kur lix. 7, means What the Apostle giveth you, of the [spoil termed] faYo', (Bd, Jel,) &c.: (Jel:) or what command he giveth you: (Bd:) or what he commandeth you [to receive]. (Kull.) ― -b5- A^uwtiYa fiY $aYo'K A dispute, or an altercation, was held before him, respecting the meaning of a thing: [perhaps more properly signifying he was given authority to decide respecting a thing:] occurring in a trad. (Mgh.)
5 tA^t~Y lahu *
It (an affair, T, Mgh, Msb, K, or a thing, S, M) was, or became, prepared, disposed, arranged, or put into a good or right state, for him; (T, * S, M, Mgh, Msb, K;) and hence, it (a thing) was, or became, feasible or practicable, and easy, to him; (Mgh;) it (an affair) was, or became, facilitated, or easy, to him; (Msb;) the way thereof (i. e. of an affair) was, or became, facilitated, or easy, to him. (TA.) The following is an ex.: taA^at~aY lahu Ald~ahoru Hat~aY Anojabaro [Fortune became well, or rightly, disposed for him, so that he became restored to wealth, or competence]: (T:) or taA^at~aY lahu Alxayoru Alx[good fortune, or prosperity, became prepared, &c., for him, &c.]. (So in the TA.) And hence the saying, h`*aA mim~aA yataA^at~aY liYa AlmaDogu This is of the things which it is feasible or practicable, and easy, to me to chew. (Mgh). ― -b2- He applied himself to it with gentleness, (As, S, K,) and so tA^t~Y lahaA, meaning liHaAjatihi, to his needful affair or business, (T,) and entered into it, engaged in it, occupied himself with it, did it, executed it, or performed it, by the way, or manner, proper, or suitable, to it. (As, T, S, K. [In the CK, for A^ataAhu mino wajohihi, we find AtAhu En wajohih.]) And tA^t~Y fiY A^amrihi He used gentleness, or acted gently, in his affair. (Msb.) ― -b3- tA^t~Y lahu bisahomK Hat~aY A^aSaAbahu He sought him leisurely or repeatedly [with an arrow, app. taking aim in one direction and then in another, until he hit him]. (Z, TA.) ― -b4- jaA='a fulaAnN yataA^at~aYis explained by Fr as meaning yataEar~aDu limaEoruwfika[Such a one came, or has come, addressing, or applying, or directing, himself, or his regard, or attention, or mind, to obtain thy favour, or bounty]. (S.) And you say, tA^t~Y limaEruwfihi, meaning taEar~aDa lahu[He addressed, applied, or directed, himself, &c., to obtain his favour, or bounty]. (TA.) ― -b5- Some say that tA^t~Ysignifies He prepared himself to rise, or stand. (TA.)
10 AstA=tY flaAnAF AstA=ty flAnA
He asked such a one to come, deeming him slow, or tardy. (K.) ― -b2- AstA^tt Aln~aAqapu The she-camel desired to be covered; (A, TA;)IE desired the stallion; (S, M, K;) being excited by lust. (S, A.)
A_it~aY A^tY AtY Aty |tY |ty |tyy
: see A^atiY~N.
A^atoyapN *
A single coming; as also A^atowapN; but not ↓ A_itoyaAnapN, unless by a bad poetic licence. (T.) ― -b2- See also A^utiy~apu AljurHi.
A_itoyaAnN A_tyAn AtyAn |ty |tyAn
is either an inf. n. of A^ataY, or a simple subst. [signifying A coming]. (Msb.)
A_itoyaAnapN A_tyAn A_tyAnh AtyAnh AtyAnp
an inf. n. of 1 [q. v.]: (M, K:) see also A^atoyapN.
A^ataA='N *
or A_itaA='N: see A^tiY~N.
A^atiY~N *
as syn. with A^taAwiY~N: see art. Atw. ― -b2- Also, (M, and so in some copies of the K, where it is said to be like raDiY~N,) or ↓ A_itFY, like riDFY, (so in other copies of the K,) and ↓ A^ataA='N, (M, K,) written by some A_itaA='N, (TA,) What falls, of wood or leaves, into a river: (M, K:) from AlA_itoyaAnu: (M:) pl. A=taA='N[in the CK AitA'] and A^utiY~N. (M, K.) ― -b3- rajulN A^atiY~N A man who is sharp, energetic, vigorous, and effective, in affairs; who applies himself to them with gentleness, and enters into them, or performs them, by the way, or manner, proper, or suitable, to them. (M.) ― -b4- farasN A^atiY~N: see musotaA^otK.
A^utiy~apu AljuroHi *
, (so in a copy of the M,) or ↓ A^ut~iy~atuhu, (so in some copies of the K, and accord. to the TA,) or ↓ A^atoyatuhu, (so in other copies of the K,) and ↓ A=tiyatuhu, (so in the M, and in some copies of the K,) or ↓ A_it~iyatuhu, (so in some copies of the K, and accord. to the TA,) or A^atiy~atuhu, (so in a copy of the K,) The matter which comes from the wound: (M, K:) from Aboo-'Alee. (TA.)
A^at~aY *
i. q. Hat~aY; (K;) a dial. var. of the latter. (TA.)
A_itiyatuhu AljurHi Atyth AljrH
and A^ut~y~atuhu: see A^utiy~apu AlA=juroHi.
A=tK A=t
[Coming; (see also maA^otiY~N;) applied to a man, &c.; and to time, meaning future: also a comer: ― -b2- and hence,] An angel. (Mgh, Msb.)
A=tiyapu AljurHi A=typ AljrH
: see A^utiy~apu AljuroHi.
maA^otFY *
A place of coming. (Msb.) [And ↓ maA^otaApF signifies the same: or A road, or way, by which one comes; a way of access; an approach; as also maA^otFY: or, more properly, a means of coming.] ― -b2- maA^otaY AlmaroA^api[The place of access of the woman; i. e. the meatus of her vagina; or her vagina itself;] the maHiyD, or place of menstruation, of the woman. (Zj in the TA in art. HyD.) ― -b3- maA^otaYi AlA^amriand ↓ maA^otaAtuhu The way, or manner, (wajoh, S, or jihap, M, K,) of the affair, (S, M, K,) by which it is, or is to be, entered into, engaged in, done, executed, or performed; like as you say maEonay AlkalaAmiand maEonaAtuhu, meaning the same by both. (S.) You say, A^atayotu AlA^amora mino maA^otAhuand ↓ maA^otaAtihi, (S, M,) i. e., mino wajohihi Al~a*iy yuw^utaY minohu[I entered into, engaged in, did, executed, or performed, the affair by the way, or manner, whereby it should be entered into, &c.], (S,) or mino jihatihi [which means the same]. (M.)
muw^otFY *
: see musotaA^otK.
maA^otaApF *
: see maA^otFY, in three places.
maA^otiY~N *
[pass. part. n. of 1; Come: come to:] is of the measure mafoEuwlN; the wbeing changed into Yand incorporated into the Ywhich is the final radical letter. (S.) In the saying, in the Kur [xix. 62], A_in~ahu kaAna waEoduhu maA^otiy~FA, the meaning is ↓ A=tiyFA [Verily that which He hath promised, or the fulfilment of his promise, is coming]; like as, in the phrase HijaAbFA masotuwrFA, in the Kur [xvii. 47], saAtirFA is meant: or it may be a pass. part. n. [in signification as well as form]; for what cometh to thee, of that which God commandeth, thou comest thereto. (S.) It is said in a prov., maA^otiY~N A^anota A^ay~uhaA Als~awaAdu[lit. Thou art come to, O thou person], meaning there is no escape for thee from this event. (TA.) ― -b2- Applied to a man, it also signifies A^utiYa fiyhi[in a sense indicated in the Kur xxvi. 165]. (TA.)
TariyqN miy^otA='N *
A road to which people come (Th, M, Mgh, Msb) much, or often; (Mgh, Msb;) the latter word being of the measure mifoEaAl, (Th, M, Mgh, Msb,) originally miy^otaAYNor miy^otaAwN; (Msb;) from A^atayotu, (Th, M,) or AlA_itoyaAnu; [or from A^atawotu;] like daArN miHolAalN, i. e. a house where people alight or abide much, or often: (Mgh, Msb:) a road that is frequented (S, M, K) and conspicuous: (M, K:) in [some of] the copies of the K, incorrectly, miy^otaA='apN: (TA:) A' Obeyd has inadvertently written it without [the radical] ', and in the category of fiEolaA='N. (M.) Death is thus termed in a trad., as being a way which every one travels: (TA:) and as that trad. is related, it is without [the radical] '. (M.) ― -b2- my^otaA='N AlT~ariyqi The main part, or middle, of the road; or the part of the road along which one travels: (Sh, TA:) or the space within which the road is comprised; (S, Msb, K;) as also miydaA='u AlTryqi: (TA:) or this last, as also miytaA='u AlTryqi, signifies the measure of the two sides, and the distance, of the road. (L in art. myt.) ― -b3- miy^otaA='Nalso signifies The extreme limit of the distance to which horses run; (S, Msb;) and so miydaA='N. (S, TA.) ― -b4- And i. q. tiloqaA='N(K.) You say, daAriY bimy^otaA='i daAri fulaAnK My house is opposite to the house of such a one; facing it, or fronting it; and so bimiydaA='i diArihi; (S;) and bimiytaA='i daArihi. (L in art. myt.) ― -b5- And banaY Alqawomu buyuwtahumo EalaY miy^otaA='K waAHidK(S) and miydaA='K waAHidK(S, and L in art. myd,) The people built their houses, or constructed their tents, after one mode, manner, fashion, or form. (L in art. myd.) -A2- rajulN miy^taA='N A man who requites, compensates, or recompenses; who gives much, or largely. (M, K.)
farasN musotaA^otK *
, and ↓ A^atiY~N, and ↓ muw^otFY, and mstwtY, [so I find it written, perhaps for musotawotK, which may be a dial. van. of musotA^otK, like as waAtayotuhuis of A=tayotuhu,] A mare desiring the stallion. (TA.) Av
1 A^av~a *
, aor.
Aavi3a
(T, S, M, L, K) and
Aavu3a
and a, (M, L, K,) inf. n. A^avaAvapN(T, S, M, L, K) and A^avaAvN(M, L, K) and A^uvuwvapN, (M,) or A^uvuwuvN, (L, K,) It (anything) was, or became, much in quantity, abundant, or numerous: and great, or large: (M, L:) it (herbage, or a herb,) was, or became, abundant, or plenteous, and tangled, or luxuriant; (T, S, K;) or abundant and tall: (M:) it (hair) was, or became, abundant and long. (M, TA.) ― -b2- A^av~ato, (M, K,) aor.
Aavu3a
, inf. n. A^av~N, (M,) said of a woman, She was, or became, large in the hinder parts. (M, K.)
2 A^v~vhu *
He made it plain, level, smooth, soft, or easy to lie or ride or walk upon. (M, K.)
5 tA^v~v *
He obtained, or acquired, goods, household-goods, or furniture and utensils and the like; or abundance of the goods, conveniences, or comforts, of life; (S;) or property; (S, M;) or wealth; or what was good. (M.)
A^av~N *
, fem. with p: see A^aviyvN, in two places.
A^avaAvN *
Goods; or utensils and furniture of a house or tent; household-goods; syn. mataAEN; (T, M;) or mataAEu bayot; (S, Msb, K;) of whatever kind; consisting of clothes, and stuffing for mattresses or the like, or outer garments [&c.]: (M, TA:) or (so accord. to the M and K, but in the T “also,”) all property, (AZ, T, S, M, K,) [consisting of] camels, and sheep or goats, and slaves, and utensils and furniture or householdgoods: (AZ, T, S:) or abundant property: or abundance of property: (M, TA:) [in which last sense it is an inf. n. used as simple subst.:] or what is made, or taken, for use, and i. q. mataAEN; not what is for merchandise: or what is new, of the utensils and furniture of a house or tent; not what is old and worn out: (TA:) [it is a coll. gen. n., and] the n. un. is with Avr: (AZ, T, S, M, Msb, K:) or it has no n. un.: (Fr, T, S, Msb, K:) if you form a pl. from AvAv, you say, valaAvapu A=v~apK, [originally A^aA^ovivap, like A^aToEimap, pl. of TaEaAm,] and A^uvuvN kaviyrapN. (Fr, T.)
A^aviyvN *
Much in quantity, abundant, or numerous: and great, or large: as also ↓ A^av~N; (M, K;) which is, in my opinion, [says ISd, originally A^avivN,] of the measure faEilN: (M:) the fem. is A^aviyvapN: and the pl. is A_ivaAvNand A^avaAy^ivu; (M, K; *) both being pls. of the masc. and of the fem.; (K;) or the latter is pl. of the fem. only; (M, * MF;) but the former is [pl. of the masc.,] like kiraAmNas pl. of kariymN, (TA,) and is pl. of the fem. also. (M.) You say, nabaAtN A^aviyvN Herbage, or a herb, that is abundant, or plenteous, and tangled, or luxuriant: (T, S:) or abundant and tall. (M.) And $aEarN A^aviyvN Hair that is abundant, and tangled, or luxuriant: (S:) or abundant (T, M) and long. (M.) And liHoyapN A^aviyvapN, and ↓ A^av~apN, A thick beard. (M, TA.) And AimoraA^apN A^aviyvapN A fleshy woman: (M, TA:) pl. A^avaAy^ivu, (M,) signifying fleshy women; (S, M, K;) as also A_ivaAvN: (M:) or the former of these pls. signifies tall, full-grown, women. (K.)
A^avaAviY~u *
i. q. A^avaAfiY~u, (K,) i. e. The [three] stones which are set up and upon which the cooking-pot is placed: the [second] vis said to be a substitute for f, and some hold the hemzeh to be augmentative. (TA.) Avr
1 A^avara xuf~a AlbaEiyri *
, aor.
Aavura
, inf. n. A^avorN, He made an incision in the foot of the camel [in order to know and trace the footprints]; as also ↓ A^v~rhu. (M.) And A^avara AlbaEiyri He made a mark upon the bottom of the camel's foot with the iron instrument called miy^ovarap in order that the footprints upon the ground might be known: (T, TT:) or he scraped the inner [i. e. under] part of the camel's foot with that instrument in order that the footprints might be traced. (S.) -A2- A^avara AlHadiyva, (T, S, M, A, &c.,) Eani Alqawomi, (M,) aor.
Aavura
(S, M, Msb, K) and
Aavira
, (M, K,) inf. n. A^avorN(T, S, M, Msb, K) and A^avaArahNand A^uvorahN, (M, K,) the last from Lh, but in my opinion, [says ISd,] it is correctly speaking a subst., and syn. with maA^ovurahNand maA^ovarahN, (M,) He related, or recited, the tradition, narrative, or story, as received, or heard, from the people; transmitted the narrative, or story, by tradition, from the people: (T, S, * M, A, L, Msb, * K: *) or he related that wherein they had preceded [as narrators: so I render A^anobaA^ahumo bimaA sabaquwA fiyhi, believing hmto have been inserted by a mistake of a copyist in the M, and hence in the L also:] from AlA^avaru. (M, L.) [See A^avarN.] You say also, A^vara Eanohu Alka*iba, meaning He related, as heard from him, what was false. (L, from a trad.) ― -b2- A^avorN, aor.
Aavura
, (M,) inf. n. A^avorN, (M, K.) also signifies Multum inivit camelus camelam. (M, K.) -A3- A^avira liloA^amori, aor.
Aavara
, He applied, or gave, his whole attention to the thing, or affair, having his mind unoccupied by other things. (K.) -A4- A^avira Ealay AloA^amori He determined, resolved, or decided, upon the thing, or affair. (T, K.) -A5- laqado A^avirotu A^ano A^afoEala ka*aA w ka*aA, (Lth, T, L,) inf. n. A^avorNand A^avarN, (L,) I have assuredly purposed to do such and such things. (Lth, T, L.) -A6- See also 4. -A7- And see 10.
2 A^v~r fiyhi *
, inf. n. taA^oviyrN, He, or it, made, (Msb,) or left, (M, K,) or caused to remain, (S,) an impression, or a mark, or trace, upon him, or it. (S, * M, Msb, K. *) It is said of a sword, [meaning It made, or left, a mark, or scar, upon him, or it,] and in like manner of a blow. (T, TA.) [Whence,] A^av~ara fiY EiroDihicross; [He scarred his honour]. (K in art. wx$.) You say also, A^av~ara biwajohihi wabijabiynihi Als~ujuwdu[Prostration in prayer made, or left, a mark, or marks, upon his face and upon his forehead]. (T, * TA.) See also 1, first sentence. -A2- He, or it, made an impression, or produced an effect, upon him, or it; impressed, affected, or influenced, him, or it. (The Lexicons passim.) -A3- A^av~ara ka*aA bika*aA, (T, TT,) or ↓ A=vara, (K,) He, or it, made such a thing to be followed by such a thing. (T, TT, K. *)
4 A=vara
see 2, last sentence. -A2- [Hence, app.,] A=vrhu, (As, T, M, Msb,) inf. n. A_iyvaArN, (As, T,) He preferred him, or it. (As, T, M, Msb, TA.) You say, A=vrhu Ealayohi He preferred him before him: so in the Kur xii. 91. (As, M.) And A=varotu fulAanFA EalaY nafosiY[I preferred such a one before myself], from AlA_iyvaAr. (S.) And qado A=varotuka I have preferred for thee it; I have preferred to give thee it, rather than any other thing. (T.) And A=vara A^ano yafoEala ka*aA He preferred doing such a thing; as also ↓ A^avira, inf. n. A^avarN; and A^avara. (M.) -A3- A=vralso signifies He chose, or elected, or selected. (K.) -A4- And A=virhu He honoured him; paid him honour. (M, K.)
5 tA^v~r *
It received an impression, or a mark, or trace; became impressed, or marked. (Msb.) -A2- He, or it, had an impression made, or an effect produced, upon him, or it; became impressed, affected, or influenced. (The Lexicons passim.) -A3- See also 8.
8 Ay^otavarahu *
, [written with the disjunctive alif Aiytavarahu,] and ↓ tA^v~rhu, He followed his footsteps: (M, K:) or did so diligently, or perseveringly. (TA.)
10 AstA^vr EalaY A^aSoHaAbihi *
; (ISk, S, K;) and Ealayohimo ↓ A^avira, aor.
Aavara
; (K;) He chose for himself [in preference to his companions] (ISk, S, K) good things, (K,) in partition, (TA,) or good actions, and qualities of the mind. (ISk, S.) And AstA^vr bAl$~aYo'i, (S, K,) or Al$~aYo'a, (Msb,) He had the thing to himself, with none to share with him in it: (S, Msb, K:) and the former signifies he appropriated the thing to himself exclusively, (M, K,) EalaY gayorihi in preference to another or others. (M.) It is said in a trad., A_i*aA AsotaA^ovara All~`hu bi$aYo'K faAloha Eanuhu When God appropriateth a thing to Himself exclusively, then be thou diverted from it so as to forget it. (M.) And one says, AisotA^ovara All~`hu bifulaAnK, (and fulaAnFA, TA,) [God took such a one to Himself,] when a person has died and it is hoped that he is forgiven. (S, M, A, K.)
A^avorN *
, (AZ, T, S, A, L, K, &c.,) said by Yaakoob to be the only form known to As, (S,) and ↓ A^avarN, which is a form used by poetic licence, (M, L,) and ↓ A^vorapN, (M, L, K,) and ↓ A^uvurN, (M,) and ↓ A^uvurN, which is in like manner a sing., not a pl., (T, L,) and ↓ A^vorapN, (El-Leblee,) and ↓ A^aviyro, (K,) The diversified wavy marks, streaks, or grain, of a sword; syn. firinodN; (As, T, S, M, A, L, K;) and tasalosulN; and diybaAjapu; (AZ, T;) and its lustre, or glitter: (M, L:) pl. [of the first] A^uvuro: (T, M, L, K:) the pl. of A^uvorapNis A^uvarN. (El-Leblee.) Khufáf Ibn-Nudbeh Es-Sulamee says, [describing swords,] jalaAhaA AlS~ayoqaluwna faA_axolaSuwhaA xifaAfAF kul~uhaA yatoqiY biA^avori [The furbishers polished them, and freed them from impurities, making them light: each of them preserving itself from the evil eye by means of its lustre]: i. e., each of them opposes to thee its firinod: (S, L:) yatoqiYis a contraction of yat~aqiY; and the meaning is, when a person looks at them, their bright rays meet his eye, so that he cannot continue to look at them. (L.)
A^uvorN *
The scar of a wound, remaining when the latter has healed; (As, Sh, T, S, M, K;) as also ↓ A^uvurN(S, K) and ↓ A^avarN: (Sh, T:) pl. A=vaArN, though properly A_ivaArN, with kesr to the A [but why this is said, I do not see; for A=vaArNis a regular pl. of all the three forms of the sing.;] and A_uvuwrNmay be correctly used as a pl. (Sh, T, L.) -A2- A mark made with a hot iron upon the inner [i. e. under] part of a camel's foot, by which to trace his footprints: (M, K:) pl. A^uvuwrN. (M.) [See also A^uvorapN.] -A3- Lustre, or brightness, of the face; as also ↓ A^uvurN. (M, K.) -A4- See A^avorN. -A5- See also A_ivorN.
A_ivorN A^vAr A^vr A^vrY A_vr Avr vAr vr vry wvr |vr
: see A^avarN, in three places: ― -b2- and A^avorN: ― -b3- and see A=virN, in two places. -A2- Also, (S, M, K,) and ↓ A^uvorN, (M, K,) but the latter is disallowed by more than one authority, (TA,) What is termed the xulaASap[q. v.] of clarified butter: (S, M, K:) or, as some say, the milk when the clarified butter has become separated from it. (M.) [See also qi$odapN.]
A^avarN *
A remain, or relic, of a thing; (M, Msb, K;) as of a house; as also ↓ A^avaArapN: (Msb:) a trace remaining of a thing; and of the stroke, or blow, of a sword: (S:) see also A^uvorN: a sign, mark, or trace; opposed to the Eayon, or thing itself: (TA:) a footstep, vestige, or track; a footprint; the impression, or mark, made by the foot of a man [&c.] upon the ground; as also ↓ A_ivorN: and an impress, or impression, of anything: (El-Wá'ee:) pl. A=vaArNH(M, Msb, K) and A_uvuwrN. (M, K.) [The sing. is also frequently used in a pl. sense: and the former of these pls. is often used to signify Remains, or monuments, or memorials, of anti- quity, or of any past time.] It is said in a prov., laA A^aTolubu A^avarFA baEoda EayonK I will not seek a trace, or vestige, [or, as we rather say in English, a shadow,] after suffering a reality, or substance, to escape me: or, as some relate it, laA taTolubo seek not thou. (Har pp. 120 and 174.) And one says, qaTaEa All~`hu A^avarahu [May God cut short his footsteps]: meaning may God render him crippled: for when one is crippled, his footsteps cease. (TA.) And fulaAnN layaSoduqu A^avaruhu, and A^avarahu, Such a one, if asked, will not tell thee truly whence he comes: (M in art. Sdq:) a prov. said of a liar. (TA.) And xarajotu, (S, M, * K,) and jay^otu, (El-Wá'ee, Msb,) fyi A^avarihi, and ↓, fy A_ivorihi, (T, S, M, Msb, K,) the former of which is said by more than one to be the more chaste, (TA,) [but the latter seems to be the more common,] and EalaY A^avarihi, and ↓ ElY A_ivorihi, (El-Wá'ee, Msb,) I went out, (S, &c.,) and I came, (El-Wá'ee, Msb,) after him: (M, A, K:) or at his heel: (Expos. of the Fs:) or following near upon him, or hard upon him, or near after him, or following him nearly: (Msb:) as though treading in his footsteps. (El-Wá'ee.) And A^avara *iY A^aviyrayoni: see A=virN. (K.) ― -b2- An impress or impression, a mark, stamp, character, or trace, in a fig. sense; an effect. (The Lexicons passim.) You say, EalaY maA$iyatihi A^avarN HasanN Upon his camels, or sheep, or goats, is an impress of a good state, or condition; of fatness, and of good tending; like A_iSobaEN. (TA in art. SbE.) And A_in~ahu laHasanu AlA^avarifiY maAlihi Verily he has the impress of a good state, or condition, in his camels, or sheep, or goats; like Hasanu AlA_iSobaEi, and Almasi. (TA ubi suprà.) And Ealayohi A^avaru ka*aA He, or it, bears the mark, stamp, character, or trace, of such a thing. (The Lexicons passim.) ― -b3- [The pl.] A=vaArNalso signifies Signs, or marks, set up to show the way. (K.) ― -b4- Also the sing., i. q. A^avorN, q. v. (M, L.) ― -b5- Also i. q. xabarN [both of which words are generally held to be syn., as meaning A tradition, or narration relating or describing a saying or an action &c., of Mo- hammad]: (M, K:) or, accord. to some, the former signifies what is related as received from [one or more of] the Companions of Mohammad; (TA;) but it may also be applied to a saying of the Prophet; (Kull p. 152;) and the latter, what is from Mohammad himself; (TA;) or from another; or from him or another: (Kull p. 152:) or the former signifies i. q. sun~apN[a practice or saying, or the practices and sayings collectively, of Mo- hammad, or any other person who is an authority in matters of religion, namely, any prophet, or a Companion of Mohammad, as handed down by tradition]: (S, A:) pl. A=vaArN. (S, M.) You say, wajadotuhu fiy AlA^avari[I found it in the traditions of the practices and sayings of the Prophet; &c.]: and fulaAnN mino Hamalapi AlA=vaAri[Such a one is of those who bear in their memories, knowing by heart, the traditions of the practices and sayings of the Prophet; &c.]. (A.) ― -b6- A man's origin; as in the sayings, maA yudoraY lahu A^ayona A^avarN It is not known where was his origin; and maA yudoraY lahu maA A^varN It is not known what is his origin. (Ks, Lh, M.) ― -b7- The term, or period, of life: so called because it follows life: (Msb, TA:) or from the same word as signifying the print of one's foot upon the ground; because when one dies, his footprints cease to be seen. (TA.) ― -b8- [For the former of these two reasons,] A=vaArahumoin the Kur xxxvi. 11 means The rewards and punishments of their good and evil lives. (M, L.) -A2- A=vaArNis also a pl. of vaA^orN, q. v.; formed by transposition from A^avoA=rN. (Yaa- Koob, and M in art. vA^r.)
A^avurN *
A man who chooses for himself [in preference to his companions] (ISk, S, M, K) good things, (K,) in partition, (M, TA,) or good actions, and qualities of the mind; (ISk, S;) as also ↓ A^avirN (M, K.)
A^avirN *
: see A^avurN.
A^uvurN *
: see A^uvorN, in two places: ― -b2- and see A^avorN.
A^avurN *
: see A^avaArapN.
A^uvorapN *
: see A^avaArapN. ― -b2- A mark which is made by the Arabs of the desert upon the inner [i. e. under] part of a camel's foot; as also ↓ taA^ovuwrN, and, accord. to some, ↓ tuw^ovuwrahu, whence one says, raA^ayotu A^uvoratahu, and ↓ tuw^ovuwrahu, I saw the place of his footsteps upon the ground: (M:) or the abrasion of the inner [i. e. under] part of a camel's foot with the instrument of iron called miy^ovarap and tuw^ovuwr, in order that his footprints may be traced. (S.) [See also A^uvorN.] ― -b3- See also A^avorN. ― -b4- And see maA^ovurapN. ― -b5- Preference. (A.) You say, lahu EinodiY A^uvorapN He has a preference in my estimation. (A.) And huwa *uw A^uvorapK Einoda AlA^amiyri He has a preference in the estimation of the prince, or commander. (A.) And fulaAnN *uw A^uvorapK Einoda fulaAnK, (TA,) or ↓ A^avarapK, (T,) Such a one is a favourite with such a one. (T, TA.) See also A^avarapN, in two places. ― -b6- A^uvorapa *iY A^aviyrK: see A=virN. -A2- Dearth, scarcity, drought, or sterility, (jadobN[in the CK ja*ob],) and an unpleasant state or condition. (M, K.)
A_ivorapN A^vAr A^vr A^vrY A^vrh A^vrp A_vr A_vrh Avrh Avrp vAr vr vry wvr |vr |vrh
: see A^avarapN. ― -b2- A_ivorapF: see A=virN.
A^avarapN *
: see A^avaArapN. ― -b2- A subst. [signifying The appropriation of a thing or things to oneself exclusively: the having a thing to oneself, with none to share with him in it:] from AisotaA^ovara biAl$~aYo'i. (S, M.) And, as also ↓ A^uvorapNand ↓ A_ivorapNand ↓ A_uvoraY, The choice for oneself [in preference to his companions] of good things, (M, * K, * TA,) in partition; (M, TA;) the choice and preference of the best of things, and taking it, or them, for oneself: (TA:) the pl. of the second is A^uvarN. (TA.) You say, A^axa*ahu bilaA A^avarapK, and ↓ blA A^uvorapK, [&c.,] He took it without a choice and preference of the best of the things, and the taking the best for himself. (T, TA.) And a poet says, faqulota lahu yaA *iy^obu halo laka fYi A^axK Ealayoka walaA buxoli ↓ yuw^aAsiy bilaA A^uvoray [And I said to him, O wolf, hast thou a desire for a brother who will share without choice of the best things for himself in preference to thee, and without niggardness?]. (M, TA.) See also A^uvorapN.
A^uvoraY *
: see A^avarapN, in two places.
A^aviyrN *
: see A^avarapN. ― -b2- [That makes a large footprint, or the like.] You say, daAb~apN A^aviyarpN A beast that makes a large footprint upon the ground with its hoof, (AZ, S, M, K,) or with its soft foot, such as that of the camel. (AZ, S.) ― -b3- A man possessing power and authority; honoured: pl. A^uvaraA='u: fem. A^aviyrapN. (M.) ― -b4- fulaAnN A^aviyriY Such a one is my particular friend: (S, K:) or is the person whom I prefer. (A.) fulaAnN A^aviyrNEinoda fulaAnK Such a one is a favourite with such a one. (T.) ― -b5- A=vira *iY A^aviyrK, and A^aw~ala *iY A^aviyrK, &c.: see A=virN. ― -b6- $aYo'N kaviyrN A^aviyrN[A thing very abundant, copious, or numerous]: Avyris here an imitative sequent, (S, K, *) like baviyrN. (S.) -A2- AlA^aviyru [ ὁ αἰθήρ, The ether;] the ninth, which is the greatest, sphere, which rules over [all] the other spheres: [said to be] so called because it affects the others (yuw^aviru fiY gayorihi). (MF.) [It is also called falaku AlA^aTolasi, and falaku AlEaro$i; and is said to be next above that called falaku AlkurosiY~i.]
A^avaArapN *
: see A^avarN. You say, saminati AlA_bilu EalaY A^avaArapK, (S, M, *) or ElY A^avaArapK mino $aHomK, (A,) The camels acquired fat, upon, or after, remains of fat. (S, M, * A.) And gaDiba Ealay A^avaArapK qibola *aAka He became angry the more, having been angry before that. (Lh, M.) And A^agoDabaniy fulaAnN EalaY A^avaArapi gaDabK Such a one angered me when anger yet remained in me. (A.) And A^avaArapN mino EilomK, and ↓ A^avarapN, (T, S, M, K,) and ↓ A^uvorapN, (M, K,) or ↓ A^avorapN, (T,) the first of which is the most approved, (M,) and is [originally] an inf. n., [see A^avara AlA=Hadiyva,] (T,) signify A remain, or relic, of knowledge, (Zj, T, S, M, K, and Jel in xlvi. 3 of the Kur,) transmitted, or handed down, (K, Jel,) from the former generations: (Jel:) or what is transmitted, or handed down, of knowledge: (Zj, M:) or somewhat transmitted from the writings of the former generations: (TA:) by the knowledge spoken of [in the Kur ubi suprà] is meant that of writing, which was given to certain of the prophets. (I'Ab.)
A=virN A=vr
One who relates, or recites, a tradition, narrative, or story, or traditions, &c., as received, or heard, from another, or others; a narrator thereof. (T, S, * L.) The saying of 'Omar, on his being forbidden by Mohammad to swear by his father, maA Halafotu bihi *aAkirAF walaA A=virFA, means I did not swear by him uttering (the oath) as proceeding in the first instance from myself, nor repeating (it) as heard from another particular person. (A'Obeyd, T, S, TA.) ― -b2- A^afoEalu h*aA A=virFA m~aA, (IAar, T, S, K,) and A=virFAwithout mA, (IAar, T,) and ↓ A=vira *iY A^aviyrK, (S, K,) mean I will do this the first of every thing. (S, K. *) And in like manner, after laqiytuhu[I met him, or it], one says, A=virFA m~aA, [and ↓ A=vira *iY A^aviyrK,] and ↓ A^aw~ala *iY A^aviyrK, (M, K,) and A=vira *aAti yadiY, (M,) or *aAti yadayoni, (K,) and *iY yadayoni, (IAar, M, K,) and ↓ A^aviyrapa *iY A^aviyrK, and ↓ *iY A^viyrayoni ↓ A_uvorapa, (K,) and ↓ A=vira *iY A^aviyrayoni, (M, as from Lh,) or ↓ *iY A^aviyrayoni ↓ A^avara, (K,) and ↓ *iY A^aviyrayoni, ↓ A_ivora and m~aA ↓ A_ivorapF : (Lh, M, K:) or, as some say, ↓ AlA^aviyrusignifies the daybreak, or down; and ↓ *uw A^aviyrK, the time thereof. (M, TA.) Fr says that AibodaA^o bih*aA A=virFA m~aA, and ↓ A=vira *iY A^aviyrK, and ↓ A^aviyra *iY A^aviyrK, signify Begin thou with this first of every thing. (TA.) One says also, AifoEalohu, A=virFA m~aA, (T, M, TA,) and m~aA ↓ A_ivorFA, (M, TA,) meaning Do thou it [at least], if thou do nothing else: (T, M, TA:) or, as some say, do thou it in preference to another thing, or to other things: mAbeing redundant, but [in this case] not to be omitted, because [it is a corroborative, and] the meaning of the phrase is, do thou it by choice, or preference, and with care. (M, TA.) Mbr says that the phrase xu*o h*aA A=virFA m~aAmeans Take thou this in preference; i. e., I give it thee in preference; as though one desired to take, of another, one thing, and had another thing offered to him for sale: and mAis here redundant. (T, TA.)
taA^ovuwrN *
: see A=uvorapN.
tuw^ovuwrN *
: see A=vorapN, in two places: and see miy^ovarapN, in two places.
maA^vurapN *
(T, S, M, K, &c.) and maA^ovarapN(S, M, K) and ↓ A^uvorapN(M, K) A generous quality or action; (AZ, S;) so called because related, or handed down, by generation from generation: (S:) or a generous quality that is inherited by generation from generation: (M, K:) a generous quality, or action, related, or handed down by tradition from one's ancestors: (A:) a cause of glorying: (AZ:) and precedence in A^uvorapN[or grounds of pretension to respect, &c.]: pl. of the first and second, Hasab. (AZ, T.)
miy^ovarapN *
and ↓ tuw^ovuwrN An iron instrument (S, M, K) with which the bottom of a camel's foot is marked, in order that his footprints upon the ground may be known: (M:) or, with which the inner [i. e. under] part of a camel's foot is scraped, in order that his footprints may be traced: (S, K:) or ↓ tw^vwrhas a different meaning, explained above, voce A^uvorapN. (M.) The miyvarapof a horse's saddle is without hemz. (S.)
maA^ovuwrN *
A camel having a mark made upon the bottom of his foot with the iron instrument called miy^ovarap, in order that his footprints upon the ground may be known: (T:) or having the inner [i. e. under] part of his foot scraped with that instrument, in order that his footprints may be traced. (S.) ― -b2- A sword having in its maton[or broad side; or the middle of the broad side, of the blade,] diversified wavy marks, streaks, or grain, or lustre or glitter: (M, K: [in some copies of the latter of which, instead of A^avorN, I find A^avarN:]) or having its mtn of female, or soft, iron, and its edge of male iron, or steel: (K:) or that is said to be of the fabric of the jinn, or genii; (S, M, K*) and not from AlA^avor, as signifying Alfirinod: (S, M:) so says As: (S:) [ISd says,] mA^vwris in my opinion a pass. part. n. that has no verb: (M:) or it signifies an ancient sword, which has passed by inheritance from great man to great man. (A.) ― -b3- A tradition, narrative, or story, handed down from one to another, from generation to generation. (T, S, A.) Avf
1 A^avafa Alqidora *
: see 2. -A2- A^avafahu, aor.
Aavifa
, (T, S, M, K,) inf. n. A^avofN, (T, M,) He followed him. (Ks, T, S, M, K.) ― -b2- He drove away, or drove away and pursued closely, or hunted, him; syn. Taradahu. (Ibn-'Abbád, K.) ― -b3- He sought, or sought after, or pursued after, him, or it: in which sense the aor. is Av~f AlqidNra, (AA, K) and taA^oviyfNalso. (So in some copies of the K.)
2 Av~f Alqidora Avf Alqdr
, (T, S, M, K,) inf. n. taA^oviyfN, (S, K,) He put the cooking-pot upon the A^avaAfiY[pl. of A^uvofiy~apN, q. v.]; (T,* S, M,* K;) as also ↓ A^avafahaA, (M, TA,) inf. n. A^avofN; (TA;) or ↓ A=vafahaA, (so in some copies of the K in art. vfY,) inf. n. A_iyvaAfN; (TA in that art.;) the first of which is a dial. var. of vaf~aAhaA, inf. n. tavofiyapN; (S;) and ↓ A^avofaAhaA, whence qidorN muw^avofaApN. (M.)
4 A=vafa
see 2.
5 taA^av~Ffati Alqidoru *
The cooking-pot was put upon the A^avaAfiY. (TA.) -A2- taA^av~afuwhu They surrounded him, or it: (S, K: *) they became around him, or it, like the A^uvofiy~ap[or rather like the A^avaAfiY]: (M:) they collected themselves together around him, or it. (A, TA.) ― -b2- tA^v~f AlmakaAna, (T, S, K,) or biAlmakaAni, (M,) He (a man, S) kept to the place; (T, K;) remained in it; (M;) did not quit it. (AZ, T, S, M.) ― -b3- tA^v~fhualso signifies He followed after him, and pressed or importuned him, and ceased not to incite him. (T, K.) In my opinion, [says Az,] this is not in any way derived from AlA^uvofiy~apu; but from A^avafotu Alr~ajula, meaning “ I followed the man.” (T.) ― -b4- And tA^v~fwA EalaY AlA^amori They aided, or assisted, one another to do, or accomplish, the thing, or affair. (M, L.)
Q. Q. 1 A^avofaY Alqidora *
: see 2. [But accord. to Az, in the T, yuw^avofiY, as aor. of A^avofaY, is yuvofiYreduced to its original form; and the like is said in the S and M in art. vfY. If this be the case, muw^avofaApN, q. v., may be muvofaApNreduced in the same manner, i. e., to its original form.]
A^avifN *
[probably a mistake for ↓A=vifN] Continuing, permanent, constant, firm, or established: (K, TA:) so in the Moheet. (TA.) ― -b2- Also, (K, and so in a copy of the S,) or ↓ A=vifN, [agreeably with analogy, and therefore more probably the correct form,] (so in other copies of the S and in the T,) Following. (Ks, T, S, K.)
A^uvofiy~apN *
and A_ivofiy~apN[the former of which is the more common, and this only I find in copies of the T,] The stone [which is one of the three] whereon the cooking-pot is placed: (A'Obeyd, M, K:) it is, with the Arabs, a stone like the head of a man: (T:) the pl. is A^avaAfiy~uand A^avaAfK; (T, S, [in which latter it is written differently in different copies, with the article prefixed, AlA^avaAfiy~uand AlA^avaAfiy, but in both manners in art. vfY,] M, K;) the latter being allowable; (T,) or, accord. to Akh, the latter only is used by the Arabs; (M;) applied to the three stones mentioned above: (TA in art. sfE; &c.:) upon these the cooking-pot is set up; but what is of iron, having three legs, is not called Avfy~p, but minoSabN; (T;) [and this is what is meant by A^avofiy~apN mino HadiydKin art. sfEin the K;] i. e. an iron trivet upon which a cooking-pot is set up. (TA in art. nSb.) A^uvofy~apNmay be of the measure fuEoluwyapN[from Avf], and it may be of the measure A^ufoEuwlapN[from vfY; in either case originally A^uvofuwyapN]. (A, L.) vaAlivapu AlA^avaAfiYsignifies The part, not detached, of a mountain; by the side of which, two pieces are put [for the cookingpot to be set thereon]. (A'Obeyd, T, K.) And hence the saying, (A'Obeyd, T,) ramaAhu All~`hu bvaAlivapi, AlA^avaAfiy(A'Obeyd, T, K) May God smite him with the mountain; meaning, with a calamity; (Th, TA, K in art. vfY;) with a calamity like the mountain [in greatness]; (Th, M;) for when they do not find the third of the AvAfY, they rest the cooking-pot [partly] upon the mountain: (M, K, in art. vfY:) or, with difficulties, or troubles, or calamities: (As, T:) or, with all evil; evils being likened to one Avfy~pafter another, and the third being the last: (T, K:) so says Aboo-Sa'eed: (T:) or, with the last of evil; and the last of everything hateful: (AO in Har p. 84:) or, with a great calamity. (Har ib.) One says also, AlA^avaAfiY fulaAnN vaAlivapu, meaning (tropical:) Such a one is the heaviest, most burdensome, or most troublesome, of the people. (Har ubi suprà.) ― -b2- [Hence also,] AlA^avaAfiYis a name applied to (assumed tropical:) certain stars [accord. to Ideler, as mentioned by Freytag in his Lex., the stars σ and τ and υ Draconis] over against the head of the qidor; which is the name of certain stars disposed in a round form. (AHát, K.) [Also] a name given by the vulgar to (assumed tropical:) [The three chief stars in the constellation called] Al$~aloyaAqu[i. e. Lyra]. (Kzw.) ― -b3- The sing., (K,) i. e. each of the two forms thereof, but written in the copies of the S with damm [only], (TA in art. vfY,) or [only] the latter, with kesr, (M, and so in the K in art. vfY,) also signifies (assumed tropical:) A number, (M,) or a great number, (K, and so in the S in art. vfY,) and a company, or congregated body, of men: (M, K:) pl. as above. (M.) You say, humo Ealayohi A^uvofiy~apN waAHidapN(assumed tropical:) [They are against him one band]. (TA.) And baqiyato mino baniY fulaAnK A^uvofiy~apN xa$onaA='u There remained of the sons of such a one a great number. (S in art. vfY.)
A=vfN A=vf
: see A^avfN, in two places.
muw^av~afN *
(assumed tropical:) Short, broad, plump, and fleshy. (K.) ― -b2- And, with p, (tropical:) A woman whose husband has two wives beside her; she being the third of them: they being likened to the A^avaAfiYof the cookingpot. (M.) [See also muvaf~aApN, in art. vfY.)
qidorN muw^avofaApN *
A cooking-pot put upon the A^avaAfiY [pl. of A^uvofiy~apN, q. v.]. (M, and K in art. vfY: in some copies of the latter, mw^ovafaApN.) [See Q. Q. 1.] Avkl
A_i$okaAlN *
and A^u$okuwlN i. q. $imoraAxN [A fruit-stalk of the raceme of a palm-tree, upon which are the dates]; like EivokaAlN and EuvokuwlN: the hemzeh in each is a substitute for E; but by J [and others] it is held to be augmentative, and the words are mentioned in art. $kl, q. v. (TA.) Avl
1 A^avala *
, aor.
Aavila
, inf. n. A^uvuwlN, It (anything, M) had, or came to have, root, or a foundation; or it was, or became, firm, or established, and firmly rooted or founded; as also ↓ tA^v~l. (M, K.) ― -b2- Also, inf. n. as above, It (dominion) was, or became, great; (TA;) and so ↓ the latter verb. (M, K. *) ― -b3- And A^avula, inf. n. A^avaAlapN, said of high rank, or nobility, It was, or became, old, of ancient origin, or of long standing. (TA.) -A2- See also 5.
2 A^v~lhu *
, (M, K,) inf. n. taA^oviylN, (S, K,) He made it (his wealth, or property, M, K, and so applied it is tropical, TA) to have root, or a foundation; or to become firm, or established, and firmly rooted or founded; syn. A^aS~alahu (S, * M, K.) ― -b2- He (God, T, M,* TA) made it (a man's dominion, T, M, K) to be, or become, firm, firmly established, stable, or permanent: (T:) or great: (M, K:) and he (a man) made it (a thing) lasting, or permanent. (TA.) IAar the following verse, tuw^av~ilu kaEobN EalaY~a AlqaDaA farab~iY yugay~iru A^aEomaAlahaA [app. meaning Kaab would oblige me to make payment, or the like, (as though establishing against me the duty of doing so,) but my Lord changes their actions,] explaining it by saying, i. e. tulozimuniY; but (ISd says,) I know not how this is. (M.) ― -b3- He (God, M) made it (a man's wealth, or property,) to increase; or put it into a good, or right, state, or condition; syn. zak~aApa. (M, K.) ― -b4- A^at~alotuhu birijiAlK I multiplied him [meaning his party] by men. (TA.) ― -b5- A^av~alotu Ealayohi Ald~uyuwna I collected against him the debts. (TA.) ― -b6- A^v~l A^aholahu He clad his family with the most excel-lent of clothing: (M:) or he clad them (M, K) with the most excellent of clothing, (K,) and did good to them, or acted well towards them. (M, K.) -A2- A^v~l, [used intransitively,] (M, K,) inf. n. as above, (TA,) He (a man, K) became abundant in his wealth, or property. (M, K.)
5 tA^v~l *
: see 1, in two places. ― -b2- Also It (a thing) became collected together. (K.) ― -b3- He took for himself, got, or acquired, what is termed A^avolap, i. e. miyrp [meaning victuals, or provision]; (M, K;) baEoda HaAjapK [after want]. (M.) ― -b4- He took for himself, got, or acquired, a source, stock, or fund, (A^aSolK,) of wealth, or property. (S, TA.) ― -b5- And tA^v~l maAlFA He collected, or gained, or acquired, wealth, or property, (M, K,) and took it for himself: (M:) [said in the TA to be tropical:] or he collected wealth, or property, and took it for himself, or got it, or acquired it, as a source, stock, or fund: (Mgh:) and maAlAF ↓ A^avala, inf. n. A^uvuwlN, signifies the same as tA^v~lhu. (TA.) ― -b6- hump yataA^av~aluwna Aln~aAsa They take A^uvaAl, i. e. wealth, or property, from men. (TA.) ― -b7- tA^v~l biy^orAF He dug a well (T, S, M, K) for himself. (T, TA.)
A^avolN *
A kind of trees; (S, K;) a species of the TarofaA=' [or tamarisk; so applied in the present day; termed by Forskål (Flora Aeg. Arab. p. lxiv.) tamarix orientalis]; (S, TA;) or a kind of trees, (T, M,) or a certain tree, (Mgh,) resembling the TrfA=', (T, M, Mgh,) except that it is of a better kind, (T,) or except that it is larger, and better in its wood, (M,) of which are made yellow and excellent [vessels of the kind called] A^aqodaAH, and of which was made the Prophet's pulpit; it has thick stems, of which are made doors and other things; and its leaves are of the kind called Eabal, like those of the TrfA=': (TA:) AHn says, on the authority of Aboo-Ziyád, that it is of the kind termed EiDaAh, tail, and long in its wood, which is excellent, and is carried to the towns and villages, and the clay houses of these are built upon it; [app. meaning that its wood is used in forming the foundations of the walls;] its leaves are of the kind called hadab, [syn. with Eabal,] long and slender, and it has no thorns; of it are made [bowls of the kinds called] qiSaAE and jifaAn; and it has a red fruit, like a knot of a rope: (M:) or a kind of large trees, having no fruit: (Msb:) or i. q. TrfA=', having no fruit: (Bd in xxxiv. 15:) n. un. with p; (S, M, Msb, K;) explained in the A as the samurap [or gum-acacia tree]: or a tall, straight [tree such as is termed] EiDaAhap, of which are made the like of A^aqodaAH: (TA:) the pl. [of A^avolN] is A^uvuwlN (M, K) and [of A^avolapN] A^avalaAvN. (S, K, TA (in the CK AavolAtN].) ― -b2- [See also A^avolapN, below.] -A2- fulaAnN A^avolu maAlK Such a one is a collector of wealth, or property. (Ibn-'Abbád.)
A^avolapN *
n. un. of A^avolN, q. v. (S, M, &c.) Because of the tallness of the tree thus called, and its erectness, and beauty of proportion, the poets liken thereto a woman of perfect stature and erect form. (M.) ― -b2- Metaphorically, (Msb,) (tropical:) Honour, or reputation; or grounds of pretension to respect on account of the honourable deeds or qualities of one's ancestors, &c.; syn. EiroDN; (Msb, TA;) or HasabN (S, O, K, TA.) So in the saying, fulaAnN yanoHitu A^avolatanaA, or yanoHatu, (S accord. to different copies, and so in the O, but in the copies of the K, incorrectly, yanoHatu fiY A^avolatinaA, TA,) (tropical:) Such a one speaks evil of, (S, O,) or impugns, or speaks against, (K,) our honour, or reputation, &c. (S, O, K.) And naHata A^avolatahu (tropical:) He detracted from his reputation; spoke against him; impugned his character; censured him; blamed him. (A, Msb.) And fulaAnN tunoHatu A^avalaAtuhu (tropical:) [Such a one's grounds of pretension to respect, &c., are impugned]. (TA.) And huwa laA tunoHatu A^avolatuhu (tropical:) He has not any vice, or fault, nor any imperfection, or defect. (Msb.) ― -b3- The root, foundation, origin, source, stock, or the like, syn. A^SolN; (T, S, M, Mgh, K;) of a thing, and of a man; (T;) of anything; (M;) [a source, stock, or fund,] of wealth, or property: (Mgh, TA:) pl. A_ivaAlN. (K.) So in the saying, lahu A^avlapu maAlK [He has a source, or stock, or fund, of wealth, or property]. (TA.) ― -b4- Victuals, or provision; syn. miyrapN (M, K.) ― -b5- The goods, furniture, and utensils, of a house or tent; as also ↓ A^avalapN. (M, K. *) ― -b6- Apparatus, accoutrements, implements, or the like. (Ibn-' Abbád, K.) So in the saying, A^axa*otu A^avolapa Al$~itaA='i [I took the apparatus, &c., of, i. e. for, the winter]. (Ibn- ' Abbád.)
A^avalapN *
: see A^avolapN, near the end.
A^avaAlN *
, (T, S, M,) with fet-h, (S,) or A^uvaAlN, with damm, (Mgh,) or both, (K,) (tropical:) Glory, honour, dignity, nobility, or high rank. (AA, T, S, M, Mgh, K.) You say, lahu A^uvaAlN kaA^an~ahu A^uvaAlN (tropical:) He has glory, or honour, &c., as though it were the mountain called Othál. (TA.) [But the next signification seems to be here more appropriate.] ― -b2- (tropical:) Wealth, or property. (Mgh.)
A^aviylN *
A place of growth of trees of the kind called A^araAk [perhaps a mistranscription for A^avol]: mentioned by Th, from IAar. (T.) -A2- Abundant, and luxuriant, or long, hair. (TA.) ― -b2- See also maw^av~alN in two places.
A=vilN A=vl
: see muw^av~alN.
muw^av~alN *
Having root, or a foundation; or firm, or established, and firmly rooted or founded: (S:) or having a permanent source, or firm foundation: (Munjid of Kr:) or of old foundation or origin: or collected together so as to [become stable or permanent, or] have root or a foundation: (T:) or old; of ancient origin; or of long standing: (M, TA:) or permanent: (IAar:) (tropical:) applied to glory, honour, dignity, nobility, or high rank; (T, Kr, S, M, TA;) and so ↓ A^aviylN: (S, TA:) and to wealth, or property: (Kr, S:) and to anything; (T, M;) and so ↓ A^aviylN, and ↓ mutaA^av~ilN: (M:) and ↓ A=vilN, also, has the first of these significations, applied to dominion. (T.) ― -b2- Prepared, disposed, arranged, or put into a right or good state. (AA.)
mutaA^av~ilN *
: see muw^avalN. ― -b2- Also Taking for oneself, getting, or acquiring, a source, stock, or fund, (A^aSol,) of wealth, or property: (S, TA:) or collecting wealth, or property, (T, Mgh,) and taking it for oneself, or getting it, or acquiring it, as a source, stock, or fund. (Mgh.) So in a trad. on the subject of a charge respecting the orphan, yaA^okulu mino maAlihi gayora mutaA^av~ilK maAlFA [He may eat of his wealth, or property, not taking for himself a source, stock, or fund, of wealth, or property: or, not collecting &c.]: (T, S, Mgh:*) or, accord. to Bkh, not acquiring abundance of wealth: but the former explanation is more correct lexically. (Mgh.) Avm
1 A^avima *
, (Lth, S, M, &c.,) aor.
Aavama
, (Lth, M, Msb, K,) inf. n. A_ivomN, (S, K,) or A^avamN, the former being a simple subst., (Msb,) and maA^ovamN, (S, K,) He fell into what is termed A_ivomN [i. e. a sin, or crime, &c.]; (Lth, T, S, M, Msb, * K *;) [he sinned; committed a sin, or crime;] he did what was unlawful: (M, * K:) and ↓ taA^oviymN signifies the same as A_ivomN: (K:) it may be either an inf. n. of ↓ A^avama, which [says ISd] I have not heard, or, as Sb holds it to be, a simple subst. like tanobiytN: (M:) and is said to be used in the sense of A_ivom in the Kur lii. 23 [and lvi. 24]. (TA.) [It should be added also, that ↓ tA^ovaAmN, like tako*aAbN, is syn. with tA^oviymN and A_ivomN; and, like tA^vym, may be an inf. n. of ↓ A^av~ama, or a simple subst.: see an ex. voce baruwqN.] In the dial. of some of the Arabs, the first letter of the aor. is with kesr, as in tiEolamu and niEolamu; and as the hemzeh in A_ivomN is with kesr, the radical hemzeh [in the aor.] is changed into Y; so that they say A_iyvamu and tiyvamu [for A=vamu and taA^ovamu.] (TA.) In the saying, lawo qulota maA fiY qawomahaA lamo tiyvami yafoDulahaA fiY HasabK wamiysami the meaning is, [Shouldst thou say, thou wouldst not sin, or do wrong, in so saying,] There is not, among her people, any one who excels her [in grounds of pretension to respect, and in impress, or character, of beauty]. (M.) -A2- A^avamahu All~`hu fiY ka*aA, aor.
Aavuma
(S, K) and
Aavima
, (S,) or
Aavama
, (K,) but there is no other authority than the K for this last, nor is there any reason for it, as the medial radical letter is not faucial, nor is the final, and in the Iktitáf el-Azáhir the aor. is said to be
Aavima
and
Aavuma
, (MF, TA,) [God reckoned him to have sinned, or committed a crime or the like, in such a thing; or] God reckoned such a thing against him as an A_ivom: (S, K:) or A^avamahu, aor.
Aavima
(Fr, T, M, Msb) and
Aavuma
, (Msb,) inf. n. A^avomN (Fr, T, Msb) and A^avaAmN (Fr, T, TA) and A_ivaAmN, (Fr, TA,) He (God) requited him, (Fr, T,) or punished him, (M,) for what is termed A_ivomN [i. e. sin, or crime, &c.]: (Fr, T, M:) [see also A^avaAmN below:] or he (a man) pronounced him to be A=vm [i. e. a sinner, or the like]: (Msb:) [or] ↓ A=vamahu, aor. yaw^ovimuhu, has this last signification, said of God; and also signifies He found him to be so. (T.) ― -b2- You say also, A^avamati Aln~aAqapu Alma$oYa, aor.
Aavima
, inf. n. A^avomN, The she-camel was slow. (M.)
2 A^v~mhu *
, (S, Msb, K,) inf. n. taA^oviymN, (Msb, K,) He said to him A^avimota [Thou hast fallen into a sin, or crime, &c.; hast sinned, &c.]. (S, Msb, K.) -A2- See also 1, first and second sentences.
4 A=vmhu A=vmh A=vmp
He made him, or caused him, to fall into what is termed A_ivomN [i. e. a sin, or crime, &c.], (Zj, S, M, K,) or what is termed *anobN. (Msb.) ― -b2- See also 1, last sentence but one.
5 tA^v~m *
He abstained from what is termed A_ivomN [i. e. sin, or crime, &c.]; (T, S, M, Msb, K;) like taHar~aja meaning “ he preserved himself from what is termed HarajN: ” (Msb:) or he did a work, or deed, whereby he escaped from what is termed A_ivomN: (TA:) and he repented of what is so termed, (M, K,) and begged forgiveness of it; as though he removed the A_ivom itself by repentance and by begging forgiveness; or sought to do so by those two means. (M.) You say also, tA^v~m mino ka*aA He abstained from such a thing as a sin, or crime; syn. taH~anava, q. v. (S, K, in art. Hnv.)
A_ivomN A^vm A_vm Avm |vm
[accord. to some, an inf. n.; see A^avima: accord. to others, only a simple subst., signifying] A sin, a crime, a fault, an offence, or an act of disobedience, syn. *anobN, (S, M, Msb, K,) for which one deserves punishment; differing from *anobN inasmuch as this signifies both what is intentional and what is unintentional: (Kull:) or [so accord. to the M, but in the K “ and, ”] an unlawful deed: (M, K:) or a deed which retards from recompense: or, accord. to Fr, what is exclusive of the [punishment termed] Had~: accord. to Er-Rághib, it is a term of more general import than EudawAnN: (TA:) ↓ maA^ovamN [which is originally an inf. n. of A^avima] is syn. with A_ivomN; (T, * Mgh;) and so, too, is ↓ A^avaAmN, (Msb,) or ↓ A_ivaAmN, signifying a deed retarding recompense: (TA:) the pl. of A_ivomN is A=vaAmN: (M:) and the pl. of ↓ maA^ovamN is maA=vimu. (T.) ― -b2- [Sometimes it is prefixed to a noun or pronoun denoting its object: ― -b3- and sometimes it means (assumed tropical:) The punishment of a sin &c.: see explanations of a passage in the Kur v. 32, voce baA='a.] ― -b4- Wine: (Aboo-Bekr El-Iyádee, T, S, M, K:) sometimes used in this sense; (S;) but tropically; not properly: (IAmb:) I think, [says ISd,] because the drinking thereof is what is thus termed. (M.) ― -b5- [And for a like reason,] (assumed tropical:) Contention for stakes, or wagers, in a game of hazard; syn. qimaArN; (M, K;) which is a man's destruction of his property. (M.) It is said in the Kur [ii. 216, respecting wine and the game called Almayosir], qulo fihiymaA A_ivomN kabiyrN wa manaAfiEu liln~aAsi [Say thou, In them both are great sin and means of profit to men]: and Th says, when they contended in a game of this kind, and won, they gave food and alms, and these were means of profit. (M.)
A^avaAmN *
: see A_ivomN. ― -b2- Also The requital, or recompense, of A_iv~m [i. e. sin, or crime, &c.]: (T, S, M, Msb:) so says Zj, (T, M,) and in like manner say Kh and Sb: (T:) or punishment (Yoo, Lth, T, M, K) thereof: (Lth, T, M:) and ↓ A_ivaAmN and ↓ maA^ovamN signify the same; (M, K;) the latter like maqoEadN. (TA. [In the CK this is written maA^vim.]) So in the Kur [xxv. 68], yaloqa A^avaAmaA [He shall find a requital, or recompense, or a punishment, of sin]: (T, S, M:) in my opinion, [says ISd,] the correct meaning is, he shall find the punishment of A=vaAm [or sins]: but some say, the meaning is that which here follows. (M.) ― -b3- A valley in Hell. (M, K.)
A_ivaAmN A_vm AvAm |vAm
: see A_ivomN: ― -b2- and A^avaAmN.
A^avuwm~a *
: see A=vimN; and A^aviymN.
A^aviymN *
: see A=vimN. ― -b2- Also A great, or habitual, liar; or one who lies much; and so ↓ A^avuwmN. (K.) So in the Kur ii. 277: or it there signifies Burdened with A_vom [or sin, &c.]. (TA.) In the Kur xliv. 44, it means, accord. to Fr, The unrighteous, or sinning; like ↓ A=vimN: (T:) or the unbeliever: (TA:) or, accord. to Zj, in this instance, (M,) by the Avym is meant Aboo-Jahl. (M, K.) -A2- Also The commission of A_ivom [sin, or crime, &c.,] much, or frequently; and so ↓ A^aviymapN. (M, K.)
A^aviymapN *
: see A^aviymN.
A^avaAmN *
: see A=vimN.
A=vimN A=vm
Falling into what is termed A_ivmN [i. e. a sin, or crime, &c.]; (S, Msb, * K; *) [sinning; committing a sin, or crime;] doing what is unlawful: (K:) and in like manner, (S, Msb, K,) but having an intensive signification, (Msb,) ↓ A^aviymN, and ↓ A^avuwmN, (S, M, Msb, K,) and ↓ A^av~aAmN: (M, Msb, K: [in the CK, erroneously, without teshdeed:]) the pl. of the first of these three is A^uvamaA='u; that of the second, A^uvumN; and that of the third, A^av~aAmuwna. (M.) See also A^aviymN. ― -b2- A=vimapN, (S,) and A=vimaAtN, (S, M, K, [in the CK, erroneously, AavimAtN.]) A she-camel, (S,) and she-camels, slow, or tardy; (S, M, K;) weary, fatigued, or jaded. (K. [In the CK, we find muEiyobAtN erroneously put for muEoyiyaAtN.]) Some pronounce it with t. (Sgh.) [In like manner,] ↓ muw^aAvimN signifies That is slack, or slow, in pace, or going; Aal~a*iY yako*ibu fiY Als~ayori. (Sgh, K. [In Golius's Lex., as from the K, Aal~a*iY yuka*~ibu Als~ayora. Both are correct, signifying the same.])
taA^ovaAmN *
: see 1.
taA^oviymN *
: see 1.
maA^ovamN *
: see A_ivomN, in two places: ― -b2- and see A^avaAmN.
maA^ovuwmN *
[Reckoned to have sinned, or the like;] having a thing reckoned against him as an A_ivom: (S:) or requited for what is termed A_ivomN. (Fr, T.)
muwaAvimN mwAvm
: see A=vimN. Avn
AivonaAni AvnAn {vnAn
and AivonataAni: see art. vnY. Aj
1 A^aj~ati Aln~aAru *
, (S, A, Msb,) aor.
Aaju3a
(S, Msb) and
Aaji3a
, (M, TA,) [the former contr. to analogy, and the latter agreeable therewith, in the case of an intrans. verb of this class,] inf. n. A^ajiyHN, (S, A, Msb, K,) The fire burned, burned up, burned brightly, or fiercely, (Msb,) blazed, or flamed, or blazed or flamed fiercely; (S, A, Msb, K;) as also ↓ tA^j~jt (S, A, K) and ↓ Ay^tj~t [written with the disjunctive alif Aiytaj~at]: (S, K:) or made a sound by its blazing or flaming. (ISd, TA.) ― -b2- A^aj~a, aor.
Aaju3a
, (S, K, &c.,) contr. to analogy, (TA,) and
Aaji3a
, (Jm, TS, L, K,) but this is rejected by AA, (MF,) inf. n. A^aj~N (S) and A^ajiyHN, (TA,) (tropical:) He (an ostrich) ran, making a [rustling] sound, or noise, such as is termed HafiyfN. (S, L, K, &c.) And, aor.
Aaju3a
, (T, A,) inf. n. A^aj~N, (T, TA,) (assumed tropical:) He hastened, or was quick, in his pace; walked quickly; or went a pace between a walk and a run; (T, Nh;) said of a man; (Nh, from a trad.;) and of a camel: (IB:) or (tropical:) he made a sound, or noise, in his pace or going, like that of the blazing, or flaming, of fire. (A.) You say, A^aj~a A^aj~apa AlZ~aliymi (tropical:) [He made a rustling sound in going along, like that of the ostrich]. (A.) And A^aj~a, aor.
Aaji3a
, [so in the TA,] inf. n. A^ajiyHN, (assumed tropical:) It (a camel's saddle) made a sound or noise [produced by his running]. (AZ, TA.) And A^ajiyHN signifies also (assumed tropical:) The sounding of water in pouring forth. (TA.) ― -b3- A^aj~a, (S, K,) aor.
Aaju3a
, (S, L,) inf. n. A^ujuwHN, (S, K,) It (water) was, or became, such as is termed A^ujaAH. (S, L, K.) -A2- A^aj~ahu He rendered it (namely water) such as is termed A^ujaAj. (K.)
2 A^j~j Aln~aAra *
, (S, A, K,) inf. n. taA^ojiyHN, (K,) He made the fire to [burn, burn up, burn brightly or fiercely, (see 1,)] blaze, or flame, or blaze or flame fiercely. (S, A, K.) ― -b2- [Hence,] A^j~j bayonahumo $ar~aA (assumed tropical:) He kindled evil, or mischief, among them. (TA.)
5 taAaj~a3a
see 1. ― -b2- Hence tA_j~j also signifies It gave light; shone; or shone brightly. (TA, from a trad.) ― -b3- See also 8, where a contracted form of this verb is mentioned.
8 A_iAotaja3a
see 1. ― -b2- [Hence,] Ay^tj~ Aln~ahaAru [written with the disjunctive alif Aiyotaj~a] The day was, or became, intensely hot, or fiercely burning; (S, K;) as also ↓ taA^aj~a and tA^j~j. (K.)
A^aj~apN *
Intenseness of heat, and its fierce burning; (S, K;) as also ↓ A^ajiyHN [inf. n. of 1], and ↓ A^ajaAjN, and ↓ A@y^ostijaAjN [inf. N. of 8]: pl. A_ijaAjN. (S.) You say, jaA=to A^aj~apN AlS~ayofi The intense heat, or fierce burning, of summer came. (TA.) ― -b2- The sound of fire; as also ↓ A^ajiyHN. (ISd, TA.) ― -b3- (tropical:) The sound, or noise, and commotion, of an ostrich running, and of people walking or passing along. (A.) You say, A^aj~a A^aj~apa AlZaliymi [explained above: see 1]. (A.) ― -b4- (assumed tropical:) Confusion: (S, K:) or, as also ↓ A^ajiyHN, the confusion arising from the talking of a people, and the sound, or noise, of their walking or passing along. (L.) You say, Alqawomu fiy A^aj~apK The people are in a state of confusion [&c.]. (S.)
A^ajaAjN *
: see A^aj~apN.
A^ujaAjN *
Anything burning to the mouth, whether salt or bitter or hot. (MF.) [Hence,] maA='N A^ujaAjN, (S, A, K, &c.,) and ↓ A_ijaAjN, (Msb,) Water that burns by its saltness: (A:) or salt water: or bitter water: (TA:) or salt, bitter water: (S, K:) or very salt water: (I' Ab:) or bitter and very salt water: (Msb:) or very salt water, that burns by reason of its saltness: or very bitter water: or water very salt and bitter, like the water of the sea: (TA:) or water of which no use is made for drinking, or for watering seed-produce, or for other purposes: (El-Hasan:) or very hot water: (TA:) the pl. is the same [as the sing.; or A^ujaAjN is also used as a quasi-pl. n.]. (TA.)
A_ijaAjN A^jAj AjAj
: see A^ujaAjN.
A^ajuwjN *
Giving light; shining; or shining brightly. (AA, S, K.)
A^ajiyjN *
inf. n. of 1, which see: and see also A^aj~apN, in three places.
hajiyrN A^aj~aAjN *
[A vehemently hot, or fiercelyburning, summer-midday]. (A.)
A^j~u *
; fem. with p: see AlA^awaAjju, below.
A=juwju A=jwj
: see yaA^ojuwju, below.
Als~amaAy^imu AlA^awaAjiju *
[The fiercely-burning hot winds; the latter word being pl. of ↓ A=j~apN, fem. of ↓ A=j~N, which is the act. part. n. of A^aj~a;] is used by poetic licence for AlA^awaAj~u. (TA.)
A@y^sitjaAjN *
inf. N. of 8, which see: and see also A^ajapN.
maA^ojuwju *
: see what follows.
yaA^ojuwjN *
One who walks quickly, and runs, in this and that manner. (K, * TA.) ― -b2- yaA^ojuwju and ↓ maA^ojuwju, (S, Msb, K,) imperfectly decl., (S,) [Gog and Magog;] two tribes of God's creatures; (TA;) or two great nations; (Msb;) or two tribes of the children of Japheth the son of Noah: or, as some say, the former, of the Turks; and the latter, of the Jeel [meaning Jeel-Jeelán, said in the TA in art. jyl, on the authority of ISd, to be a people beyond the Deylem; and on the authority of Az, to be believers in a plurality of gods; (the Geli and Gelœ of Ptolemy and Strabo, as observed by Sale, in a note on ch. xviii. v. 93 of the Kur, on the authority of Golius in Alfrag. p. 207;)]: (Bd in xviii. 93:) [said by the Arabs to be Scythians of the furthest East; particularly those on the north of the Chinese: (Golius:) or, as some say, the descendants of Japheth, and all the nations inhabiting the north of Asia and of Europe: (Freytag:)] said in a rad., (TA,) on the authority of I' Ab, (Msb,) to compose nine tenths of mankind: (Msb, TA:) or yA^jwj is the name of the males, and mA^jwj is that of the females: (Msb:) he who pronounces them thus, and makes the A^ a radical letter, says that the former is of the measure yafoEuwlu, and the latter of the measure mafoEuwlu; as though from A^ajayju Aln~aAri; (Akh, S, Msb; *) or from maA='N A^ujaAjN; (TA;) or from A^aj~a said of an ostrich; and imperfectly decl. as being determinate and fem.: (Bd ubi suprà:) he who pronounces them without ', making the A in each an augmentative letter, says that the former is from yajajotu, and the latter from majajotu: (Akh, S, K:) this is the case if they be Arabic: (TA:) but some say that they are foreign names; (Msb, TA;) their being imperfectly decl. is said to indicate this; (Bd ubi suprà;) and if so, the A in them is similar to that in haAruwt and maAruwt and daAwuwd and the like; and the ', anomalous, as that in EaA^olimN and the like; and their measure is faAEuwlu. (Msb.) Ru-beh used to read ↓ A=juwju and maAjuwju [in the CK mA^juwj]; and Aboo-Mo'ádh, yamojuwju. (K.) Ajr
1 A^ajarahu *
, aor.
Aajura
and
Aajira
, (S, Mgh, Msb, K,) which latter form of the aor., though known to most of the lexicologists, is disacknowledged by a few of them, (TA,) inf. n. A^ajorN; (S, Msb;) and ↓ A=jrhu, (S, Mgh, Msb, K,) a form disacknowledged by As, but said by some to be the more chaste of the two, of the form A^afoEala, not faAEala, as IKtt by evident inadvertence makes it to be by saying that its aor. is yuw^aAjiru, (TA,) inf. n. A_iyjaArN; (S;) He (God, S, A, Mgh, Msb, and a man, Mgh) recompensed, compensated, or rewarded, him, (S, A, Mgh, Msb, K,) Ealay maA faEala for what he had done. (A.) [See A^ajorN, below.] A^ujira fulaAnN xamosapF mino waladihi [Such a one became entitled to a reward for five of his children, by their death, (for it is believed that the Muslim will be rewarded in Paradise for a child that has died in infancy)], (S,) and A^ujira waladahu, (A,) and A^ujira fiy A^awolaAdihi, (K,) mean that his children died, and became [causes of] his reward. (S, A, K.) ― -b2- A^ajarahu, (K,) aor.
Aajura
, (S,) [He served him for hire, pay, or wages;] he became his hired man, or hireling. (S, K.) So in the Kur xxviii. 27. (TA.) ― -b3- A^ajarahu, aor.
Aajura
, (L, Msb, K,) and
Aajira
, (Msb, K,) inf. n. A^ajorN, (L, K,) He let him (namely his slave) on hire, or for pay, or wages; (L, * Msb, * K;) as also ↓ A=jrhu, inf. n. A_iyjaArN; ('Eyn, Mgh, Msb, K;) and ↓ A=jrhu, inf. n. mw^Ajrp: (K:) all these are good forms of speech, used by the Arabs: (L:) or ↓ A=jrhu having for its inf. n. mw^Ajrp signifies he appointed him (namely another man) hire, pay, or wages, for his work; (Mj, Mgh;) or he engaged with him to give him hire, pay, or wages; (A, Mgh, Msb;) and can have only one objective complement: whereas, ↓ when it is of the measure A^afoEala it is doubly trans.; (Mgh, Msb;) so that one says, mamoluwkahu ↓ A=jaraniy He let me his slave on hire. (Mgh.) One also says, A^ajara Ald~aAra, aor.
Aajura
and
Aajira
, inf. n. A^ajorN, He let the house on hire; and so Ald~aAra ↓ A=jr, [inf. n. A_iyjaArN:] (Msb, TA:) and Ald~aAra ↓ A=jrhu, [inf. n. A_iyjaArN,] He let to him the house on hire: (S, A, Mgh, Msb:) the latter verb being of the measure A^afoEala, not of the measure faAEala: (A, Mgh, Msb:) and the vulgar say, waAjara: (S:) some, however, say, Ald~aAra ↓ A=jarotu, inf. n. muw^aAjarapN, making the verb of the measure fAEl: (Msb, TA:) some also say, Ald~aAra zayod~aA ↓ A=jarotu [I let the house to Zeyd], inverting the order of the words: (Msb, TA:) and the lawyers say, Ald~aAra mino zayodK ↓ A=jarotu [in the same sense, like as biEotu mino zayodK Ald~aAri means the same as biEotu zayodAF Ald~aAra]. (Msb: [but in the Mgh, the like of this is said to be vulgar.])
3 A=jr A=jr
, inf. n. muw^aAjarapN: see 1, latter half, in three places: and see 10. One says also, of a woman, (K,) or a whorish female slave, (TA,) A=jarato, [of the measure faAEalato, not A^afoEalato, (see muw^ojirN, below,)] meaning She prostituted herself for hire. (K.)
4 A=jaratN A=jrt
, inf. n. A_iyjaArN: see 1, first sentence: ― -b2- and see the latter half of the same paragraph, in seven places.
8 Ay^tjr *
[written with the disjunctive alif Aiytajara] He gave alms, seeking thereby to obtain a reward [from God]: (L, K *:) and Ay^tjrbihi He gave it as alms, seeking thereby a reward. (L.) A@t~ajara for Ay^tjr is not allowable, because ' cannot be incorporated into t: [or, accord. to some, this is allowable, as in A@t~azara for Ay^tzr, and A@t~amana for Ay^tmn, &c.:] Hr allows it; and cites an ex. in a trad.; but IAth says that the proper reading in this instance is yaA^otajiru, not yat~ajiru; or, if the latter be allowed, it is from Alt~ijaArapu, not from AlA^ajoru. (L.) ― -b2- Auwtujira Ealayohi bika*aA [in which the radical ' is changed into w because the alif preceding it is made disjunctive and with damm, (in one copy of the S, and in the L and TA, erroneously written Aiyotajara,) He was hired to do it for such a sum or thing, (see muw^otajarN, below,)] is from AlA^ujorapu. (S, L.)
10 AstA^jrhu *
, (S, K,) and ↓ A=jrhu, (K,) [the latter of the measure faAEala, as has been clearly shown above, from the A and Mgh and Msb,] He hired him; took him as a hired man, or hireling. (S, K, TA.) You say also, AstA^jr Ald~aAra [He hired the house; took it on hire]. (A, Mgh,)
A^ajorN *
A recompense, compensation, or reward, (S, K, &c.,) for what one has done; (K;) i. q. vawaAbN; (S;) as also ↓ A_ijaArapN and ↓ A^ajaArapN and ↓ A^NjaArapN, (K,) of which three forms the first is the most generally known and the most chaste, (TA,) and ↓ A^ujorapN: (TA:) or, as some say, there is a distinction between A^ajorN and vawaAbN: El-'Eynee says, in the Expos. of El-Bukháree, that what is obtained by the fundamental practices of the law, and by obligatory religious services, is termed vwAb; and what is obtained by supererogatory acts of religion, Ajr; for vwAb is properly a substitute for a thing itself; and Ajr, for the profit arising from a thing; though each is sometimes used in the sense of the other: (TA:) it is well known that Ajr signifies a recompense, or reward, from God to a man, for righteous conduct; (MF;) and ↓ A_ijaArapN, recompense, compensation, hire, pay, or wages, from one man to another, for work; (Mgh, MF;) and hence AlA^ajiyru; (MF;) and ↓ A^ujorapN also has this latter signification, (Mgh, TA,) and is syn. with kiraA='N; (S, Mgh, K;) [signifying likewise rent for a house, and the like;] but A^ajorN is used [sometimes] in the sense of A_ijaArapN and in that of A^ujorapN: (Msb:) the pl. of A^ajorN is A^ujuwrN (Msb, K) and A=jaArN; (K;) but the latter form was unknown to MF: (TA:) the pl. of ↓ A^ujorapN is A^ajarN and A^ujuraAtN and A^ujaraAtN. (Msb.) [One says, A^ajoruka Ealay All~`hi Thy recompense is due from God. And, to console a person for the death of a relation or friend, EaZ~ama All~`hu A^ajoraka fiyhi May God largely compensate thee for him! i. e., for the loss of him.] By the expression A^ajorK kiriymK in the Kur xxxvi. 10 is said to be meant Paradise. (TA.) ― -b2- (tropical:) A dowry, or nuptial gift; a gift that is given to, or for, a bride: (K:) pl. A^ujuwrN: so in the Kur xxxiii. 49 [&c.]. (TA.) ― -b3- (assumed tropical:) Praise; good fame. (K.) So, as some say, in the Kur xxix. 26. (TA.)
A^ajur~N *
and A^ujurN: see A=jur~N.
A^ujorapN *
: see A^ajorN, in three places.
A_ijoriy~aA A^jrY A^jry A^jryA AjryA
and A_ijoriy~aA='u: see A_ij~iyraY.
A^ajuwrN *
: see A=jur~N.
A^ajiyrN *
(S, K, &c.) A hired man; a hireling: (L:) or of the measure faEiylN in the sense of the measure mufaAEalN, i. e. a man with whom one has engaged to give him hire, pay, or wages: (Mgh, Msb: *) pl. A^ujaraA='u. (L, Msb.)
A_ijaArapN A^jAr A^jArh A^jArp A_jArp AjArh AjArp jArY
and A^ajaArapN and A^ujaArapN: see A^ajorN, in four places. ― -b2- A_ijaArapN also signifies The giving of usufructs for a compensation. (Mgh.) ― -b3- And Land which its owners have let to him who will build upon it: so explained by the lawyers. (Mgh.)
A_ij~aArN A^jAr AjAr jArY
(S, M, IAth, Mgh, K) and ↓ A_ij~aArapN (M) and ↓ A_inojaArN (Mgh, K) The flat top, or roof, of a house, (S, M, IAth, Mgh, K,) that has not around it anything to prevent a person's falling from it: (M, * IAth:) of the dial. of the people of Syria and of El-Hijáz: (S:) pl. [of the first and second] A^ajaAjiyru and A^ajaAjirapN; (A'Obeyd, S, K;) and [of the third] A^anaA jiyru. (Mgh, K.)
A_ij~aArapN A^jAr A^jArh A^jArp A_jArp AjArh AjArp jArY
: see A_ij~aArN.
A_ij~iyraY A^jyr A^jyry A^jyryy AjyrY Ajyry
(ISk, K) and ↓ A_ijoriy~aA and ↓ A_ijoriy~aA='u (S in art. hjr) A custom; a habit. (ISk, K, and S ubi suprà.) The hemzeh is said to be a substitute for h [in hij~iyraY &c.] (TA.) You say, maA zaAla *`lika A_ij~iyraAhu That ceased not to be his custom, or habit. (ISk.)
A=jarN A=jr
and A=jurN and A=jirN, and the pls. A=juruwna and A=jiruwna: see what next follows.
A=jur~N A=jr
(S, Mgh, Msb, K) and ↓ A=jurN (AA, Ks, K) and ↓ A=juwrN (S, K) and ↓ A^ajuwrN and ↓ yaAjuwrN (K) and ↓ A^ajurN (as in some copies of the K) and ↓ A=jarN, (as in some copies of the K and in the TA,) or ↓ A^ujurN, (as in other copies of the K,) and ↓ A=jirN [to which is erroneously added in the CK A=jirapN] and [the pls.] ↓ A=juruwna and ↓ A=jiruwna (K) are syn., (S, K,) of Persian origin, (S,) [from A=Guwro or A=Guro,] arabicized, (S, Mgh, K,) signifying Baked bricks; (Msb;) baked clay, (Mgh, L,) with which one builds: (S, L:) A=jur~N and A=juwr~N and A=jurN [&c.] are pls., [or rather coll. gen. ns., except the two forms ending with w and n,] and their sings. [or rather ns. un.] are with p, i. e. A=jur~apN &c. (L.)
A=juwrN A=jwr
: see A=jur~N.
A_inojaArN AnjAr
: see A_ij~aArN.
muw^ojarN *
[A slave, or] a house, let on hire; (Akh, T, Msb;) as also ↓ maA^ojuwrN; (L;) and some say, ↓ muw^aAjarN. (Akh, Msb.)
muw^ojirN *
One who lets on hire [a slave, or] a house: one should not say ↓ muwaAjirN; for this is wrong with respect to the classical language, and abominable with respect to the conventional acceptation and common usage; a foul reproach being meant thereby [as is shown by the explanation of A=jarato, given above: or, accord to some, it is allowable when it relates to a house: (see A^ajarahu:) it seems to be disallowed only when used absolutely]. (A, Mgh.)
maA^ojuwrN *
: see muw^ojarN.
muw^aAjarN *
: see muw^ojarN.
muw^aAjirN *
: see muw^ojirN.
muw^otajara *
[part. n. of Auwtujira]. Mohammad Ibn-Bishr El-Khárijee, not [as is said in the S] Aboo-Dahbal, says, (L,) yaA layota A^an~iY biA^avowaAbiy wa raAHilatiY EabodN liA^aholika h`*aA Al$~ahora muw^otajaru [O would that I were, with my clothes and my riding-camel, a hired slave to thy family, this month]: (S, L.) i. e., maEa A^avowaAbiy. (S.)
yaAjuwrN yAjwr
: see A=jur~N. AjS
A_ij~aASN A_jAS A_jASp AjAS
[The plum;] a certain fruit, (K, TA,) of the description termed faAkihap, (TA,) well known; (Msb, K;) cold and moist; or, as some say, of moderate temperature; (TA;) which facilitates the flow of the yellow bile; (K;) i. e., its juice, or water, does so, when drunk with sugar-candy (Tabaroza*) and manna (taranojubiyn) added to it; (TA;) and allays thirst, and heat of the heart; (K;) but it relaxes the stomach, and does not agree with it; and it generates a watery mixture; and its injurious effect is repelled by the drinking of sugary sikanojubiyn [or oxymel]: it is of several kinds: (TA:) [the most common is the Damasc, or Damascene, plum:] the best is (K, TA) the Armenian, (TA,) that which is sweet and large: (K, TA:) the sour, or acid, is less laxative, and more cold: (TA:) the n. un. is with p: (S, Msb, K:) you should not say A_inojaASN; (Yaakoob, S, K;) or this is a word of weak authority, (K, TA,) and you say A_ij~aASN and A_injaASN like as one says A_ij~aArN and A_inojaArN: (TA:) in the dial. of the Syrians, the A_ij~aASN [or A_inojaAS or A_injaAs accord. to common modern usage among them] is the [pear which they formerly called] mi$omi$ and [which others call] kum~avoray: (K:) it is of the growth of the country of the Arabs: (AHn:) Aj~AS is an adventitious word, (S, K,) or arabicized, (Msb,) because j and S do not both occur in any Arabic word: (S, Msb, K:) or, accord. to Az, they do so occur; as, for instance, in HaS~aSa, and in Saj~N. (TA.) Ajl
1 A^ajila *
, aor.
Aajala
, (Msb, K,) inf. n. A^ajalN, (Msb,) It (a thing, Msb, [as, for instance, a thing purchased, and the price thereof, and a thing promised or threatened or foretold, and also payment for a thing purchased, and the fulfilment of a promise or threat or prediction, and any event,]) was, or became, delayed, postponed, kept back; [and therefore, future;] syn. taA^ax~ara; (K;) and A^ajala, aor.
Aajula
, inf. n. A^ujuwlN, signifies the same. (Msb.) [See A=jilN and A^ajalN. The primary signification seems to be, It had a term, or period, appointed for it, at which it should fall due, or come to pass.] -A2- A^ajalahu, aor.
Aajila
, (K,) inf. n. A^ajulN; (TA;) and ↓ A^j~lhu, (K,) inf. n. taA^ojiylN; (TA;) and ↓ A=jlhu, (K,) inf. n. muw^aAjalapN; (TK;) He confined, restricted, restrained, withheld, debarred, hindered, or prevented, him. (K, TA.) Hence the phrase, A^ajaluwA maAlahumo They confined, restricted, &c., their cattle from the pasturage. (TA.) -A3- A^ajala Ealayohimo $ar~FA, (S, Msb,) or Al$~ar~a, (K,) aor.
Aajula
(S, Msb, K) and
Aajila
, (S, K,) inf. n. A^ajolN, (S, Msb,) He committed against them evil, (S, Msb, K,) and drew it, or procured it, to them: (Msb:) and (S, in the K “ or ”) he excited it, stirred it up, or provoked it, against them: (S, K:) or, accord. to AZ, A^ajalotu EalayohimN, inf. n. as above, signifies I committed a crime against them: and AA says that jalabotu Ealayohimo and jararotu and A^ajalotu have one and the same signification. (TA.) ― -b2- And A^ajala liA^aholihi, (Lh, K,) inf. n. as above, (TA,) He gained, acquired, or earned, and collected, and brought, or purveyed, and exercised skill in the management of affairs, for his family. (Lh, K.)
2 A^aj~ala AlA^ajala *
, (TA,) inf. n. taA^ojiylN, (K, TA,) He defined the term, or period; (K, * TA;) assigned, appointed, or specified, it. (TA.) It is said in the Kur [vi. 128], wa balagonaA A^ajalanaA A@l~a*iy A^aj~alota lanaA [And we have reached our term which Thou hast assigned, or appointed, for us;] meaning, the day of resurrection; (Bd, * Jel;) or the term of death; or, as some say, the term of extreme old age. (TA.) And A^aj~alotuhu, inf. n. as above, signifies I assigned, or appointed, for him, or it, a term, or period. (Msb.) ― -b2- A^aj~alaniY He granted me a delay, or postponement. (TA.) You say, faA^aj~alaniY A^ilay mud~apK ↓ AisotaA^ojalotuhu (S, K, TA) I desired, asked, demanded, or requested, of him a term, or period, [of delay, or postponement,] and he granted me a delay, or postponement, to a certain term, or period. (TA.) ― -b3- See also 1.
3 A=jlhu A=jlh A=jlp
, inf. n. muw^aAjalapN: see 1.
5 tA^j~l *
i. q. ↓ AstA^jl; (K, TA;) i. e. He asked, or requested, that a term, or period, should be assigned, appointed, or specified, for him. (TA.) It is said in a trad. of Mek-hool, kun~aA maraAbiTiyna biA ls~aAHili fataA^aj~ala mutaA^aj~ilN [We were keeping post on the frontier of the enemy, in the tract on the sea-coast, and] a person asked, or requested, that a term, or period, should be assigned, or appointed, or specified, for him, and that permission should be granted him to return to his family. (TA.)
10 A_isotaAojala
see 2 and 5.
A^ajolN *
is originally the inf. n. of A^ajala $ar~FA “ he committed evil; ” and is used to indicate the causation of crimes; and afterwards, by extension of its application, to indicate any causation: (Bd in v. 35:) one says, faEalotuhu mino A^ajolika, and ↓ mn A_ijolika, (S, K,) and faEalotuhu A^ajolaka, and ↓ A_ijolaka, (so in some copies of the K,) and mn A^ajolaAlika, and mn A_ijolaAlika, (K, [belonging to art. jlw, in which also they are mentioned,]) and mn A^ajolAlika, and mn A_ijolaAlika, (so in some copies of the K and in the TA, [belonging to art. jl,]) i. e. [I did it] mino jar~aAka, (S,) which means [originally] in consequence of thy committing it: (Bd ubi suprà:) [and then, by extension of its application, as shown above, because of thee, or of thine act &c.; on thine account; for thy sake; as also liA^ajolika, which is more common in the present day:] or mno jalalika: (K:) and mino A^ajolihi kaAna ka*aA, i. e. bisababihi [Because of him, or it, it was thus, or such a thing was]. (Msb.) An instance of its occurrence without mino [or li] is presented by the saying of 'Adee Ibn-Zeyd, A^ajola A^an~a All~`ha qado faD~alakumo [Because that God hath made you to have excel-lence, or hath preferred you]. (TA.)
A_ijolN A^jAl A^jl A^jlY Ajl jAl jl jlA jlY |jl
, whence faEalotuhu mino A_ijolika, and faEalotuhu A_ijolaka: see A^ajolN, in two places.
A^ajalN *
, (S, Mughnee, K,) with the l quiescent, (Mughnee,) is written with kesr and with fet-h [to the medial letter, i. e. ↓ A^ajilo as well as A^ajalo] like nEm [which is written naEimN as well as naEamo]: (TA:) it is a particle (Mughnee) denoting a reply; like naEamo; (S, Mughnee, K;) importing acknowledgment of the truth of the speaker, to him who gives information; and the making a thing known, to him who asks information; and a promise, to him who seeks, or demands; (Mughnee;) i. e. It is as thou sayest [in the first case; and yes, or yea, in the same, and in the other cases]; (K voce basalN;) therefore it occurs after such sayings as “ Zeyd stood ” and “ did Zeyd stand? ” and “ beat thou Zeyd: ” but ElMálakee restricts the information to that which is affirmative, and the saying expressive of seeking or demanding to that which is without prohibition: and it is said by some that it does not occur after an interrogation: (Mughnee:) Er-Radee says, in the Expos. of the Káfiyeh, after Z and others, that it is to denote acknowledgment of the truth of information, and does not occur after a saying in which is the meaning of seeking, or demanding: (TA:) or, accord. to Z and Ibn-Málik and others, it relates particularly to information: and accord. to Ibn-Kharoof, it occurs mostly after information: (Mughnee:) in the Expos. of the Tes-heel, it is said to be for denoting acknowledgment of the truth of information, past or other, affirmative or negative, and not to occur after an interrogation: (TA:) Akh says that it is better than naEamo (S, Mughnee, K *) after information, (Mughnee,) in acknowledging the truth of what is said; (S, Mughnee, K;) and nEm is better than it after an interrogation: (S, Mughnee, K:) so that when one says, sawofa ta*ohabu [Thou wilt, or shalt, go away], thou sayest A^ajalo [Yes]; and it is better than nEm: but when one says, A^ata*ohabu [Wilt thou go away?], thou sayest nEm; and it is better than Ajl. (S.)
A^ajalN *
The term, or period, of a thing: (S, K:) its assigned, appointed, or specified, term or period: this is the primary signification: (TA:) or the term, or period, and time of falling due, of a thing: (Msb:) pl. A=jaAlN. (Msb, K.) ― -b2- Hence, The period of women's waiting, before they may marry again, after divorce: as in the Kur ii. 231 and 232. (TA.) ― -b3- The period, or extremity of time, in which falls due a debt (K, TA) and the like. (TA.) You say, baAEahu A_iy~aAhu A_ilay A^ajalK [He sold it to him for payment at an appointed period]: and sal~ama Ald~aAraAhima fiY TaEaAmK A_ilay A^ajalK [He delivered the money for wheat, or the like, to be given at an appointed period]. (Msb in art. klA^.) ― -b4- The term, or period, of death; (K;) the time in which God has eternally decreed the end of life by slaughter or otherwise: or, as some say, the whole duration of life: and its end: a man's life being thus termed: and his death, by which it terminates: (Kull p. 17:) the assigned, or appointed, duration of the life of a man. (TA.) One says, danaA A^ajaluhu, meaning His death drew near; originally, A@sotiyfaA='u AlA^ajali the completion of the duration of life. (TA.) In the Kur vi. 128, (see 2, above,) the meaning is, The term of death: or, as some say, the term of extreme old age: (TA:) or the day of resurrection. (Bd, * Jel.) The words of the Kur [vi. 2] vum~a qaDaY A^ajalFA wa A^ajalN masam~aY Einodahu mean [Then He decreed a term,] the term of death, and [there is a term named with Him,] the term of the resurrection: or the period between the creation and death, and the period between death and the resurrection; for Ajl is applied to the end of a space of time and to the whole thereof: (Bd:) or the meaning is, the period of sleep, and the period of death: (Bd, TA:) or the period of those who have passed away, and the period of those who remain and those who are to come: (Bd:) or the period of remaining in this world, and the period of remaining in the world to come: or in both instances death is meant; [accidental, and natural;] for the Ajl of some is by accidental means, as the sword, and drowning, and burning, and eating what disagrees, and other means of destruction; while some have their full periods granted to them and are preserved in health until they die a natural death: or the Ajl of some is that of him who dies in a state of happiness and enjoyment; and of others, that of him who reaches a limit beyond which God has no? appointed, in the natural course of this world, any one to remain therein; and to both of these, reference is made in the Kur [xvi. 72 and] xxii. 5. (TA.) ― -b5- Sometimes, also, it means Destruction: and thus it has been explained as occurring in the Kur [vii. 184], where it is said, waA^ano EasaY A^ano yakuwna qadi A@ qotaraba A^ajaluhumo [And that, may be, their destruction shall have drawn near]. (TA.)
A^ajilo *
: see A^ajalN.
A^ajilN *
: see A=jilN.
A^ajiylN *
Having a delay, or postponement, granted to him, to a certain time; i. q. A_ilaY waqotK ↓ muw^aj~alN. (Lth.) ― -b2- See also A=jilN.
A=jilN A=jl
Delayed; postponed; kept back; syn. mutaA^ax~irN; [but in some copies of the K, for A=jilN, we find ↓ A^ajilN;] as also ↓ A^ajiylN, of which the pl. is A^ujolN: (K:) and therefore, (TA,) not present; future; to come; contr. of EaAjilN: (S, Msb, TA:) and ↓ mutaA^aj~ilN, also, signifies delayed, deferred, or postponed, to the time of the end of a period; originally, contr. of mutaEaj~ilN. (Mgh.) [See also A^ajiylN.] ― -b2- [Hence,] AlA=jilapu The [future,] latter, ultimate, or last, dwelling, or abode, or life; the world to come; syn. AlA=xirapu; (K, TA;) contr. of AlEaAjilapu. (S, TA.) -A2- Committing a crime; or a committer of a crime. (S, TA.)
muw^aj~alN *
Determined, defined, or limited, as to time; applied to a writing: so in the Kur iii. 139: (Bd, Jel, TA:) and to a debt; contr. of HaAl~N, q. v. (Mgh in art. Hl.) ― -b2- See also A^ajiylN.
mutaA^aj~ilN *
: see A=jilN. Ajm
1 A^ajimahu *
, with kesr, [aor.
Aajama
,] (AZ, S, O,) inf. n. A^ajamN; (KL, PS;) or A^ajamahu, aor.
Aajima
, (so in the K,) inf. n. A^ajomN; (TK;) [but A^ajima is the form commonly known; and if it were incorrect, the author of the K would probably, accord. to his usual custom, have charged J with error respecting it;] He loathed it; disliked it; was, or became, disgusted with it; namely, food; (AZ, S, O, K;) &c.; (K;) from constantly keeping to it; (AZ, S, O;) or because of its not agreeing with him: (TA:) he reckoned it bad: (KL:) and ↓ tA^j~mhu also signifies he disliked, disapproved, or hated, it; or he expressed, or showed, dislike, disapprobation, or hatred, of it; syn. takar~ahahu. (TA.) -A2- A^ajama falaAn~aA, aor.
Aajima
, (K,) inf. n. A^ajomN, (TK,) He incited, or urged, such a one to do that which he disliked, disapproved, or hated. (K.)
2 Aaj~ama
see 4.
4 yuw^ojimu Aln~aAsa *
, or Aln~aAsa ↓ yuw^aj~imu, [accord. to different copies of the K, the former being the reading in the TA,] He makes men's own selves to be objects of dislike, disapprobation, or hatred, to them. (K voce A^ajuwmN.) [Accord. to the TK, you say, A=jamahu minohu, inf. n. A_iyjaAmN, meaning He made him to be an object of dislike, disapprobation, or hatred, to him.]
5 tA^j~m *
He (a lion) entered his A^ajamap [or thicket]. (K.) -A2- tA^j~mhu: see 1.
A^ajomN *
Any square, roofed, house: (K:) mentioned by ISd as on the authority of Yaakoob: but see A^ujumN as explained by J [in the S] on the same authority. (TA.)
A^ujomN *
: see A^ujumN. -A2- It is also a pl. of A^ajamapN. (M, K.)
A^ajamN *
: see A^ajamapN.
A^ujumN *
A fortress; (Mgh, Msb, K;) like A^uTumN: (Mgh:) pl. A=jaAmN. (Mgh, Msb, K.) AlA^ujumu [is the name of] A fortress (S, K) in El-Medeeneh, (K,) built of stones by the people of that city: and Yaakoob says that A^ujumN signifies any square, roofed, house. (S, Sgh.) Imra-el-Keys says, [describing a vehement rain,] watayomaA='a lamo yatoruko bihaA ji*oEa naxolapK walaA A^ujum~aA A_il~aA ma$iydFA bijanodali [And Teymà, (a town so called,) it left not therein a trunk of a palm-tree, nor a square, roofed, house, unless raised high with stones: but in the Calc. ed. of the Mo' allakát, (p. 54,) for A^ujum~aA, we find A^uTum~aA, which has the same meaning]. (S, Sgh.) See also A^ajomN. (TA.) Accord. to As, it is also pronounced ↓ A^ujomN. (S.)
A^ajamapN *
A thicket, wood, or forest; a collection, (Mgh, Msb,) or an abundant collection, (K,) of tangled, confused, or dense, trees, or shrubs: (Mgh, Msb, K:) or it is of reeds, or canes: (S:) or a [place such as is termed] magiyD of water collected together, in which, in consequence thereof, trees grow: (S in art. gyD:) [or] it signifies also a bed, or place of growth, of canes or reeds: (Mgh:) the pl. is A^ajamaAtN and A^ujumN (S, M, K) and A^ujomN (M, K) and ↓ A^ajamN, (S, M, Mgh, Msb, K,) [or rather this last is a coll. gen. n., of which A^ajamapN is the n. un.,] and A_ijaAmN (S, M, K) and [pl. of pauc.] A=jaAmN, (S, M, Mgh, K,) or the last but one is pl. of A^ajamN, (M,) and so is the last. (Lh, M, Msb.) And hence, The haunt of a lion. (TA in art. Hrb.) ― -b2- A=jaAmN [in the CK AajAm] also signifies Frogs. (Sgh, K.) [App. because frogs are generally found in beds of canes or reeds.]
A^ajuwmN *
signifies mano yuw^ojimu Aln~aAsa, or yuw^aj~imu Aln~aAsa; [accord. to different copies of the K; see 4;] i. e. One who makes men's own selves to be objects of dislike, disapprobation, or hatred, to them. (K.)
A=jimN A=jm
Loathing, disliking, or regarding with disgust. (S, TA.) -A2- maA='N A=jimN i. q. ↓ maA^ojuwmN [Water that is loathed, disliked, or regarded with disgust]. (TA.)
maA^ojuwmN *
: see A=jimN. Ajn
1 A^ajana *
, (S, Mgh, Msb, K,) aor.
Aajina
and
Aajuna
; (S, Msb, K;) and A^ajina, (S, Mgh, &c.,) aor.
Aajana
, (S, Msb,) mentioned by Yz; (S;) inf. n. of the former A^ujuwnN (S, Mgh, Msb, K *) and A^ajonN; (S, Msb, K; *) and of the latter A^ajanN; (S, Mgh, Msb, K;) It (water) became altered for the worse (S, Mgh, Msb, K) in taste and colour, (S, Mgh, K,) from some such cause as long standing, (TA,) but was drinkable: (Mgh, Msb:) or became altered for the worse in its odour by oldness: or became covered with [the green substance called] TuHolub and with leaves: (Mgh:) A^ajuna, also, said of water, signifies it became altered for the worse: (Th:) and in the Iktitáf occurs A^ajana, aor.
Aajana
, which is unknown, but may be a mixture of two dial. vars. [namely of A^ajana having for its aor.
Aajina
and
Aajuna
, and yaA^ojanu having for its pret. A^ajina]. (MF) -A2- A^ajana He (a qaS~aAra, or whitener of cloth) beat a piece of cloth or a garment [in washing it]. (S, K.)
A^ajonN *
: see A=jinN.
A^ajinN *
: see A=jinN.
A^ujonapN *
(S, K) and A^ojonapN and A_ijonapN (K) i. q. wajonapN [The ball, or elevated part, of the cheek]. (S, K.)
A^ajiynN *
: see A=jinN.
A_ijaAn~apN A^jAnh AjAnh AjAnp jAnY
(S, Mgh, Msb, K) and ↓ A_inojiAnapu, (Lh, K,) the latter of the dial. of Teiyi, (Lh, TA,) or this is a vulgar form, (Mgh,) not allowable, (S,) and ↓ A_iyjaAnapN, (K,) with Y, (TA,) A thing well known; (K;) a vessel in which clothes are washed; (Msb;) a [vessel also called] mirokan, resembling a laqan [which is a kind of basin], in which clothes are washed: (Mgh:) or what is called in Persian PnGAn [i. e. PinoGAno a small cup]: (PS:) [it probably received this last meaning, and some others, in post-classical times: Golius explains it as meaning “ lagena, phiala, crater: ” adding, “ hinc vulgo Fingiána [i. e. finojaAnap] calix vocatur: item Urceus: hydria: [referring to John ii. 6:] Vas dimidiœ seriœ simile, in quo aqua et similia ponuntur: ” on the authority of Ibn-Maaroof: and, on the same authority, “ Labrum seu vas lapideum instar pelvis, in quo lavantur vestes: ”] pl. A^ajaAjiynu: (S, Mgh, Msb, K:) meaning [also] what resemble troughs, surrounding trees. (Msb.)
A=jinN A=jn
(S, Mgh, Msb, K) and ↓ A^ajinN (S, Msb, K) and ↓ A^ajonN (ISd, TA) and ↓ A^ajiynN (TA) Water altered for the worse (S, Mgh, Msb, K) in taste and colour, (S, Mgh, K,) from some such cause as long standing, (TA,) but still drinkable: (Mgh, Msb:) or altered for the worse in its odour by oldness: or covered with [the green substance called] TuHolub and with leaves: (Mgh:) pl. A^ujuwnN; thought by ISd to be pl. of A^ajonN and A=jinN. (TA.)
A_inojaAnapN AnjAnh AnjAnp
: see A_ij~aAnapN.
A_iyjaAnapN AyjAnh AyjAnp
: see A_ij~aAnapN.
miy^ojanapN *
[in Golius's Lex. miy^ojanN] The instrument for beating used by the qaS~aAr [or whitener of cloth, in washing]: but better without ', [written miyjanpN,] because the pl. is mawaAjinu; or, accord. to IB, the pl. is maA=jinu. (TA.) AHd
2 A^H~dhu *
, [inf. n. taA^oHiydN,] He made it one; or called it one: as also wH~dhu. (TA in art. wHd.) You say, A^aH~idi AliAvonayoni Make thou the two to become one. (K.) It is related in a trad., that Mohammad said to a man who was making a sign with his two fore fingers in repeating the testimony of the faith, [There is no deity but God, &c.,] A^aH~idoA^aH~ido [meaning that he should make the sign with one finger only]. (S.) And A^aHad~a All~`ha means He declared God to be one; he declared, or professed, the unity of God; as also wH~dhu. (T and L in art. wHd.) ― -b2- A^aH~idi AlEa$arapa, (S, K,) inf. n. taA^oHiydN, (K,) Make thou the ten to become eleven, (S, K,) is a phrase mentioned by Fr on the authority of an Arab of the desert. (S.)
8 Ait~aHada A^tHd AtHd tHdY {tHd
: see art. wHd: and see what here next follows.
10 AstA^Hd *
He (a man, S) was, or became, alone, by himself, apart from others, or solitary; syn. Ainofarada; (S, K;) as also ↓ A@t~aHada [written with the disjunctive alif Ait~aHada, originally Aiy^otaHada or AiwtaHada], (K, TA,) or tawaH~ada. (CK.) -A2- maA A@sotaA^oHada bihi He did not know it; did not know, or had not knowledge, of it; did not understand it; did not know the minute circumstances of it; or did not perceive it by any of the senses; syn. lamo ya$oEuro bihi; (L, K;) i. e., a thing, or an affair: of the dial. of El-Yemen. (L.)
A^aHadN *
, originally waHadN, the w being changed into A^, (Msb,) One; the first of the numbers; (S;) syn. [in many cases] with waAHidN; (S, Msb, K;) with which it is interchangeable in two cases, to be explained below: (Msb:) pl. A=HaAdN and A^NHodaAnN (K) and A^aHaduwna, which last occurs in a phrase hereafter to be mentioned; (TA;) or it has no pl. in this sense; (Msb, K, * TA;) and as to A=HaAdN, it may be pl. of waAHidN, [and originally A^awoHaAdN,] like A^a$ohaAdN as pl. of $aAhidN, (Th, Msb,) a pl. of pauc. (Msb.) The fem. is ↓ A_iHodaY only; and this is only used in particular cases, to be shown below: (Msb:) most agree that the Y in this word is the characteristic of the fem. gender: but some say that it is to render it quasi-coordinate to the quadriliteral-radical class: [this, however, is inconsistent with its pronunciation, which is invariably A_iHodaY, not A_iHod~aY:] (TA:) its pl. is A_iHadN, as though the sing. were A_iHodapN, like as is said of *ikarN as pl. of *ikoraY: one of the expositors of the Tes-heel writes it A^uHadN, with damm and then fet-h; but a pl. of this measure is not applicable to a sing. of the measure fiEolaY, with kesr. (MF.) The dim. of A^aHadN is ↓ A^uHayodN; and that of A_iHodaY is ↓ A^uHayodaY. (L in art. wHd.) ― -b2- It is interchangeable with waAHidN in two cases: first, when it is used as an epithet applied to God: (Msb:) for AlA^aHadu, as an epithet, is applied to God alone, (Msb, K,) and signifies The One; the Sole; He who has ever been one and alone: or the Indivisible: or He who has no second [to share] in his lordship, nor in his essence, nor in his attributes: (TA:) you say, huwa AlwaAHidu and huwa AlA^aHadu: and in like manner, A^aHadN, without the article, is used as an epithet specially in relation to God, and is interchangeable in this case [but not in other cases] with waAHidN: therefore you do not say rajulN A^aHadN nor dirohamN A^aHadN and the like [but rajulN waAHdN and dirhamN waAHidN &c.] (Msb.) [See also waAHidN, in art. wHd.] In the phrase in the Kur [cxii. 1], qulo huwa All~`hu A^aHadN [Say, He is God, One God], A^aHadN is a substitute for All~`hu; for an indeterminate noun is sometimes a substitute for a determinate noun, as in another passage in the Kur, xcvi. 15 and 16. (S.) Secondly, it is interchangeable with waAHidN in certain nouns of number: (Msb:) you say A^aHada Ea$ara [masc.] and A_iHodaY Ea$orapa [fem.] (S) [meaning Eleven: and in these two cases you may not substitute waAHidN and waAHidapN for A^aHadN and A_iHodaY: but] in A^aHadNwEa$oruwna [One and twenty, and the like,] A^aHadN is interchangeable with waAHidN. (Msb.) Ks says, When you prefix the article Al to a number, prefix it to every number; therefore you should say, maA faEalati AlA^aHada AlEa$ara AlA^alofa Ald~irohama [What did the eleven thousand dirhems?]: but the Basrees prefix it to the first only, and say, mA fElt AlA^aHada Ea$ara A^alofa dirohamK. (S.) ― -b3- In [most] cases differing from these two, there is a difference in usage between A^aHadN and waAHidN: the former is used in affirmative phrases as a prefixed noun only, governing the noun which follows it in the gen. case; [as in exs. which will be found below;] and is used absolutely in negative phrases; [as will also be seen in exs. below;] whereas waAHidN is used in affirmative phrases as a prefixed noun and otherwise: the fem. A_iHodaY, also, is only used as a prefixed noun, except in numbers (Msb) [and in one other instance, which see below]. Using A^aHadN and its fem. in affirmative phrases as prefixed nouns, you say, qaAma A^aHadu Alv~alaAvapi [One of the three stood]; and qaAlato A_iHodaA humaA [One of them two (females) said]; and xu*o A_iHodaY Alv~alaAvapi [Take thou one of the three]. (TA.) The phrase A_iHodaY banaAti TabaqK means A calamity: (K:) or, as some say, (TA, but in the K “ and, ”) a serpent; (K, TA;) so called because it twists itself round so as to become like a Tabaq. (TA.) And the phrase A_iHodaY AlA_iHadi, (L, K, TA,) in which the latter word has kesr to the A_ and fet-h to the H, and is pl. of the former, also written AlA^uHadi, but this form is disapproved by MF, as has been shown above, (TA, [in several copies of the K incorrectly written AlA^aHadi,]) [lit. means One of the ones; and] is applied to a great, or mighty, event; (L, K, TA;) one that is difficult, distressing, grievous, or terrible. (L, TA.) You say, A^ataY biA_iHodaY AlA_iHadi [the last of which words is here again written in several copies of the K AlA^aHadi] He brought to pass a grievous, and great, or mighty, event, (K, TA,) when you desire to express the greatness and terribleness of an event. (TA.) You also say, fulaAnu A^aHadu AlA^aHadiyna, and waAHidu AlA^aHadiyna, (K, TA,) the latter in one copy of the K written waAHidu AlwaAHidiyna, in which the latter word is pl. of the former, (TA,) and waAHidu AlA=HaAdi, and A_iHodaY AlA_iHadi, (K, TA,) like a phrase before mentioned, only the former is applied to a calamity, and this to an intelligent being, and written in the two manners before mentioned, the difference being only in application, (TA, [in several copies of the K here again written A_iHodaY AlA^aHadi, and in the CK AaHadiY~u AlAaHadi,]) and A_iHodaY AlA^aHadiyna, (Et-Tes-heel,) and A_iHodaY AlA=HaAdi, (TA,) which are expressions of the utmost praise, (IAar, A Heyth, K,) [lit. Such a man is one of the ones; meaning] such a one is unique among the uniques; (TA;) one who has no equal; unequalled; incomparable. (IAar, Tes-heel.) It seems that the form of pl. used in the phrase A^aHadu AlA^aHadiyna is used only as applied to rational beings; but it is said in the Expositions of the Tes-heel that this phrase signifies One of the calamities; the form of the rational pl. being given to nouns significant of things deemed great, mighty, or grievous. (AHeyth.) In the phrase A_iHodaY AlA_iHadi, the fem. forms are said to be used for the purpose of giving intensiveness to the signification, as though the meaning were daAhiyapu Ald~awaAhiY, the word dAhyp being [an intensive epithet] from dahaA='N as signifying intelligence, or intelligence mixed with craft or cunning and forecast; or by dAhyp being meant a calamity. (Expositions of the Fs, TA.) AHei thought A^aHadu AlA^aHadiyna to be an epithet applied to a male, and A_iHodaY AlA_iHadi to be applied to a female: but his opinion has been refuted by EdDemámeenee in the Expos. of the Tes-heel: and this latter author there remarks, that in expressions meant to denote praise [of a man], A^aHadN and A_iHodaY are prefixed to their own proper pls., as A^aHaduwna and A_iHadN; or to an epithet, as in the case of A^aHadu AlEulamaA='i [One of the learned]; but that they have not been heard prefixed to generic nouns. (TA.) You say likewise, huwa A@bonu A_iHodaAhaA He is born of noble, or generous, ancestors, both on the father's and the mother's side; speaking of a man and of a camel. (L and K in art. wHd.) And laA yaquwmu bih`*aA AlA^amori A_il~aA A@bonu A_iHodaAhaA None will manage this thing, or affair, but a noble, or generous, man. (AZ, L in art. wHd.) And ↓ laA yasotaTiyEuhaA A@bonu A_iHodAtihaA [None will be able to perform it but a noble, or generous, man]. (L in art. wHd.) ― -b4- One instance is mentioned, of the occurrence, in a trad., of A_iHodaY not used as a part of a number [i. e. not as a part of the compound A_iHodaY Ea$orapa] nor as a prefixed noun; viz., A_iHodaY mino saboEK [One of seven]; in which sbE is said to mean the nights of 'Ád [during which that tribe was destroyed], or the years of Joseph [during which Egypt was afflicted with dearth]. (MF, from the Fáïk &c.) ― -b5- Used in a negative phrase, A^aHadN signifies Any one with whom one may talk or speak: and in this manner it is used without variation as sing. and pl. and fem. (S) as well as masc. (Msb.) You say, laA A^aHada fiy Ald~aAri [There is not any one in the house]: but you do not say, fiyhaA A^aHadN [as meaning the contrary]. (S.) We read in the Kur [lxix. 47, this ex. of its use as a masc. pl.], famaA minokumo mino A^aHadK Eanohu HaAjiziyna [And not any persons of you should have withheld me from punishing him]. (S.) And in the same [xxxiii. 32, we find this ex. of its use as a fem. pl.], lasotun~a kaA^aHadK mina Aln~isaA='i [Ye are not like any others of women]. (S.) ― -b6- It is also used in interrogative phrases; as in the saying, halo A^aHadN raA^ay mivola h`*aA [Has any one seen the like of this?]; (A'Obeyd, L;) and in the saying, yaA Hado raA=haA [for yaA A^aHadN, O, has any one seen her, or it?]. (L, from a trad.) ― -b7- It is [said to be] also used in the sense of $aY'N [meaning Anything], applied to an irrational being; as in the saying, maA biA ld~aAri mino A^aHadK A_il~aA HimaArFA There is not in the house anything, rational or irrational, except an ass: so that the thing excepted is united in kind to that from which the exception is made [accord. to this rendering; but this instance is generally regarded as one in which the thing excepted is disunited in kind from that from which the exception is made]. (Msb.) So too in the Kur lx. 11, accord. to the reading of Ibn-Mes'ood: (Msb:) but others there read $aYo'N, which may mean any one or any thing. (Bd, Jel.) ― -b8- AlA^aHadN, (K,) as also yawoma AlA^aHadi, (S, Msb,) as a proper name, (Msb,) is applied to A certain day; (K;) [Sunday;] the first day of the week; or, as some say, [i. e. as some term it,] the second of the week; (TA;) for the Arabs are said, by IAar, to have reckoned the Sabbath, or Saturday, as the first, though they called Sunday the first of the days: (Msb in art. jmE:) it is sing., and masc.: (Lh:) pl. [as above, i. e.] A=HaAdN (S, Msb, K) and A^uHodaAnN: (K:) or it has no pl. (K: [but in the TA this last observation is very properly restricted, as relating only to A^aHadN as syn. with waAHidN, and as applied to any unknown person.]) In this sense, it has no dim. (Sb, in S, art. Ams.) ― -b9- AlA=HaAdu in lexicology signifies What have been transmitted by some of the lexicologists, but not by such a number of them as cannot be supposed to have agreed to a falsehood: what has been transmitted by this larger number is termed mutawaAtiru. (Mz 3rd nwE.)
A_iHoday AHdY AHdy A^Hd A^HdY A^Hdy A^Hdyy A_HdY HdA Hdy
: fems. of A^aHadN, q. v.
A_iHodaApN AHdAh AHdAp A^Hd A^HdAh A_HdAh
: fems. of A^aHadN, q. v.
A^aHadiy~apN *
The unity of God; (Msb;) as also waHodaAniy~apN. (L and K in art. wHd.)
A^uHaAda *
[accus. of A^uHaAdu] is imperfectly decl., because of its deviation from its original, (S, K,) both in form and in meaning; (S;) [being changed in form from waAHidFA, and in meaning from A@waAHidFA: (see vulaAva:)] you say, jaAw^uwA A^uHaAda A^uHaAda, [AHAd being repeated for the purpose of corroboration,] meaning, They came one [and] one, one [and] one; or one [by] one, one [by] one. (S, K.) The dim. of A^uHaAdu is ↓ A^uHay~idN, perfectly decl., like vulay~ivN [q. v.] &c. (S, in art. vlv.)
A^uHayodN *
dim. of A^aHadN, q. v.
A^uHay~idN *
: see A^aHaAda.
A^uHayodaY *
dim. of A_iHodaY fem. of A^aHadN, q. v. AHn
1 A^aHina *
(S, Msb, K) Ealayohi, (S, TA,) aor.
AaHana
, (Msb, K,) inf. n. A^aHanN, (Msb,) or A^aHonN, and A_iHonapN, (TA,) or this last is a simple subst.; (Msb;) and A^aHana Ealayohi, aor.
AaHana
, inf. n. A^aHonN; (Kr, TA;) He retained enmity against him in his bosom, watching for an opportunity to indulge it, or exercise it; or hid enmity against him in his bosom; or bore rancour, malevolence, malice, or spite, against him: (S, Msb, K: *) and he was affected with anger (K, TA) against him, such as came upon him suddenly from the retention or hiding of enmity in the bosom, or from rancour, malevolence, malice, or spite. (TA.)
3 A=Hanahu A=Hnh A=Hnp
, (TA,) inf. n. muw^aAHanapN, (S, K,) He treated him, or regarded him, with enmity, or hostility. (S, * K, * TA.)
A_iHonapN AHnh AHnp A^Hnh HAn
Retention of enmity in the bosom, with watchfulness for an opportunity to indulge it, or exercise it; or concealment of enmity in the bosom; or rancour, malevolence, malice, or spite: (S, Msb, K:) and anger (K, TA) coming upon one suddenly therefrom: (TA:) pl. A_iHanN. (S, Msb, K.) It is said in the S that one should not say HinapN; and this is disallowed by As and Fr and Ibn-El-Faraj: in the T it is said that it is not of the language of the Arabs; and As is related to have disapproved of Et-Tirimmáh for using its pl. in poetry: but it is said in a trad., maA bayoniY wbayona AlEarabi HinapN [There is not between me and the Arabs retention of enmity in the bosom, &c.]; and it occurs in another trad., in a similar phrase; and the pl., in a third trad.; therefore we say that it is a dial. var. of rare occurrence. (TA.) Ax
A^axN *
: see art. Axw. Axt
A^uxotN *
fem. of A^axN, q. v. in art. Axw. Ax*
1 A^xa*a *
, (S, A, L, &c.,) in the first pers. of which, A^axa*otu, [and the like,] the * is generally changed into t, and incorporated into the [augmentative] t, [but in pronunciation only, for one writes A^axa*t~u and the like,] aor.
Aaxu*a
, imperative xu*o, originally A@w^oxu*o, (S, L,) which latter form sometimes occurs, [but with w in the place of w^o when the A is pronounced with damm,] (TA,) inf. n. A^axo*N (S, L, Msb, K, &c.) and taA^oxaA*N, (S, L, K,) the latter having an intensive signification; (MF;) and waxa*a is a dial. var., as mentioned by Ibn-Umm-Kásim and others on the authority of AHei; (MF in art. tx*;) He took; he took with his hand; he took hold of; (S, A, L, Msb, K;) a thing. (S, L.) You say, xu*i AlxiTaAma and xu*o biAlxiTaAma Take thou, or take thou with thy hand, or take thou hold of, the nose-rein of the camel: (S, L, Msb:) the b in the latter phrase being redundant. (Msb.) [And A^axa*a biyadihi, lit. He took his hand, or arm; meaning (assumed tropical:) he aided, or assisted, him: a phrase of frequent occurrence.] And A^axa*a EalaYyadi fulaAnK (assumed tropical:) He prevented, restrained, or withheld, such a one from doing that which he desired; as though he laid hold upon his hand, or arm: (L:) and A^axa*a EalaY yadihi duwna maA yuriyudhu [signifies the same]. (K in art. lgd.) ― -b2- Also, inf. n. A^axo*N, He took, or received; contr. of A^aEoTay. (L.) [Hence,] A^axa*a Eanohu, (assumed tropical:) He received from him traditions, and the like. (TA passim.) ― -b3- (assumed tropical:) [He took, or derived, or deduced, a word, a phrase, and a meaning.] ― -b4- (tropical:) He took, received, or admitted, willingly, or with approbation; he accepted. (B, MF.) So in the Kur [vii. 198], xu*i AlEafowa (tropical:) [Take thou willingly, or accept thou, superfluous property, or such as is easily spared by others]. (MF.) So too in the same [iii. 75], wa A^axa*t~umo Ealay *`likumo A_iSoriY (tropical:) [And do ye accept my covenant to that effect?]. (B.) [And in the phrases, A^axa*onaA miyvaAqakumo biAlEamali bimaA fiy Alt~awoAraApi, (Jel ii. 60,) and Ealay AlEam~li bmA fy AltwArp, (Idem ii. 87,) (assumed tropical:) We accepted your covenant to do according to what is in the Book of the Law revealed to Moses.] xu*o Eanoka [is elliptical, and] means xu*o maA A^aquwlu wadaE Eanoka Al$~aka wAlmirA='a (assumed tropical:) [Accept thou what I say, and dismiss from thee doubt and obstinate disputation]. (S, L.) ― -b5- He took a thing to, or for, himself; took possession of it; got, or acquired, it; syn. HaAza; (Z, Er-Rághib, B;) which, accord. to Z and Er-Rághib and others, is the primary signification; (MF;) and HaS~ala. (B.) [See also 8.] ― -b6- [He took and kept;] he retained; he detained: as in the Kur [xii. 78], faxu*o A^aHadanaA makaAnahu [Therefore retain thou one of us in his stead]. (B.) ― -b7- [He took, as meaning he took away. Hence,] A^axa*a minohu Als~ayoru Journeying, or travel, took from him strength; (Alquw~apa being understood;) weakened him. (Har p. 529.) And A^axa*a mina Al$~aAribi, (Mgh,) and mina Al$~aEari, (Msb,) He clipped, or cut off from, (Mgh, Msb,) the mustache, (Mgh,) and the hair. (Msb.) ― -b8- He, or it, took by force; or seized: (B:) (assumed tropical:) he, or it, overcame, overpowered, or subdued: said by some to be the primary signification. (MF.) [See also A^axa*ahu Ealow~aA, &c., in art. Elw: and A^axa*ahu mino fawoqu, &c., in art. fwq.] It is said in the Kur [ii. 256], laA taA^oxu*uhu sinapi wa laA nawomN (assumed tropical:) Neither drowsiness nor sleep shall seize [or overcome] Him. (B.) [And you say, A^axa*atohu riEodapN (assumed tropical:) A tremour seized, took, affected, or influenced, him. And A^axa*ahu baTonuhu (assumed tropical:) His belly affected him with a desire to evacuate it.] You say also, A^axa*a fiyhi Al$~araAbu (assumed tropical:) The wine affected him, or influenced him, so that he became intoxicated. (TA in art. vml.) And A^axa*a Alr~aA^osa (Msb in art. swr, &c.) and A^axa*a biAlr~aA^osi (K in art. HmY, &c.) (assumed tropical:) [It had an overpowering influence upon the head]; meaning wine. (Msb, K.) And A^axa*a biAlHaloqi [It (food, &c.) choked]. (IAar in art. n$b in the TA, and S in art. b$E, &c.) And laA yaA^oxu*u fiyhi qawolu qaAy^ilK (assumed tropical:) [Nothing that any one may say will have any power, or effect, or influence, upon him]; meaning that he obeyeth no one. (L in art. lyt.) ― -b9- He took captive. (L, Msb, B.) So in the Kur [ix. 5], faA@qotuluwA A@lmu$orikiyna Hayovu wajadt~umuwhumo waxu*uwhumo [Then slay ye the believers in a plurality of gods wherever, or whenever, ye find them, and take them captives]. (Bd, L, B.) ― -b10- See also 2, in three places. ― -b11- He gained the mastery over a person, and killed, or slew, him; (Zj, L;) as also ↓ A=xa*a: (L:) or simply, (assumed tropical:) he killed, or slew. (B.) It is said in the Kur [xl. 5], waham~ato k~ulu A^um~apK birasuwlihimo liyaA^oxu*uwhu, meaning [And every nation hath purposed against their apostle] that they might gain the mastery over him, and slay him; (Zj, L;) or (assumed tropical:) that they might slay him. (B.) ― -b12- (assumed tropical:) He (God, Msb) destroyed a person: (Msb, MF:) and (assumed tropical:) extirpated, or exterminated. (MF.) faA^axa*ahumu A@ll~`hu bi*unuwbihimo [in the Kur iii. 9 and xl. 22] means But God destroyed them for their sins. (Jel.) ― -b13- (tropical:) He punished, or chastised; (L, Msb, B, K, MF;) as also ↓ A=xa*a: (L, Msb, MF:) as in the phrases, A^axa*ahu bi*anobihi (Msb, K *) and bihi ↓ A=xa*ahu, inf. n. of the latter muw^aAxa*apN, (S, L, Msb, K,) (tropical:) he punished, or chastised, him for his sin, or offence: (Msb:) and A^uxi*a bi*anobihi means (assumed tropical:) he was restrained and requited and punished for his sin, or offence: (L:) or, accord. to some, A^axa*a signifies he extirpated, or exterminated; and ↓ A=x* he punished, or chastised, without extirpating, or exterminating. (MF.) [For ↓ A=x*,] some say waAxa*a, (S, L,) which is not allowable, (K,) accord. to some; but accord. to others, it is a chaste form; (MF;) of the dial. of El-Yemen, and used by certain of the seven readers [of the Kur-án] in the instance of laA yuwaAxi*ukumu A@ll~`hu [ii. 225 and v. 91]; and the inf. N. in that dial. Is muwaAxa*apN, and the imperative is waAxi*o. (Msb.) ― -b14- (tropical:) He made a violent assault upon a person, and wounded him much. (K, TA.) [You say also, A^axa*ahu bilisaAnihi, meaning (assumed tropical:) He assailed him with his tongue; vituperated him; spoke against him.] ― -b15- [He took, took to, or adopted.] You say, A^axa*a A^axa*ahumo and A_ixo*ahumo &c.: see A^axo*N, below. And A^axa*a fiY Tariyqi ka*aA [He took such a road]: and A^axa*a Eano yamiynihi A^awo yasaArihi [he took the way by, or on, the right of him, or it, or the left of him, or it]. (S in art. nZr.) [And A^axa*a biAlHazomi, and fiy AlHazomi, (the former the more common, the latter occurring in art. HwT in the K,) (assumed tropical:) He took the course prescribed by prudence, discretion, precaution, or good judgment; he used precaution: and, like A^axa*a biAlv~iqahi, (assumed tropical:) he took the sure course in his affair.] And A^axa*a Hi*orahu (assumed tropical:) He took care; became cautious, or vigilant. (Bd in iv. 73 and 103.) [And A^axa*a bimaA qaAla fulaAnN (assumed tropical:) He took to, or adopted and followed, or adhered to, what such a one said: see Har p. 367; where it is said that Ax* when thus used is made trans. by means of b because it implies the meaning of ta$ab~ava.] ― -b16- He took to, set about, began, or commenced; as in the saying, A^axa*a yafoEalu ka*aA He took to, set about, began, or commenced, doing such a thing; in which case, accord. to Sb, Ax* is one of those verbs which do not admit of one's putting the act. part. n. in the place of the verb which is its enunciative: [i. e., one may not say faAEilFA in the place of yfEl in the phrase above:] and as in A^axa*a fiY ka*aA He began, commenced, or entered upon, such a thing. (L.) ― -b17- [It is used in a variety of other phrases, in which the primary meaning is more or less apparent; and several of these will be found explained with other words occurring therein. The following instances may be here added.] ― -b18- TariyqN yaA^oxu*u fiY ramolapK [A road leading into, or through, a tract of sand]. (K in art. frz.) And A^axa*a bihimu AlT~ariyqu fiY gayori AlmaHaj~api [The road lead them otherwise than in the beaten track]. (T * and A in art. bhrj.) ― -b19- maA A^axa*atoka EayoniY muno*u HiynK (assumed tropical:) My eye hath not seen thee for some time; like maAZafiratoka. (T in art. Zfr.) And maA fiy AlHaY~i A^aHadN taA^oxu*uhu Eayoniy [explained to me by Ibr D as meaning (assumed tropical:) There is not in the tribe any one whom my eye regards as worthy of notice or respect by reason of his greatness therein]. (TA in art. jhr.) ― -b20- A^axa*otu Einodahu yadaY, and maEorwfAF: see 8. -A2- A^axi*a, aor.
Aaxa*a
, inf. n. A^axa*N, (S, L, K,) He (a young camel) suffered heaviness of the stomach, and indigestion, from the milk: (S:) or became disordered in his belly, and affected with heaviness of the stomach, and indigestion, from taking much milk. (L.) ― -b2- He (a camel, L, K, or a sheep or goat, L) became affected by madness, or demoniacal possession; (K;) or by what resembled that. (L.) ― -b3- A^axi*ato Eayonuhu, aor.
Aaxa*a
, inf. n. A^axa*N, His eye became affected by inflammation, pain, and swelling, or ophthalmia. (Ibn-Es-Seed, L, K. *) -A3- A^axu*a, aor.
Aaxu*a
, inf. n. A^uxuw*apN, It (milk) was, or became, sour. (K.) [See A=xi*N.]
2 A^ax~a*atohu *
, (S, L, K, *) inf. n. taA^oxiy*N, (S, L,) She captivated, or fascinated, him, (namely, her husband,) and restrained him, by a kind of enchantment, or charm, and especially so as to withhold him from carnal conversation with other women; (S, * L, K, * TA;) as also ↓ A^axa*atohu; and ↓ A=xa*atohu [of which the inf. n. is app. A_iyxaA*N]. (L, TA.) A woman says, A^uw^ax~i*u jamaliY I captivate, or fascinate, my husband, by a kind of enchantment, or charm, and withhold him from other women. (L, from a trad.) And one says, of a man, yuw^ax~i*u Eani A@moraA^atihi He withholds others [by a kind of enchantment, or charm,] from carnal conversation with his wife. (Msb.) The sister of Subh El-'Ádee said, in bewailing him, when he had been killed by a man pushed towards him upon a couch-frame, or raised couch, ↓ A^axa*t~u Eanoka Alr~aAkiba waAls~aAEiYa waAlmaA$iYa wAlqaAEida waAlqaAy^ima walamo A=xu*o Eanoka Aln~aAy^ima [I withheld from thee by enchantment the rider and the runner and the walker and the sitter and the stander, and did not so withhold from thee the prostrate]. (L.) And one says of a beautiful garment, Alquluwba maA^oxa*ahu ↓ A^axa*a [It captivated hearts in a manner peculiar to it]: (K in art. HSr: [in the CK, incorrectly, Aaxa*at and Alquluwbu:]) and Ax* biqalobihi [He, or it, captivated his heart; or] he [or it] pleased him, or excited his admiration. (TA in art. Alh.) -A2- A^x~* All~abana, inf. n. as above, He made the milk sour. (K.) [See A=xi*N.]
3 A=x* *
, inf. n. muw^aAxa*apN: see 1, in the middle portion of the paragraph, in five places.
4 A=x* *
, inf. n., app., A_iyxaA*N: see 2.
8 Ay^tx* *
[written with the disjunctive alif Aiytaxa*a] occurs in its original form; and is changed into A@t~axa*a [with the disjunctive alif Ait~axa*a]; this being of the measure AftEl from A^axo*u, the [radical] ' being softened, and changed into t, and incorporated [into the augmentative t]: hence, when it had come to be much used in the form of AftEl [thus changed], they imagined the [former] t to be a radical letter [unchanged], and formed from it a verb of the measure faEila, aor. yafoEalu; saying, taxi*a, aor. yatoxa*u, (S, L, Msb, *) inf. n. taxa*N and taxo*N: (Msb:) and ↓ A@sotaxa*a [written with the disjunctive alif Aisotaxa*a], of which exs. will be found below, is also used for At~x*; one of the two ts being changed into s, like as s is changed into t in sit~N [for sidosN]: or Astx* may be of the measure AstfEl from taxi*a; one of the two ts being suppressed; after the manner of those who say Zalotu for Zalilotu: (S, L:) and IAth says that At~x*, in like manner, is of the measure AftEl from taxi*a; not from A^axa*a: (L and K in art. tx*:) but IAth is not one who should contradict J, whose opinion on this point is corroborated by the fact that they say A@t~azara from A_izaArN, and A@t~amana from A^amonN, and A@t~ahala from A^aholN; and there are other instances of the same kind: or, accord. to some, At~x* is from waxa*a, a dial. var. of A^axa*a, and is originally Aiwotaxa*a. (MF.) [The various significations of At~x* and taxi*a and Astx* will be here given under one head.] ― -b2- You say, A_iy^otaxa*uwA fiY AlqitaAli, (S, L, K, *) and fY AlHarobi, (Msb,) with two hemzehs, (S, L, K,) or, correctly, A_iytaxa*uwA, with one hemzeh, [or Aiytaxa*uwA,] as two hemzehs cannot occur together in one word, (marginal note in a copy of the S,) [but in a case of wasl, the first hemzeh being suppressed, the second remains unchanged,] They took, or seized, (A^axa*uwA,) one another (S, L, Msb, K) in fight, (S, L,) and in war; (Msb;) and so Ait~axa*uwA. (Msb.) And Aiytaxa*a Alqawomu The people, of company of men, wrestled together, each taking hold in some manner upon him who wrestled with him, to throw him down. (L, TA.) ― -b3- [At~x*, as also ↓ Astx*, and] taxi*a, aor.
Aaxa*a
, (K in art. tx*,) inf. n. taxa*a and taxo*N, (TA in art. tx*,) likewise signifies i. q. A^axa*a, (K in art. tx*, and B and TA in the present art.,) as meaning He took a thing to, or for, himself; took possession of it; got, or acquired, it; syn. HaAza and HaS~ala. (B, TA.) Some read, [in the Kur, xviii. 76,] lataxi*ota Ealayohi A^ajorAF [Thou mightest assuredly have taken for thyself a recompense for it]: (S, L, K in art. tx*, and TA in the present art.:) this is the reading of Mujáhid, (Fr, TA,) and is authorized by I'Ab, and is that of Aboo-'Amr Ibn-El-'Alà and AZ, and so it is written in the model-copy of the Kur, and so the readers [in general] read: (AM, L, TA:) so read Ibn-Ketheer and the Basrees; he and Yaakoob and Hafs pronouncing the *; the others incorporating it [into the t]: (Bd:) some read lAA@t~axa*t~a; (L and K in art. tx*;) but these read at variance with the scripture. (AM, L, TA.) A^aroDAF ↓ Astx* is a phrase mentioned by Mbr as used by some of the Arabs, (S, L,) and signifies i. q. Ait~axa*ahaA [He took for himself a piece of land]. (S, L, K.) And At~x* walad~aA [in the Kur, ii. 110, &c.,] signifies He got a son, or offspring. (Bd &c. See also below.) And taxi*a, aor.
Aaxa*a
, inf. n. taxa*N and taxo*N, also signifies He gained, acquired, or earned, wealth, (L, and Msb in arts. Ax* and tx*,) or a thing. (Msb.) ― -b4- Ealayohimo yadFA ↓ Astx* and Einodahumo signify alike, i. q. At~x* [He did to them a benefit, or favour; as though he earned one for himself in prospect, making it to be incumbent on them as a debt to him]: (ISh:) and Ait~axa*otu Einodahu maEorwfFA means [in like manner, as also Endh mErwfA ↓ A^axa*otu, and yad~aA, (and Ait~axa*a fiyhi HusonAF has a similar meaning; see Kur xviii. 85;)] I did to him a benefit, or favour; syn. A^asodayotuhu A_ilayohi. (Msb in art. sdy.) ― -b5- At~x* also signifies He made a thing; syn. Eamila; like taxi*a, [aor.
Aaxa*a
,] inf. n. taxa*N and taxo*N: (L:) he made, or manufactured, a bow, a water-skin, &c., mino ka*aA of such a thing: he made, or prepared, a dish of food, a medicine, &c.: either absolutely or for himself. (The Lexicons passim.) ― -b6- Also He made, or constituted, or appointed; syn. jaEala; doubly trans.; (B, Msb;) and so taxi*a. (Msb in art. tx*.) You say, At~x*hu SadiyqFA He made him [or took him as] a friend; (Msb in the present art.;) and so taxi*ahu. (Idem in art. tx*.) And At~x*hu huzuw^FA [in the Kur ii. 63 and 231, &c.,] means He made him, or it, a subject of derision. (Bd, Jel.) And At~x*hu waladFA [in the same, xii. 21 and xxviii. 8,] He made him, or took or adopted him as, a son. (Bd. See also above.)
10 A@sotaxa*a *
, written with the disjunctive alif Aisotaxa*a: see 8, in four places. [Other meanings may be inferred from explanations of musotaA^oxi*N, q. v. infrà.]
A^axo*N *
inf. n. of A^axa*a, q. v. ― -b2- (assumed tropical:) A way, or manner, of life; as also ↓ A_ixo*N. (S, L, K.) You say, *ahaba banuw fulaAnK wamano A^axa*a A^axo*ahumo, (S, L, K, *) and ↓ A_ixo*ahumo, (L, K,) the former of the dial. of Temeem, and the latter of the dial. of El-Hijáz, (TA,) meaning (assumed tropical:) The sons of such a one went away, or passed away, and those who took to their way of life, (S, L, K,) and adopted their manners, or dispositions: (K:) and mano A^axa*a A^axo*uhumo and ↓ A_ixo*uhumo, and mano A^axa*a A^axo*uhumo [in the CK Aaxo*uhumo] and ↓ A_ixo*uhumo, signify [virtually] the same: (K:) or mano A^axa*ahu A^axo*uhumo and ↓ A_ixo*uhumo signify [properly] mano A^axa*ahu A^axo*uhumo wasiyratuhumo [those whom their way of life took, or influenced]. (ISk, S L.) One says also, A@sotuEomila fulaAnN Eala Al$~aAmi ↓ wamaA A^axa*a A_ixo*ahu, with kesr, meaning (assumed tropical:) [Such a one was appointed prefect over Syria,] and he did not take to that good way of life which it was incumbent on him to adopt: you should not say A^axo*ahu: (AA, S, L:) or it means and what was adjacent to it: (Fr, L:) or, accord. to the Wá'ee, one says, in this case, ↓ wamaA A^axa*a A_ixo*ahu and A^axo*uhu and ↓ A^uxo*uhu, with kesr and fet-h and damm [to the hemzeh, and with the * marfooah, as in instances before]. (Et-Tedmuree, MF.) One also says, ↓ lawo kunota min~aA laA^axa*t~a biA_xo*inaA, (S, L,) with kesr to the A, (L,) [in a copy of the S biA^axo*inaA, which seems to be also allowable, accord. to the dial. of Temeem,] meaning Wert thou of us, then thou hadst taken to, or wouldst take to, our manners, or dispositions, and fashion, (S, L,) and garb, and way of life. (L.) The words of the poet, falawo kunotumo mun~aA A^axa*onaA biA_ixo*ikumo IAar explains as meaning And were ye of us, we had caught and restored to you your camels: but no other says so. (L.) ― -b3- nujuwmu AlA^axo*i The Mansions of the Moon; (S, L, K;) also called nujuwmu AlA^anowaA='N; (L; [see art. nw';]) called by the former appellation because the moon every night enters (yaA^oxu*u fiY) one of those mansions: (S, L:) or the stars which are cast at those [devils] who listen by stealth [to the conversations of the angels]: (L, K:) but the former explanation is the more correct. (L.) ― -b4- See also A_ixaA*o.
A^uxo*N *
, whence maA A^axa*a A^uxo*uhu: see A^axo*N. ― -b2- It is also a pl. of A_ixaA*N; (S, L;) and of A_ixo*N or A_ixo*apN, explained below with A_ixaA*N. (L.)
A_ixo*N *
[The act of taking, taking with the hand, &c.], a subst. from A^axa*a. (S, L, Msb.) ― -b2- See also A^axo*N, in nine places. ― -b3- And see A_ixaA*N. ― -b4- Also A mark made with a hot iron upon a camel's side when a disease therein is feared. (K.)
A^axa*N *
Heaviness of the stomach, and indigestion, of a young camel, from the milk. (K.) [See A^axi*a.] ― -b2- See also A^uxu*N.
A^axi*N *
A young camel disordered in his belly, and affected with heaviness of the stomach, and indigestion, from taking much milk. (AZ, Fr, L.) [See also SaboHaAnu.] ― -b2- A camel, or a young camel, or a sheep or goat, affected by what resembles madness, or demoniacal possession. (L.) ― -b3- A man affected with inflammation of the eye; with pain and swelling of the eye; with ophthalmia; (S, L;) as also ↓ musotaA^oxi*N. (L.) See also this latter. ― -b4- See also A=xi*N.
A^uxu*N *
(S, L, K) and ↓ A^axa*N, (Ibn-Es-Seed, L, K,) which latter is the regular form, (L,) Inflammation of the eye; pain and swelling of the eye; ophthalmia. (S, L, K.)
A^axo*apN *
[inf. n. un. of A^axa*a, An act of taking, &c.: an act of punishment, or chastisement, or the like; as in the Kur lxix. 10: pl. A^axa*aAtN]. ― -b2- A^axa*uwA A^axa*aAtihimo They took their places of abode. (IAth and L, from a trad.)
A^uxo*apN *
A manner of taking, or seizing, of a man with whom one is wrestling: pl. A^uxa*N. (L.) ― -b2- A kind of enchantment, or fascination, like siHor, (S, L, Msb, * K,) which captivates the eye and the like, (L,) and by which enchantresses withhold their husbands from other women; called by the vulgar ribaATN and EaqodN; and practised by the women in the time of ignorance: (TA:) or a kind of bead (xazarapN, S, L, K) with which one captivates, or fascinates, or restrains; (K;) with which women captivate, or fascinate, or restrain, men, (S, L,) and withhold them from other women: (L:) or i. q. ruqoyapN. (A.) ― -b3- A pitfall dug for catching a lion. (A, TA.) ― -b4- baAdiro bizanodika A^uxo*apa Aln~aAri [Strive thou to be before the time called (that of) Ax*p AlnAr with thy wooden instrument for producing fire; i. e. haste thou to use it before that time;] means the time a little after the prayer of sunset; asserted to be the worst time in which to strike fire. (K.)
A_ixo*apN *
: see A_ixaA*N.
A_ixaA*N *
and ↓ A_ixaA*apN A pool of water left by a torrent: pl. A^uxu*N: (AO, K:) both signify the same: (L:) or ↓ A_ixaA*apN signifies a thing like a pool of water left by a torrent; and A_ixaA*N is its pl. [or a coll. gen. n.]; and the pl. of this latter is A^uxu*N, like as kutubN is pl. of kitaAbN, and sometimes it is contracted into A^uxo*N: (S, L:) the like of this is said by Aboo-'Adnán: (L:) and A_ixaA*aAtN is also a pl. of A_ixA*apN, occurring in a trad., and signifying pools which receive the rain-water, and retain it for drinkers: (IAth, L:) or the correct word is A_ixaA*N, without p, and it signifies a place where beasts assemble at a pool of water left by a torrent; and its pl. is A^uxu*N (AA, A'Obeyd, L) and A=xaA*N, which latter is extr.: (L:) but as to ↓ A_ixaA*apN, it has a different signification, which will be found below; i. e. land of which a man takes possession for himself, &c.: (AA, L:) or A_ixaA*N is a coll. gen. n., and ↓ A_ixaA*apN is its n. un., and signifies a receptacle made for water to collect therein: and ↓ A^axo*N signifies a thing that one digs for himself, in the form of a watering-trough, which retains water for some days; and its pl. is A^uxo*aAnN: (L:) and ↓ A_ixo*N and ↓ A_ixo*apN also signify a thing that one digs in the form of a wateringtrough; and the pl. is A^uxo*N and A_ixaA*N. (L.) In a trad. of Mesrook Ibn-El-Ajda', A_ixaA* are likened to the Companions of Mohammad; and it is added, that one ↓ A_ixaA*ap suffices for a rider; and one, for two riders; and one, for a company of men: (S, L:) meaning that among them were the young and the old, and the possessor of knowledge and the possessor of more knowledge. (L.) ― -b2- See also A_ixaA*apN.
A^axiy*N *
i. q. ↓ maA^oxuw*N [Taken; taken with the hand; &c.]. (Msb.) ― -b2- A captive: (S, L, Msb, K:) fem. with p. (S, L.) Hence the saying, A^ako*abu mino A^axiy*i Aljay$i More lying than the captive of the army: meaning him whom his enemies have taken captive, and whom they desire to conduct them to his people, and who lies to them to his utmost. (Fr, L.) [See another ex. voce SaboHaAnu.] ― -b3- A strange, or foreign, old man. (K.)
A_ixaA*apN *
Land which a man, (S, L, K,) or a Sul- tán, (S, L,) takes for himself; as also ↓ A_ixaA*N: (S, L, K:) or land which a man takes for himself, and brings into a state of cultivation after its having been waste: (AA, Mgh, L:) or waste land which the owner gives to him who shall cultivate it: (Mgh:) and land which the Imám gives to one, not being property, (K,) or not being the property of another. (TA, as from the K.) ― -b2- See also A_ixaA*N, in five places. ― -b3- Also The handle of a [shield of the kind called] Hajafap; (K; [in the L written jHofp, with the j before the H;]) also called its vqAf. (L.)
A^axiy*apN *
A thing that is taken by force. (L.) [See also A^axiy*N.]
A^ax~aA*N *
One who takes eagerly, or greedily: whence the saying, maA A^anota A_il~aA A^ax~aA*N nab~aA*N Thou art none other than one who taketh a thing eagerly, or greedily, and then throweth it away quickly. (A.)
A=xi*N *
, (as in some copies of the K, in both of the senses here explained,) or ↓ A^axi*o (as in other copies of the K, and in the L and TA, [but the former is the more agreeable with the form of the pl.,]) A camel beginning to become fat; (L, K;) or to become aged: (K:) pl. A^awaAxi*u (L.) -A2- Milk that bites the tongue; syn. qaAriSN. (K.) [See A^axu*a.]
maA^oxa*o *
[A place where, or whence, a thing is taken: pl. maA=xi*u.] [Hence,] maA=xi*u AlT~ayori The places whence birds are taken. (K, TA.) ― -b2- [The source of derivation of a word or phrase or meaning.] ― -b3- A way [which one takes]; as in the phrase, AlmaA^oxa*a AlA^aqoraba salaka He went the nearest way. (Msb. in art. xSr.) ― -b4- [See also 2, last sentence but one.]
maA^oxuw*N *
: see A^axiy*N.
rajulN muw^ax~a*N Eani Aln~isaA='i *
A man withheld [by a kind of enchantment or charm (see 2)] from women. (L.)
muw^otaxi*N *
: see what follows.
musotaA^oxi*N *
[Requiring to be clipped; i. e.] long; applied to hair. (K.) -A2- Lowering his head, or stooping, (As, S, L, K,) by reason of inflammation of the eyes, or ophthalmia, (As, S, L,) or by reason of pain, (As, S, L, K,) or from some other cause; (L;) as also ↓ A^axi*N, q. v. (TA.) Lowly, or submissive, (AA, L, K,) by reason of disease; as also ↓ muw^otaxi*N. (AA, L.) Axr
2 A^x~r *
, (S, K, &c.,) inf. n. taA^oxiyrN, (K,) is trans. (S, K, &c.) and intrans.: (K:) as a trans. verb it signifies He made to go back or backwards, to recede, retreat, retire, or retrograde: he put, or drove, back: he put, or placed, behind, or after; back, or backward: he made to be behind, or posterior, or last: he made to remain behind, hold back, hang back, or lag behind: he kept, or held, back: he postponed, put off, procrastinated, deferred, delayed, or retarded: he made backward, or late: contr. of qad~ama. (Msb, TA.) ― -b2- A^ax~araniY A_ilaY mud~apK He granted me a delay, or postponement, to a certain term, or period. (TA in art. Ajl.) -A2- For its significations as an intrans. verb, see 5, in two places.
5 tA^x~r *
is quasi-pass. of the trans. verb A^x~r; (S, A, Msb;) i. e. He, or it, went back or backwards, drew back, receded, retreated, retired, or retrograded: became put, or driven, back: became put, or placed, behind, or after: became behind, posterior, or last: he remained behind, or in the rear; held back, hung back, lagged behind, or delayed; was, or became, backward, or late: it was, or became, kept back, postponed, put off, procrastinated, deferred, delayed, or retarded: contr. of taqad~ama: (TA:) and ↓ AstA^xar is syn. therewith; (S, K:) and ↓ A^x~r, inf. n. taA^oxiyrN, signifies the same, being intrans. as well as trans. (K.) An ex. of the latter occurs in a saying of Mohammad to 'Omar: Ean~Yi ↓ A^ax~iro Retire thou from me: or the meaning is, A^ax~iroEan~iY raA^oyaka [hold thou back from me thine opinion; or reserve thou thine opinion until after mine shall have been given]. (TA.) You say, taA^ax~ira Eanohu taA^ax~urapF waAHidapF [He went back, &c., from him, or it, once]. (Lh.) And tA^x~r Eani Al$~aYo'i, or AlA^amori, He went back, &c., from the thing, or the affair: he was, or became, behind, behindhand, or backward, with respect to it: he held back, hung back, refrained, or abstained, from it; and Eanohu ↓ AstA^xr signifies the same. (The Lexicons in many places.) faA_i*aA jaA='a saAEapF ↓ A^ajaluhumo laA yasotaA^oxiruwna, in the Kur vii. 32 and other places, means And when their time is come, for punishment, they will not remain behind, or be respited, [any while, or] the shortest time: or they shall not seek to remain behind, by reason of intense terror. (Bd.)
10 A_isotaAoxara
see 5, in three places.
A^axirN *
[an epithet variously explained]. One says, in reviling, (S, TA,) but not when the object is a female, (TA,) A^aboEada Aall~`hu AlA^axira, (Th, S, A, &c.,) and ↓ AlA=xira (M, &c.,) or this latter is wrong, (Meshárik of 'Iyád, Mgh, Msb,) as is also ↓ AlA=xara, (Meshárik of 'Iyád,) meaning (tropical:) May God alienate, or estrange, from good, or prosperity, or may God curse, him who is absent from us, (A, Msb, TA,) distant, or remote: (A, Msb:) or the outcast; the alienated: (Msb:) or him who is put back, and cast away: so says Sh: or, accord. to ISh, him who is put back, and remote from good: and he adds, I think that ↓ AlA^axiyr is meant: (L:) or the base fellow : or the most ignoble: or the miserable wretch: (Et-Tedmuree and others:) or the last speaker: (Nawádir of Th:) or AlAxr is here a metonymy for the devil: (Lb:) it is a word used [for the reason explained voce A^aboEadu] in relating what has been said by one of two persons cursing each other, to the other; (Expositions of the Fs;) and the phrase above mentioned is meant to imply a prayer for those who are present [by its contrasting them with the person to whom it directly applies]. (A.) One also says, laA maroHabFA biAloA^axiri, [alluding to a particular person,] meaning [May the place, or land, not be ample, or spacious, or roomy,] to the remote from good. (TA.) It is said in a trad. of Mázin, A_in~a AlA^axiraqado zanaY Verily the outcast, (Mgh, Msb,) or he who is remote, and held back, from good,, (Mgh, * TA,) hath committed adultery, or fornication: the speaker meaning himself; (Mgh, Msb;) as though he were an outcast. (Msb.) And in another trad. it is said, AlmasoA^alapu A^axiru kasobi Almaro'i Begging is the most ignoble [mode of] gain of man: but El-Khattábee relates it with medd, [i. e. ↓ A=xiru,] explaining it as meaning begging is the last thing whereby man seeks sustenance when unable to gain [by other means]. (TA.)
A^uxurN *
The back, hinder, or latter, part: the hindermost, or last, part: contr. of qudumN. (K.) [See also muw^ax~arN; from which it appears to be distinguished by its being used only adverbially, or with a preposition: and see A=xirN.] You say, $uq~a vawobuhu A^uxurFA, and mino A^uxurK, (S, K, *) His garment was rent, or slit, in its back, or hinder, part, (S,) or behind. (K.) And taA^ax~ara A^uxurFA [He retired backwards]. (A.) And jaA='i A^uxurFA: see A=xirN, in two places.
A^uxorapF *
and biA^uxorapK: see A=xirF.
A^axarapF *
and biA^axarapK: see A=xirN, in five places.
biEotuhu biA^axirapK *
I sold it (namely the article of merchandise, TA) with postponement of the payment; upon credit; for payment to be made at a future period; syn. binaZirpK; (S, A, K;) i. e. binasiy^apK. (S.)
A^uxarapF *
and biA^uxarapK: see A=xirN.
A^uxoraApN *
: see A=xaru, of which it is the fem.: and see also A=xirN.
A^uxoraApN *
another fem. of A=xaru. (K.)
A^uxoriy~aA *
and A_ixoriy~aA and A_ixiriy~aA: see A=xirN. [
A^uxorawiY~N *
and A^uxoraAwiY~u Relating to the other state of existence, or the world to come.]
A^axiyrN *
and A^axiyrFA: see A=xirN, in five places. See also A^axirN.
A^uxayoraY *
dim. of A^uxoraY, fem. of A=xaru, q. v. (S.)
A=xaru A=xr
a subst., of the measure A^afoEalu, but implying the meaning of an epithet, (S,) from A^ax~ara in the sense of taA^ax~ara, (TA,) Another; the other; a thing [or person] other than the former or first; (L;) i. q. gayorN; (K;) as in the phrases, rajulN A=xaru another man, and vawobN A=xaru another garment or piece of cloth: (TA:) or one of two things [or persons]; (S, Sgh, Msb;) as when you say, jaA='a Alqawomu fawaAHidN yafoEalu ka*aA waA=xaru ka*aA The people came, and one was doing thus, and one [i. e. another] thus: (Sgh, Msb:) originally meaning more backward: (TA:) fem. ↓ A^uxoraY (S, Msb, K) and ↓ A^uxoraApN; (K) which latter is not well known: (MF:) pl. masc. A=xaruwna and A^uxaru; (S, K;) [the latter irreg. as such;] and, applied to irrational things, A^awaAxiru, like as A^afaADilu is pl. of A^afoDalu: (Msb:) and pl. fem. A_uxorayaAtN and A_uxaru; (S, Msb, K;) which latter is imperfectly decl.; for an epithet of the measure A^afoEalu which is accompanied by mino has no [dual nor] pl. nor fem. as long as it is indeterminate; but when it has the article Al prefixed to it, or is itself prefixed to another noun which it governs in the gen. case, it has a dual and a pl. and a fem.; but it is not so with A=xaru; for it has a fem. [and dual] and pl. without mino and without the article Al and without its being prefixed to another noun: you say, mararotu biraxulK A=xara, and birijaAlK A^uxara and A=xariyna, and biANmoraA^apK, and binisowapK [I passed by another man, and by other men, and by another woman, and by other women;] therefore, as it [namely A_uxaru] is thus made to deviate from its original form, [i. e. A=xaru, (I' Ak p. 287,) which is of a class of words used, when indeterminate, alike as sing. and dual and pl.,] and is [essentially and originally] an epithet, it is imperfectly decl., though a pl.: but when you name thereby a man, it is perfectly decl., when inderminate, accord. to Akh, or imperfectly decl. accord. to Sb. (S, L.) The dim. of A=xaru is ↓ A^uwayoxiru; the A with the ' suppressed following the same rule as the A in DaAribN: (TA:) and the dim. of A_uxoraY is ↓ A^uxayoraY. (S.) See also AlA^uxoraY voce A=xirN. ― -b2- laA A^afoEaluhu A^uxoraY All~ayaAliY, (S, K,) or AxrY Almanuwni, (K,) means I will not do it ever: (S, K:) or the latter, I will not do it to the end of time. (S.) And A^uxoraY Alqawomi, The last of the people. (S, K.) One says, jaA='a fiY A^uxoraY Alqawomi He came among the last of the people. (TA.) And jaA='i fiY A^uxorayaAti Aln~aAsi He came among those who were the last of the people. (S, A, K.) [See also A=xirN.] ― -b3- In A^aboEada All~`hu AlA=xara, the last word is a mistake for AlA^axira q. v. (Meshárik of 'Iyád.)
A=xirN A=xr
, (S, Msb, K,) an epithet, of the measure faAEilN, (S,) and ↓ A^axiyrN, (S, Msb,) The last; aftermost; hindmost: and the latter; after; hinder: and [as a subst.] the end: contr. of A^aw~alu: [or of A^aw~alN when used as a subst.:] (A, Msb, K:) or of mutaqad~imN: (Lth, Msb:) or what is after the first or former: (S:) fem. of the former A=xirapN: (S, Msb, K:) pl. [masc.] A=xiruwna (Kur xxvi. 84, &c.,) and (masc. and fem., Msb) A^awaAxiru (S, Msb) and fem. A=xiraAtN also: (Th:) and ↓ maA=xiyru is syn. with A^awaAxiru; as in maA=xiyruAll~ayoli [occurring in the S and K in art. jhm, meaning The last, or latter, parts, or portions, of the night]. (TK in art. jhm.) You say, jaA='i A=xirFA and ↓ A^axiyrFA and ↓ A^uxurFA and ↓ biA^axarapK, all meaning the same [He came lastly, or latterly]: and in like manner, ↓ maA Earafotuhu A_il~aA A^axiyrFA and ↓ Al~A biA^axarapK [I did not know it save at the last, or lastly, or latterly]: (S:) or ↓ jaA='i A^axiyrFA and ↓ A^uxurFA and ↓ A^axorapN and ↓ biA^uxorapK and ↓ A^uxarapK and ↓ biA^uxarapK (K,) or ↓ A^uxorapN and ↓ biA^uxorapK (Lh, L,) and biA=xirapK (TA) and ↓ A_ixoriy~aA and ↓ A^uxoriy~aA and ↓ A_ixiriy~aA and ↓ A=xiriy~aA (K) mean he came lastly of everything. (K.) It is said in a trad., respecting Mohammad, A_i*aA A^araAda A^ano yaquwma mina Almajolisi ↓ kaAna yaquwlu biA^axarapK ka*aA waka*aA He used to say, at the end of his sitting, when he desired to rise from the place of assembly, thus and thus: or, accord. to IAth, it may mean, in the last, or latter, part of his life. (TA.) And you say, A^atayotuka A=xira mar~atayoni and A=xira mar~atayoni (IAar, M, K. *) And laA A^ukal~imuhu A=xira Ald~ahori I will not speak to him [to the end of time, or] ever. (A.) [See a similar phrase above, voce A=xaru.] And jaAw^uwA Eano A=xirihimo [They came with the last of them; En being here syn. with bi; meaning they came all, without exception]. (A.) [And kaAna *lika fiY A=xiri Al$~ahori, and Als~anapi; and fY A^awaAxiri himaA, That was in the end of the month, and of the year; and in the last days thereof.] And Aln~ahaAru yajurN Eano A=xirK faA=xirK [The day lengthens] hour by hour. (A.) See also A^axirN, last sentence. ― -b2- AlA=xiru is a name of God, signifying [The last; or] He who remaineth after all his creatures, both vocal and mute, have perished. (Nh.) ― -b3- AlA=xiraAni The two hinder dugs of the she-camel; opposed to the qaAdimaAni; (TA;) the two dugs that are next the thighs. (K.) ― -b4- AlA=xirapN, (K,) for Ald~Aru AlA=xirapu, (Bd in ii. 3,) [and AlHayaApu AlA=xirapu,] and ↓ AlA^uxoraY, (K,) [The latter, ultimate, or last, and the other, dwelling, or abode, and life; i. e. the latter, ultimate, or last, and the other, world; the world, or life, to come; and the ultimate state of existence, in the world to come;] the dwelling, or abode, [and life,] of everlasting duration: (K:) [each] an epithet in which the quality of a subst. predominates. (Z, and Bd ubi suprà.) [Opposed to Ald~unoyaA. And A=xirapN also signifies The enjoyments, blessings, or good, of the ultimate state; of the other world; or of the world, or life, to come: in which sense likewise it is opposed to dunoyaA: (see an ex. of both voce baAEa, in art. byE: so too ↓ A^uxoraY.)] ― -b5- A=xirapu Alr~aHoli, (S, Msb, K,) and Als~aroji, (Msb,) and A=xiruhu, (S in art. qdm, and K,) and ↓ muw^oxiratuhu, (S, Mgh, Msb, K,) which is a rare form, or, accord. to Yaakoob, not allowable, (S,) and ↓ muw^xiruhu, and muw^ax~aratuhu, and ↓ muw^ax~aruhu, (S in art. qdm, and K,) and ↓ muw^ax~iratuhu, (Msb, K,) or this is a mistake, (Mgh, Msb,) and ↓ muw^ax~iruhu, (K,) but the first of all is the most chaste, (Msb,) The thing, (S,) or piece of wood, (Msb,) of the camel's saddle, (S, Msb,) and of the horse's, (Msb,) against which the rider leans [his back]; (S, Msb;) the contr. of its qaAdimap [by which term qAdmp is meant the waAsiT]: (K:) the wAsT of the camel's saddle is the tall fore part which is next to the breast of the rider; and its A=xrp is its hinder part; (Az, L;) i. e. its broad piece of wood, (Mgh,) or its tall and broad piece of wood, (Az, L,) which is against, or opposite to, (tuHaA*iY,) the head [and back] of the rider: (Az, Mgh, L:) [for] the A=xrp and the wAsT are the $aroxaAni, between which the rider sits: this is the description given by En-Nadr [ISh]; and all of it is correct: there is no doubt respecting it: (Az, L:) the pl. of A=xrp is is A^awaAxiru. (Msb.) ↓ A=xirapu AlEayoni: see muw^oxiruAlEayoni. ↓ A=xirN and ↓ A^axiyrN [accord. to some] also signify Absent. (K.) But see A^axirN, second sentence.
A=xiriy~aA A=xryA
: see A=xirN.
A^uwayoxiru *
dim. of A=xaru, q. v. (TA.)
muw^oxiru AlEayoni *
, (T, S, A, Mgh, Msb, K, [in the CK muw^ax~arhA,]) said by AO, (Msb,) or A 'Obeyd, (TA,) to be better without teshdeed, from which observation it is to be understood that teshdeed in this case is allowable, though rare, but Az disallows it, (Msb, TA,) and muw^oxiratuhaA, and ↓ A=xiratuhaA, (K,) [The outer angle of the eye;] the part of the eye next the temple; (S, A, Mgh, Msb;) the part next the laHaAZ: (K:) opposed to its muqodim, which is the extremity thereof next the nose: (S, Mgh, Msb:) pl. maA=xiru. (Mgh.) You say, A_alay~a bimuw^oxiri [He looked at, or towards, me from (lit. with) the outer angle of his eye]. (S.) ― -b2- muw^oxiru Alr~aHoli, and muw^oxiratuhu: see A=xirN.
muw^ax~arN *
The back, hinder, or latter, part of anything: its hindermost, or last, part: contr. of muqad~amN: as in the phrase, Daraba muw^ax~ara raA^osihi [He struck the back, or hinder part, of his head]. (S, Msb.) [See also A^uxurN and A=xirN.] ― -b2- muw^ax~aruAlr~aHoli, and muw^ax~aratuhu: see A=xirN.
Almuw^ax~iru *
a name of God, [The Postponer, or Delayer;] He who postpones, or delays, things, and puts them in their places: [or He who puts, or keeps, back, or backward: or He who degrades:] contr. of Almuqad~imu. (TA.) ― -b2- muw^ax~iru Al~arHoli, and muw^ax~iratuhu: see A=xirN.
naxolapN miy^oxaArN *
A palm-tree of which the fruit remains until the end of winter: (AHn, K:) and until the end of the time of cutting off the fruit of palm-trees: (S, M, K:) contr. of mibokaArN and bakuwrN: pl. maA=xiyru. (A.)
maA=xiyru mA=xyr
[reg. pl. of miy^oxaArN]: see A=xiru, first sentence.
mutaA^ax~irN *
: see its verb. ↓ [An author, or other person, of the later, or more modern, times.]
AlmusoA^oxiriyna *
in the Kur xv. 24 is said by Th to mean Those who come to the mosque after others, or late: (TA:) or it means those who are later in birth and death: or those who have not yet come forth from the loins of men: or those who are late, or backward, in adopting the Muslim religion and in fighting against unbelievers and in obedience. (Bd.) Axw
1 A^axawota *
, [third pers. A^axaA,] (S, K,) aor. taA^oxuw, (S,) inf. n. A^uxuw~apN; (S, K, &c.;) and ↓ A=xayota, (K, TA,) [in the CK Aaxayotu, which is wrong in respect of the pers., and otherwise, for it is correctly] with medd, (TA,) inf. n. A_ixaA='N and muw^aAxaApN; (Lth;) and ↓ taA^ax~ayota; (K;) Thou becamest a brother [in the proper sense of this word, and also as meaning a friend, or companion, or the like]. (S,* K,* TA.) ↓A^uxuw~apN is also [used as] a simple subst., (TA,) signifying Brotherhood; fraternity; the relation of brother; as also ↓A_ixaA='N and muw^aAxApN; and ↓taA^axK: (Lth, TA:) and the relation of sister. (S.) You say, bayoniY wabayonahu A^uxuw~apN and ↓A_ixaA='N [&c., meaning] Between me and him is brotherhood. (JK, TA.) And ↓bayona Als~amaAHapi waAlHamaAsapi taA^axK (assumed tropical:) [Between liberality and courage is a relation like that of brothers]. (TA.) And xuw~apN is a dial. var. of A^uxuw~apN, occurring in a trad. (IAth, TA.) -A2- [It is also trans.] You say, A^axawotu Ea$arapF I was, or became, a brother to ten. (TA.)
2 A^ax~ayotu lild~aAb~api *
, (S, K,) or Ald~aAb~apa, (Msb, [so accord. to a copy of that work, but probably this is a mistranscription,]) inf. n. taA^oxiyapN, (S, Msb, K,) I made an A=xiy~ap [q. v.] for the beast, (Msb, K,) and tied the beast therewith; (Msb;) [and so, app., ↓ A=xayotu (which, if correct, is probably of the measure A^afoEalotu); for it is related that] an Arab of the desert said to another, liY A=xiy~apF ↓ A=xi A^arobiTu A_alayohaA muhoriY [Make thou for me an A=xy~p to which I shall tie my colt]. (TA.) And you say, fulaAnN fiY fulaAnK A=xiy~apF fakafarahaA ↓ A=xiY (assumed tropical:) Such a one did a benefit to such a one, and he was ungrateful for it. (TA.) [But perhaps A=xi and A=xaY in these two exs. are mistranscriptions for A^ax~i and A^ax~aY.]
3 A=xAhu A=xAh A=xAp
, (S, K,) vulgarly waAxaAhu, (S,) or the latter is a dial. var. of weak authority, (K,* TA,) said by some to be of the dial. of Teiyi, (TA,) inf. n. muw^aAxaApN and A_ixA='N (S, K) and wixaA='N, (K) and [quasi-inf. n.] ↓ A_ixaAwapN (Fr, K) and wixaAwapN, (CK,) He fraternized with him; acted with him in a brotherly manner: (S,* K,* PS, TK:) A'Obeyd mentions, on the authority of Yz, A=xayotu and waAxayotu, and A=sayotu and waAsayotu, and A=kalotu and waAkalotu: the pret. is said to be thus assimilated to [a form of] the fut.; for they used [sometimes] to say, yuwaAxiY, changing the hemzeh into w. (IB, TA.) ― -b2- It is said in a trad., A=xaY bayona AlmuhaAjiriyna waAlA^anoSaAri, meaning He united the emigrants [to El-Medeeneh] with the assistants [previously dwel-ling there] by the brotherhood of El-Islám and of the faith. (TA.) You say also, A=xayotu bayona Al$~ayoy^anoni [I united the two things as fellows, or pairs]; and sometimes one says, waAxayotu, like as one says, waAsayotu, for A=sayotu; mentioned by ISk. (Msb.) ― -b3- See also 1, in three places.
4 A=xawa
see 2, in three places.
5 taA^ax~ayota *
, and the inf.n. taA^axK: see 1, in three places. -A2- taA^ax~ayotu A^axFA I adopted a brother: (S, K:) or [taA^ax~ayotuhu signifies] I called him brother. (K.) ― -b2- taA^ax~ayotu Al$~aYo'a, (S, K, TA,) or biAl$~aYo, (Msb,) I sought, endeavoured after, pursued, or endeavoured to reach or attain or obtain, the thing; (S, Msb, K, TA;) as the brother does the brother; and in the same manner the verb is used with a man for its object: but tawax~ayotu, in the same sense, is more common. (TA.) You say, taA^ax~ayotu maHab~ataka I sought, &c., thy love, or affection. (TA in art. wxY.)
6 taA=xayaA tA=xyA
They became brothers, or friends or companions or the like, to each other. (S,* TA.)
A^axN *
, (S, Msb, K,) originally A^axawN, (Kh, S, Msb,) as is shown by the first of its dual forms mentioned below, and by its having a pl. like A=baA='K, (S,) and A^ax~N, (K,) with the second letter doubled to compensate for the w suppressed, as is the case in A^ab~N, (TA,) and ↓ A^axFA, [like A^abFA,] and ↓ A^axuw, (IAar, K, TA, [the last, with the article prefixed to it, erroneously written in the CK AlAuxuw~N,]) and ↓ A^axowN, like dalowN, (Kr, K,) a well-known term of relationship, (K, TA,) i. e. A brother; the son of one's father and mother, or of either of them: and also applied to a foster-brother: (TA:) and (assumed tropical:) a friend; and a companion, an associate, or a fellow: (K:) derived from A=xiy~apN [q. v.]; as though one A^ax were tied and attached to another like as the horse is tied to the A=xy~p: (Har p. 42 :) or, accord. to some of the grammarians, it is from waxaY meaning qaSada; because the A^ax has the same aim, endeavour, or desire, as his A^ax: (TA:) when A^ax is prefixed to another noun, its final vowel is prolonged: (Kh:) you say, h*aA A^axuwka [This is thy brother, &c.], and mararotu biA^axiyka [I passed by thy brother, &c.], and raA^ayotu A^axaAka [I saw thy brother, &c.] : (S: [in which it is also asserted that one does not say A^axuw without prefixing it to another noun; but this is inconsistent with the assertion of IAar and F, that AlA^axuw is a syn. of AlA^axu:]) the dual is A^axawaAni, (S, Msb, Kur xlix. 10, Ham p. 434,) or A^axowaAni, with the x quiescent, (TA, [but this I have found nowhere else,]) and some of the Arabs say A^axaAni, (S, Msb,) and Kr mentions A^axuwaAni, with damm to the x, said by IB to occur in poetry, and held by ISd to be dual of A^axuw, with damm to the x: (TA:) the pl. is A_ixowapN and A_ixowaAnN, (S, Msb, K, &c.,) the former generally applied to brothers, and the latter to friends [or the like], (T, S,*) but not always, as in the Kur xlix. 10, where the former does not denote relationship, and in xxiv. 60 of the same, where the latter does denote relationship, (T, TA,) and sometimes the former is applied to a [single] man, as in the Kur iv. 12, (S,) and A^uxowapN, (Fr, S, Msb, K, [in the CK AaxowapN,]) or this is a quasi-pl. n., (Sb, TA,) and A^uxowaAnN, (Kr, Msb, K,) and A=xaA='N, (S, K,) like A=baA='N, (S,) and A^uxuw~N, and A^uxuw~apN, (ISd, K,) the last mentioned by Lh, and thought by ISd to be formed from the next preceding by the addition of p characterizing the pl. as fem., (TA,) and A^axuwna, (S, Msb, K,) and AxAwwn. (Msb: [there written without any syll. signs, and I have not found it elsewhere.]) The fem. of A^axN is ↓ A^uxotN [meaning A sister: and (assumed tropical:) a female friend, &c.]: (S, Msb, K, &c. :) written with damm to show that the letter which has gone from it is w; (S;) the t being a substitute for the w; (TA;) not to denote the fem. gender, (K, TA,) because the letter next before it is quiescent: this is the opinion of Sb, and [accord. to SM] it is the correct opinion: for Sb says that if you were to use it as a proper name of a man, you would make it perfectly decl.; and if the t were to denote the fem. gender, the name would not be perfectly decl.; though in one place he incidentally says that it is the sign of the fem. gender, through inadvertence: Kh, however, says that its t is [originally] h [meaning p]: and Lth, that A^uxotN is originally A^axapN: and some say that it is originally A^axowapN: (TA:) the dual. is A^uxotaAni: (Kh:) and the pl. is A^axawaAtN. (Kh, S, Msb, K.) The saying laA A^axaAlaka bifulaAnK [Thou hast no brother, or (assumed tropical:) friend, in such a one] means layosa laka biA^axK [such a one is not a brother, or friend, to thee]. (S, K.) It is said in a prov., mano laka biA^axiyka kul~ihi [Who will be responsible to thee for thy brother, or (assumed tropical:) thy friend, altogether? i. e., for his always acting to thee as a brother, or friend]. (JK.) And in another, rub~a A^axK laka lamo talidohu A^um~uka [(assumed tropical:) There is many a brother to thee whom thy mother has not brought forth]. (TA.) And in another, A^axuwka A^ami Al*~ay^obu [Is it thy brother, or the wolf?]; said in suspecting a thing: as also A^axuwka A^ami All~ayolu [Is it thy brother, or is it the night that deceives thee?]. (Har p. 554.) And another saying is, Alr~umoHu A^axuwka warub~amaA xaAnaka [(assumed tropical:) The spear is thy brother, but sometimes, or often, it is unfaithful to thee]. (TA.) ― -b2- Ibn-'Arafeh says that when A^uxuw~apN does not relate to birth, it means conformity, or similarity; and combination, agreement, or unison, in action: hence the saying, h*aA Alv~awobu A^axuw h*aA [(assumed tropical:) This garment, or piece of cloth, is the like, or fellow, of this] : and hence the saying in the Kur [xvii. 29], kaAnuwA A_ixowaAna Al$~ayaATiyni (assumed tropical:) They are the likes, or fellows, of the devils: and in the same [xliii. 47], ↓ A_il~aA hiYa A^akobaru mino A^uxotihaA (assumed tropical:) But it was greater than its like, or fellow; i. e., than what was like to it in truth &c. (TA.) It is said in a trad., Aln~awomu A^axu Almawoti [Sleep is the like of death]. (El-Jámi' es-Sagheer.) One says also, laqiYa fulaAnN A^axaA Almawoti (assumed tropical:) Such a one met with the like of death. (Msb, TA.) And they said, lahaA ↓ wamaAhu A=ll~`hu bilayolaPK laA A^uxota [(assumed tropical:) God afflicted him with a night having none like to it], i. e., a night in which he should die. (TA.) And laA A^ukal~imuhu A_il~aA A^axaA Als~irAri (assumed tropical:) I will not speak to him save the like of secret discourse. (As, TA.) [And hence,] suhayolK ↓ A^uxotaA [(assumed tropical:) The two sisters of Canopus;] the two stars called Al$~EoraY AlEabuwru and Al$~EoraY AlgumayoSaA='u. (S and K in art. $Er, q. v.) ― -b3- yaAa A^axaA bakorK, or tamiymK, means (assumed tropical:) O thou of [the tribe of] Bekr, or Temeem. (Ham p. 284.) ― -b4- Lh mentions, on the authority of Abu-d-Deenár and Ibn-Ziyád, the saying, Alqumomu biA^axiY Al$~ar~a, as meaning (assumed tropical:) The people, or company of men, are in an evil state or condition. (TA.) [But accord. to others,] one says, tarakotuhu biA^axiY Alxayori, meaning (tropical:) I left him in an evil state or condition: (JK, * Msb, K, TA:) and biA^axiY Al$~ar~i (tropical:) in a good state or condition. (TA.) ― -b5- You say also, huwaA^axuw AlS~adoqi (assumed tropical:) He is one who cleaves, or keeps, to veracity. (Msb.) ― -b6- [A^ixuw, as a prefixed noun, is also used in the sense of A^aholu, meaning (assumed tropical:) Worthy, or deserving, of a thing: and meet, fit, or fitted, for it. So in the phrase A^axuw viqapK (assumed tropical:) Worthy, or deserving, of trust, or confidence; expl. by W (p. 91) as meaning a person in whom one trusts, or confides. And so in the prov., layosa A^axuw AlkiZaAZi mano yasoA^amuhu (assumed tropical:) He who is fit, or fitted, for vehement striving for the mastery is not he who turns away from it with disgust: see art. kZ.] ― -b7- It is also used in the sense of *uw: as in the phrase, huwaA^axuw AlginaY [(assumed tropical:) He is possessed, or a possessor, of wealth, or competence, or sufficiency]. (Msb.) [So too in the phrase, A^axuw Alxayori (assumed tropical:) Possessed, or a possessor, of good, or of what is good. And in like manner,] A^axuw AlxanaEi means [*uw AlxanaEi, i. e. *uw Al*~il~api, i. e.] Al~*~aliylu [(assumed tropical:) The low, base, or abject]. (Ham p. 44.) [So too] sayorunaA A^axuw Aljiyodi means [sayorunaA *uwAljayodi, i. e.] sayorunaA jaAhidN [(assumed tropical:) Our journeying is laborious: see an ex. in the first paragraph of art. gdr]. (TA.) ― -b8- Hum~aY AlA^axawayoni (assumed tropical:) A fever that affects the patient two days, and quits him two days; or that attacks on Saturday, and quits for three days, and comes [again] on Thursday; and so on. (Msb.) ― -b9- damu AlA^axawayoni: see damN, in art. dmY.
A^axFA *
:see A^axN.
A^axowN *
:see A^axN.
A^axuw *
:see A^axN.
A^uxotN *
: see A^axN, in four places. [
A^uxay~N *
and A^uxay~apN dims. of A^axN and A^uxotN.]
A^axawiy~N *
Brotherly; fraternal; of, or relating to, a brother, and a friend or companion: and also, sisterly; of, or relating to, a sister; because you say A^axawaAtN [meaning “sisters”]; but Yoo used to say ↓ A^uxotiY~u, which is not agreeable with analogy. (S, TA.)
A^uxotiY~u *
: see A^axawiY~u.
A_ixowaAnN A^x A^xwAn A_xwAn AxwAn
, besides being a pl. of A^axN, q. v., is a dial. var. of xiwaAnN. (TA. [See art. xwn.])
A_ixaAwapN A^xAwh A_xAwp AxAwh AxAwp xAwY
: see 3.
A^uxuw~ahN *
an inf. n. of 1: and also [used as] a simple subst. (TA.) See 1. ― -b2- When it does not relate to birth, it means (assumed tropical:) Conformity, or similarity; and combination, agreement, or unison, in action. (Ibn-'Arafeh, TA.)
A=xiy~apN A=xyh A=xyp
, (Lth, S, Msb, K, &c.,) originally of the measure faAEuwlapN, [i. e. A=xuwyapN,] (Msb,) and A=xiyapN, (Lth, Msb, K,) and A^axiy~apN, (JK, K, TA, [but in the K the orthography of these three words is differently expressed in different copies, and somewhat obscurely in all that I have seen,]) A piece of rope of which the two ends are buried in the ground, (ISk, JK, S,) with a small staff or stick, or a small stone, attached thereto, (ISK, S,) a portion thereof, resembling a loop, being apparent, or exposed, to which the beast is tied; (ISk, JK, S;) it is made in soft ground, as being more commodious to horses than pegs, or stakes, protruding from the ground, and more firm in soft ground than the peg, or stake: (TA:) or a loop tied to a peg, or stake, driven [into the ground], to which the beast is attached: (Msb:) or a stick, or piece of wood, (K, TA,) placed crosswise (TA) in a wall, or in a rope of which the two ends are buried in the ground, the [other] end [or portion] protruding, like a ring, to which the beast is tied: (K, TA:) or a peg, or stake, to which horses are tied: (Har p. 42:) [see also A=riY~u:] the pl. of the first is A^awaAxiY~u; (JK, S, Msb, K;*) and of the second, A^waAxK; (Msb;) and of the third, A^axaAyaA, (JK, K,*) like as xaTaAyaA is pl. of xaTiy~apN. (TA.) In a trad., the believer and belief are likened to a horse attached to his A=xy~p; because the horse wheels about, and then returns to his A=xy~p; and the believer is heedless, and then returns to believe. (TA.) And in another, men are forbidden to make their backs like the A^axaAyaA of beasts; i. e., in prayer; meaning that they should not arch them therein, so as to make them like the loops thus called. (TA.) ― -b2- Also i. q. TunubN; (K;) i. e. The kind of tent-rope thus called. (TA in art. Tnb, q. v.) ― -b3- And (assumed tropical:) A sacred, or an inviolable, right or the like; syn. HuromapN and *im~apN. (S, K.) You say, lifulaAnK A^awaAxiY~u waA^asobaAbN turoEaY [(assumed tropical:) To such a one belong sacred, or inviolable, rights, and ties of relationship and love, to be regarded]. (S.) And lahu EinodiY A=jiy~apN (assumed tropical:) He has, with me, or in my estimation, a strong, sacred, or inviolable, right; and a near tie or connexion, or means of access or intimacy or ingratiation. (TA.) ― -b4- In a trad. of 'Omar, in which it is related that he said to El-'Abbás, A^anota A=xiy~apu A=baA='i rasuwli Aall~`hi, it is used in the sense of baqiy~apa; [and the words may therefore be rendered Thou art the most excellent of the ancestors of the Apostle of God;] as though he meant, thou art he upon whom one stays himself, and to whom one clings, of the stock of the Apostle of God. (TA.) Ad
1 A^ad~at~apu daAhiyapN *
, aor
Aadu3a
(T, S; M, K) and
Aadi3a
, (M, K,) but this latter is strange, [anomalous,] and unknown, (TA,) and
Aada3a
, (M, K,) mentioned by Lh, whence it seems that he made the pret. to be of the measure faEila, or that it is co-ordinate to A^abaY, aor yaA^obaY, (M,) inf. n. A^ad~u, (T, S, M,) A calamity befell him. (M, K.) And in like manner, A^ad~ahu A^amorN, aor. and inf. n. as above, An event befell him: (M:) or oppressed him, distressed him, or afflicted him. (Bd in xix. 91.) -A2- See also 5.
5 tA^d~d *
; (T, K;) and ↓ A^ad~a, inf. n. A^ad~u; (TA;) i. q. ta$ad~ada [He acted, or behaved, with forced hardness, firmness, strength, vigour, &c.]. (T, K.)
A^ad~u *
(S, M, K) and ↓ A_id~u (T, K) and ↓ A=d~u (K) Strength; power; force: (S, M, K:) superior power or force or influence; mastery; conquest; predominance. (M, K, TA.) ― -b2- See also A_id~u, in two places. ― -b3- Also, the first, The sound of treading. (T.)
A_id~u A^d A_d Ad wdY |d
: see A^ad~u. ― -b2- Also, and ↓ A_id~apN, A wonder, or wonderful thing: (M, L, K:) a very evil, abominable, severe, thing, or affair: (S, M, A, L, K:) a calamity; (S, A, L, K,) or thus the former word signifies; (M;) as also ↓ A^ad~u, (as in the copies of the K,) or ↓ A=d~u, [originally A=didF] of the measure faAEilo: (so in the S and L:) pl. (of A_id~u M, TA) A_idAdu (K, TA,) or A^adaAdu (T, CK, [but this, if correct, is a quasi-pl. n.,]) or A=daAdu (M,) and (of A_id~apN, S, M) A_idadN (T, S, M, K.) You say also A^amoroA_id~u [meaning as above], using A_id~u as an epithet, accord. to Lh. (M.) And ↓ daAhiyapN A_id~apN [A very evil, abominable, or severe, calamity]. (A.) Hence the saying in the Kur [xix. 91], laqado jiy^otumo $ayoy^FA A_id~FA Verily ye have done a very evil, or abominable, thing: (S, M: *) or, accord. to one reading, ↓ A^ad~uA; both meaning great, or grievous: and some of the Arabs say, ↓ bi$aYo'K A=d~K, which means the same. (T, TA.)
A_id~apN A^d A^dh A_d A_dh Adh Adp dhY dhy wdY |d |dh
: see A_id~u in two places.
A=d~u A=d
: see A^ad~u: ― -b2- and see A_id~u in two places. Adb
1 A^adaba *
, aor.
Aadiba
, inf. n. A^idobN, He invited (people, S, or a man, K) to his repast, or banquet; (S, K;) as also ↓ A=daba, (K,) or A=daba A_ilaY TaEaAmihi aor yuwdibu [or yuw^odibu], (AZ, S,) inf. n. A_iydaAbN [originally A_iy^odaAbN]. (AZ, S, K.) You say, A^adaba Alqawoma, (S,) or A^adaba EalaY Alqawomi, aor. as above, (T,) He invited the people to his repast. (T, S.) And A^adabahumo EalaY AlA^amri He collected them together for the affair. (A.) And jiyraAnaka litu$aAwirahumo ↓ A^uwdibu [I will collect thy neighbours in order that thou mayest consult with them]. (A.) The primary signification of A^adobN is The act of inviting. (T.) ― -b2- [Hence,] A^adabN, aor.
Aadiba
; (Msb, K;) or A^adiba, aor.
Aadaba
; (so in a copy of the M;) inf. n. A^adobN, (M, Mgh, Msb,) or A^adabN; (K;) He made a repast, or banquet, (M, Msb, K,) and invited people to it; (Msb;) as also ↓ A=daba, (M,) aor. and inf. n. as above: (TA:) or he collected and invited people to his repast. (Mgh.) ― -b3- [Hence also, as will be seen below, voce A^adabN] A^adabahu, aor.
Aadiba
, inf. n. A^adobN, He taught him the discipline of the mind, and the acquisition of good qualities and attributes of the mind or soul; (Msb;) and ↓ A^d~bhu, [inf. n. taA^odiybN, signifies the same;] he taught him what is termed A^adab [or good discipline of the mind and manners, &c.; i. e. he disciplined him, or educated him, well; rendered him well-bred, wellmannered, polite; instructed him in polite accomplishments; &c.]: (S, M, A, Mgh, K:) or the latter verb, inf. n. taA^odiybu, signifies he taught him well, or much, the discipline of the mind, and the acquisition of good qualities and attributes of the mind or soul: and hence, this latter also signifies he disciplined him, chastised him, corrected him, or punished him, for his evil conduct; because discipline, or chastisement, is a means of inviting a person to what is properly termed AlA^adabu. (Msb.) -A2- A^aduba, aor.
Aaduba
, (AZ, T, S, M, K,) inf. n. A^adabN, (M, K,) He was or became, characterized by what is termed A^adab [or good discipline of the mind and manners, &c.; i. e., well disciplined, well-educated, well-bred, or well-mannered, polite, instructed in polite accomplishments, &c.]. (AZ, T, S, M, K.)
2 Aad~aba
see 1.
4 A=daba
see 1, in three places. ― -b2- A=daba AlbilaAda, aor. and inf. n. as above, (assumed tropical:) He filled the provinces, or country, with justice, or equity. (K * TA.)
5 tA^d~b *
He learned, or was taught, what is termed A^adab [or good discipline of the mind and manners, &c.; i. e. he became, or was rendered, well-disciplined, well-educated, well-bred, wellmannered, polite, instructed in polite accomplishments, &c.]; as also ↓ AstA^db. (S, Mgh, K.)
10 A_isotaAodaba
see 5.
A^adobN *
, (S, M, K,) or, accord. to some, ↓ A_idobN, (TA,) Wonderful; or a wonderful thing; syn. EajabN; (S, M, K;) as also ↓ A^udobapN [used in the latter sense]. (K.) You say, ↓ jaA='a fulaAnN biA^amorK A_idobK Such a one did a wonderful thing. (As, T. *) -A2- See also A^adabN, last sentence.
A_idobN A^db Adb dAb db |db
: see A^adabN, in two places.
A^adabN *
, so termed because it invites men to the acquisition of praiseworthy qualities and dispositions, and forbids them from acquiring such as are evil, (T, Mgh,) signifies Discipline of the mind; and good qualities and attributes of the mind or soul: (Msb:) or every praiseworthy discipline by which a man is trained in any excellence: (AZ, Mgh, Msb:) [good discipline of the mind and manners; good education; good breeding; good manners; politeness; polite accomplishments:] i. q. ZarofN [as meaning excellence, or elegance, of mind, manners, address, and speech]: and a good manner of taking or receiving [what is given or offered or imparted, or what is to be acquired]: (M, A, K:) or good qualities and attributes of the mind or soul, and the doing of generous or honourable actions: (El-Jawáleekee:) or the practice of what is praiseworthy both in words and actions: or the holding, or keeping, to those things which are approved, or deemed good: or the honouring of those who are above one, and being gentle, courteous, or civil, to those who are below one: (Towsheeh:) or a faculty which preserves him in whom it exists from what would disgrace him: (MF:) it is of two kinds, A^adabu Aln~afosi [which embraces all the significations explained above], and A^adabu Ald~arosi [which signifies the discipline to be observed in the prosecution of study, by the disciple with respect to the preceptor, and by the preceptor with respect to the disciple: see ‘Haji Khalfæ Lexicon,’ Vol. I. p. 212]: (S, Btl, Mgh:) [also deportment, or a mode of conduct or behaviour, absolutely; for one speaks of good A^adab and bad A^adab:] the pl. is A=daAbN [which is often employed, and so is the sing. also, as signifying the rules of discipline to be observed in the exercise of a function, such as that of a judge, and of a governor; and in the exercise of an art, such as that of the disputer, and the orator, and the poet, and the scribe; &c.]. (Msb.) ― -b2- Eilomu AlA^adabi signifies [The science of philology; or] the science by which one guards against error in the language of the Arabs, with respect to words and with respect to writing; (‘Haji Khalfæ Lexicon,’ Vol. I. p. 215;) [and so, simply, AlA^adabu: which is also used to signify polite literature: but in this sense, and like wise] as applied to the sciences relating to the Arabic language, [or the philological sciences, which are also termed ↓ AlEuluwmu AlA^adabiy~aAtu,] AlA^adabu is a post-classical term, innovated in the time of El-Islám. (El-Jawá- leekee.) -A2- A^adabu AlbaHori, (A, K,) or AlbaHori ↓ A^adobu, (T, L,) (tropical:) The abundance of the water of the sea. (T, A, L, K.)
A^udobapN *
: see maA^odubapN: -A2- and see also A^adobN.
A^adabiy~N *
Of, or relating to, what is termed A^adab, or AlA^adab. Hence, AlEuluwmu AlA^adabiy~aAtu: see A_adabN, last sentence but one.]
A^adiybN *
Characterized by what is termed A^adab [or good discipline of the mind and manners, &c.; i. e. well-disciplined, well-educated, well-bred, or well-mannered; polite; instructed in polite accomplishments, or an elegant scholar; &c.]: (T, S, M, Mgh, K:) pl. A^udabaA='K. (M, K.) ― -b2- See also maw^ad~abN.
A=dabu A=db
[originally A^aA^odabu, More, or most, characterized by what is termed A^adab; i. e. better, or best, disciplined, educated, bred, or mannered; more, or most, polite; &c.]. You say, huwamino A=dabi Aln~aAsi [He is of the best disciplined, &c., of men]. (A.)
A=dibN A=db
One who invites people to a repast, or banquet: (T, S, Msb:) pl. A^adabapN. (TA.)
maA^odabapN *
: see what next follows, in two places.
maA^odubapN *
A repast, or banquet, to which guests are invited; (A 'Obeyd, T, S, M, Mgh, Msb, K;) or made on account of a wedding: (M, K:) as also ↓ maA^odubapN, (S, M, Msb, K,) or, accord. to A 'Obeyd, this latter has a different signification, as will be seen below, (TA,) and ↓ maA^odubapu, (IJ,) and ↓ A^udobapN: (M, K:) pl. maA=dibu. (S.) In a trad., the Kur-án is called maA^odubapu All~`hi fiY AlA^aroDi, or ↓ maA^odabap; and A 'Obeyd says that, if we read mA^dubp, the meaning is, God's repast which He has made in the earth, and to which He has invited mankind; but if we read mA^dabp, this word is of the measure mafoEalapN from AlA^adabu, [and the meaning is, a means which God has prepared in the earth for men's learning good discipline of the mind, &c.; it being a noun similar to mavoraApN and makovarapN &c.:] El-Ahmar, however, makes both words synonymous. (T, M, * TA.)
maA^odibapN *
: see what next precedes.
muw^ad~abN *
↓ A^adiybN A camel well-trained and broken. (T, L.)
maA^oduwbapN *
, occurring in a verse of 'Adee, [which I do not anywhere find quoted,] She [app. a bride] for whom a repast, or banquet, has been made. (TA.)
1 A^adira *
, aor.
Aadaba
, (T, M, Msb, K,) inf. n. A^adarN (Lth, T, S, Mgh) and A^adarapN, (Lth, TA,) or A^udorapN, (as in the TT,) or A^udorapN is a simple subst., (M, K,) and so is A^udorapN, (K,) He (a man, S) had the disorder termed A^udorapN. (T, S, M, &c.)
A^udorapN *
a subst. from A^adira; [see A=daru, below;] (K;) as also ↓ A^adarapN: (M, K:) the former signifies [A scrotal hernia;] an inflation in the xuSoyap [or the testicle, or the scrotum]: (T, * S:) or an inflation of the xuSoyap: (Msb:) or a disorder consisting in an inflation, or a swelling, of the xuSoyataAni, and their becoming greatly enlarged with matter or wind therein: (Esh-Shiháb, on the Soorat el-Ahzáb:) or a largeness of the xuSa: (Mgh:) and ↓ A^adarapN also signifies what is vulgarly termed qayolapN [meaning in the present day a scrotal hernia]: or, accord. to some, i. q. xuSoyapN. (TA.) [See also 1.]
A^adarapN *
: see A^udorapN, in two places. [See also 1.]
A=daru A=dr
(T, S, M, Mgh, Msb, K) and ↓ maA^oduwrN (M, K) A man (S) [having a scrotal hernia; or] having an inflation in the xuSoyap [or the testicle, or the scrotum]: (T, * S:) or having an inflation of the xuSoyap: (Msb:) or having his SifaAq [or inner skin] ruptured, so that [some of] his intestines fall into his scrotum; the rupture being in every instance only in the left side: or afflicted by a rupture in one of his xuSoyaAni [or in either half of the scrotum]: (M, K:) or having a largeness of the xuSaY (Mgh:) pl. of the former, A^udurN; (Msb, K;) and of the latter, maA=diyru. (K.) Accord. to some, (M,) A^adoraA='u xuSoyapN signifies [A testicle, or scrotum,] large, without rupture. (M, K.)
maA^oduwrN *
: see A=daru. Adm
1 A^adama Alxuboza *
, aor.
Aadima
, (M, Msb, K,) inf. n. A^adomN; (M, Msb;) and ↓ A=dmhu, (Msb, K,) inf. n. A_iydaAmN; (TK;) He mixed the bread with A^udom [or seasoning; i. e. he seasoned it]; (M, K;) he made the swallowing of the bread to be good, or agreeable, by means of A_idaAm [or seasoning]. (Msb.) You say also, A^adama Alxuboza biAll~aHomi, aor.
Aadima
, [he seasoned the bread, or rendered it savoury, with flesh-meat,] from A^udomN and A_idaAmN, signifying maA yuw^otadmu bihi. (S.) ― -b2- A^adama Alqawoma, aor.
Aadima
, (K,) inf. n. A^adomN; (TA;) or ↓ A=damahumo; (M;) or both; (TA;) He seasoned for the people, or company of men, (A^adama lahumo, [in the CK, erroneously, AadAma lhm,]) their bread; (M, K, TA;) i. e., mixed it [for them] with A_idaAm (TA.) ― -b3- [From A^adama in the first of the senses explained above, is app. derived the phrase,] A^adamahu biA^aholihi He mixed him, associated him, or united him in company, with his family. (M.) [And in like manner,] A^adama bayonahumaA, (T, S,) or bayonahumo, (M, Msb, * K,) aor.
Aadima
, (T, M, Msb, K,) inf. n. A^adomN; (T, M, M$sudot;b;) and ↓ A=dm, (T, S, M, Msb, K,) inf. n. A_iyadAmN; (T, TA;) He (God, T, S, M, or a man, Msb) effected a reconciliation between them; brought them together; (S, M, Msb, K; [expl. in the M and K by laA'a ma, for which we find in the CK laAuma;]) made them sociable, or familiar, one with another; (S, Msb, TA;) and made them to agree: (TA:) or induced love and agreement between them: held by A "Obeyd to be from A^udomN, because thereby food is made good and pleasant. (T.) It is said in a trad., faA_in~ahu A^aHoraY A^ano yuw^odama bayonakumaA, meaning For it is most fit, or meet, that there should be, between you two, love and agreement: (T, S:) or, that peace, or reconciliation, and friendship, should continue between you two. (Msb.) And a poet says, ↓ A_il~aA muw^odamaA ↓ waAlbiyDu laA yuw^odimona i. e. [And the pure, or free from faults, among women,] do not love any save one who is made an object of love [by his good qualities], (T, S,) a proper object of love. (T.) -A2- A^adamahumo, (T, M, K,) aor.
Aadima
, (T,) or
Aaduma
, (M, K,) inf. n. A^adomN, (M,) (tropical:) He was, or became, to them, what is termed A^adamap; (T, M, K;) i. e., one who made people to know them; (T;) or a pattern, an exemplar, an example, or one who was imitated, or to be imitated; and one by means of whom they were known: (M, K:) so says IAar. (M.) -A3- A^adama AlA^adiyma He pared, or removed the superficial part of, the hide: (T, * TA:) and AlA^adiyma ↓ A=dama, with medd, he pared off the A^adamap [q. v.] of the hide: (TA:) or the latter signifies he exposed to view the A^adamap [in the CK, erroneously, the Audomap] of the hide. (M, K.) -A4- A^adima, aor.
Aadama
, (M, K,) inf. n. A^adamN; (TK;) and A^aduma, aor.
Aaduma
, (M, K,) inf. n. A^uduwmapN (T, K) [or, more probably, A^udomapN, like sumorapN &c.]; He (a camel, and a gazelle, and a man,) was, or became, of the colour termed A^udomap, q. v. infrà. (M, K.)
2 A^d~mhu *
, inf. n. taA^odiymN, He put much A_idaAm [or seasoning] into it. (TA.)
4 A=dama
see 1, in five places.
8 Ay^tdm bihi *
[written with the disjunctive alif Aiytadama] He made use of it [to render his bread pleasant, or savoury]; namely A^udom, (M, * TA,) or A_idaAm. (M.) [A_idaAmN is explained in the T and S &c. by the words maA yuw^otadamu bihi, meaning That which is used for seasoning bread.] ― -b2- Ay^tdm AlEuwdu (tropical:) The wood, or branch, had the sap (AlmaA=') flowing in it. (Z, K.)
10 AstA^dmhu *
He sought, or demanded, of him A_idaAm [or seasoning]. (Z, TA.)
A^adomN *
: see A^udomapN -A2- huwa A^adomu A^aholihi: see A^adamapN.
A^udomN *
: see A_idaAmN. ― -b2- huwa A^udomu A^aholihi: and A^udomu baniY A^abiyhi: see A^adamapN.
A^adamN *
: see A^adiymN, in two places: ― -b2- and A^adamapN. -A2- A^adamu: see A=damu.
huwa A^adomapu A^aholihi *
: see A^adamapN.
A^udomapN *
A state of mixing, or mingling, together [in familiar, or social, intercourse]. (Lth, T, M, K.) You say, bayonahumaA A^udomapN Between them two is a mixing, &c. (Lth, T.) ― -b2- Also, (M, K,) or ↓ A^adomN, (S,) Agreement: (S, M, K, TA:) and familiarity, sociableness, companionship, or friendship. (S, TA. [The meanings in this sentence are assigned in the S only to the latter word: in the TA, only to the former.]) ― -b3- And the former, Relationship. (M, K.) ― -b4- And A means of access (wasiylapN, Fr, T, S, M, K) to a thing, (Fr, T, S,) and to a person; (Fr, T;) as also ↓ A^adamapN. (K.) You say, fulaAnN A^udomatiY A_ilayoka Such a one is my means of access to thee. (Fr, T.) ― -b5- And [hence,] A present which one takes with him in visiting a friend or a great man; in Peraian dasot A=wiyz. (K, L.) ― -b6- huwa A^udomapu A^aholihi: and huwa A^udomapN lifulaAnK: see A^adamapN. -A2- In camels, A colour intermixed, or tinged, with blackness, or with whiteness; or clear whiteness; (M, K;) or, as some say, (TA,) intense whiteness; (S, TA;) or whiteness, with blackness of the eyeballs: (Nh, TA:) and in gazelles, a colour intermixed, or tinged, with whiteness: (M, K:) or in gazelles and in camels, whiteness: (T:) and in human beings, (M, K,) a tawny colour; or darkness of complexion; syn. sumorapN [q. v.]; (S, M, K;) or an intermixture, or a tinge, of blackness; (Lth, T;) or intense sumorap [or tawniness]; and it is said to be from A^udomapu AlA^aroDi, meaning the colour of the earth: (Nh, TA:) or [in men,] i. q. HumorapN [which, in this case, signifies whiteness of complexion]: (TA:) accord. to AHn, it signifies whiteness; syn. bayaADN. (M.) [See also A=damu.]
A^adamapN *
: see A^udomapN. ― -b2- huwa A^adamapu A^aholihi, (M, K,) and ↓ A^udomatuhumo, (M,) or ↓ A^adomatuhumo, (K,) and ↓ A^udomuhumo, (M,) or ↓ A^adomuhumo, and ↓ A_idaAmuhumo, (K,) (tropical:) He is the pattern, exemplar, example, or object of imitation, of his people, or family, by means of whom they are known: (M, K:) so says IAar. (M.) And jaEalotu fulaAnFA A^adamapa A^aholiY (tropical:) I made such a one to be the pattern, exemplar, example, or object of imitation, of my people, or family. (T, S.) And huwa A^adamapN lifulaAnK, and ↓ A^udomapN, (tropical:) He is a pattern, &c., to such a one. (Fr, TA.) And fulaAnN A^adamapu baniY fulaAnK (tropical:) Such a one is he who makes people to know the sons of such a one. (T.) And huwa A^adamapu qawomihi (tropical:) He is the chief, and provost, of his people. (A, TA.) And qawomihi ↓ fulaAnN A_idaAmu, and banY A^abiyhi ↓ A^udomu, (tropical:) Such a one is the aider, and manager of the affairs, and the support, and right orderer of the affairs, of his people, and of the sons of his father. (A, TA.) -A2- [The inner skin; the cutis, or derma;] the interior of the skin, which is next to the flesh; (S, M, K;) the exterior thereof being called the ba$arap: (S:) or (as some say, M) the exterior thereof, upon which is the hair; the interior thereof being called the ba$arap: (M, K:) and ↓ A^adamN may be its pl.; [or rather, a coll. gen. n.;] or, accord. to Sb, it is a quasi-pl. n. (M.) ― -b2- Accord. to some, (M,) What appears of the skin of the head. (M, K. [See ba$arapN.]) ― -b3- And (assumed tropical:) The interior of the earth or ground; (M, K;) the surface thereof being called its A^adiym: (M, TA:) or, as some say, its surface. (TA.)
A^adamiY~N *
A seller of [A^adam, or] skins, or hides: (TA:) and ↓ A^ad~aAmN signifies the same; and particularly a seller of goats' skins. (Golius, from the larger work entitled Mirkát el-Loghah.)
A^udomAanN *
and A^udomaAnapN: see A=damu.
A_idaAmN A^dAm A_dAm AdAm
(T, S, M, Mgh, Msb, K) and ↓ A^udomN (the same except the K) [Seasoning, or condiment, for bread; and any savoury food;] what is used for seasoniny (maA yuw^otadamu bihi, T, S, M, * Mgh, Msb, K) with bread; (T, TA;) that which renders bread pleasant and good and savoury; (IAmb, Mgh;) whether fluid or not fluid; (Mgh, Msb;) SibogN and SibaAgN being peculiarly applied to that which is fluid: (Mgh:) or A^udomN is anything that is eaten with bread: (TA:) the pl. [of mult.] of A_idaAmN is A^udumN, (Mgh, Msb,) and, by contraction, A^udomN, which is also used as the sing., (Msb,) and [pl. of pauc.] A=dimapN (M, K) and A=daAmN; (K;) or this last is pl. of A^udomN. (M, Mgh, Msb, TA.) It is said in a trad., niEoma AlA_idaAmu Alxal~u [Excellent, or most excel-lent, is the seasoning, vinegar!]. (T, TA.) And in another, say~idu A=daAmi Ald~unoyaA waAlA=xirapi All~aHomu [The prince of the seasonings of the present world and of the world to come is flesh-meat]. (TA.) ― -b2- huwa A_idaAmu A^aholihi, and A_idaAmu qawomihi: see A^adamapN. ― -b3- Anything conforming, or conformable; agreeing, or agreeable; suiting, or suitable. (M, K.) [Used also as a pl.: thus,] 'Ádiyeh Ed-Dubeyreeyeh says, kaAnuwA limano xaAlaTahumo A_idaAmaA [They were, to those who mixed with them in social intercourse, conformable, or agreeable.] (M.)
A^adiymN *
i. q. ↓ maA^oduwmN [Seasoned]: (T:) or TaEaAmN ↓ maA^oduwmN [seasoned food]; (M, K;) food in which is A_idaAm. (TA.) Hence the prov., samonukumo huriyqa fiY A^adiymikumo [Your clarified butter is poured into your seasoned food]; (T, TA;) applied to a niggardly man; (Har p. 462;) meaning, your good, or wealth, returns unto you: (TA:) or, as some say, the meaning is, into your siqaA=' [or skin]: (T, Har * ubi suprà:) and the vulgar say, fiY daqiyqikumo [into your flour]. (TA.) And the saying, samonuhumo fiY A^adiymihimo [Their clarified butter is in their seasoned food]; meaning, their good, or wealth, returns unto them. (M.) And the saying of Khadeejeh to the Prophet, A_in~aka latakosibu wa tuToEimu AlmaA^oduwma ↓ AlmaEoduwma (M, TA) Verily thou gainest what is denied to others, or makest others to gain what they have not, of the things they want, or makest the poor to gain, (TA in art. Edm,) and givest to eat food in which is A_idaAm. (TA in the present art.) [Hence also,] A^aToEamotuka ↓ maA^oduwmiY (M, K) meaning A^atayotuka biEu*oriY [I gave thee my excuse; or, perhaps, my virginity; see Eu*orapN]: (K:) [or,] as some say, the meaning is, my good manners: said by the wife of Dureyd Ibn-Es-Simmeh, on the occasion of his divorcing her. (M, TA.) ― -b2- And hence, (Ham p. 205, Mgh,) Tanned skin or hide; leather: (M, Ham, Mgh, Msb:) or skin, or hide, (M, K,) in whatever state it be: (M:) or red skin or hide: (M, K:) or skin, or hide, in the state after that in which it is termed A^afiyqN; that is, when it is complete [in its tanning] and has become red: (M:) or the exterior of the skin of anything: (T:) pl. [of pauc.] A=dimapN (S, M, K) and A=daAmN and [of mult.] A^udumN, (M, K,) the last from Lh, and [says ISd] I hold that he who says rusolN says A^udomN, (M,) and ↓ A^adamN, (T, S, Msb, K,) or this is a quasi-pl. n., (Sb, M, Mgh,) [often used as a gen. n.,] of which A=daAmN may be pl. (M.) ― -b3- Aiboni A^adiymK and Aibonu A^adiymayoni and Aibonu valaAvapi A=dimapK: see AibonN in art. bnY. One says, A_in~amaA yuEaAtabu AlA^adiymu *uw Alba$arapi [lit.] Only the hide that has the exterior part, upon which the hair grows, is put again into the tan: (T:) a prov.; (TA;) meaning, only he is disciplined, or reproved, who is an object of hope, and in whom is full intelligence, and strength; (T, TA, and AHn in TA, art. b$r [where, however, in the TA, duwna is erroneously put for *w];) and only he is disputed with in whom is place for dispute. (TA.) ― -b4- A^adiymu AlHarobi is used metaphorically for A^adiymu A^aholi AlHarobi (tropical:) [The skin of the warriors, or of the people engaged in war or fight]. (M.) ― -b5- fulaAnN SaHiyHu AlA^adiymi [lit. Such a one is sound of skin] means (tropical:) such a one is sound in respect of origin, and of honour, or reputation. (Har p. 135.) You say also, fulaAnN bariYo'u AlA^adiymi mim~aA luTixa bihi [meaning (tropical:) Such a one is clear in honour, or reputation, of that with which he has been aspersed]. (M, * TA.) And ↓ maz~aqa A^adamiY (tropical:) He rent my honour, or reputation. (Har ubi suprà.) ― -b6- A^adiymN also signifies (tropical:) The surface of the earth or ground: (S, M:) [see also A^adamapN, last sentence:] or what appears thereof, (K,) and of the sky. (M, K.) ― -b7- And (tropical:) The first part of the period called AlD~uHaY. (M, K, TA.) You say, jiy^otuka A^adiyma AlD~uHaY (tropical:) I came to thee in the first part of the DHY; (Lh, M;) app. meaning, Einoda A@rotifaAEi AlD~uHaY [when the morning was becoming advanced; when the sun was becoming high]. (M.) ― -b8- And (tropical:) The whiteness of day: (IAar, M, K, TA:) and (tropical:) the darkness of night: (IAar, M, TA:) or (tropical:) the whole of the day, (M, A, K, TA,) and of the night. (A, TA.) You say, Zal~a A^adiyma Aln~ahaAri SaAy^imFA waA^adiyma All~ayoli qaAy^imFA (tropical:) He continued the whole of the day fasting, and the whole of the night standing [in prayer, &c.]. (A, TA.)
A^ad~aAmN *
: see A^adamiY~N.
A=damu A=dm
Of the colour termed A^udomapN: pl. A^udomN and ↓ A^udomaAnN; (S, M, K;) the latter like HumoraAnN as a pl. of A^aHomaru: (M:) the fem. sing. is A^adomaA='u and ↓ A^udomaAnapN; (S M, K;) the latter anomalous; (K;) occurring in poetry, but disapproved (S, M) by As; (S;) said by Aboo-'Alee to be like xumoSaAnapN; (M;) and the fem. pl. is A^udomN: (S, M, K:) applied to a camel, of a colour intermixed, or tinged, with blackness, or with whiteness; or of a clear white; (M, K;) or, as some say, intensely white; (TA;) or white, and black in the eyeballs; (S;) or white; (As, T;) and so applied to a gazelle: (T:) or, applied to a gazelle, of a colour intermixed, or tinged, with whiteness; (M, K;) Lth, however, says that A^adomaA='u is applied to a female gazelle, but he had not heard A=damu applied to the male gazelle; (TA;) and As says, (S,) A^udomN applied to gazelles signifies white, having upon them streaks in which is a dust-colour, (S, M,) inhabiting the mountains, and of the colour of the mountains; (S;) if of a pure white colour, they are termed A=raAmN: (T, TA:) or, accord. to ISk, white in the bellies, tawny in the backs, and having the colour of the bellies and of the backs divided by two streaks of the colour of musk; and in like manner explained by IAar: (T:) applied to a human being, A=damu signifies tawny; or dark-complexioned; syn. A^asomaru; (S, M, K;) or, thus applied, it signifies A^Homaru All~awoni [which, in this case, means white of complexion]; (TA;) and the pl. is A^udomiAnN. (S.) The Arabs say, qurayo$u AlA_ibili A^udomuhaA waSuhobuhaA, meaning The best of camels are those of them which are A^udom and those of them which are Suhob; [see A^aSohabu;] like as Kureysh are the best of men. (M.) ― -b2- Also [Adam,] the father of mankind; (S, M, K;) and likewise ↓ A^adamu; but this is extr.: (K:) there are various opinions respecting its derivation; but [these it is unnecessary to mention, for] the truth is that it is a foreign word, [i. e. Hebrew,] of the measure faAEalu, like A=zaru: (MF:) and [therefore] its pl. is A^awaAdimu. (S, M, K.)
A=damiY~N A=dmY A=dmy
[Of, or relating to, Adam: and hence, human: and a human being:] a rel. n. from A=damu. (TA.)
A_iydaAmapN AydAmh AydAmp
(assumed tropical:) Level, hard, but not rugged, ground: (As:) or hard ground without stones; (K;) from A^adiymN signifying the “surface” of the earth or ground: (TA:) or ground somewhat elevated; not much so; only found in plains, and producing vegetation, which, however, is disapproved, because its situation is rugged, and little water remains in it: (ISh:) pl. A^ayaAdiymu, (As, Esh-Sheybánee, IB, K,) which J erroneously says has no sing.: (K:) for he says, [in the S,] A^ayaAdiymu signifies hard and elevated tracts (mutuwn) of ground; and has no sing. (TA.)
muw^odamN *
, as in an ex. cited above, (see 1,) Made an object of love; (T, S;) a proper object of love. (T.) -A2- rajulN muw^odamN mubo$arN (tropical:) A man who is skilful, and experienced in affairs, (M, K,) who combines [qualities like] softness of the interior skin and roughness of the exterior skin: (T, S, M, K:) or who combines softness and hardness, or gentleness and force, with knowledge of affairs: (T:) or who combines such qualities that he is suited to hardship and to easiness of circumstances: (As, T:) or, accord. to IAar, having a thick and good skin: (M:) or beloved: (TA:) the fem. is with p: (M, K:) you say, AimoraA^apN muw^odamapN mubo$arapN, meaning (tropical:) a woman goodly in her aspect and faultless in her intrinsic qualities: and sometimes the former epithet, with and without p, as applied to a woman and to a man respectively, is put after the latter. (M.) See also art. b$r.
maA^oduwmN *
: see A^adiymN, in four places. Adw
4 A=dY A=dY A=dy
He took his A^adaApN [q. v.]; (M;) he prepared himself; (M, K; [mentioned in the latter in art. AdY;]) or equipped, or accoutred, himself; or furnished, or provided himself with proper, or necessary, apparatus, equipments, or the like; (M;) or he was, or became, in a state of preparation; (Yaakoob, T, S;) lils~afari for journeying, or the journey: (Yaakoob, T, S, M, K:) part. n. muw^dK. (Yaakoob, T, S.) And ↓ tA^d~Y He took his A^adaAp, [or prepared himself, &c.,] liloA^amori for the affair: (M:) or ↓ tA=dY he prepared, furnished, equipped, or accoutred, himself for the affair; (Ibn-Buzurj, Az, TA;) from AlA^adApu: (Az, TA:) or ↓ the former of these two verbs, (so in some copies of the S and K,) or ↓ the latter of them, (so in other copies of the S and K, and in the TA,) he took his A^adaAp [or equipments, &c., i. e. he prepared himself,] for [the vicissitudes of] fortune: (S, K:) and ↓ taA=dawoA, inf. n. taA=dK, they took the apparatus, equipments, or the like, that should strengthen, or fortify, them against [the vicissitudes of] fortune &c.: (T:) [accord. to some,] Alt~aA=diY is [irregularly derived] from AlA=du, meaning “strength.” (TA.) ― -b2- He was, or became, completely armed; (T, TA;) part. n. as above; (T, S, M, Msb;) from AlA^adaApu: (T, TA:) or he was, or became, strong by means of weapons and the like; part. n. as above: (Msb:) or he was, or became, strong [in an absolute sense]; (S, K; [mentioned in the latter in art. AdY;]) said of a man; from AlA^adaApu; (S;) part. n. as above. (K.) -A2- A=dAhu is originally A^aEodaAhu; the second A [in A=, for A^aA,] being hemzeh substituted for E in the original; meaning He aided, or assisted, him: [or he avenged him:] or it may be from AlA^adaApu; meaning he made him to have, or gave him, or assigned to him, weapons, or arms. (Ham p. 387.) [In either case, it should be mentioned in the present art.; as AEdY belongs to art. Edw, and AlAdAp has for its pl. AlA^adawaAtu.] You say, A=dAhu EalaY ka*aA, aor. yuw^odiyhi, inf. n. A_iydaA='N, He strengthened him, and aided him, or assisted him, against such a thing, or to do such a thing. (S.) And A=dAhu EalaY fulaAnK, meaning A^aEodaAhu and A^aEaAnahu [He avenged him of such a one; or he aided, or assisted, him against such a one]. (M and K in art. EdY .) And mano yuw^diyniY EalaY fulaAnK Who will aid me, or assist me, against such a one? (S.) The people of El-Hijáz say, EalaY fulaAnK ↓ AsotaA^odayotuhu faA=daAniY Ealayohi, meaning AisotaEodayotuhu faA^aEodaAniY (T, S) and A^EaAnaniY (T) [I asked of him (namely the Sultá, T, or the Emeer, S) vengeance of such a one, or aid against such a one, and he avenged me of him, or aided me against him].
5 taAad~awa
see 4, in two places.
6 taAaAodawa
see 4, in three places.
10 AstA^dAhu Ealayohi *
i. q. AisotaEodaAhu [He asked of him aid, or assistance, against him; or vengeance of him]: (T, S, M, K: *) or he complained to him of his (another's) deed to him, in order that he might exact his (the complainant's) right, or due, from him. (TA.) See also 4, last sentence.
A^adaApN *
An instrument; a tool; an implement; a utensil: and instruments; tools; implements; utensils; apparatus; equipments; equipage; accoutrements; furniture; gear; tackling: syn. A=lapN: (T, S, M, Msb, K:) of any tradesman or craftsman; with which he performs the work of his trade or craft: and of war; A^adaApu AlHarobi signifying weapons, or arms: (Lth, T:) and for an affair [of any kind]: (M:) [applied also to the apparatus of a camel, or of a camel's saddle, &c.: (see HidojN:)] and ↓ A_idaAwapN signifies the same; (M, TA;) and ↓ A^adaAwapN: (TA:) and ↓ A^adiY~N, (S, TA,) like ganiY~N , (TA,) [in some copies of the S A=diY~N ,] signifies apparatus, equipments, equipage, accoutrements, furniture, gear, tackling, implements, tools, or the like; syn. A^uhobapN: (S, TA:) the pl. of A^adaAhN is A^adawaAtN. (T, S, Msb, K.) You say, A^axa*a A^adaAtahu [He took his apparatus, &c.; or prepared, furnished, equipped, or accoutred, himself]; (S, M, K;) liloA^amori [for the affair], and lils~afari [for journeying, or the journey], (M,) and lild~ahori [for the vicissitudes of fortune]: (T, S, K:) and it is related on the authority of Ks, that they said A^axa*a hadaAtahu; substituting h for A^. (Lh, M). And A^xa*otu li*`lika ↓ AlA^amor A^adiy~ahu i. e. A^uhobatahu [I took for that affair its apparatus, &c.]. (S, TA.) And naHonu EalaY lilS~alaApi ↓ A^adiY~K We are in a state of preparation for prayer. (S, TA.) ― -b2- [Hence, in grammar, A particle; as being a kind of auxiliary; including the article Al, the preposition, the conjunction, and the interjection; but not the adverbial noun.]
A^adiY~N *
: see A^adaApN, in three places. -A2- Also A journey; or a journeying: from A=daY lils~afari. (M.)
A^adaAwapN *
: see A^adaApN.
A_idaAwapN A^dAwh AdAwh AdAwp dAwY
i. q. miTharapN; (S, M, Mgh, Msb, K;) i. e. A small vessel [or bag] of skin, made for water, like the saTiyHap: (TA:) or, as some say, only of two skins put face to face: (M, TA:) pl. A^adaAwaY; (S, Mgh, Msb, K;) originally, by rule, A^adaAy^iYu; which is changed, as in the cases of maTaAyaA and xaTaAyaA, from the measure faEaAy^ilu to the measure faEaAlaY, so that the w in A^adaAwaY is a substitute for the augmentative A in the sing., and the final alif [written Y] in A^adaAwaY is a substitute for the w in the sing. (S.) ― -b2- See also A^adaApN.
A=daY A=dY A=dy
[a noun denoting the comparative and superlative degrees, irregularly formed from the verb A=daY; like as the noun A=daY in art. AdY is irregularly formed from the verb A^ad~aY in that art.]. You say, huwa A=daY $aYo'K, meaning A^aqowaAhu and A^EodaAhu [It is the strongest kind of thing, and, app., the most effectual to aid or assist, or to avenge]. (TA.) -A2- See also art. AdY.
muw^odK *
part. n. of the intrans. verb A=dY [q. v.]. (T, S, M, &c.) -A2- [And act. part. n. of A=daAhu.] -A3- muwdK, without ', is from A^awodaY signifying “he perished” [&c.]. (S.) AdY
2 A^d~Ahu *
, (T, S, M, &c.,) inf. n. tA^NdiyapN (T, S, K) and A^adaA='N, (T,) or the latter is a simple subst., (S, M, Msb, K,) [and so, accord. to the Msb, is the former also, but this is a mistake,] He made it, or caused it, to reach, arrive, or come [to the appointed person or place &c.]; he brought, conveyed, or delivered, it; syn. A^awoSalahu; (M, Msb, K;) namely, a thing; (M;) as, for instance, AlA^amaAnapa A_ilaY A^holihaA [the thing committed to his trust and care, to its owner]: (Msb:) he delivered it, gave it up, or surrendered it: (T:) he payed it, or discharged it; (S, K;) namely, his debt, (S,) a bloodwit, a responsibility, and the like; (Msb in art. grm;) [and hence,] A^ad~aY maA Ealayohi [he acquitted himself of that which was incumbent on him; or payed, or discharged, what he owed]: (T:) he performed, fulfilled, or accomplished, it; namely, [for instance,] AlHaj~a [the pilgrimage]; (Msb in art. qDY;) and in like manner, AlmanaAsika [the religious rites and ceremonies of the pilgrimage]. (Jel in ii. 196, and Msb ubi suprà.) It is said in the Kur [xliv. 17], A^ano A^ad~uwA A_laY~a EibaAda A@ll~`hi, meaning Deliver ye to me [the servants of God,] the children of Israel: or, as some say, the meaning is, A^ad~uwA A_ilaY~a maA A^amarakumu A@ll~`hu bihi yaA EibaAdaA@ll~`hi [perform ye to me that which God hath commanded you to do, O servants of God]: or it may mean listen ye, or give ye ear, to me; as though the speaker said, A^ad~uwA A_ilaY~a samoEakumo; the verb being used in this sense by the Arabs. (T.) And one says, lahu ↓ tA^ad~ayotu, mino Haq~ihi, (K, TA,) and A_layohi, in the place of lahu, meaning A^ad~ayotuhu; (TA;) i. e. I payed him his due, or right. (K, TA.) And a man says, ↓ maA A^adoriY kayofa A^ataA^ad~aY [I know not how to pay]. (TA.) One says also, A^d~Y Eanohu [meaning He payed, or made satisfaction, for him]: and A^d~Y Eanohu AlxaraAja [He payed for him, or in his stead, the land-tax]. (Mgh in art. jzA^.) [Hence,] El-Akhnas says, faA^ad~ayotu Ean~iY maA A@sotaEartu mina AlS~ibaA wa lilomaAli EinodiYi Alyawoma raAEK wa kaAsibu i. e. But I have put away from me [what I had borrowed, or assumed, of the folishness of youth, and amorous dalliance,] and now I am [or there is at my abode] a keeper and collector to the camels, or cattle, or property. (Ham p. 346.) ― -b2- [A^ad~aY A_ilY ka*aA is a phrase often used as meaning It brought, conducted, led, or conduced, to such a thing or state; as, for instance, crime to punishment or to ignominy.]
4 A=dY A=dY A=dy
, intrans. and trans.: see art. Adw.
5 tA^d~Y A_ilayohi Alxabaru *
The information, or news, reached him. (S.) -A2- See also 2, in two places.
10 AstA^dAhu maAlFA *
He desired, or sought, to obtain from him property, or sued, or prosecuted, him for it, or demanded it of him, (S, K,) and extracted it, (S,) or took it, or received it, (K,) from him. (S, K.) -A2- See also art. Adw.
A^adaA='N *
a subst. from 2 [signifying The act of making, or causing, to reach, arrive, or come to the appointed person or place &c.; of bringing, conveying, or delivering; of giving up, or surrendering; payment, or discharge, of a debt &c.; the act of acquitting oneself of that which is incumbent on him; performance, fulfilment, or accomplishment]. (S, M, Msb, K.) ― -b2- [Hence,] huwa Hasanu AlA^adaA='i He has a good manner of pronouncing, or uttering, the letters. (TA.) ― -b3- A^adaA='N as a term of the law signifies The performance of an act of religious service [such as prayer &c.] at the appointed time: opposed to qaDaA='N, performance at a time other than that which is appointed. (Msb and TA in art. qDY.)
A^adiY~N *
: see art. Adw.
A=daY A=dY A=dy
[a noun denoting the comparative and superlative degrees, irregularly formed from the verb A^ad~Y; like as the noun A=daY mentioned in art. Adw is irregularly formed from the verb A=daY]. You say, huwa A=daY lilA^amaAnpi [He is more, or better, disposed to deliver, give up, or surrender, the thing committed to his trust and care] (T, S, M, K) minoka [than thou], (S,) or mino gayorihi [than another than he]. (M, * K.) [Az says,] the vulgar say, A^ad~aY liloA^amaAnapi; but this is incorrect, and not allowable; and I have not known any one of the grammarians allow A=daY, because A^afoEal denoting wonder [and the comparative and superlative degrees] is not formed but from the triliteral [verb], and one does not say, A^adaY in the sense of A^ad~aY: the proper phrase is A^aHosanu A^adaA='F. (T.) -A2- See also art. Adw.
muw^odK *
: see art. Adw. A*
A_i*o *
a word denoting past time: (Lth, T, S, M, L, Mughnee, K:) it is a noun, (S, L, Mughnee, K,) indecl., with its last letter quiescent; and properly is prefixed to a proposition; (S, L, K;) as in jiy^otuka A_i*o qaAma zaydN [I came to thee when Zeyd stood], and A_i*o zayodN qaAy^imN and A_i*o zayodN yquwmu [When Zeyd was standing]. (S, L.) The proposition to which it is prefixed is either nominal, as in [the words of the Kur viii. 26,] waA@*okuruwA A_i*o A^anotumo qaliylN [And remember ye when ye were few]; or verbal, having the verb in the pret. as to the letter and as to the meaning, as in [the Kur ii. 28, &c.,] waA_i*o qaAla rab~uka lilomalaAy^ikapi [And when thy Lord said unto the angels]; or verbal with the verb in the pret. as to the meaning but not as to the letter, as in [the Kur ii. 121,] wa A_i*o yarofaEu A_ibor`hiymu AlqawaAEida [And when Abraham was rearing the foundations]; all three of which kinds are comprised in the Kur where it is said, [ix. 40,] A_il~aA tanoSuruwhu faqado naSarahu A@ll~`hu A_i*o A^axorajahu A@l~a*iyna kafaruwA vaAniYa A@vonayoni A_i*o humaA fiY AlgaAri A_i*o yaquwlu liSaAHibihi laA taHzano A_in~a A@ll~`ha maEanaA [If ye will not aid him, verily God aided him, when those who disbelieved expelled him, being the second of two, when they two were in the cave, when he was saying to his companion, Grieve not thou, for God is with us]. (Mughnee.) But sometimes one half of the proposition is suppressed, as in A_i*o *aAka, [also written A_i*~aAka,] meaning A_i*o *aAka ka*`lika [When that was so], or A_i*o *aAka kaAy^inN [When that was, i. e. then, at that time]. (Mughnee.) And sometimes the whole of the proposition is suppressed, (M, Mughnee,) as being known, (Mughnee,) and tenween is substituted for it; the * receiving kesreh because of the occurrence of two quiescent letters together, (M, Mughnee,) namely the * and the tenween, (M,) and thus one says, yawomay^i*K; the kesreh of the * not being, as Akh holds it to be, the kesreh of declension, although A* here occupies the place of a noun governed in the gen. case by another prefixed to it, (M, Mughnee,) for it still requires a proposition to be understood after it, (Mughnee,) and is held to be indecl. (M, Mughnee) by general consent, like kamo and mano, (M,) as being composed of two letters. (Mughnee.) [J says,] when A_i*o is not prefixed to a proposition, it has tenween: (S:) and hence Aboo-Dhu-eyb says, (S, M,) nahayotuka Eano TilaAbika A^um~a EamorKw biEaAfiyapK waA^anota A_i*K SaHiyHu [I forbade thy suing Umm-'Amr in health, thou being then sound]; (S, M, L, Mughnee, TA; [but in two copies of the S, for biEaAfiyapK, I find biEaAqibapK; and in the L it is without any point;]) in which [J says] the poet means Hiynay^i*K, like as one says yawomay^*K and layolatay^i*K: (S:) and Fr says that some of the Arabs say, kaAna ka*aA w ka*aA wahuwa A_i*K SabiY~N, meaning huwa A_i*o *aAka SabiY~N [Such and such things were, he being then a boy]. (T.) A_i*iY also occurs for A* [app. A_i*K, but whether this or A_i*o is not clear in the MS. from which I take this]. (M.) When A_i*K is adjoined to nouns signifying times, the Arabs join it therewith in writing, in certain instances: namely Hiynay^i*K [At that time, or then], and yawomay^i*K [In, or on, or at, that day], and layolatay^i*K [In, or on, or at, that night], and gadaAtay^i*K [In, or on, that morning], and Ea$iy~atay^i*K [In, or on, that evening], and saAEatay^i*K [In that hour: or at that time; then], and EaAmay^i*K [In that year], [and waqotay^i*K At that time; then]; but they did not say AlA=nay^i*K, because AlA=na denotes the nearest present time, except in the dial. of Hudheyl, in which it has been found to occur. (T.) When it is followed by a verb, or by a noun not having the article Al prefixed to it, or [rather] by any movent letter, the * of A_i*o is quieseent; but when it is followed by a noun with Al, [or by any A@,] the * is mejroorah, as in the saying, A_i*i Alqawomu kaAnuwA naAziliyna bikaAZimaho [When the people, or company of men, were alighting, or taking up their abode, at Kádhimeh]. (T.) ― -b2- In general, (Mughnee, K,) it is an adverbial noun denoting past time, (M, Mughnee, K,) when it is a noun denoting such time, (Mughnee, K,) as in wa A_i*o qaAla rab~uka lilomalaAy^ikapi [explained above], (M,) and in faqado naSarahu A@ll~`hu A_i*o A^axorajahu A@l~a*iyna kafaruwA [also explained above, and in other instances already mentioned]: (Mughnee, K:) in the former of which instances, AO says that it is redundant; (M, Mughnee;) but Aboo-Is-hák says that this is a bold assertion of his; (M;) [and IHsh says,] this assertion is of no account, and so is that of him who says that it here denotes certainty, like qado: (Mughnee:) [J holds the opinion of AO on this point; for he says,] A_i*o is sometimes redundant, like A_i*aA, as in the saying in the Kur [ii. 48], waA_i*o waAEadonaA muwsaY, meaning wawaAEadonaA muwsaY [And We appointed a time with Moses; but instances of this kind are most probably elliptical: see the next sentence]. (S.) As a noun denoting past time, it is [said to be] also an objective complement of a verb, as in [the Kur vii. 84,] waA@*okuruwA A_i*o kunotumo qaliylAF [And remember ye when ye were few]: (Mughnee, K:) and generally in the commencements of narratives in the Kur, it may be an objective complement of A^u*okuro understood, as in wa A_i*o qaAla rab~uka lilomalaAy^ikapi [before cited], and the like. (Mughnee: but see the third of the sentences here following.) As such, it is [said to be] also a substitute for the objective complement of a verb, as in [the Kur xix. 16,] wa A@*okuro fiY A@lokitaAbi maroyama A_i*i A@notaba*ato [And mention thou, or remember thou, in the Scripture, Mary, the time when she withdrew aside], where A* is a substitute of implication for mrym. (Mughnee, K: but see the second of the sentences here following.) As such, it also has prefixed to it a noun of time, of such a kind that it is without need thereof, as in yawomay^i*K, or not of such a kind that it is without need thereof, as in [the Kur iii. 6,] baEoda A_i*o hadayotanaA [After the time when Thou hast directed us aright]. (Mughnee, K.) And it is generally asserted, that it never occurs otherwise than as an adverbial noun, or as having a noun prefixed to it; that in the like of waA@*okuruwA A_i*o kunotumo qaliylAF, it is an adverbial noun relating to an objective complement suppressed, i. e. wa A@*okuruwA niEomapa A@ll~`hi Ealayokumo A_i*o kunotumo qaliylAF [And remember ye the grace of God towards you when ye were few]; and in the like of A_i*i A@notaba*ato, that it is an adverbial noun relating to a suppressed prefixed noun to [that which becomes by the suppression] the objective complement of a verb, i. e. [in this instance] wa A@*okuro qiS~apa maroyama [And mention thou, or remember thou, the case of Mary]: and this assertion is strengthened by the express mention of the [proper] objective complement in [the Kur iii. 98,] wa A@*okurwA niEomapa A@ll~`hi Ealayokumo A_i*o kunotumo A^aEodaA='F [And remember ye the grace of God towards you when ye were enemies]. (Mughnee.) ― -b3- Also, (Mughnee, K,) accord. to some, (T, Mughnee,) it is used (T, Mughnee, K) as a noun (Mughnee, K) to indicate future time, (T, Mughnee, K,) and A_i*aA is said to denote past time, (T,) [i. e.] each of these occurs in the place of the other; (TA;) the former being used to indicate future time in the Kur [xxxiv. 50], where it is said, walawo taraY A_i*o faziEuwA [And couldst thou see the time when they shall be terrified], meaning the day of resurrection; this usage being allowable, says Fr, only because the proposition is like one expressing a positive fact, since there is no doubt of the coming of that day; (T;) and in [the Kur xcix. 4,] yawomay^i*K tuHad~ivu A^axobaArahaA [On that day, she (the earth) shall tell her tidings]; (Mughnee, K;) this being generally regarded as similar to the expression of a future event which must necessarily happen as though it had already happened; but it may be urged in favour of those who hold a different opinion that it is said in the Kur [xl. 72 and 73], fasawofa yaEolamuwna A_i*i AlA^aglaAlu fiY A^aEonaAqihimo [They shall hereafter know, when the collars shall be on their necks]; for yElmwn is a future as to the letter and the meaning because of its having swf conjoined with it, and it governs A*, which is therefore in the place of A_i*aA. (Mughnee.) ― -b4- It also indicates a cause, as in [the Kur xliii. 38,] lano yanofaEakumu A@loyawoma A_i*o Zalamotumo [It will not profit you this day, since, or because, ye have acted wrongfully], (Mughnee, K,) i. e. because of your having acted wrongfully in the sublunary state of existence; (Bd, Mughnee;) but it is disputed whether it be in this instance a particle in the place of the causative l, or an adverbial noun: (Mughnee:) Aboo-'Alee seems to hold that A* Zlmtm [as meaning when ye have acted wrongfully] is a substitute for, or a kind of repetition of, Alywm; an event happening in the present world being spoken of as though it happened in the world to come because the latter immediately follows the former. (IJ, M, L, Mughnee.) You say also, AlHamodu lil~`hi A_i*o jiy^ota [Praise be to God because, or that, thou camest, or hast come]. (S in art. jyA^.) ― -b5- It is also used to denote one's experiencing the occurrence of a thing when he is in a particular state; (S, L;) or to denote a thing's happening suddenly, or unexpectedly; (S, Mughnee, K;) like A_i*aA; (S;) and in this case is only followed by a verb expressing an event as a positive fact, (S, L,) and occurs after bayonaA and bayonamaA; (Mughnee, K;) as [in exs. voce bayona; and] in bayonamaA A^anaA ka*aA A_i*o jaA='a zayodN [While I was thus, or in this state, lo, or behold, or there, or then, at that time, (accord. to different authorities, as will be seen below,) Zeyd came]; (S, L;) and as in the saying of a poet, Aisotaqodiri A@ll~`ha xayorAF waA@roDayan~a bihi fabayonamaAA@loEusoru A_i* daArato mayaAsiyru [Beg thou God to appoint for thee good, and do thou be content therewith; for while there has been difficulty, lo, easy circumstances have come about]: (Mughnee, K: *) but it is disputed whether it be [in this case] an adverbial noun of place, (Mughnee, K,) as Zj and AHei hold; (TA;) or of time, (Mughnee, K,) as Mbr holds; (TA;) or a particle denoting the sudden, or unexpected, occurrence of a thing, (Mughnee, K,) as IB and Ibn-Málik hold; (TA;) or a corroborative, i. e. [grammatically] redundant, particle, (Mughnee, K,) an opinion which Ibn-Ya'eesh holds, and to which Er-Radee inclines. (TA.) ― -b6- It is also a conditional particle, but only used as such coupled with mA, (S, L, Mughnee, *) and causes two aorists to assume the mejzoom form, (Mughnee,) as when you say, A_i*omaA taA^otiniY A=tika [When, or whenever, thou shalt come to me, I will come to thee], like as you say, A_ino tA^otiniY waqotFA A=tika [If thou come to me at some, or any, time, I will come to thee]; and you say also A_i*omaA A^atayota [like as you say, A_ino A^atayota, using the pret. in the sense of the future]: (S, L:) it is a particle accord. to Sb, used in the manner of the conditional A_ino; but it is an adverbial noun accord. to Mbr and Ibn-Es-Sarráj and El-Fárisee. (Mughnee.) ― -b7- [What I have translated from the S, L, K, and TA, in this art., is mostly from fSl Alhmzp of bAb Al*Al : the rest, from bAb AlAlf Allyn~p.] A*A
A_i*aA *
denotes a thing's happening suddenly, or unexpectedly; (Mughnee, K;) or one's experiencing the occurrence of a thing when he is in a particular state; (S;) like A_i*N: (S voce A_i*N:) it pertains only to nominal phrases; does not require to be followed by a reply, or the complement of a condition; does not occur at the commencement of a sentence; and signifies the present time, (Mughnee, K,) not the future; (Mughnee;) as in xarajotu faA_i*aA AlA^asadu bAlbaAbi [I went forth, and lo, or behold, or there, or then, at that present time, (accord. to different authorities, as will be seen below,) the lion was at the door]; and (in the saying in the Kur [xx. 21], TA,) faA_i*aA hiYa Hay~apN tasoEaY [And lo, or behold, &c., it was a serpent running]; (Mughnee, K;) and in the saying, xarajotu faA_i*aA zayodN qaAy^imN, which means I went forth, and Zeyd presented himself to me suddenly, or unexpectedly, at the time, by standing. (S, TA.) Accord. to Akh, it is a particle, (Mughnee, K,) and his opinion is rendered preferable by their saying, xarajotu faA_i*aA A_in~a ziyodAF biAlbaAbi [I went forth, and lo, or behold, verily Zeyd was at the door]; for [A*A cannot here be a noun governed in the accus. case, as] what follows A_in~a, which is with kesr, does not govern what precedes it: (Mughnee:) accord. to Mbr, it is an adverbial noun of place: accord. to Zj, an adverbial noun of time. (Mughnee, K.) Ibn-Málik adopts the first of these opinions; Ibn-'Osfoor, the second; (Mughnee;) and so El-Fenjedeehee; (TA;) and Z, the third; and he asserts that its governing word is a verb understood, derived from AlmufaAjaA^apu; [agreeably with the explanation cited above from the S;] but others hold that the word which governs it in the accus. case is the enunciative, which is either expressed, as in xarajotu faA_i*aA zayodN jaAlisN [I went forth, and there, in that place, or then, at that time, Zeyd was sitting], or meant to be understood, as in faA_i*aA AlA^asadu, i. e. HaADirN [And there, or then, the lion was present]; or if it be supposed to be [itself] the enunciative, its governing word is musotaqir~u or Aisotaqar~a [understood]: and in the last of the phrases here mentioned, it may be an enunciative accord. to the opinion of Mbr, the meaning being fabiA@loHaADirapi AlA^asadu [And among the things present was the lion]; but not accord. to the opinion of Zj, because a noun signifying time cannot be the enunciative of one signifying a corporeal thing; nor accord to the opinion of Akh, because a particle cannot be used to denote the enunciative of such a thing; or, as signifying time, it may be the enunciative of such a thing if we suppose a prefixed noun to be suppressed, the meaning of faA_i*aA AlA^asadu being faA_i*Aa HuDuwru AlA^asadi [And then was the presence of the lion]. (Mughnee.) You may say either xarajotu faA_i*aA zayodN jaAlisN or jaAlisAF [I went forth, and lo, or behold, &c., Zeyd was sitting or Zeyd was there sitting], with the nom. as an enunciative and with the accus. as a denotative of state. (Mughnee.) The Arabs said, qado kunotu A^aZun~u A^an~a AlEaqoraba A^a$ad~u lasoEapF mina Alz~unobuwri faA_i*Aa huwa hiY [I used to think that the scorpion was more vehement in stinging than the hornet, and lo, he is (as vehement as) she], and also, faA_i*Aa huwa A_iy~aAhaA, which Sb disallowed, in contending with Ks, who allowed it, and appealed for confirmation thereof to certain Arabs, whose judgment was pronounced in his favour; but it is said that they were bribed to give this judgment, or that they knew the place which Ks held in the estimation of Er-Rasheed; and if the latter expression be of established authority, it is irregular and unchaste. (Mughnee.) ― -b2- It also denotes the complement of a condition, like fa, (S, Msb,) with which it is in this case syn., (Msb,) as in the words of the Kur [xxx. 35], waA_ino tuSibohumo say~iy^apN bimaA qad~amato A^ayodiyhimo A_i*aA humu yaqonaTuwn [And if an evil befall them for that which their hands have sent before, (i. e. for sins which they have committed,) then they despair]. (S, Msb.) ― -b3- It is also an adverbial noun denoting future time, (S, Msb, Mughnee, K, *) and implying the meaning of a condition, (Msb, Mughnee,) and this is generally the case when it is not used in the manner first explained above. (Mughnee.) In this case it is not used otherwise than as prefixed to a proposition, (S, Mughnee,) which is always verbal, as in the words of the Kur [xxx. 24], vum~a A_i*aA daEaAkuma daEowapF mina AlA^aroDi A_*aA A^anotumo taxorujuwna [Then, when He shall call you, or when He calleth you, (for, as in Arabic, so in English, a verb which is properly present is often tropically future,) with a single call from out the earth, lo, or behold, or then, ye shall come forth], in which occur both the usages of A*A here mentioned; (Mughnee;) and in the phrase, A_i*aA jiy^ota A^akoramotuka [When thou shalt come, I will treat thee with honour]; (Msb;) and in the phrase, A^ajiyow^uka A_i*aA A@Homar~aAlbusoru [I will come to thee when the fullgrown unripe dates shall become red], and A_i*aA qadima fulaAnN [when such a one shall arrive], which shows it to be a noun because this is equivalent to yawoma yaqodamu fulaAnN [on the day when such a one shall arrive]: (S:) or in the phrase qumo A_i*aA A@Homar~a Albusoru [and in many other cases] it denotes time divested of any accessory idea, the meaning being [Arise thou] at the time of the full-grown unripe dates' becoming red: and so in the saying of EshSháfi'ee, If a man were to say, A^anoti TaAliqN A_i*aA lamo A^uTal~iqoki, or mataY lm ATl~qk, [Thou art divorced when I do not divorce thee,] and then be silent for a time sufficient for the divorce to be pronounced therein, she would be divorced; but should he make it dependent upon a thing in the future, the divorce would be delayed to that time, as if he said, A*A AHmr~ Albsr [using it in the sense first assigned to this phrase above]. (Msb.) The verb after it is in most cases a pret.: in other cases, an aor.: both occur in the saying of Aboo-Dhu-eyb, wa Aln~afosu raAgibapN A_i*aA rag~abotahaA waA_i*aA turad~u A_ilaY qaliylK taqonaEu [And the soul is desirous when thou makest it desirous; and when thou reducest it, or restrictest it, to little, it is content]. (Mughnee.) When it is immediately followed by a noun, as in [the phrase in the Kur lxxxiv. 1,] A_*aA A@ls~amaA='u A@no$aq~ato, the noun is an agent with a verb suppressed, explained by what follows it; contr. to the opinion of Akh; (Mughnee;) the complete phrase being A_i*aA A@no$aq~ati Als~amaA='u A@no$aq~ato [When the heaven shall be cleft, (when) it shall be cleft]; and in like manner, A_ino, as in the saying, in the Kur [ix. 6], wa A_ino A^aHadN mina Almu$orikiyna A@sotajaAraka. (I 'Akp. 123.) And in the saying of the poet, A_i*aA baAhiliY~N taHotahu HanoZaliy~apN lahu waladN minohaA fa*aAka Almudar~aEu kaAna is meant to be understood after A*A [so that the meaning is, When a Báhilee (a man of the tribe of Báhileh) has, or shall have, as his wife a Handhaleeyeh (a woman of the tribe of Handhaleh, who were renowned for generosity), he having offspring from her, that (offspring) is, or will be, the mail-clad]. (Mughnee.) ― -b4- Sometimes it denotes past time, (Mughnee, K,) like as A_i*o sometimes denotes future time, (Mughnee,) as in [the saying in the Kur lxii. 11,] wa A_i*aA raA^awoA tijaArapF A^awo lahowAF A@nofaD~uwA A_ilayohaA [And when they saw merchandise or sport, they dispersed themselves to it]. (Mughnee, K.) [Thus] it occurs in the place of A_i*o, like as A_i*o occurs in the place of A_i*aA. (TA.) ― -b5- And sometimes it denotes the present time; and this is after an oath, as in [the phrase in the Kur xcii. 1,] waAll~ayoli A_i*aA yago$aY [By the night when it covereth with its darkness]. (Mughnee, K.) ― -b6- It also occurs in the sense of the conditional A_ino, as in the saying, A^ukorimuka A_i*aA A^akoramotaniY, meaning A_ino A^akoramotaniY [I will treat thee with honour if thou treat me with honour]: (T:) [for] what is possible is made dependent upon it as well as what is known to be certain, as in the phrases, A_i*aA jaA='a zayodN [If Zeyd come] and A_i*aA jaA='a raA^osu Al$~ahori [When the beginning of the month shall come]; or, accord. to Th, there is a difference between A_i*aA and A_ino; (Msb;) the latter being held by him to denote what is possible, and the former to denote what is ascertained; so that one says, A_ino jaA='a zayodN and A_*aA jaA='a raA^osu Al$~ahri. (Msb in art. An.) ― -b7- When a verb in the first person sing. of the pret. is explained by another verb after it immediately preceded by A_i*aA, [taquwlu is understood before the former verb, and therefore] the latter verb must be in the second pers. sing., as in lujotuhu A_i*aA A^adarotahu fiY fyika [meaning Thou sayest (of a thing) lujotuhu when, or if, thou hast turned it about in thy mouth]. (MF in art. lwj. See also A^aYo; last sentence but one.) ― -b8- It is sometimes redundant, like as A_i*o is sometimes [accord. to some], as in the saying of 'Abd-Menáf Ibn-Riba El-Hudhalee, Hat~aY A_i*aA A^asolakuwhum fiY qutaAy^idapK $al~aA kamaA taTorudu Aljam~aAlapu Al$~urudaA [Until they made them to pass along Kutáīdeh, (here meaning a certain mountain-road so named, S in art. qtd,) urging on, like as the owners, or attendants, of camels drive those that take fright and run away]; for it is the end of the poem: or he may have abstained from mentioning the enunciative because of its being known to the hearer. (S.) When A_i*aA is preceded by Hat~aY, [as in this instance,] it is generally held that A*A is not governed by Ht~Y in the gen. case, but is still an adverbial noun, Ht~Y being an inceptive particle without government. (Mughnee.) ― -b9- As to what it is that governs A_i*aA in the accus. case, there are two opinions; that it is its conditional proposition; or a verb, or the like, in the complement thereof: (Mughnee, K:) the former is the opinion of the critical judges; so that it is in the predicament of mataY and HayovumaA and A^ay~aAna. (Mughnee.) ― -b10- Sometimes it is used so as not to denote a condition, as in the words of the Kur [xlii. 35], waA_i*aA maA gaDibuwA hum yagfiruwna [And when, or whenever, they are angry, they forgive], in which it is an adverbial noun relating to the enunciative of the inchoative after it; for if it denoted a condition, and the nominal proposition were a complement, it would be connected by fa: and the same is the case when it is used after an oath, as in an ex. given above. (Mughnee.) ― -b11- See also what follows.
A_i*FA *
, (Msb, TA, the latter as on the authority of Lth,) with tenween, (TA,) or A_i*an, (T, S, M, Msb, Mughnee, K, the first as on the authority of Lth,) written in the former manner, (TA,) or in the latter, (T,) when connected with a following proposition, (T, TA,) and in a case of pause written ↓ A_i*FA, (T, S, M, Msb, Mughnee, K, TA,) and therefore the Basrees hold that in other cases it should be written A_i*FA, (Msb,) though El-Má- zinee and Mbr hold that it should be in this case also with n, while Fr holds that it should be written with A; when it governs, and otherwise with n, in order to distinguish between it and [the adverbial noun] A_i*aA: (Mughnee:) a particle, (S, Msb, Mughnee, TA,) accord. to the general opinion; and accord. to this opinion, it is a simple word, not compounded of A_i*o and A^ano; and as being simple, it is that which renders an aor. mansoob, not A^ano suppressed and meant to be understood after it: some say that it is a noun: (Mughnee:) [but a knowledge of its meaning is necessary to the understanding of the reason given for asserting it to be a noun.] It denotes a response, or reply, corroborating a condition; (Lth, T, TA;) or compensation, or the complement of a condition; (Msb;) or a response, or reply, (Sb, S, Mughnee, K,) in every instance; (TA;) and compensation, or the complement of a condition, (Sb, S, M, Mughnee, K,) though not always: (Mughnee, TA:) and its virtual meaning is [Then; i. e., in that case; or] if the case, or affair, be as thou hast mentioned, (M, K, TA,) or as has happened: (M, TA:) [and hence,] accord. to those who say that it is a noun, the original form of the phrase A_i*ano A^ukorimaka [Then, or in that case, or if the case be so, I will treat thee with honour, said in reply to one who says “ I will come to thee,”] is A_i*aA jiy^otaniY A^ukrimuka [When thou shalt come to me, I will treat thee with honour]; then the proposition [jy^tnY] is thrown out, and tenween [or n] is substituted for it, (Mughnee,) for which reason, and to distinguish between it and [the adverbial] n, the Koofees hold that it should be written with A_i*aA, (Msb,) and A^ano [preceded by yajibu EalaY~a or the like] is suppressed and meant to be understood [as that which renders the aor. mansoob; so that when one says A_i*ano A^ukorimaka, it is as though he said A_i*aA jiy^otaniY When thou shalt come to me, it will be incumbent, or obligatory, on me to treat thee with honour]. (Mughnee.) It renders an aor. following it mansoob on certain conditions: (Mughnee, TA:) to have this effect, the aor. must have a future signification, (T, S, Mughnee, TA,) not present: (TA:) yajibu EalaY~a A^ano A^ukurimaka must commence the phrase in which the aor. occurs; (Mughnee, TA;) [or, in other words,] the aor. must not be syntactically dependent upon what precedes A*A: (TA:) and there must be nothing intervening between A*A and the aor., (T, Mughnee, TA,) unless it is a particle, (T,) or an oath, (T, Mughnee,) or the negative laA: (Mughnee:) therefore, to a person who says, “To-night I will visit thee,” (S,) or who says, “I will come to thee,” (Mughnee,) you say, A_i*ano A^ukorimaka [Then, or in that case, &c., I will treat thee with honour]; (T, S, Mughnee;) and to one who says, “I will treat thee with honour,” you say, A_i*FA A^ajiyoy^aka [Then, or if the case be so, I will come to thee]. (TA.) When the verb after A*n has the present signification, it does not govern: (S, Mughnee, TA:) therefore, to a person who says, “I love thee,” you say, A_i*ano A^aZun~uka [Then, or if the case be so, I think thee veracious]; for this is a mere reply: (Mughnee:) and to one talking to thee, A_i*FA A^aZun~uka kaA*bFA [Then I think thee to be lying]. (TA.) When it is put in a middle place, (S,) not commencing the phrase, (Mughnee,) the verb after it not being syntactically dependent upon what is before it, (S, TA,) it does not govern: (S, Mughnee, TA:) therefore, to one who says, “I will come to thee,” (Mughnee, TA,) you say, A^anaA A_i*ano A^ukorimuka [I, in that case, will treat thee with honour]: (S, Mughnee, TA:) for A*n among the words which govern verbs is likened to AlZ~an~u among those which govern nouns: (S:) and when it is put at the end, it does not govern; as when you say, A^ukroimuka [I will treat thee with honour in that case]. (S.) The saying [of the poet, or rájiz], laA tatorukan~iY fiyhimu $aTiyraA A_in~iY A_i*FA A^aholika A^awo A^aTiyraA is explained by regarding it as an instance of the suppression of the enunciative of A_in~, so that the meaning is, A_in~iY lAa A^aqodiru EalaY *`lika, and then a new phrase commences [wherefore the verse means Do not thou leave me among them remote, or a stranger: verily I cannot endure that: in that case I should perish, or I should flee]. (Mughnee.) When it is immediately preceded by a conjunction such as wa or fa, the aor. may be either marfooa or mansoob. (S, Mughnee.) When a noun is introduced between it and the aor., the latter is marfooa, (T, Mughnee,) as in the saying, A_i*ano A^axuwka yukorimuka [Then, or in that case, thy brother will treat thee with honour], (T,) or A_i*FA yaA Eaboda A@ll~`hi A^ukurimuka [Then, or in that case, O ‘Abd-Allah, I will treat thee with honour]; but Ibn-’Osfoor allows the intervention of an adverbial noun [without annulling the government]; and Ibn-Bábshádh, that of the vocative, and of a prayer; and Ks and Hishám, that of a word governed by the verb; but Ks in this case prefers nasb; and Hishám, refa. (Mughnee.) When you put an oath in the place of the noun, you make the aor. mansoob, as in the saying, A_i*FA wa A@ll~`hi tanaAma [Then, or if the case be so, by God, thou wilt sleep]: but if you prefix l to the verb with the oath, you make the aor. marfooa, saying, A_*ano waA@ll~`hi latanodahum [Then, or if the case be so, by God, assuredly thou wilt regret, or repent]. (T.) When you introduce a particle between it and the aor., you make the latter either marfooa or mansoob, saying, A_i*ano laA A^ukorimuka and laA A^ukurimaka [Then, or in that case, I will not treat thee with honour]. (T.) ― -b2- Sometimes the A is rejected, and they say, *ano laA A^afuEalu [Then, (a word exactly agreeing with *ano in sound as well as in meaning,) or in that case, I will not do such a thing]. (M, K, * TA.) ― -b3- IJ relates, on the authority of Khálid, that A_i*FA is used in the dial. of Hudheyl for A_i*FA. (M.) ― -b4- A_i*ano or A_i*FA is mentioned and explained in the S and K and TA in art. A*n, and in the TA in bAb AlAlf Ally~np also.] A*r
A=*aAru *
The sixth of the Greek [or Syrian] months [corresponding to March O. S.]. (K.) [This is not to be confounded with A=*aro or A=*uro, which is the ninth month of the Persian calendar.] A*n
1 A^a*ina laho *
(T, S, M, Msb, K) and A_ilayohi, (M, K,) aor.
Aa*ana
, (T, Msb, K,) inf. n. A^a*anN, (T, S, Msb, K,) He [gave ear or] listened to it, (T, S, M, Msb, K,) or him: (T, S, M, K: *) or it signifies, (K,) or signifies also, (M,) he listened to it, or him, pleased, or being pleased. (M, K.) It is said in a trad., (T,) maA A^a*ina A@ll~`hi li$aYo'K linabiY~K yatagan~aY bAlqurA=ni (T, S) God hath not listened to anything [in a manner] like his listening [to a prophet chanting the Kur-án]. (T.) And in the Kur [lxxxiv. 2 and 5], waA^a*inato lirab~ihA And shall listen to its Lord, (M, Bd, Jel,) and obey; (Jel;) i. e., shall submit to the influence of his power as one listens to the commander and submits to him. (Bd.) And you say, A^a*ina lil~ahowi He listened and inclined to sport, or play. (M.) ― -b2- [Hence, perhaps,] A^a*ina liraAy^iHapi AlT~aEaAmi (assumed tropical:) He desired eagerly, or longed for, the food, [perceiving its odour,] (ISh, K,) and inclined to it. (ISh, TA.) ― -b3- [Hence also, app.,] A^a*ina lahu fiY Al$~aY', (S, M, K,) or fiY A^amori ka*aA, (T,) or fiY ka*aA, (Msb,) aor.
Aa*ana
, (T, K,) inf. n. A_i*onN, (T, S, M, K,) or this is a simple subst., (Msb,) and A^a*iynN, (K,) [as though originally signifying He gave ear to him in respect of such a thing; and then] he permitted him, allowed him, or gave him permission or leave, to do the thing, or such a thing. (M, Msb, K.) [See also A_i*onN, below.] You say, A^a*inotu liloEabodi fay Alt~ijaArapi [I gave permission, or leave, to the slave to traffic]. (Msb.) ― -b4- A^a*ina lahu Ealayohi He took, or got, permission, or leave, for him from him. (M.) You say, Aiy*ano liY EalaY AlA^amiyri (S, TA) Take thou, or get thou, permission for me from the commander, or governor, or prince. (TA.) El-A'azz Ibn-'AbdAllah says, wa A_in~iY A_i*aA Dan~a AlA^amiyru bA_i*onihi Ealay AlA_i*ni mino nafosiY A_i*A $iy^otN qaAdirN [And verily I, when the prince is niggardly of his permission, am able to take permission of myself when I will]. (TA.) And a poet says, qulotu libaw~aAbK ladayohi daAruhaA tiy^o*ano faA_in~iY Hayow^uhaA wajaAruhaA [I said to a door-keeper, near by whom was her house, take thou, or get thou, permission for me to enter, for I am her husband's father, and her neighbour]: meaning, says Aboo-Jaafar, litaA^o*ano; for the suppression of the l is allowable in poetry, and the pronunciation with kesr to the t is accord. to the dial. of him who says A^anota tiEolamu. (S.) ― -b5- A^a*ina biAl$~aY'i, (S, * M, Msb, K,) aor.
Aa*ana
, (S, M, K,) inf. n. A_i*onN and A^a*anN and A^a*aAnN and A^a*aAnapN, (M, K,) He knew the thing; knew of it; had knowledge of it; became informed, or apprized, of it. (S, M, Msb, K.) It is said in the Kur [ii. 279], faA^o*anuwA biHarobK mina A@ll~`hi warasuwlihi (S, M, K) Then be ye informed, or apprized, of war [that shall come upon you] from God and his apostle: (M, K:) or then be ye sure, or assured, &c. (T.) [See also A_i*onN, below.] -A2- A^a*anahu, (T, S, M, K,) inf. n. A^a*onN, (T,) He hit, or hurt, his ear; (T, S, M, K;) or struck his ear; (so in some copies of the S;) and ↓ A=*anahu signifies the same, (M, K,) inf. n. A_iy*aAnN. (TA.) [See also 2.] ― -b2- A^u*ina [as though originally signifying He had his ear hit or hurt;] he complained, or had a complaint, of his ear; (K;) said of a man. (TA.)
2 A^*~nhu *
, (S, M, K,) inf. n. taA^o*iynN, (K,) He wrung, or twisted, (Earaka,) his (a boy's, S) ear: (S, K:) or he struck, (Daraba, TA,) or struck with his finger, or fillipped, (naqara, M, TA,) his ear. (M, TA.) [See also A^a*anahu.] They say, (in a prov., TA in art. jwz,) likul~i jaAbihK jawozapN vum~a yuw^o*~anu, (M, TA,) i. e. For every one that comes to water is a single watering for his family and his cattle; then his ear is struck, to apprize him that he has nothing more to receive from them: (TA in the present art., and the like is said in the same in art. jwz:) or, (assumed tropical:) then he is repelled from the water: (TA in art. jwz:) [for A^*~nhu signifies also] ― -b2- (assumed tropical:) He repelled him, (IAar, T, M, K,) namely, a man, (IAar, T, M,) from drinking, (K,) and did not give him to drink. (M, K.) You say also, A^a*~inuwA Ean~iY A^uwalahaA, [in which the pronoun appears, from the context, to relate to camels,] (assumed tropical:) Send ye away from me the first ones of them. (En-Nadr, T.) -A2- A^*~n Aln~aEola, (inf. n. as above, S,) He put to the sandal what is termed A^u*unN, q. v. infrà: (S, M, K:) and in like manner one says with respect to other things. (S, K.) -A3- A^*~n, (M, K,) inf. n. as above, (K,) also signifies He made known, or notified, a thing (bi$aYo'K) much; (M, K; *) he proclaimed, or made proclamation; syn. naAdaY: (Jel in vii. 42, and Bd and Jel in xii. 70 and xxii. 28:) Sb says that some of the Arabs make A^a*~ana and ↓ A=*ana to be syn.: but some say that the former signifies he called out publickly; and the latter, i. q. A^aEolama [he made to know, &c.: see 4]. (M, TA.) It is said in the Kur [xxii. 28], waA^a*~ino fiY Aln~aAsi biAlHaj~i (M) And proclaim thou, among the people, the pilgrimage. (Bd, Jel.) ― -b2- Also, (S, K,) or A^*~n biAlS~alaApi, (Msb,) inf. n. as above, (M, K,) or A^a*aAnN, (S,) or both, (TA,) or the latter is [properly speaking] a simple subst. [used as an inf. n.], as in the instances of wad~aEa wadaAE~aA and sal~ama salaAmFA and kal~ama kalaAmFA &c., (Msb,) He called to prayer; (M, K;) he notified, or made known, or proclaimed, [i. e., chanted, from the miy^o*anap,] the time of prayer; (S, * Msb, * TA;) and ↓ A=*ana signifies the same, (K,) inf. n. A_iy*aAnN. (TA.) IB says, the phrase A^a*~ana AlEaSoru, with the verb in the act. form, [a phrase commonly obtaining in the present day,] is wrong; the correct expression being A^u*~ina biAlEaSori [The time of the prayer of afternoon was proclaimed, i. e., chanted], with the verb in the pass. form, and with the preposition to connect it with its subject. (Msb.) ― -b3- You say also, A^a*~ana biA_irosaAli A_ibilihi He spoke of sending away his camels. (En-Nadr, T.)
4 A=*nhu *
: see 1, last sentence but one. ― -b2- [Hence, app.,] inf. n. A_iy*aAnN, (assumed tropical:) He prevented him, or forbade him; (K;) and repelled him. (TA.) [See also 2.] ― -b3- And (assumed tropical:) It (a thing, M) pleased, or rejoiced, him, (M, K,) and he therefore listened to it. (M.) -A2- A=*anotuhu, inf. n. A_iy*aAnN, (T, Msb,) in the place of which the subst. A^a*aAnN is also used, (T,) signifies A^aEolamotuhu [I made him to know, or have knowledge; informed, apprized, advertised, or advised, him; gave him information, intelligence, notice, or advice: and I made it known, notified it, or announced it]: (T, Msb:) and ↓ taA^a*~anotu, also, signifies A^aEolamotu [as meaning I made to know, &c.: and I made known, &c.]. (Msb.) You say, A=*nhu biAlA^amori, (T, K, [in the CK, erroneously, Aa*anahu,]) or biAl$~aYo'i, (S,) and A=*nhu AlA^amora, (M, K,) inf. n. A_iy*aAnN, (T,) meaning A^aEolamahu [He made him to know, or have knowledge of, the thing; informed, apprized, advertised, or advised, him of it; gave him information, intelligence, notice, or advice, of it; made it known, notified it, or announced it, to him]; (T, S, M, K;) as also AlA^amora ↓ tA^*~nhu. (M.) So, accord. to one reading, in the Kur [ii. 279], faA=*inuwA biHarobK mina All~`hi Then make ye known, or notify ye, or announce ye, war from God. (M. [For the more common reading, see 1, latter part.]) And so in the Kur [vii. 166], rab~uka ↓ wa A_i*o taA^a*~ana And when thy Lord made known, or notified, or announced: (Zj, S, M, K: *) or the meaning here is, swore: (M, K: *) [for] you say, layafoEadana ↓ taA^a*~ana, meaning he swore that he would assuredly do [such a thing]: (M:) Lth says that laA^a foEalan~a ka*aA wa ka*aA ↓ taA^a*~anotu signifies the making the action obligatory. (T.) You say also, AlA^amiyru fiY Aln~aAsi ↓ taA^a*~ana The commander, or governor, or prince, proclaimed (naAdaY) among the people, with threatening (S, K) and prohibition; i. e. taqad~ama and A^aEolama. (S.) And you say of a building that has cracked in its sides, A=*ana biA@liAnohidaAmi waAls~uquwTi (assumed tropical:) [It gave notice of becoming a ruin and of falling down]. (Msb in art. dEw.) [See also a similar ex. in a verse cited voce A^alaA. And hence,] A=*ana AlEu$obu [in the CK (erroneously) Aa*ana] (tropical:) The herbage began to dry up; part of it being still succulent, and part already dried up. (M, K, TA.) And A=*ana AlHub~u The grain put forth its A^a*anap, or leaves. (TA.) See also 2, latter half, in two places. -A3- A=*ana and ↓ tA^*~n are [also] used in one and the same sense [as meaning He knew; had knowledge; or became informed, apprized, advertised, or advised, of a thing]; like as one says A^ayoqana and tayaq~ana. (S, TA.) You say, ↓ taA^a*~ano, meaning AiEolamo [Know thou]; like as you say taEal~amo, meaning AiEolamo. (M.)
5 taAa*~ana
see 4, in eight places.
10 AstA^*nhu *
He asked, or demanded, of him permission, or leave, (M, Msb, K,) fiY ka*aA to do such a thing. (Msb.) [You say, AstA^*n meaning He asked, or demanded, permission, or leave, to enter, or to come into the presence of another; and to go. And AstA^*n fiY Ald~uxuwli Elyh, and, elliptically, AstA^*n Elyh, He asked, or demanded, permission, or leave, to go in to him.]
A^u*onN *
: see A^u*unN.
A_i*onN *
[is held by some to be an inf. n., like ↓ A^a*ayinN: (see 1:) by others, to be] a simple subst.; (Msb;) signifying Permission; leave; or concession of liberty, to do a thing: and sometimes command: and likewise will; (Msb, TA;) as in the phrase biA_i*oni A@ll~`hi by the will of God: (Msb:) or, accord. to El-Harállee, the withdrawal, or removal, of prevention or prohibition, and the giving of power or ability, in respect of being and creation: or, accord. to Ibn-El-Kemál, the rescission of prohibition, and concession of freedom of action, to him who has been prohibited by law: or, accord. to Er-Rághib, the notification of the allowance or permission of a thing, and of indulgence in respect of it; as in A_il~aA liyuTaAEa biA_i*oni A@ll~`hi, [in the Kur iv. 67,] meaning [but that he may be obeyed] by the will of God, and [also] by his command: (TA:) or, as explained in the Ksh, facilitation; an explanation founded upon the opinion that the actions of men are by their own effective power, but facilitated by God; and in this sense, Esh-Shiháb regards it as a metaphor, or a non-metaphorical trope: (MF:) and accommodation; syn. tawofiyqN; (Hr in explanation of a clause of iii. 139 of the Kur [which see below];) but Es-Semeen says that this requires consideration. (TA.) ― -b2- Also Knowledge; syn. EilomN; (T, M, K;) and so ↓ A^a*iynN; (M, K;) as in the saying faEalahu biA_i*oniY (T, * M, K) and ↓ biA^a*iynY (M, K) [He did it with my knowledge]: or A_i*onN has a more particular signification than EilomN, being scarcely ever, or never, used save of that [knowledge] wherein is will, conjoined with command or not conjoined therewith; for in the saying [in the Kur iii. 139, referred to above,] wamaA kaAna linafosK A^ano tamuwta A_il~aA biA_i*oni A@ll~`hi [And it is not for a soul to die save with the knowledge of God], it is known that there are will and command; and in the saying [in the Kur ii. 96], wamaA humo biD~aAriyna bihi mino A^aHadK A_il~aA bA_i*oni A@ll~`hi [But they do not injure thereby any one save with the knowledge of God], there is will in one respect, for there is no difference of opinion as to the fact that God hath made to exist in man a faculty wherein is the power of injuring another: (Er-Rághib:) but Es-Semeen says that this plea is adduced by Er-Rághib because of his inclining to the persuasion of the Moatezileh. (TA.) You say also, faEalotu ka*aA biA_i*onihi meaning I did thus by his command. (T.)
A^a*anN *
: see A^a*anapN
A^u*unN *
and ↓ A^u*onN, (S, M, Msb, K,) the latter a contraction of the former, [which is the more common,] (Msb,) [The ear;] one of the organs of sense; (M, TA;) well known: (M:) of the fem. gender: (S, M, Msb, K:) as also ↓ A^a*iynN: (K:) pl. A=*aAnN, (S, M, Msb, K,) its only pl. form: (M:) dim. ↓ A^u*ayonapN; but when used as a proper name of a man, A^u*ayonu, though A^u*ayonapu has been heard. (S.) You say, jaA='a naA$ir~aA A^u*unayohi [He came spreading, or, as we say, pricking up, his ears: meaning] (tropical:) he came in a state of covetousness, or eagerness. (T, K, TA. [See also na$ara.]) And wajadotu fulaAnFA laA bisFA A^u*unayohi (tropical:) I found such a one feigning himself inattentive, or heedless. (T, TA.) And labisotu A^u*unaY~a lahu (tropical:) I turned away from him, avoided him, or shunned him: or I feigned myself inattentive, or heedless, to him. (K, TA. [See also labisa.]) ― -b2- (tropical:) A man who listens to what is said to him: (M, K, TA:) or a man who hears the speech of every one: (S:) or who relies upon what is said to him; as also waAbiSapu Als~amoEi: (M in art. wbS:) applied as an epithet to one and to a pl. number, (S, M, K,) alike, (S, M,) and to two, and to a woman; not being pluralized nor dualized [nor having the fem. form given to it]: (IB:) you say rajulN A^N*onN (AZ, S, M) and A^u*onN, and rijaAlN A^u*unN and A^u*onN [&c.]: (AZ, M:) and sometimes it is applied to a man as a name of evil import. (M.) It is said in the Kur [ix. 61], wayaquwluwna huwa A^u*unN qulo A^u*unu xayorK lakumo (T, M) And they say, “He is one who hears and believes everything that is said to him:” as though, by reason of the excess of his listening, he were altogether the organ of hearing; like as a spy is termed EayonN; or A^u*un is here from A^a*ina “he listened,” and is like A^unufN and $ululN in its derivation: (Bd:) for among the hypocrites was he who found fault with the Prophet, saying, “If anything be told him from me, I swear to him, and he receives it from me, because he is an A^u*un:” (M:) therefore he is commanded to answer, Say, “A hearer of good for you.” (T, M, Bd.) ― -b3- (assumed tropical:) A sincere, or faithful, adviser of a people, who counsels to obedience: (Msb:) a man's intimate, and special, or particular, friend. (TA.) ― -b4- (assumed tropical:) A certain appertenance of the heart; (M;) [i. e. either auricle thereof;] A^u*unaA Alqalobi signifying two appendages (zanamataAni) in the upper part of the heart: (K:) and (tropical:) of a naSol [or arrow-head or the like; i. e. either wing thereof]: and (tropical:) of an arrow; A=*aAnu Als~ahomi signifying the feathers of the arrow, as AHn says, when they are attached thereon; and *uw valaAvi A=*aAnK [a thing having three such feathers] meaning an arrow: all so called by way of comparison: (M:) and (assumed tropical:) of a sandal; (S, M, K;) i. e. the part thereof that surrounds the qibaAl [q. v.]: (M:) or A^u*unaA Aln~aEoli signifies the two parts, [or loops,] of the sandal, to which are tied the EaDudaAni of the $iraAk, [or two branches of the thong that is attached to another thong between two of the toes, which two branches, however, sometimes pass through the A^u*unaAni, encompassing the heel,] behind the narrow part (xaSor) of the sole. (AO in an anonymous MS in my possession. See also xaSorN.) ― -b5- (tropical:) A handle, (M,) or [a loopshaped, or an ear-shaped, handle, such as is termed] Eurowap, (T, K,) of anything; (M, K) as, for instance, (M,) of a kuwz [or mug]; (T, M;) and of a dalow [or bucket]: so called by way of comparison: and in all cases fem.: (M:) pl. as above. (T.) ― -b6- (assumed tropical:) What becomes sharp, or pointed, and then falls off, or out, of the plants called Earofaj and vumaAm when they put forth their xuwS [q. v.], or when their xwS become perfect; because it has the shape of an ear. (AHn, M.)
A_i*ano *
, also written A_i*FA: see art. A*A.
A^a*anapN *
The leaves of trees, (En-Nadr, T,) or of grain. (K.) ― -b2- [The kind of leaf called xuwSap of the vumaAm.] ― -b3- (tropical:) The young ones of camels and of sheep or goats; (En-Nadr, T, K;) as being likened to the xuwSap of the vumaAm. (TA.) ― -b4- A piece of straw: pl. [or rather coll. gen. n.] ↓ A^a*anN [in the CK A^u*unN]. (IAar, T, K.) -A2- Appetite, appetency, longing, yearning, or strong desire. (En-Nadr, T.) You say, h`*ihi baqolapN tajidu bihaA AlA_ibilu A^a*anapa $adiydapF This is a herb for which the camels feel a strong appetite &c. (En-Nadr, T.) And h`*aA TaEaAmN laA A^a*anapa lahu This is food for the odour of which there is no appetite. (K, * TA.)
A^a*aAnN *
A making known; a notification; an announcement. (T, S, Mgh.) [See 4.] So in the Kur [ix. 3], wa A^a*aAnN mina A@ll~`hi warasuwlihi A_ilaY Aln~aAsi [And a notification, or an announcement, from God and his apostle to men, or the people]. (T, Mgh.) ― -b2- Also, and ↓ A^a*iynN, (T, S, M, K,) and taA^o*iynN, [the last an inf. n. of 2, and the second a quasi-inf. n. of the same, which see,] (M, K,) The notification, or announcement, of prayer, and of the time thereof; (T, S;) the call to prayer. (M, K.) [The words of this call (which is usually chanted from the miy^o*anap, or turret of the mosque,) are Aall~`hu A^akobaro (four times) A^a$ohadu A^no laA A_il`ha A_il~aA A@ll~`ho (twice) A^a$ohadu A^an~a muHam~adFA r~asuwlu A@ll~`hu (twice) Hay~a EalaY AlS~alaAhN (twice) HaY~a EalaY AlfalaAHo (twice) Aall~`hu A^akobarN (twice) laA A_il`ha A_il~aA A@ll~`hN.] ― -b3- AlA^a*aAnu also signifies The [notification, or announcement, called] A_iqaAmap; (M, K;) because it is a notification to be present at the performance of the divinelyordained prayers. (TA.) [This (which is chanted in the mosque) consists of the words of the former A^a*aAn with the addition of qado qaAmati AlS~alaAho pronounced twice after HaYa EalaY AlfalaAHo.] ― -b4- AlA^a*aAnaAni signifies The A^a*aAni [more commonly so called] and the A_iqaAmap. (TA.)
A^a*uwnN *
[An animal having an ear; as distinguished from SamuwxN, which means “having merely an ear-hole”]. (Msb in art. byD.)
A^a*iynN *
: see A^u*unN. -A2- See also A_i*onN, in three places. ― -b2- And see A^a*aAnN. -A3- I. q. ↓ muw^o*inN [Making to know or have knowledge, biA^amorK of a thing; informing, apprizing, advertising, or advising; giving information, intelligence, notice, or advice; making known, notifying, or announcing]: like A^aliymN and wajiyEN as meaning muw^olimN and muwjiEN. (M.) ― -b2- See also muw^a*~inN. -A4- One who is responsible, answerable, amenable, or a surety; [biA^amorK for a thing; and perhaps also bigayorihi for another person;] syn. kafiylN (S, M, K) and zaEiymN [which signifies the same as kafiylN, and is plainly shown in the M to be here used as a syn. of this latter; but SM assigns to it here another meaning, namely ray^iysN, in which sense I find no instance of the use of A^a*iynN]; (AO, M;) and ↓ A=*inN also is syn. with A^a*iynN in the sense of kafiylN. (K.) -A5- Also A place to which the A^a*aAn [or call to prayer] comes [or reaches] from [or on] every side. (S, K.)
A^u*ayonapN *
dim. of A^u*unN, q. v. (S.)
A^u*aAniY~N *
(S, M, Mgh, K) and ↓ A=*anu (M, K) Largeeared; (S, M, Mgh, K;) long-eared; (M;) applied to a man, (S, M, K,) and to a camel, and to a sheep or goat: (M:) [or] the latter epithet is applied to a ram; and its fem. A^a*onaA='u to a ewe. (T, S, M.)
A^u*ayoniY~N *
One who hears everything that is said: but this is a vulgar word. (TA.) [See A^u*unN.]
A=*anu *
: see A^u*aAniY~N.
A=*inN *
[act. part. n. of 1. As such, Permitting, or allowing; one who permits, or allows. And hence,] A doorkeeper, or chamberlain. (S, K.) ― -b2- See also A^a*iynN.
muw^o*anN *
: see maA^o*uwnN.
muw^o*inN *
: see A^a*iynN. You say, siymaAhu biAlxayori muw^o*inapN His impress notifies [or is indicative of] goodness. (TA.) ― -b2- muw^o*inaAtN, signifying The women who notify, or announce, the times of festivity and rejoicing, [particularly on the occasions of weddings,] is a vulgar word. (TA.) -A2- Herbage beginning to dry up; part of it being still succulent, and part already dried up: and a branch, or wood, that has dried, but has in it some succulency. (TA.)
maA^o*anapN *
: see what next follows.
muw^o*anapN *
: see what next follows.
miy^o*anapN *
(which may also be pronounced miy*anapN, Msb) The place [generally a turret of a mosque] upon which the time of prayer is notified, made known, or proclaimed; (T, M, * K; *) i. q. manaArapN [which has this meaning and others also]; (AZ, T, S, Msb;) as also ↓ muw^o*anapN: (AZ, T:) or it signifies, (as in some copies of the K,) or signifies also, (as in other copies of the same,) i. q. manaArapN: and SawomaEapN: [see these two words:] (K:) or i. q. manaArapN, meaning SawomaEapN; (Lh, M, TA;) by way of comparison [to the turret first mentioned]: but as to ↓ maA^o*anapN, it is a vulgar word: (TA:) the pl. is maA=*inu, agreeably with the original form of the sing. (Msb.)
muw^a*~inN *
One who notifies, makes known, or proclaims, [by a chant,] the time of prayer; (M, * Msb, K; *) [i. e., who chants the call to prayer;] as also ↓ A^a*iynN. (M, K.)
maA^o*uwnN *
, as meaning A slave permitted, or having leave given him, by his master, to traffic, is used for maA^o*uwnN lahu, (Msb, TA,) by the lawyers. (Msb.) -A2- Also Having his ear hit, or hurt; and so ↓ muw^o*anN. (TA.) A*Y
1 A^a*iYa *
, aor.
Aa*aYa
, inf. n. A^a*FY, (T, M, Msb, K,) in [some of] the copies of the K written A^a*FA, and so by IB, (TA,) and A^a*aA='N, (CK, [but not found by me in any MS. copy of the K nor in any other lexicon,]) and, accord. to IB, A^a*aApN and A^a*iy~apN, (TA,) or these two are simple substs.; (M, K;) and ↓ tA^*~Y; (T, S, M, Msb, K;) [He was, or became, annoyed, molested, harmed, or hurt;] he experienced, or suffered, slight evil, [i. e., annoyance, molestation, harm, or hurt,] less than what is termed Darar; (El-Khattábee;) or he experienced, or suffered, what was disagreeable, or hateful, or evil, (Msb, K,) in a small degree; (K;) bihi [by him, or it]; (T, S, M, K;) [and minohu from him, or it:] ↓ Alt~aA^a*~iY signifies the being affected by what is termed AlA^a*aY [i. e. what annoys, molests, harms, or hurts, one]: and also the showing the effect thereof; which is forbidden by the saying of 'Omar, biAln~aAsi ↓ A_iy~aAka waAlt~aA^a*~iY [Avoid thou, or beware thou of, showing the being annoyed, molested, harmed, or hurt, by men]; for this is what is within one's power. (Mgh.) ― -b2- Also, aor. and inf. n. as above, It (a thing) was unclean, dirty, or filthy. (Msb.)
4 A=*Y *
signifies faEala AlA^a*aY [He did what annoyed, molested, harmed, or hurt]. (M, K.) ― -b2- And A=*iAhu, (T, S, M, Msb, K,) aor. yuw^o*iyhi, (S,) inf. n. A_iy*aA='N (T, IB, Msb) and [quasi-inf. n.] A^a*iy~apN, (T,) or A^a*~aY and A^a*aApN and A^a*iy~apN, (S, K,) but IB refuses his assent to this, saying that these three are inf. ns. of A^a*iYa, and MF says of A_iy*aA='N, which is expressly disallowed by the author of the K, though he himself uses it, that others assert it to have been heard and transmitted, and to be required by rule, but he adds that he had searched for examples of it in the language of the Arabs, and investigated their prose and their poetry, without finding this word; (TA;) [He, or it, annoyed him, molested him, harmed him, or hurt him; or] he did what was disagreeable, or hateful, or evil, to him. (Bd in xxxiii. 53, Msb.) It is said in the Kur [xxxiii. 47], wadaEo A^a*aAhumo, meaning And leave thou the requiting of them until thou receive a command respecting them; (M, Bd, Jel;) namely, the hypocrites: (M:) or leave thou unregarded their doing to thee what is [annoying, molesting, harmful, hurtful, or] disagreeable, &c., to thee. (Bd.)
5 taAa*~aYa
see 1, in three places.
A^a*~aY *
inf. n. of 1. (T, M, Msb, K.) [As a simple subst., A state of annoyance or molestation.] ― -b2- And [Annoyance, molestation, harm, or hurt: quasi-] inf. n. of A=*aAhu. (S, K.) ― -b3- It signifies also, [like ↓ A^a*iy~apN and ↓ A^a*aApN,] kul~u maA taA^o*~ayota [Anything by which thou art annoyed, molested, harmed, or hurt]; (T;) or maA yuw^o*iyka [a thing that annoys, molests, harms, or hurts thee]: (Mgh:) or a slight evil; less than what is termed Darar. (El-Khattábee.) You say, A^amaATa AlA^a*aY Eani AlT~ariyqi He removed, or put away, or put at a distance, what was hurtful from the road, or way. (Mgh and TA in art. myT.) ― -b4- Also A thing held to be unclean, dirty, or filthy: so in the Kur ii. 222. (Mgh, Msb.) [Filth; impurity: often used in this sense in books on practical law.]
A^a*K *
Experiencing, or suffering, [annoyance, molestation, harm, hurt, or] what is disagreeable, or hateful, or evil, (M, * K, * Msb,) in a great, or vehement, degree; (M, K;) applied to a man; (M, Msb;) as also ↓ A^a*iY~N: (M, K:) and both signify the contr.; i. e. doing what is disagreeable, or hateful, or evil, in a great, or vehement, degree. (K.) ― -b2- Also, applied to a camel, That will not remain still in one place, by reason of a natural disposition, not from pain, (El-Umawee, A'Obeyd, S, M, K,) nor disease; (K;) as also ↓ A^a*Y~N: (M:) fem. of the former A^a*iyapN; (El-Umawee &c.;) and of the latter ↓ A^a*iy~apN. (TA.)
A_i*aA *
: and A_i*FA: see art. A*A.
A^a*aApN *
an inf. n. of 1. (IB.) ― -b2- And [quasi-] inf. n. of A=*aAhu. (S, K.) ― -b3- See also A^a*~ay and A^a*iy~apN.
A^a*iy~N *
, and A^a*iy~apN as its fem.: see A^a*K, in three places.
A^a*iy~apN *
an inf. n. of 1. (IB.) ― -b2- And [quasi-] inf. n. of A=*aAhu. (S, K.) ― -b3- And a subst. from A=*aAhu; (Msb;) or, as also ↓ A^a*aApN, a subst. from A^a*iYa and taA^a*~aY; (M, K;) signifying A thing that is disagreeable, or hateful, or evil, in a small degree. (K.) See also A^a*FY.
A=*iY~N *
, (S, M, K, &c.,) with medd and teshdeed, (TA, [in the CK, erroneously, Aa*iY~,]) Waves (S, M, K) of the sea: (S:) or vehement waves: (TA:) or the A^aTobaAq [app. meaning rollers, because they fall over like folds,] which the wind raises from the surface of the water, less than (duwna [but this sometimes signifies above]) what are termed mawoj: (ISh, TA:) pl. A^awaA*iY~u. (S.) Ar
1 A^ar~ahaA *
, aor. yaw^ur~u (S,) inf. n. A^ar~N, (S, K,) Inivit eam; he compressed her. (S, K.)
A^ar~a A_ir~a *
, (M, TT, L, [and so in the present day,]) or A^aro A^aro, (K,) A cry by which sheep or goats are called. (M, L, K.)
miy^or~N *
A man (S,) much addicted to venery: (S, K:) so accord. to A'Obeyd, as related by Sh and El-Iyádee, but thought by Az to be may^iyrN, of the same measure as maEiyrN, i. e., mafoEilN, [originally maA^oyirN,] from A=rahaA. (T.) Arb
1 A^aruba *
, aor.
Aaruba
, (T, S, M, K,) inf. n. A^araAbapN (AZ, T, S, M, K) and A_irabN, like SigarN, (S, K,) He was, or became, cunning, characterized by intelligence with craft and forecast, or simply intelligent, excellent in judgment, sagacious, (T, [in which it is said that As is related to have assigned this signification to A^ariba, aor.
Aaraba
, inf. n. A^arabN,] S, M, K,) and knowing in affairs. (M.) [The TA assigns the former inf. n. to it when it signifies simply intelligence, and the latter when it has the more comprehensive signification of cunning.] ― -b2- A^ariba biAl$~aYo'i, [aor.
Aaraba
,] He became expert, or skilful, in the thing: (M:) or he became accustomed to, or practised or exercised in, the thing, (S, K, *) and became knowing, or skilful [therein]. (S.) ― -b3- A^ariba, inf. n. A^arabN, is also syn. with A^anisa [app. as meaning He became familiar with a person or thing]. (M.) ― -b4- And A^ariba biAl$~aYo'i also signifies He devoted, or addicted, himself, or clave, or kept, to the thing: (T, K:) and he was, or became, niggardly, avaricious, or tenacious, of the thing. (T, M, TA.) ― -b5- And A^ariba fiY AlA^amori, and fiyhi ↓ tA^r~b, He exerted, or employed, his power and ability in the affair, and understood it: (ISh, T:) or tA^r~b signifies he exerted his strength, force, or energy; or strained himself; (As, S, M;) fiy Al$~aYo'i [in the thing]; (As, S;) and fiY HaAjatihi [in his needful affair, or in the accomplishment of his want]. (As, S, M.) ― -b6- A^ariba Ealayohi He had, or obtained, power over him, or it. (M.) -A2- A^ariba, aor.
Aaraba
, (T, S, K,) inf. n. A^arabN, (T, S,) He was, or became, in want, or need. (T, S, K.) [See A^aribota Eano *iY yadayoka, and two other phrases following it, in a later part of this paragraph.] ― -b2- A^ariba A_ilayohi, (M, Msb,) or bihi (T,) aor. and inf. n. as above, He wanted it; was, or became, in want, or need, of it; (T, M, Msb;) and sought it, or desired it; (T;) namely, a thing. (T, Msb.) ― -b3- A^ariba Ald~ahoru Fortune was, or became, hard, or adverse: (T, S, K:) as though it wanted something of us, for which it pressed hard. (M, TA.) And A^ariba Ealayohi He was, or became, hard upon him in his demand. (TA, from a trad.) -A3- A^arabahu, [from A_irabN,] He struck upon a member, or limb, belonging to him. (K, * TA.) ― -b2- A^ariba, (T, S, K, TA,) His member, or limb, (generally meaning the arm, or hand, M,) was cut off: (M, K:) or dropped off: (T:) and his members, or limbs, (generally relating to [the members, or fingers, of] the arm, or hand, TA,) dropped off, one after another, (S, K, TA,) in consequence of his being affected by the disease termed ju*aAm: (TA:) and it (said of a member, or limb,) dropped off. (TA.) The phrase, A^aribota Eano *iY yadayoka, (T, TA,) or mino *Y ydyk, (S, TA, [and said in the latter to be likewise found in the T, but I have consulted two copies of the T and found only En,]) or fiY *Y ydyk, (IAar, as related by Sh,) or mino yadayoka, (K,) but MF says that mn in this phrase is a mistranscription, (TA,) means, May the members [or fingers] of thy hands, or arms, drop off: (S, K, TA:) or it means, may what is in thy hands depart from thee, so that thou shalt be in want: occurring in a trad. (IAar, T, TA.) And A^ariba maA lahu, said by Mohammad on the occasion of a man's coming to him and asking him to acquaint him with some work that should introduce him into Paradise, means, accord. to Kt, May his members, or limbs, drop off, or be cut off: what aileth him? (TA:) or, accord. to IAar, may he become in want: what aileth him? (T, TA:) but IAth says that this has been related in three different ways: first, A^ariba, signifying an imprecation, [as rendered above,] and used as expressive of wonder: secondly, m~aA lahu ↓ A^arabN; i. e. HaAjapN lahu; maA being [syntactically] redundant, denoting littleness; the meaning being, he has some little want: or, as some say, a want hath brought him: what aileth him? thirdly, ↓ A^aribN; i. e. huwa A^aribN; meaning he is intelligent, or sagacious, or skilful, [as is said in the T,] and perfect: what aileth him? or what is his affair? the inchoative being suppressed. (TA.) maA lahu A^aribato yaduhu, (M, K, *) another form of imprecation, (M,) means What aileth him? may his arm, or hand, be cut off: or, may he become poor, and want what is in the hands of others. (M, K. *) ― -b3- [Hence, perhaps,] A^aribato maEidatuhu His stomach became vitiated, disordered, or in an unsound state. (K.) ― -b4- A^ariba also signifies He prostrated himself firmly, or fixedly, upon his [seven] members [mentioned in the explanations of the word A_irobN]. (T.)
2 A^r~b *
, inf. n. taA^riybN, He, or it, [made, or rendered, cunning, or intelligent, excellent in judgment, sagacious, and knowing in affairs; (see A^aruba;)] made to have knowledge, or skill; or made to understand. (M, TA.) -A2- He was, or became, avaricious; [in a state of vehement want of a thing;] eagerly desirous. (A'Obeyd, TA.) [See also 1.] -A3- He cut up, or cut into pieces, (T, A, Mgh,) a sheep, or goat, (A, Mgh,) limb by limb. (T, A, Mgh.) ― -b2- He cut off a member, or limb, entire. (M, TA.) ― -b3- He made entire, or complete, (T, S, M, K,) a thing, (S,) a lot, or portion, (T, TA,) or anything. (M.)
3 A=rbhu A=rbh A=rbp
, (S, A,) inf. n. muw^aArabapN, (M, A,) He strove, or endeavoured, to outwit, deceive, beguile, or circumvent, him; syn. daAhaAhu. (S, M, * A. *) It is said in a trad., (TA,) muw^aArabapu AlA^ariybi jaholN waEanaA='N [The striving to outwit the cunning, or intelligent, or sagacious, is ignorance, and labour without profit]: (A, TA:) i. e., the intelligent is not to be outwitted. (TA.) And A=rb bihi signifies He practised an artifice, a stratagem, or a fraud, upon him. (TA, from a trad.)
4 A=rb Ealayohimo A=rb Elyhm
, (T, S, M, K,) of the measure A^afoEala, (T,) inf. n. A_iyraAbN [originally A_iy^oraAbN], (K,) He was successful against them, and overcame them. (T, S, M, K.)
5 tA^r~b *
He affected, or endeavoured to acquire, (takal~afa,) cunning, or intelligence, and excellence of judgment, (K, TA,) and deceit, guile, or artifice, and wickedness, mischievousness, or malignity. (TA.) [See A_irobN.] ― -b2- tA^r~b fiy AlA^amori: see 1.
A^arobN *
: see what next follows, in two places.
A_irobN A^rAb A^rb A^rbY A_rb Arb rAb rb rbA rbY |rb
Cunning, intelligence with craft and forecast, or simply intelligence, excellence of judgment, sagacity, (T, S, M, L, K,) and knowledge in affairs; (M, L;) as also ↓ A_irobapN and ↓ A^urobapN (M, K) and ↓ A^arabN, (M, A,) or ↓ A^arobN. (L.) You say, huwa *uw A_irobK [He is a possessor of cunning, or intelligence, &c.]. (S.) ― -b2- Intelligence and religion. (Th, M, K.) ― -b3- Deceit, guile, artifice, or fraud; syn. makorN: so in the L and other lexicons: in the K, nukorN [i. e. “cunning,” &c., as above]: (TA:) and so ↓ A_irobapN; syn. HiylapN. (K.) ― -b4- Wickedness, mischievousness, or malignity; hidden rancour, malevolence, or malice. (K, TA.) [In a trad. it occurs in this sense written, in the TA, ↓ A^arob.] -A2- See also A^arabN, in four places. -A3- Also A member; a distinct and complete part of an animal body; a limb; (T, S, M, Mgh, Msb, K;) or such as is made complete, or entire, not wanting anything: (M:) pl. A=raAbN (S, M, Mgh, Msb) and A^aroA=bN; (S, Mgh;) the latter formed by transposition. (Mgh.) You say, qaT~aEotuhu A_irobFA A_irobFA I cut him up, member by member, or limb by limb. (TA.) And Als~ujuwdu EalaY saboEapi A=raAbK or A^aroA=bK Prostration [in prayer] is [performed] on seven members; (S, Mgh;) namely, the. forehead, the hands, the knees, and the feet. (TA.) ― -b2- Also The membrum genitale; the pudendum; syn. farojN: (M, K:) but some say that this signification is not known: [see A^arabN:] in some copies of the K, the explanation is written faraHN, with the unpointed H. (TA.) ― -b3- A=raAbN [the pl.] also signifies Pieces of flesh, or of flesh-meat. (M.)
A^arabN *
: see A_irobN. -A2- Want, or need; (T, S, M, Mgh, Msb, K;) as also ↓ A_irobN and ↓ A_robapN (the same, and A) and ↓ A^urobapN (K) and ↓ maA^orabapN and ↓ maA^orubapN (T, S, M, A, Msb, K) and ↓ maA^oribapN (K) and ↓ maA^orabN: (M, A:) the pl. [of A^arabN or A_irobN] is A=raAbN, and [of A_irobapN, and perhaps of the other sings. commencing with A] A_irabN; (M;) and the pl. of mA^rbp is maA=ribu. (T, Msb.) It is said in a trad., respecting Mo- hammad, kaAna A^amolakakumo lArbh He had the most power, of you, over his want, and desire: (M, * Mgh, * Msb, * TA:) IAth says that the most common reading is liA^arabihi, meaning liHaAjatihi: but some read ↓ liAorbihi, [as in the M and Mgh,] i. e., either the same as above, [and so in the Mgh,] or liEuDowihi, by which is specially meant the membrum genitale: (TA:) but this is not known. (M.) Respecting the phrase A^araba m~aA lahu, see 1. You say also, A^ilay h`*aA ↓ maA A_irobuka What is [the reason of] thy want of this? (A.) And maA liY ↓ fiyhi A_irbN I have no want of it. (A.) By gayori ↓ A^uwliy AlA^arobapi, in the Kur [xxiv. 31], are meant Idiots; or persons deficient in intellect: [from A_irobapN as meaning “intelligence:”] (Sa'eed Ibn-Jubeyr, S:) or not such as have need of women. (Jel.) laA HafaAwapN ↓ maA^arabapN, (S, A,) or laA HafaAwapN ↓ maA^orabN, (M,) is a proverb, (S, A,) meaning He only honours thee for the sake of something which he wants of thee; not for love of thee: (A, Meyd:) or only thy want brought thee; not the object of paying extraordinary honour to me. (M.) [See also Freytag's Arab. Prov., ii. 690.] You say also, mina AlA^aroDi ↓ A^aloHiqo bimaA^orabika, meaning, Go thou whither thou wilt [so as to attain thy want]. (A.)
A^aribN *
: see A^ariybN. ― -b2- Also [Expert; skilful: (see A^ariba, of which it is the part. n.:) or] accustomed to, or practised or exercised in, a thing, and knowing, or skilful. (S, TA.) See also 1, in the latter part of the paragraph. -A2- A^aribN bi$aYo 'K, [or A_ilay $aYo'K, (see A^ariba,)] or ↓ A=ribN, of the measure faAEilN, (Msb,) Wanting, needing, or desiring, a thing. (Msb, * TA in art. mhr, &c.)
A^urobapN *
: see A_irobN: -A2- and A^arabN.
A_irobapN A^rAb A^rb A^rbY A^rbh A^rbp A_rb A_rbh Arbh Arbp rAb rbA rbY |rb |rbh
: see A_irobN, in two places: -A2- and A^arabN, in two places.
A^urabaY *
Calamity; misfortune: (T, S, M, A, K:) [said to be] the only word of this measure except A^uramaY and $uEabaY [names of two places]. (TA.)
A^urobaAnN *
(M, K): dial. vars. of EurobaAnN and EurobuwnN and EarabuwnN. (M, * K, * TA.)
A^urobuwnN *
(TA): dial. vars. of EurobaAnN and EurobuwnN and EarabuwnN. (M, * K, * TA.
A^arabuwnN *
(TA): EurobaAnN (TA): dial. vars. of EurobuwnN and EarabuwnN. (M, * K, * TA.
A^ariybN *
Cunning, characterized by intelligence with craft and forecast, or simply intelligent [as in the S], excellent in judgment, sagacious, (T, S, * M, K,) and knowing in affairs; (M;) as also ↓ A^aribN: (K:) pl. of the former A^arabaA='u. (T, M.) -A2- A=rabu A wide, an ample, or a capacious, cooking-pot. (K.)
qidorN A^ariybapN *
More, or most, cunning, or intelligent, excellent in judgment, or sagacious. (A.) [See A^ariybN.]
A=ribN A=rb
: see A^aribN.
maA^orabN *
: see A^arabN, in three places.
maA^orabapN *
and maA^orubapN and maA^oribapN: see A^arabN, in four places.
muw^ar~abN *
A member, or limb, cut off entire: (T:) or an entire, unbroken, member, or limb: (S:) and anything made entire, complete, or perfect. (S, K.) You say, katifN muw^ar~abapN A shoulder cut off entire, (Mgh, TA,) having none of its flesh taken from it, (Mgh,) without any deficiency. (TA.) Arv
1 A^arava *
: see 2.
2 A^r~v *
, (M, A,) inf. n. taA^oriyvN, (T, S, K,) He kindled, or lighted, a fire; or made it to burn, burn up, burn brightly or fiercely, blaze, or flame; (T, S, M, A, K;) as also ↓ A^arava, aor.
Aaruva
, (T, K,) inf. n. A^arovN; (K; in a copy of the A A_irovN;) but this [says SM] no leading lexicographer has mentioned, nor have I found any example of it. (TA.) [See also war~ava.] ― -b2- [Hence,] tA^ryv also signifies (tropical:) The exciting discord, dissension, disorder, strife, quarrelling, or animosity, between a people. (S, K.) You say, A^rav bayona Alqawomi, (M, A,) and A^r~v bayonahumu Al$~ar~a waAlHaroba, (T, TA,) (tropical:) He excited discord, dissension, disorder, strife, quarrelling, or animosity, between, or among, the people, or company of men; (T, M, A;) kindled the fire of discord, dissension, &c., [or evil, and war,] between them, or among them. (T, * TA.)
5 taA^ar~avati Aln~aAru *
The fire became kindled, or lighted; or it burned, burned up, burned brightly or fiercely, blazed, or flamed. (S, M, K.)
A_irovN A^rv A_rv Arv rAv rv rvA rvY wrv
, originally wirovN, (T, S,) Inheritance; or a person's obtaining possession of property left to him by one who has died. (MF.) ― -b2- An inheritance, or a heritage; what is inherited. (S, A, K.) ― -b3- An old condition, case, or state of things, which the last has inherited from the first. (S, A, K.) So in the phrase, huwa EalaY A_irovK mino ka*aA [He is conforming, in respect of such a thing, with an old state of things, or an old usage, which he has inherited from his ancestors]. (S.) And in the following ex., from a trad., A_in~akumo EalaY A_irovK mino A_irovi A^abiykumo A_iboraAhiyma [Verily ye are conforming with an old state of things, or an old usage, which ye have inherited from your father Abraham], the meaning is, that his religion was their heritage. (T, * TA.) [See also wirovN.] ― -b4- A remainder, or what remains, (M, L, K,) of a thing, (K,) or of the original of a thing: (M, L:) pl. A_iraAvN. (L.) ― -b5- And [hence, app.,] Ashes. (M, K.) ― -b6- Also Origin, race, or stock. (S, M, A, K.) You say, huwa fiY A_irovi SidoqK He is of an excellent origin, race, or stock. (S.) And A_in~ahu lafiY A_irovi majodK [Verily he is of a glorious origin, race, or stock]; as also A_irofi majodK, by a change of letters. (Yaa- koob, M.) Accord. to IAar, A_irovN relates to Hasab [or grounds of pretension to respect or honour, on account of one's ancestors' or one's own deeds or qualities, &c.]; and wirovN, to property, or wealth. (M.) [See art. wrv.]
A^urovapN *
: see A_iraAtN, in three places.
A_iraAtN ArAt |r |rAt
Fire; (T, M, L, K;) as also ↓ A_iraAvapN and ↓ A^ariyvN: (TA:) or (so accord. to the M and L, but in the K “and”) tinder, and the like, prepared for fire; (M, L, K;) [as also ↓ A_iraAvapN and ↓ A^urovapN; or these two words signify a means of kindling or inflaming; as will be seen from what follows:] or a lump of the dung of a horse or the like, or a similar thing, with which one kindles a fire; as also ↓ A^urovapN: (A:) or this last signifies dung of camels or horses or the like, (S, K,) or wood, or a stick, (T,) that is prepared, or put in readiness, by the ashes, (S, K,) or buried in them, (T,) for the time when it may be wanted (T, S, K) for fuel. (T.) It is said in a prov., mentioned in the collection of Meyd, AlEadaAwapi ↓ Aln~amiymapu [Calumny, or slander, is a means of kindling, or inflaming, enmity]. (TA: but in Freytag's Arab. Prov., ii. 773, in the place of ArAvp, we find ↓ A^urovap.)
A^ariyvN *
: see the paragraph next preceding.
A_iraAvapN ArAvh ArAvp
: see A_iraAvN, in three places. Arj
1 A^arija *
, aor.
Aaraja
, inf. n. A^arajN (S, A, Msb, K) and A^ariyjN (S, A, K) and A^ariyjapN, (K, [in which it is only mentioned as syn. with the first and second of these ns., so that it may be a simple subst.,]) It (perfume) diffused, or exhaled, its odour; (S, A;) as also ↓ tA=r~j: (A:) it had a hot, or strong, odour; syn. tawah~aja riyHuhu. (S, A, K.) ― -b2- It (a place) was, or became, strongly fragrant. (Msb.) -A2- A^araja: see 2, in three places.
2 A^r~j *
, [and app. ↓ A^araja also,] He perfumed a thing; made it fragrant. (Ham p. 135.) ― -b2- [Both also app. signify He made perfume to diffuse, or exhale, its odour: or made it to have a hot, or strong, odour. ― -b3- And hence,] A^r~j, inf. n. taA^oriyjN; (S, K) and ↓ A^araja, (TA,) aor.
Aaruja
, (TK,) inf. n. A^arojN; (K, TA;) (assumed tropical:) He excited discord, dissension, disorder, strife, quarrelling, or animosity, (S, K, TA,) bayona Alqawomi between, or among, the people, or company of men, like A^ar~a$a, (S, TA,) and fiy AlHarobi in war. (TA.) And A^r~j AlHaroba, (S, K, TA, and Ham ubi suprà,) and ↓ A^arajahaA, (TA,) (assumed tropical:) He kindled war, or the war; (S, TA, and Ham ubi suprà;) and in like manner, Aln~aAra the fire. (IAar, Ham.)
5 taAar~aja
see 1.
A^arajN *
(L) and ↓ A^ariyjN and ↓ A^ariyjapN (ISd, TA) A sweet odour: (ISd, L, TA:) pl. of the last, A^araAy^iju. (ISd, TA.) [See also 1.]
A^arijN *
Perfume diffusing, or exhaling, its odour: having a hot, or strong, odour. (TA.) ― -b2- Applied also to a place: you say, makaAnN A^arijN A strongly fragrant place: (Msb:) and bayotN A^arijN biAl~iybi [a house, or chamber, fragrant, or strongly fragrant, with perfume]. (A.)
A^ariyjN *
: see A^arajN.
A^ariyjapN *
: see A^arajN.
A^ar~aAjN *
(K) and ↓ miy^orajN (TA) (assumed tropical:) A liar: and one who excites discord, dissension, disorder, strife, quarrelling, or animosity, among people. (K, * TA.)
miy^orajN *
: see what next precedes.
Almuw^ar~aju *
(assumed tropical:) The lion. (K.) Arx
1 A^araxa AlkitaAba *
: see 2.
2 A^ar~axa AlkitaAba *
, (S, Mgh, Msb, K,) inf. n. taA^oriyxN; (S, Mgh;) and ↓ A^araxahu, (IKtt, Msb, K,) inf. n. A^aroxN; (TA;) but the former is the more common, (Msb,) and the latter is by some rejected, though correct accord. to IKtt and others; (MF;) and ↓ A=rxhu, (K,) inf. n. muw^aAraxapN; (TA;) as also war~axahu, inf. n. taworiyxN; (S, Mgh, * Msb;) in which the w is a substitute for the '; (Yaakoob, Msb;) a form seldom used; (Msb;) He dated the writing, or letter; inscribed it with a date, or note of the time when it was written. (S, Mgh, Msb, K.) You say also, A^ar~axa AlkitaAba biyawomi ka*aA He inscribed the writing, or letter, with the date of such a day. (S, L.) And A^ar~axa Albay~inapa He dated, or mentioned the date of, the evidence, proof, or voucher: in the contr. case saying, A^aTolaqa. (Msb.) Some say that tA^ryx is an arabicized word, (L, Msb,) borrowed by the Muslims from the people of the Bible: [i. e., from the Jews or Christians; app. from the Hebr. יָרֵחַ the “moon,” or יֶרַח “a month;“ or from the Chald. יְרַח “a month;” as observed by Golius:] (L:) others say that it is [pure] Arabic: (Msb, TA:) some, that it is formed by transposition from taA^oxiyrN. (TA.)
3 AaAoraxa
see 2.
A^uroxapN *
: see what next follows.
taA^oriyxN *
inf. n. of 2. ― -b2- Also, [as a subst., generally pronounced without ',] A date; an era; an epoch; (Msb;) and ↓ A^uroxapN is a subst. [signifying the same,] from A^araxa. (K.) taA^oriyxu Alhijorapi is The era, or epoch, of the Emigration [or Flight (for such it really was)] of Mohammad [from Mekkeh to El-Medeeneh], (L, Msb,) which his companions, in the time of 'Omar, agreed to make their era, commencing the year from the first appearance of the new moon of [the month] ElMoharram, [two months before the Flight itself,] and making the day to commence from sunset: (Msb:) it is also called taA^oriyxa Almusolimiyna the era, or epoch, of the Muslims. (L.) ― -b3- Also The utmost limit, term, or time, of anything: whence the saying, fulaAnN taA^oriyxu quwomihi Such a one is the person from whom date the nobility, or eminence, and dominion, or authority, of his people. (Es- Soolee, Mgh, TA.) ― -b4- [Also, A chronicle; a book of annals; a history: pl. tawaAriyxu, from taworiyxN.] [
muw^ar~ixN *
A chronicler; a writer of annals; a historian..] Arz
A^arozN *
and ↓ A^urozN The pine-tree; syn. $ajaru AlS~anawobari: (K:) or this is called ↓ A^arorapN, and A^arozN is the pl.: (A 'Obeyd, S:) [or rather A^arozN is a coll. gen. n., and A^arozapN is the n. un.:] or the male of that kind of tree; (AHn, K;) as also ↓ A^arozapN; (K;) and the author of the Minháj adds, it is that which does not produce fruit; but pitch (zifot) is extracted from its trunks and roots, and its wood is employed as a means of light, like as candles are employed; and it grows not in the land of the Arabs: A 'Obeyd says, ↓ A^arozapN is the name of a tree well known in Syria, called with us SanawobarN, because of its fruit: he says also, I have seen this kind of tree, called A^arozapN, and it is called in El-'Irák SanawobarN, but this last is the name of the fruit of the A^aroz: (TA:) or i. q. EaroEarN [a name given to the cypress and to the juniper-tree]. (K.) It is said in a trad., Almujo*iyapi ↓ mavalu AlkaAfiri mavalu AlA^arozapi EalaY AlA^aroDi Hat~aY yakuwna A=nojiEaAfuhaA bimar~apK waAHidapK [The similitude of the unbeliever is the similitude of the pine-tree standing firmly upon the ground until it is pulled up at once]: respecting which AA and AO say that it is ↓ AlA^arazap, with fet-h to the r; meaning the tree called AlA^arozan: but A 'Obeyd thinks this to be a mistake, and that it is ↓ AlA^arozap, with the r quiescent. (L.)
A^urozN *
: see A^arozN: -A2- and see also A^aruz~N.
A^aruzN *
: see A^aruz~N.
A^uruzN *
: see A^aruz~N.
A^arozapN *
: see A^arozN, in five places.
A^arazapN *
The tree called A^arozanN [which is a hard kind, from which staves are made]: (AA, S, K:) some say that it is ↓ A=rizapN, of the measure faAEilapN; but A 'Obeyd disapproves of this. (TA.) See also A^rozN.
A^aruz~N *
and ↓ A^uruz~N and ↓ A^urozN and ↓ A^uruzN (S, Msb, K) and ↓ A^aruzN and ↓ A=ruzN (Kr, K) and ruzN (S, Msb, K) and runozN, (S, K,) the first of which is the form commonly obtaining among persons of distinction; the last but one, that commonly obtaining among the vulgar; (TA;) and the last, of the dial. of 'AbdEl-Keys; (S, TA;) [Rice;] a certain grain, (S, K,) well known: (K:) [said in the TA to be a species of bur~; but this is an improper explanation:] there are several kinds; Egyptian and Persian and Indian; and the best kind is the jwhrY [perhaps a mistake for miSorY~, or Egyptian]: it is cold and dry in the second degree; or, as some say, moderate; or, as some say, hot in the first degree; and its husk is poisonous. (El-Minháj, TA.)
A^uruz~N *
: see A^aruz~N.
A=ruz~N A=rz
: see A^aruz~N.
A=rizapN A=rzh A=rzp
: see A^arazapN. Ar$
1 A^ara$ahu *
, (TA,) aor.
Aaru$a
, (TK,) inf. n. A^aro$N, (K, TA,) He scratched with the nails, or lacerated, him, [a man,] or it, [the skin, or (as in the TK) the face,] little or much, so as to bring blood or not; syn. xada$ahu. (K, * TA.) [This signification is probably derived from A^aro$N as syn. with taA^oriy$N, in which sense it seems to be the inf. n. of an obsolete verb.] -A2- A^ara$ahu, (TA,) inf. n. as above, (K, TA,) He gave him (K, * TA) the fine, or mulct, for a wound. (TA.) ― -b2- A^ara$uwhu, inf. n. as above, They sold the milk of their camels for the water of his well. (Sgh.) -A3- A^uri$a, like EuniYa, (Sgh,) inf. n. as above, (Sgh, K,) He sought to obtain, or demanded, the fine, or mulct, for a wound. Sgh, K. *)
2 A^r~$ bayona Alqawomi *
, (S, L, Msb,) and bayona Alr~ajulayoni, (TA,) inf. n. taA^oriy$N, (S, Msb,) He made mischief; or excited disorder, disturbance, disagreement, discord, dissension, strife, or quarrelling; (S, L, Msb, TA;) between, or among, the people, or company of men, (S, L, Msb,) and between the two men: (TA:) accord. to some, its original is Har~a$a. (Msb.) ― -b2- And Ar~$ Aln~aAra, inf. n. as above, He kindled the fire; or made it to burn: (S, K:) and in like manner, AlHaroba (assumed tropical:) war, or the war. (S.)
8 A=y^otari$o *
[written with the disjunctive alif Aiytari$o] Take thou from him the fine, or mulct, for thy xumaA$ap, q. v. (K.) ― -b2- A=y^otara$a liloxumaA$api [He surrendered himself to pay the fine, or mulct, for the injury termed xumaA$ap,] is like Aisotasolama liloqiSaASi. (K.)
A^aroDN *
The making mischief; or exciting disorder, disturbance, disagreement, discord, dissension, strife, or quarrelling; [like taA^oriy$N; see 2, and see also 1;] syn. fasaAdN [in the sense of A_ifosaAdN]; (Msb;) and A_igoraA='N. (K.) ― -b2- Disagreement, discord, or dissension; and contention, or altercation: you say, bayonahumaA A^aro$N Between them two is disagreement, &c. (K.) -A2- A fine, or mulct, for a wound: (S, Mgh, Msb, K:) from the first of the significations in this paragraph; (Msb;) or from its being one of the causes of contention, or altercation; or, accord. to AM, from the same word as inf. n. of A^aruw$N in the first of the senses explained in this art.; accord. to IF, originally haro$N: (TA:) pl. A^uruw$N. (Mgh, Msb.) Hence the saying mentioned by IAar, AinotaZironiY Hat~aY taEoqila falayosa laka EinodanaA A^aro$N A_il~aA AlA^asin~apu [Wait thou for me until thou accept a fine for a wound in lieu of retaliation; for thou hast no compensation for a wound to receive from us except the spearheads]: meaning, thou shalt not slay a man for whom we will ever give bloodwit. (L, TA.) ― -b2- What is diminished [of the price] by reason of a defect in a garment or piece of cloth: as being a cause of contention, or altercation. (K, * TA.) ― -b3- What is payed [by way of adjustment of the difference] between freedom from defect and defect in an article of merchandise: (Kt, K:) for when the purchaser of a garment or piece of cloth as being free from defect discovers in it a hole or other defect, contention ensues between him and the seller. (TA.) ― -b4- A bribe. (Aboo-Nahshal, Sh, K.)
maA^oruw$N *
Scratched with the nails, or lacerated, little or much, so as to bleed or not. Ru-beh says, faqulo li*aAka AlmuzoEaji AlmaHonuw$i A^aSobiHN famaA mino ba$arK maA^oruw$i Then say thou to that man who is disquieted by envy, and as though he were stung, Act thou gently, for [there is no scarf-skin scratched; meaning,] my honour is uninjured, having in it no defect nor scratch. (L, * TA.) ArD
1 A^aruDati AlA^aroDu *
, (S, K, [in two copies of the S A^uriDat, but this is evidently a mistake,]) with damm, (S,) like karumat, (K,) inf. n. A^araADapN, (S, M, K,) The land became thriving, or productive; (S, K;) as also ↓ AstA^rDt; (TA;) it became pleasing to the eye, and disposed by nature to yield good produce; (K, TA;) it became fruitful, and in good condition; (M;) it collected moisture, and became luxuriant with herbage; it became soft to tread upon, pleasant to sit upon, productive, and good in its herbage or vegetation: (AHn:) and A^araDati AlA^aroDu, (K,) aor.
AaruDa
, (TA,) the land became abundant in herbage, or pasture. (K.) ― -b2- A^aruDa, inf. n. A^araADapN, is also said of a man, meaning (assumed tropical:) He was, or became, lowly, or submissive, and naturally disposed to good, or to do good. (L, TA,) -A2- A^araDa AlA^aroDa He found the land to be abundant in herbage, or pasture. (K.) -A3- A^uriDati Alxa$abapu, (S, A, Msb, TA,) in the pass. form, (Msb,) like EuniY, (TA,) aor. tuw^oraDu, (S, TA,) inf. n. A^aroDN, (S, A, TA,) with sukoon [to the r]; (S, TA;) and some add A^ariDat, aor. taA^oraDu, inf. n. as above; (TA; [and so in a copy of the S in the place of what here precedes;]) The piece of wood was, or became, eaten by the A^araDap, q. v. (S, A, Msb, TA.) -A4- A^ariDati AlqaroHapN, (S, M. K,) aor.
AaraDa
, (S, K,) inf. n. A^araDN, (S, M,) The ulcer, or sore, became blistered, (S, M, K,) and wide, (M,) and corrupt (S, M, K) by reason of thick purulent matter, (S,) and dissundered; (M;) so says As; (TA;) as also ↓ AstA^rDt. (Sgh, K.) -A5- A^uriDa, like EuniYa, (K,) inf. n. A^aroDN; (TA;) or A^ariDa, like samiEa, aor.
AaraDa
, inf. n. A^aroDN; (L;) He was, or became, affected with zukaAm [or rheum]. (L, K.)
2 Ar~D A^rD A^rDY ArD rAD rD rDY rDy
, (TK,) inf. n. taA^oriyDN, (K,) He depastured the herbage of the earth, or land: and he sought after it: (K:) or, accord. to some, taA^oriyDN denotes this latter signification with respect to a place of alighting, or abiding: (TA:) and you say [also], Almanozila ↓ tA^r~D he sought after, and chose, the place for alighting, or abiding: (M, TA:) and lilomanozili ↓ tarakotu AlHaY~a yataA^ar~aDuwna I left the tribe seeking after a tract of country in which to alight, or abide. (TA.) -A2- He, or it, rendered heavy; [app. meaning slow, or sluggish; see 5;] syn. vaq~ala. (Ibn-'Abbád, K.) ― -b2- He made to tarry; to tarry and wait, or expect; or to be patient, and tarry, and wait, or expect. (Ibn- 'Abbád, K.)
4 A=rD A=rD
, inf. n. A_iyoraADN: see 5. -A2- maA A=raDu h*aA AlmakaAna How abundant is the herbage (Eu$ob) of this place! or, as some say, maA A=raDa h*ihi AlA^aroDa How level, or soft, and productive, and good, is this land! (Lh, AHn.) -A3- A=raDahu, (S, K, [in the CK, incorrectly, AaraDahu,]) inf. n. as above, (S,) He (God) caused him to be affected with zukaAm [or rheum]. (S, K.)
5 tAr~D tArD
It (herbage) became in such a state that it might be cut. (S, K.) -A2- He clave, or kept, to the ground, not quitting it: (A:) and ↓ A=rD, inf. n. A_iyraADN, he remained upon the ground: and tA^r~D biAlmakaAni he remained fixed in the place, not quitting it: or he waited, or expected, and stood upon the ground: and, as also bAlmkAn ↓ AstA^rD, he remained, and tarried, or tarried in expectation, in the place: or he remained fixed therein: (TA:) and tA^r~D alone, he tarried, loitered, stayed, waited, or paused in expectation: (S, TA:) and he was, or became, heavy, slow, or sluggish, inclining, or propending, to the ground; (S, K;) [as also ↓ AstA^rD, accord. to IB's explanation of its act. part. n.] You say, fulaAnN A_ino raA^aY maToEamFA taA^ar~aDa waA_ino A^aSaAba maToEamFA A^aEoraDa [Such a one, if he see food, cleaves, or keeps, to the ground, not quitting it; and if he obtain food, turns away: or tA^r~D may here be rendered agreeably with the explanation next following]. (A, TA.) ― -b2- jaA='i fulaAnN yataA^ar~aDu liY (S, K, * TA) Such a one came asking, or petitioning, for a thing that he wanted, to me; syn. yataSad~aY, and yataEar~aDu; (S, K, TA;) and taDar~aEa is also a syn. of taA^ar~aDa, used in this manner. (TA.) -A3- See also 2, in two places.
10 A_isotaAoraDa
see 5, in two places. ― -b2- AstA^rD Als~aHaAbu The clouds expanded, or spread: or, as some say, became fixed, or stationary. (M, TA.) -A2- See also 1, first signification: -A3- and see 1 again, last signification but one.
AlA^aroDu *
[The earth;] that whereon are mankind: (TA:) [and earth, as opposed to heaven: and the ground, as meaning the surface of the earth, on which we tread and sit and lie; and the floor: without Al signifying a land, or country: and a piece of land or ground: and land, or soil, or ground, considered in relation to its quality:] it is fem.: (S, A, Msb, K:) and is a coll. gen. n.; (S, A, K;) of which the n. un. should be A^aroDapN, but this they did not say: (S:) or a pl. having no sing.; (A, K;) for A^aroDapN has not been heard: (K:) its pl. is A^araDaAtN, (S, K,) in [some of] the copies of the K A^aroDaAtN, (TA,) for they sometimes form the pl. of a word which has not the fem. p with A and t, as in the instance of EurusaAtN; (S;) and A^araDuwna, [which is more common,] (AZ, AHn, S, Mgh, Msb, K,) with fet-h to the r, (AZ, AHn, Mgh, Msb,) and with w and n, though a fem. has not its pl. formed [regularly] with w and n unless it is of the defective kind, like vubapN and ZubapN, but they have made the w and n [in this instance] a substitute for the A and t which they have elided [from A^araDaAtN], and have left the fet-hah of the r as it was; (S;) but they also said A^aroDuwna, (AZ, AHn, S,) sometimes, making the r quiescent; (S;) and A^uruwDN (AZ, AHn, Msb, K) is sometimes used as a pl., as in the saying maA A^akovara A^uruwDa baniY fulaAnK [How many are the lands of the sons of such a one!]; (TA;) and another [and very common] pl. is [A^araADK, with the article written] AlA^araADiY, contr. to rule, (S, Msb, K,) as though they had formed a pl. from A=ruDN; (S;) thus written in all the copies of the S; [accord. to SM; but in one copy of the S, I find kaA^an~ahumo jamaEuwA AArADFA; and in another, ArDFA;] and in one copy [is added], “ thus it is found in his [J's] handwriting; ” but IB says that correctly he should have said A^aroDaY, like A^aroTaY; for as to A=ruDN, its regular pl. would be A^awaAriDu; and [SM says] I have found it observed in a marginal note to the S that the pl. of A=ruDN would be A^aA=riDu, like as A^akaAlibu is pl. of A^akolubN; and wherefore did he not say that AlArADY is a pl. of an unused sing., like layaAlK and A^ahaAlK, so that it is as though it were pl. of A^aroDaApN, like as layaAlK is pl. of layolaApN? yet if any one should propose the plea that it may be formed by transposition from A^aA=riDu, he would not say what is improbable; its measure being in this case A^aEaAlifu; the word being A^araADiy^u, and the ' being changed into Y: (TA:) accord. to Abu-l-Khattáb, (S,) A=raADN is also a pl. of A^aroDN, (S, K,) like as A=haAlN is a pl. of A^aholN; (S;) but IB says that, in the opinion of the critics, the truth with respect to what is related on the authority of Abu-l-Khattáb is, that from A^aroDN and A^aholN are formed A^araADK and A^ahaAlK, as though they were pls. of A^aroDaApN and A^aholaApN; like as they said layolapN and layaAl, as though this were pl. of layolaApN. (TA.) It is said in proverbs, A^ajomaEu mina AlA^aroDi [More comprehensive than the earth]: (TA:) and A=manu mina AlA^aroDi [More trustworthy than the earth, in which treasures are securely buried]: and A^a$ad~u mina AlA^aroDi [Harder than the earth, or ground]: (A, TA:) and A^a*al~u mina AlA^aroDi [More vile, or more submissive, than the earth, or ground]. (TA.) And you say, mano A^aTaAEaniY kunotu lahu A^aroDaA (tropical:) [Whoso obeyeth me, I will be to him as ground whereon one treads]; denoting submissiveness. (A, TA.) And fulaAnN A_inN Duriba faA^aroDN (tropical:) [Such one, if he be beaten, is like ground]; i. e. he cares not for beating. (A, TA.) One says also, laA A^aroDa laka [Mayest thou have no land, or country! or thou hast no land, or country]; like as one says, laA A^um~a laka. (S, K,) ― -b2- [And hence,] huwa Abonu A^aroDK He is a stranger, (A, K, TA,) of whom neither father nor mother is known. (TA.) ― -b3- Aibonu AlA^aroDi [with the art. Al prefixed to the latter word] is A certain plant, (AHn, K,) which comes forth upon the summits of the [hills called] A=kaAm, having a stem (A^aSol), but not growing tall, (AHn,) which resembles hair, and is eaten, (AHn, K,) and quickly dries up; (AHn;) a species of baqol, as also binotu AlA^aroDi: (S in art. bnY:) and banaAtu AlA^aroDi plants: (M in art. bsr:) and the places which are concealed from the pastor. (S in that art.) Also The pool that is left by a torrent: (T in art. bnY:) and banaAtu AlA^aroDi pools in which are remains of water: (IAar in TA art. bsr:) and rivulets. (T in art. bnY.) ― -b4- A^aroDN is also used to signify (assumed tropical:) A carpet; or anything that is spread: and in this sense, in poetry, it is sometimes made masc. (Msb.) ― -b5- And (assumed tropical:) Anything that is low. (S, K.) And (tropical:) The lower, or lowest, part of the legs of a horse or the like: (S, K:) or the legs of a camel or of a horse or the like: and the part that is next to the ground thereof. (TA.) You say baEiyrN $adiydu AlA^aroDi (tropical:) A camel strong in the legs. (TA.) And farasN baEiydN maA bayoma A^aroDihi wasamaAy^ihi (tropical:) A horse that is large and tall. (A, TA.) ― -b6- Also, of a man, (tropical:) The knees and what is beneath, or below, (lit. after,) them. (TA.) ― -b7- And of a sandal, (assumed tropical:) [The lower surface of the sole;] the part that touches the ground. (TA.) -A2- A febrile shivering; a tremor: (S, K:) or vertigo: or it signifies also vertigo arising from a relaxed state, and occasioning a defluxion from the nose and eyes. (TA.) I'Ab is related to have said, on the occasion of an earthquake, A^azulozilati AlA^aroDu A^amo biY A^aroDN, (S,) i. e. [Hath the earth been made to quake, or is there in me] a tremor? or a vertigo? (TA.) [A^aholu AlA^aroDi signifies A certain class of the jinn, or genii; by whom human beings are believed to be possessed, and affected by an involuntary tremor; whence it seems that this appellation may perhaps be from A^aroDN as signifying “ a tremor. ” See maA^oruwDN: and see xabalN, as explained in the S.] ― -b2- Also Rheum; syn. zukaAmN: (S, K:) in this sense masc.; or, accord. to Kr, fem., on the authority of Ibn-Ahmar. (TA.) -A3- See also maA^oruwDN.
A^araDN *
: see A^araDapN.
A^uroDapN *
: see what next follows.
A_iroDapN A^rD A^rDY A^rDh A^rDp ArDh ArDp rAD rD rDY rDy
of herbage, What suffices the camels, or other pasturing animals, for a year: (IAar, AHn, M:) or abundant herbage or pasture; as also ↓ A^uroDapN and ↓ A_iraDapN. (K.)
A^araDapN *
[The wood-fretter;] a certain insect that eats wood, (S A, Msb, K,) well known; (A, K;) it is a white worm, resembling the ant, appearing in the days of the [season called] rabiyE: (TA:) there are two kinds: one kind is small, like the large of the *ar~ [or grubs of ants]; and this is the bane of wood in particular: (AHn, TA:) or this kind is the bane of wood and of other things, and is a white worm with a black head, not having wings, and it penetrates into the earth, and builds for itself a habitation of clay, or soil; and this is said to be that which ate the staff of Solomon [as is related in the Kur xxxiv. 13, where it is called daAb~apu AlA^aroDi, as is said in the A]: (TA:) the other kind [is the termite, or white ant; termes fatale of Linn.; called by Forskål (in his Descr. Animalium &c., p. 96,) termes arda, destructor; and this] is like a large common ant, having wings; it is the bane of everything that is of wood, and of plants; except that it does not attack what is moist, or succulent; and it has legs: (AHn, TA:) the pl. is ↓ A^araDN (AHn, Msb, TA) and A^araDaAtN; (Msb;) or, as some [more properly] say, A^araDN is a quasi-pl. [or coll. gen.] n. (AHn, TA.) It is said in a prov., A=kalu mina AlA^araDapi [More consuming than the wood-fretter, or the termite]. (TA.) And in another, A^afosadu mina AlA^araDapi [More marring, or injuring, or destructive, than the wood-fretter, or the termite.] (A, TA.)
A^ariDapN *
: see A^ariyDN.
A_iraDapN A^rD A^rDY A^rDh A^rDp ArDh ArDp rAD rD rDY rDy
: see A_iroDapN.
A^aruwDN *
: see A^aryDN.
A^ariyDN *
part. n. of A^aruDa. ― -b2- You say A^aroDN A^ariyDapN (S, A, K) and ↓ A^ariDapN (TA) Land that is thriving, or productive; (S, A, K;) pleasing to the eye; (AA, S, A, K;) and disposed by nature to yield good produce: (A, K, TA:) or fruitful; increasing in plants or herbage: (IAar:) or level, or soft: (ISh:) or that collects moisture, and becomes luxuriant with herbage; that is soft to tread upon, pleasant to sit upon, productive, and good in its herbage or vegetation: (AHn:) it also signifies a wide land; syn. EariyDapN: (TA:) and A_iraADNK [as pl. of A^ariyDN] is syn. with EiraADN and wisaAE; (AA, K, TA;) as though the ' were a substitute for the E. (TA.) ― -b3- A^ariyDN is also an imitative sequent to EariyDN; (S, K;) as in the phrase A^ariyDN $aYo'N EariyDN [A very wide thing]: (S:) or it signifies fat, as an epithet: (K:) some use it in this sense without EriyD, applied to a kid. (S.) And you say, AimoraA^apN EariyDapN A^ariyDapN [A very wide, or wide and fat, woman; or, as seems to be indicated in the TA in art. EraD, prolific and perfect]; and in like manner, ↓ muw^oriDapN. (TA.) You say also rajulN A^ariyDN, (S,) and liloxayori ↓ A^aruwDN, (A,) A man lowly, or submissive; (S;) naturally disposed to good, or to do good. (S, A.) And nafosN waAsiEN A^ariyDN: see raAbiTN.
huwaA=raDuhumo bihi hwA=rDhm bh hwA=rDhm bp
He is the most adapted, meet, suited, fitted, or fit, of them, for it; or most worthy of them of it. (K.) And huwaA=raDuhumo A^ano yafoEala *lika He is the most adapted, &c., or most worthy, of them to do that. (As, S.)
muw^oriDapN *
: see A^ariyDN.
maA^oruwDN *
Wood eaten by the A^araDap [or woodfretter, or termite, but generally meaning the former]; (S, A, Msb, K;) as also ↓ A^aroDN. (TA.) -A2- A person affected with xabal [q. v.] from the jinn, or genii, and [what are called] A^aholu AlA^aroDi, (S, K,) i. e. (so accord. to the S and TA, but in the K “ and ”) he who moves about his head and body involuntarily. (S, K.) ― -b2- A person affected with zukaAm [or rheum]: (S, K:) accord. to Sgh, [who seems, like J, not to have known A^uriDa,] from A=raDahu; (Sgh, TA;) whereas by rule, [if from A=riDahu,] it should be muw^oraDN. (TA.)
fasiylN musotaA^oriDN *
, and wadiy~apN musotaA^oriDapN, A young palm-tree, and a small young palm-tree, having a root in the ground: such as grows forth from the trunk of the mother-tree is called raAkibN. (S, K.) ― -b2- musotaA^oriDN also signifies Heavy, slow, or sluggish, inclining, or propending, to the ground. (IB.) ArT
1 AarVTa
[The unaugmented verb from this root seems to be unknown, if it were ever in use, for it is not mentioned, though the pass. part. n., maA^oruwTN, is mentioned as having three significations, which see below.]
2 Aar~aTa
see 4.
4 A=raTati AlA^aroDu *
, (AHeyth, K,) of the measure A^afoEalat, [originally] with two alifs, (TA,) [aor. yuw^oriTu, inf. n. A_iyraATN,] The land produced the kind of trees called A^aroTFY [or A^aroTaY]; (AHeyth, K;) as also A^aroTat, inf. n. A_iroTaA='N; or this is a corruption, attributable to J: so says the author of the K, following AHeyth: but it is no corruption, for it is mentioned by the authors on verbs and by ISd and others; (MF, TA;) for instance, by AHn, in his book on plants, and by IF, in the Mj: (TA:) [and J mentions it in its proper place, in art. rTY, as well as in the present art.:] ↓ A^ar~aTat, with the r musheddedeh, has also been found in the handwriting of certain of the men of letters; but this is a corruption. (K.)
A^ariTN *
A colour like that of the A^aroTFy [or A^aroTay]. (Sgh, K.)
A^aroTFy *
, (Mbr, S, K,) of the measure faEolFY, because you say A^adiymN maA^oruwTN, [explained below,] (Mbr, S,) the alif (Mbr, S, K) ending it (Mbr) [written Y] being a letter of quasi-coordination, (S, K,) not to denote the fem. gender, (Mbr, S,) its n. un. being A^aroTaApN, (Mbr, S, K,) wherefore it is with tenween when indeterminate, but not when determinate: (S, K:) or it is of the measure A^afoEalN, (Mbr, * S,) the last letter being radical, (Mbr,) because you say A^adiymN maroTiy~u, (Mbr, S,) and in this case it should be mentioned among words with an infirm letter [for the last radical], and is with tenween both when determinate and when indeterminate; (S;) [but this is a mistake, for when it is determinate, it can be with tenween only if used as a proper name; therefore,] IB observes, that if you make its last letter radical, its measure is A^afoEal, and a word of this measure, if a subst., is imperfectly decl. when determinate, but perfectly decl. when indeterminate: (TA:) [the author of the K copies the error of the S, saying, “ or its alif is radical, ” (meaning its last letter,) “ and in this case it is always with tenween; ” and he adds, “ or, ” (for which he should have said “ and, ”) its measure is A^afoEal: to all which it is necessary to add, that some of the grammarians hold it to be also of the measure faEolaY, ending with a fem. alif, and therefore assign to it no n. un.:] A kind of tree, (S, K,) of those growing in sands, (S, TA,) resembling the kind called EiDaAh, growing as a branch [in the TA EaSabFA, for which I read guDonFA,] from a single stem, to the height of the stature of a man, the leaves whereof are what are termed hadab [q. v., and are included among those termed xuwS], (AHn, TA,) and its flower is like that of the xilaAf [or salix ægyptia], (AHn, K,) save in being smaller, the colour being one; and the odour thereof is pleasant: it grows in sands, and therefore the poets make frequent mention of the wild bulls' and cows' taking refuge among this and other trees of the sands, burrowing at their roots to hide themselves there, and to protect themselves from the heat and cold and rain, but not among the trees in hard ground, for burrowing in the sand is easy: (AHn, TA:) its fruit is like the Eun~aAb [or jujube], bitter, and is eaten by camels in its fresh moist state, and its roots are red, (AHn, K,) intensely red: (AHn, TA:) AHn adds, a man of the Benoo-Asad informed me, that the leaves (hadab) of the ArTy are red like the red pomegranate: its fruit also is red: (TA:) the dual is A^aroTayaAni: (AHn, TA:) and the pl. A^aroTayaAtN and A^araATayi and A^araATK, (AHn, K,) in the accus. case A^raATiy. (TA.)
A^aroTawiY~N *
: see what next follows.
A^aroTaAwiY~u *
: see what next follows.
maA^oruwTN *
A hide tanned with A^aroTFy; (S, K;) i. e. with the leaves thereof; (S in art. rTy;) as also ↓ muw^aroTFy; (TA;) and so maroTiy~N. (S.) ― -b2- A camel having a complaint from eating A^aroTFy: (L, K: *) and a camel that eats A^aroTFy, (AZ, S, K,) and keeps to it; (K;) as also ↓ A^aroTawiY~u (AZ, S, K) and ↓ A^aroTaAwiY~N. (Ibn-'Abbád, Sgh, L, K.)
muw^aroTFy *
: see what next precedes. Arf
2 A^ar~afahaA *
, (T, M, Mgh,) namely Ald~aAra, and AlA^aroDa, (T, M,) inf. n. taA^oriyfN, (T,) He set, or put, limits, or boundaries, [A^uraf,] to it; (M, Mgh;) and marked it out: (Mgh:) or he divided it; and set, or put, limits, or boundaries, to it: (T:) namely the house, and the land. (T, M.) And A^ur~ifa EalaY AlmaAli, (S, Mgh, Msb,) or ElY AlA^aroDi, inf. n. as above, (K,) The property, (S, Mgh, Msb,) or the land, (K,) had limits, or boundaries, set, or put, to it, (S, Msb, K,) or around it; (Mgh;) and was divided. (K.) When this is done, it is said that there is no $ufogap [or right of preemption] with respect to the property. (S, Mgh, Msb.) ― -b2- taA^oriyfN also signifies The tying a rope, or cord, so as to form a knot or knots. (K.)
A_an~ahu lagiY A_irofi majodK Anh lgy Arf mjd
i. q. A_rovi majodK [Verily he is of a glorious origin, race, or stock]: mentioned by Yaakoob as an instance of a change of letters. (M.)
A^urofapN *
A limit, or boundary, (As, T, S, M, Mgh, Msb, K,) making a separation (Msb) between two pieces of land; (Msb, K;) a sign, or mark, (As, T, S, Mgh,) of the limits, or boundaries, between two pieces of land: (S:) and a separation between houses and estates: (M:) and a dam between two pieces of land sown or for sowing: (Th, M:) Yaakoob asserts that its f is a substitute for the v of A^urovapN [which is, however, less com- mon]: (M:) the pl. is A^urafN, (T, S, M, &c.,) signifying, accord. to Lh, like A^uravN, limits, or boundaries, between two pieces of land [&c.]; (T;) and it is said in a trad., that these cut off Al$~ufoEap [i. e. the right of preemption]; (T, S, Mgh;) meaning, in the language of the people of El- Hijáz, signs, or marks, and limits, or boundaries. (T.) Th relates that an Arab woman said, jaEala Ealay~a zawojiY A^urofapF laA A^ajuwzuhaA, i. e. My husband set me a sign, or mark, [or limit,] beyond which I should not pass. (M.) And A^urofapu A^ajalK signifies An extreme limit of a period of existence. (TA, from a trad.) ― -b2- Also A knot. (Sgh, K.)
A^urofiY~N *
A measurer of land, (K, * TA,) who marks it with limits, or boundaries. (TA.)
huwamuw^aArifiY *
He has his limit, or boundary, next to mine, in dwelling, and in place: (K:) a phrase like huwamutaAximiY. (TA.) Arq
1 A^ariqa *
, aor.
Aaraqa
, inf. n. A^araqN, (T, S, K, &c.,) He was sleepless, or wakeful, or sleep departed from him, (JK, T,) by night; (T;) i. q. sahira (S, Mgh, Sgh, K) biAll~ayoli; (Sgh, K;) or i. q. sahida: (S, and L and K in art. shd:) or sleep departed from him by reason of a malady, or a distracting accident or event: (M:) or he was sleepless or wakeful (sahira) in a case that was disliked, or evil; sahira having a general sense: (M, F:) or he shut his eyes one while and opened them another, [being unable to continue sleeping,] whereas sahira signifies he did not sleep at all: (Deewán of the Hudhalees, cited by Freytag in his Lex.:) or A^araqN signifies sleeplessness, or wakefulness, engendered by anxiety and grief: (Har p. 162:) and ↓ Ay^trq [with the disjunctive alif written Aiytaraqa] signifies the same as A^ariqa. (S, K.) -A2- A^uriqati Aln~axolapu [and A^uriqa Alz~roEu] The palm-tree [and the seed-produce] was affected, or smitten, by what is termed A^araqaAn. (JK.)
2 A^ar~aqaniY ka*aA *
, (JK, S, K, *) inf. n. taA^oriyqN. (S, Mgh,) Such a thing rendered me, or caused me to be, sleepless or wakeful; (JK, S, Mgh, * K; *) as also ↓ A=rqnY, (K,) inf. n. A_iyraAqN. (TA.)
4 A=raqa
see 2.
8 A_iAotaraqa
see 1.
A^aroqN *
: see A^araqaAnN.
A^aruqN *
: see what next follows.
A^ariqN *
Sleepless or wakeful (S, K) by night (K) [by reason of a malady, or a distracting accident or event, &c. (see 1)]; as also ↓ A=riqN (IF, K) and ↓ A^aruqN and ↓ A^uruqN; or the last signifies habitually so. (TA.)
A^uruqN *
: see what next precedes.
A^araqaAnN *
(JK, S, K) and A^aruqaAnN and A^aroqaAnN and A_iriqaAnN and A_iroqaAnN and ↓ A^aroqN and ↓ A^uraAqN (K) i. q. yaraqaAnN; (JK, S, K;) A^raqaAnN being a dial. var. of this last; (S;) or the hemzeh is a substitute for the Y; (L;) and yrqAn is the word most commonly known; (K;) A blight, or disease, which affects, or smites, seed-produce: (JK, S, K:) and a disease [namely jaundice] which affects, or smites, man, (S, K,) causing the person to become yellow [or blackish]; (TA;) it is a disease which changes the colour of the person excessively to yellowness or blackness, by the flowing of the yellow or black humour to the skin and the part next thereto, without putridity. (Ibn-Seenà [Avicenna], K.)
A^uraAqN *
: see A^araqaAnN.
A=riqN A=rq
: see A^ariqN.
ziroEN maA^oruwqN *
Seed-produce affected, or smitten, with a blight, or disease, (JK, S, K,) such as is termed A^araqaAn; (JK, S;) as also mayoruwqN [from yaraqaAn]: (S, K:) and naxolapN maA^oruwqapN a palm-tree affected, or smitten, therewith. (JK, TA.) Ark
1 A^arakati AlA_ibilu *
, aor.
Aaruka
and
Aarika
, inf. n. A^uruwkN, The camels fed upon the kind of tree called A^araAk: (S, Msb, K:) or remained, or continued, among trees of that kind, (ISk, S, K,) i. e., what are termed HamoD, (ISk, S,) eating them: (K:) or found, or lighted on, any trees whatever, and remained, or continued. among them: (K:) or, accord. to As, kept in a place (bimakaAnK), not removing therefrom: (ISk, S:) or remained, or continued, in a place for the purpose of feeding upon the ArAk: and hence the signification next following, which is tropical. (Er-Rághib.) ― -b2- A^araka biAlmakaAni, (S, Msb, K,) aor. and inf. n. as above, (Msb, TA,) (tropical:) He (a man, S) remained, continued, or abode, in the place, (S, Msb, K,) not quitting it; (TA;) as also A^arika, aor.
Aaraka
, (K,) inf. n. A^arakN. (TA.) ― -b3- And A^araka, (K,) inf. n. A^arokN and A^uruwkN (TA,) (assumed tropical:) He persisted, or persevered, syn. laj~a, (K,) i. e. A^aSar~a, (T, K,) in an affair. (T, K.) ― -b4- And, (K,) inf. n. A^uruwikN, (TA,) (assumed tropical:) He held back, or drew back, (taA^ax~ara,) in an affair. (K.) -A2- A^araka AlA_ibila, (K,) aor.
Aaruka
, (TA,) inf. n. A^arokN, (K,) He fed the camels, or made them to feed, upon the kind of the tree called A^araAk: or made them to remain, or continue, among trees of that kind: or brought them to any trees whatever, and made them to remain, or continue, among them. (K.) ― -b2- A^araka AlA^amorafiY Eunuqihi, (L, K,) inf. n. A^uruwkN, so in the L, (TA,) (assumed tropical:) He compelled him, or constrained him, to do the thing, or affair; or made him to keep, or cleave, to it. (L, K.) -A3- A^arakat AlA_ibilu, aor.
Aaraka
, (S, K,) inf. n. A^arakN; (S;) and A^arakat, aor.
Aaruka
; and A^urikat; (K;) The camels had a complaint, or suffered pain, (S, K,) of, or in, their bellies, (S,) from eating the A^araAk. (S, K.)
2 A^ar~akahaA *
, inf. n. taA^oriykN, He concealed her (namely a woman, TA) by means of an A^ariykap, q. v. (K.)
8 Ay^trk *
[written with the disjunctive alif Aiytaraka] It (the kind of tree called A^araAk) became firm, strong, or compact, and big: (O, K:) or attained to maturity: (K:) or became tangled, or luxuriant, and abundant. (TA.)
A_irokN A^rk Ark rA^Y rk wrY |r |rk
: see A^araAkN. ― -b2- Eu$obN lahu A_irokN Herbage in which the camels remain, or continue. (Ibn-'Abbád, K.)
A^araAkN A^arikN *
Abundant, and tangled, or luxuriant, trees of the kind called ArAk; (K, TA; [in the CK A=rikN, but said in the TA to be like katifN;]) as also ↓ muw^otarikN. (K.) ― -b2- A^aroDN A^arikapN Land abounding with the kind of trees called ArAk. (K.) ― -b3- A_ibilN A^arikapN and A^araAkay, [the latter being the pl.,] Camels having a complaint, or suffering pain, (S, K,) of, or in, their bellies, (S,) from eating the ArAk. (S, K.)
A^araAkN *
The [kind of trees termed] HamoD; (AHn, K;) as also ↓ A_irokN: (Ibn-'Abbád, K:) and (K) certain trees of the kind termed HayoD, (T, S, Msb, K,) well known, bearing what resemble bunches of grapes, (T, TA,) and of which sticks for cleaning the teeth are made, (AHn, Aboo-Ziyád, Msb, K,) that is, of its branches, (AHn, Aboo-Ziyád, Msb,) and of its roots, which latter are more esteemed for this purpose: (Aboo-Ziyád:) it is the best of the trees of which the branches are used for this purpose, and the best of those upon which beasts feed with respect to the odour of the milk [yielded by those beasts]: (AHn:) or one of the large thorny trees, upon which camels feed: the milk of [the camels that feed upon] it is the best of milk: and it is not allowable to prohibit the public from feeding their beasts upon it: (Mgh:) or a kind of tall, smooth, or soft, tree, abounding with leaves and branches, the wood of which is weak, and which has a fruit in bunches, or racemes, called bariyr, one [bunch] of which will fill the hand: (Msb:) n. un. with p: (S, Msb:) pl. (of the n. un., T) A^urukN (T, K) and A^araAy^iku, (IB, K,) which is a form sometimes used, and is also pl. of the n. un. (IB.) ― -b2- A piece of land (K, TA) in which are trees of the kind thus called. (TA.)
A^ariykN *
: see the end of the next paragraph.
A^ariykapN *
A raised couch (sariyr) in a Hajalap, (K, and Jel in xviii. 30,) which is a tent, or pavilion, or chamber, (byt,) adorned with cloths and curtains, [or a kind of curtained canopy or alcove or the like,] for a bride; (Jel ubi suprà;) a raised couch (sryr) in a Hajalap, and having before it a curtain; when alone, not thus called: (TA:) or a bed, or thing spread upon the ground to sit or lie upon, in a Hajalap: (Zj, TA:) or a raised couch (sryr), absolutely, whether in a Hjlp or not: (TA:) or [in the CK “ and ”] anything upon which one reclines such as is termed sariyr or mnaS~ap or firaA$: (K, TA:) or [in some copies of the K “ and ”] a raised couch (sryr) ornamentally furnished and decorated, in a [tent, or pavilion, or the like, such as is termed] qub~ap, or in a chamber, or an apartment, bayot, [or by this may be meant here a tent of any kind, though I think that in this instance it more probably denotes an inner apartment, or an alcove,]) which, when there is not in it a sryr, is termed Hajalap: (S, Sgh, K:) accord. to Er-Rághib, so named because originally made of [the wood of] the A^araAk; or because it is a place of abode; from A^arak biAlmakaAni “ be abode in the place: ” (TA:) pl A^araAy^iku (S, K) and [coll. gen. n.] ↓ A^ariykN. (K.)
A_ibilN A^araAkiy~apN *
: see what next follows.
A_ibilN A^arikapN *
Camels feeding upon the kind of tree called A^araAk; (S, Msb;) as also ↓ A^araAkiy~apN: (K:) or remaining, or continuing, among trees of that kind, i. e., what are termed HamoD: or keeping in a place, not removing therefrom: (S:) pl. A^awaAriku. (S, Msb.) Their milk is said to be the best of milk. (TA.)
qawomN muw^orikuwna *
A people, or company of men, alighting and abiding by trees of the kind called A^araAk, (K,) feeding their camels upon those trees. (AHn, K. *)
A^araAkN muw^otarikN *
: see A^arikN Arm
1 A^aramahu *
, (S, Har p. 99,) aor.
Aarima
, inf. n. A^aromN, (S,) He took away, or removed, its A^aruwmapN, or A^aSol: (Har ubi suprà:) [he extirpated it; eradicated it:] he ate it. (S.) You say, A^aramati Als~aAy^imapu AlmaroEay, aor. as above, The pasturing beasts consumed, or made an end of, the pasturage, not leaving of it anything. (AHn, M.) And A^arama maA EalaY AlxiwaAni, (T,) or AlmaAy^idapi, (Th, M, K,) aor. as above, (M,) He ate what was on the table, (Th, T, M, K,) not leaving anything. (K.) And A^aramatohumu Als~anapu, (AHeyth, T, M, K,) aor.
Aaruma
, (so in the T, as on the authority of AHeyth,) inf. n. as above, (M,) The year of dearth, or drought, or sterility, extirpated them; (T;) or devoured them; (AHeyth, T;) or cut them off. (M, K.) And A^aramati Als~anapu biA^amowaAlinaA The year of dearth, or drought, or sterility, devoured everything [of our property or cattle]. (S.) And A^aramati AlA^aroDu Almay~ita The earth consumed the dead body. (T.) -A2- A^arima AlmaAlu, aor.
Aarama
, The property, or cattle, perished, or came to nought. (TA.)
A_iromN A^rm A_rm Arm rAm rm rmY wrm
: see A_iramN.
A^arimN *
[part. n. of A^arima]. You say A^aroDu A^arimapN, meaning Land upon which rain has not fallen for a long time: (T:) or land which does not give growth to anything. (TA.) [Not to be confounded with A=rimahN, q. v.] -A2- See also what next follows.
A_iramN A^rm A_rm Arm rAm rm rmY wrm
(T, S, M, K) and ↓ A^arimN, (M, K,) like katifN, (K,) or ↓ A_iromN, (so in a copy of the M,) and ↓ A_iramiY~N and ↓ A^aramiY~N, (M, K,) from Lh, (TA,) or ↓ A^aromiY~N, from Lh, (so in a copy of the M,) and ↓ A_iromiY~N, from Lh, (TA,) and yaramiY~N, (M, K,) from Lh, (TA,) and A^ayoramiY~N, (T, K,) A sign, or mark, set up to show the way; (M, K;) stones set up as a sign, or mark, to show the way in the desert: (S:) or particularly one belonging to [the tribe of]' Ád: (M, K:) accord. to ISh, the A_iram is [a thing] like a man in a standing posture upon the head of a hill, whereby one is directed to the right way, and whereby the land is marked, composed of stones set one upon another, and is only the work of the Muslims, and such is made by people in the present day, upon the road: (T:) or such as was made by the people in the time of ignorance, who were accustomed, when they found a thing in their way and could not take it with them, to leave upon it some stones, whereby to know it, until, when they returned, they took it: (TA:) the pl. [of pauc.] is A=raAmN and [of mult.] A^uruwmN (ISh, T, S, M, K:) or A^uruwmN signifies the graves, or sepulchres, of [the tribe of]' Ád. (M, K.) -A2- [A_iramN in the phrase A_iramu *aAtu AlEimaAdi (see art. Emd) is a proper name; but whether of a place, or a tribe, or an individual, is disputed: it is commonly believed to be the name of The terrestrial paradise of Sheddád the son of 'Ád: see Bd lxxxix. 6.]
A^aroDN A^aromaA='u *
Land in which there is not a root, or stock, of a tree; as though it were ↓ maA^oruwmap [or extirpated]: (O:) or land in which neither root nor branch is left; as also ↓ maA^oruwmapN. (M, K.)
A^aromiY~N *
and A_iromiY~N and A^aramiY~N and A_iramiY~N: see A_iramN.
A^aruwmN *
: see what next follows.
A^aruwmapN *
(T, M, K) and A^uruwmapN, (M, K,) the latter of the dial. of Temeem, (TA,) or this is not allowable, (T,) or ↓ A^aruwmN, (S,) or this is the pl., (M, K,) [or a coll. gen. n.,] The root, or base, or lowest part, syn. A^aSol, (T, S, M, K,) of a tree (T, S) of any kind; (T;) and of a horn: (S:) or, of a tree, [or plant, the root-stock, or rhizoma, or] the part from which branch off the Euruwq [or roots properly so called]. (K in art. Erq. [See an instance of its use voce janobapN; another, voce jinovN; and another, voce jazarN.]) ― -b2- And [hence,] (assumed tropical:) The origin, or stock, of a man: (TA:) (tropical:) The origin of Hasab [or grounds of pretension to respect or honour, &c.]. (Har p. 99.)
sanapN A=rimapN snp A=rmh snp A=rmp
(S, K, TA [in the CK, erroneously, AarimapN]) An extirpating year of dearth or drought or sterility: (S:) or a year of dearth &c. cutting off people. (K.)
A^aroDN maA^oruwmapN *
: see A^aromaA='u, in two places. ArY
1 A^arati Ald~aAb~apu marobaTahaA *
, (M, K,) and miEolafahaA, [aor. taA^oriY,] inf. n. A^aroYN, (M,) The beast kept to its place where it was tied, (M, K,) and to its manger. (M.) ― -b2- A^arati Ald~aAb~ipu A_ilaY Ald~aAb~api, (K,) aor. as above, (S,) and so the inf. n., (TA,) The beast joined itself, or became joined, to the beast, and kept with it to one manger. (S, K.)
2 A^ar~ayotu lild~aAb~api *
, (S, M, K,) and Ald~aAb~apa, (M, K,) inf. n. tA^oriyapN, (S, M, K,) I made for the beast an A=riY~ [q. v.], (S, * M,) or an A=riy~ap. (K: [in the CK Aariy~ap; but this and A=riy~ap are probably mistakes of copyists.]) ― -b2- A^ar~aYa Al$~aYo'a, inf. n. as above, He rendered the thing permanent, or steadfast; confirmed it; established it. (M, K.) Hence, in a trad., Aall`hum~a A^ar~imaA bayonahumo, i. e. O God, make permanent, or confirm, or establish, what is between them, of love, or affection; said in praying for a man and his wife. (M, TA.) Mohammad is also related to have said, with this intention, Aall`hum~a A^ar~ibayonahumaA, meaning O God, render permanent, or confirm, the union, or concord, or love, of them tow; (A'Obeyd, TA;) or cause union to subsist, and render permanent, or confirm, love, or affection, between them two: (IAth, TA:) or Aall`hum~a A^ar~i kul~a waAHidK minohumaA SaAHibahu, meaning O God, confine each of them two to the other, so that the heart of neither may become turned away to any but that other: the correct form of speech, however, is Ealay SaAHibihi, unless it be like taEal~aqotu fulaAnFA for tEl~qt bifulaAnK. (IAmb, TA.)
4 A=rayotu Ald~aAb~apa A=ryt AldAbh A=ryt AldAbp
I joined the beast to another beast, and made it to keep with the other to one manger: (S, in the present art.; and K:) or A=rayotu Ald~aAb~atayoni I joined the two beasts together, and made them both keep to one manger. (So accord. to the S in art. wA^r.)
5 tA^ry biAlmakaAni *
He remained, stayed, or abode, in the place: (S, Mgh, Msb:) or he became confined, or he confined himself, therein; (T, M, K;) as also ↓ Ay^try [written with the disjunctive alif AiytaraY]. (M, K.) ― -b2- tA^r~YEanohu He remained behind him, not going with him; held back, or hung back, from him. (M, K.)
8 A_iAotaraYa
see 5.
A^ariY~N *
: see what next follows.
A^ariy~apN *
: see what next follows.
A=rK A=r
: see what next follows.
A=riY~N A=rY A=ry
, (T, S, M, Mgh, Msb, K,) with medd and teshdeed, (TA,) [originally A=ruwYN,] of the measure faAEuwlN, (T, S, Mgh, Msb,) from taA^ar~aY biAlmakaAni as explained above, (Mgh,) or hence this verb, (Msb,) and ↓ A^ariY~N, (M, K, * [but accord. to the latter, the second form may be either thus (as it is written in the M) or ↓ A=rK, (agreeably with the latter of the two pls. mentioned below,) for the two forms are there expressed by AlA=riY~u wa yuxaf~afu, (in the CK, erroneously, AlAarY~u w yuxaf~afu,) and in another place in the K we find it written ↓ A=riy~ap, or, as in the CK, ↓ Aariy~ap,]) The place of confinement of a beast: (ISk, T, S:) or i. q. A=xiy~apN; (M, Mgh, Msb, K;) used in this sense by the Arabs; (Mgh, Msb,;) or sometimes having this application; meaning a rope to which a beast is tied in its place of confinement;; (S;) or a loop of a rope to which a beast is tied in that place: (Mgh:) so called because it withholds beasts from escaping: (TA:) sometimes, (Msb,) improperly, (ISK, T, S,) by the vulgar, and by the lawyers, (Mgh,) applied to a manger::(ISk, T, S, Mgh, Msb:) pl. A^awaAriY~u (T, S, Mgh, Msb) and A^awaArK (S.) -A2- Hence, A^awaAriY~u is metaphorically applied to (tropical:) The places (A^aHoyaAz) that are made, in shops, for grain and other things: and to (tropical:) the water-tanks, or troughs, in a bath. (Mgh.) -A3- El-'Ajjáj says, describing a [wild] bull, and his covert, waA@EotaAda A^arobaAD~aA lahaA A=riY~u meaning [And he frequented lodging-places] having a firm foundation for the quiet of the wild animals therein [as having been from the first occupied by such animals and unfrequented by men]. (S.)— A=riY~u is also said to signify Land of a kind between even and rugged. (M.)
A=riy~apN A=ryh A=ryp
: see A=riY~N. Az
1 A^az~ati Alqidoru *
, (S, K,) or Alburomapu, (A,) aor
Aazu3a
(S, K) and
Aazi3a
, (K,) inf. n. A^aziyzN (S, A, K) and A^az~N and A^azaAzN, (K,) The cooking-pot made a sound in boiling: (S, accord. to an explanation there given of the inf. n.; and A:) or boiled: (S:) or boiled vehemently; (K;) as also ↓ Ay^tz~t [written with the disjunctive alif Aiyt~az~at], (S, K,) inf. n. A@y^otizaAzN; (S;) and ↓ tA^z~t, (K,) inf. N. taA^az~uzN: (TA:) or all signify it boiled not vehemently. (K.) It is said in a trad., kaAna yuSal~iY wa lijawofihi A^aziyz kaA^aziyzi A@lomirojali mina A@lobukaA='i (tropical:) [He used to pray, his inside making a sound like the sound of the boiling of the cooking-pot, by reason of weeping]: (S, A, Mgh:) this is said of Mohammad: Azyz meaning boiling, or the sound thereof. (Mgh.) ― -b2- A^az~ati Als~aHaAbapu The cloud made a sound from afar. (K.) [In this instance, the TA assigns only one form to the aor., namely
Aazi3a
, and gives only A^az~N and A^aziyzN as inf. ns.] A^aziyzN signifies The sounding of thunder; (S, A;*) and of a millstone. (A.) You say, haAlaniY A^aziyzu Alr~aEodi [The sounding of the thunder terrified me]: and Sad~aEaniY A^aziyzu Alr~aHaY [The sounding of the mill-stone made my head to ache]. (A, TA.) ― -b3- Also, inf. n. A^aziyzN, It flamed, or blazed, like fire in firewood, and was in motion, or in a state of commotion. (AO.) -A2- A^az~abiAlqidori, [aor.
Aazu3a
,] inf. n. A^az~N, He kindled a fire, or made it to burn or to burn fiercely, beneath the cooking-pot, in order that it might boil: or you say, A^az~a Alqidora, inf. n. as above, meaning he collected firewood beneath the cooking-pot so that the fire flamed, or blazed: and he made the fire to flame, or blaze, beneath the cooking-pot. (TA.) And A^az~a Aln~aAra, (K,) aor.
Aazu3a
, inf. n. A^az~N, (TA,) He kindled the fire, or made it to burn or to burn fiercely. (K, TA.) ― -b2- A^az~a Al$~aYo'a, (K,) aor.
Aazu3a
, inf. n. A^az~N and A^aziyzN, (TA,) He put the thing into a state of violent motion or commotion: (ISd, K:) so accord. to IDrd: (ISd:) but Ibráheem El-Harbee explains A^az~N only as signifying the act of moving. (TA.) ― -b3- A^az~ahu, (A, TA,) aor.
Aazu3a
, (TA,) inf. n. A^az~N, (S, TA,) He put him in motion; disquieted him; (A,* TA;) stirred up, roused, or provoked, him; and incited, urged, or instigated, him; (S,* A,* TA;) EalaY ka*aA to do such a thing. (A, TA.*) It is said in the Kur [xix. 86], A^alamo tara A^an~A A^arosalonaA Al$~ayaATiyna EalaY AlkaAfiriyna taw^uz~uhumo A^az~aA Seest thou not that we have sent the devils against the unbelievers inciting them strongly to acts of disobedience? (S, TA.) Or A^az~N signifies The inciting a man to do a thing by artifice, or cunning, and gentleness. (El-Harbee.)
5 tA^z~t Alqidoru *
: see 1.
8 Ay^tz~t Alqidoru *
: see 1. ― -b2- huwa yaA^otaz~u mino ka*aA He becomes angry, and distressed, and disquieted or disturbed, by reason of such a thing. (A, TA.)
A^az~apN *
A sound, or noise. (TA.)
A^aziyzN *
inf. n. of 1.― -b2- Sharpness; syn. Hid~apN. (TA.) Azb
1 A^azaba *
, aor.
Aaziba
, (A, K,) inf. n. A^azobN, (TK,) It (water) flowed or ran; (A, K;) like wazaba. (TA.)
miy^ozaAbN *
, (S, A, Mgh, Msb, K,) and miyzaAbN, (S, Msb,) A water-spout; a pipe, or channel, that spouts forth water: (Mgh, TA:) or that by which water pours down from a high place: (Towsheeh:) or a water-spout of wood, or the like, to convey away the water from the roof of a house: (MF in art. zwb:) the former is from the verb above mentioned: (A, K:) or it is arabicized, (A, Mgh, K,) from the Persian, (Mgh, K,) signifying “make water:” (K:) its pl. is maA=ziybu: (ISk, S, Mgh, Msb:) and the pl. of myzAb is mayaAziybu and mawaAziybu, from wazaba, said of water, meaning “it flowed,” (Mgh, Msb,) accord. to IAar; (Mgh;) or this is arabicized; or postclassical: (Msb:) but myzAb, without ', is altogether disallowed by Yaakoob [i. e. ISk]: (Mgh:) it is also called mirozaAbN, (T, S, Msb,) accord. to IAar; (T, Msb;) but this is disallowed by ISk, Fr, and AHát, (Msb,) and by Az [the author of the T]; (Mgh;) and mizoraAbN also, accord. to IAar and Lth and others, as is mentioned in the T. (Msb.) Azj
2 A^z~j *
, inf. n. taA^oziyjN, (Msb, K,) He built a structure of the kind called A^azajN, and made it long: (K:) or he built a house, or chamber, in the form of what is so called. (Msb.)
A^azajN *
A certain kind of structure; (S, K;) or a house, or chamber, built in a long, or an oblong, form; (Mgh, L, Msb;) called in Persian A^uwisotaAnN, (Mgh, L,) and also, in the same language, sago, and kamaro: (Mgh:) [i. e. an oblong, arched, or vaulted, structure or edifice; (such as a bridge; see qanoTarapN;) a portico, gallery, or piazza; accord. to Golius and Freytag, ædificii genus oblongum et fornicatum, porticus instar; to which Freytag adds, portæ arcus superior:] or, accord. to some, a roof: (Msb:) pl. [of pauc.] A=zaAjN (S, Msb, K) and A=zujN (S, K) and [of mult.] A_izajapN. (K.) Azr
1 A^azarahu *
, aor.
Aazira
, (TK,) inf. n. A^azorN. (IAar, K,) It surrounded, or encompassed, it, (IAar,* K,* TA,) namely, a thing. (TK.) ― -b2- See also 2, in two places: and see 3.
2 A^z~rhu *
, inf. n. taA^oziyrN, He put on him, or clad him with, an A_izaAr; (S;) as also ↓ A^azarahu. (TA.) ― -b2- It covered it: (K,* TA:) as in the phrase, A^z~r Aln~abotu AlA^aroDa The herbage covered the ground, or land. (TA.) ― -b3- (tropical:) He repaired the lower part of it, (namely, a wall,) and thus made that part like an A_izaAr: (Mgh, Msb:*) he cased [the lower part of] it, (namely, a wall,) and thus strengthened it. (A.) ― -b4- (tropical:) He strengthened him, or it; (K, TA;) as also ↓ A^azarahu, (Fr,) inf. n. A^azorN (Fr, K.) [See also 3.]
3 A=zirihu A=zrh A=zrp
, (Fr, S, A, Msb,) for which the vulgar say waAzarahu, (Fr, S,) the latter an extr. form, (K,) inf. n. muw^aAzarapN; (Msb, K;) and ↓ A^azarahu; (TA;) He aided, assisted, or helped, him; (Fr, S, A, Msb, K;*) and strengthened him. (Msb.) [See also 2.] You say, A=zarotu Alr~axula Eala fulaAnK I aided, assisted, or helped, and strengthened, the man against such a one. (Zj.) And A^aradotu ka*aA faA=zaraniY Ealayohi fulaAnN I desired to do such a thing, and such a one aided, assisted, or helped, me to do it. (A, TA.) ― -b2- A=zara Alz~aroEu baEoDuhu baEoDFA, (A,) inf. n. as above, (K,) (tropical:) The seed-produce became tangled, or luxuriant, (A, K,) one part reaching to another, (A,) and one part strengthening another; (K;) as also Alz~aroEu ↓ tA^z~r: (TA:) or Aln~abotu ↓ tA^z~r signifies the herbage became tangled, or luxuriant, and strong. (S.) ― -b3- A=zara Al$~aYo'u Al$~aYo'a, (TA,) inf. n. as above, (K,) The thing equalled, or was equal to, the thing: the thing matched, or corresponded to, the thing. (K,* TA.) In some copies of the K, in the place of AlmusaAwaApu, is found Almuw^aAsaApu: the former is the correct reading. (TA.)
5 taAaz~ara
see 8, in two places: ― -b2- and see also 3, in two places.
8 Aiytazara Aytzr
, (S, Mgh, Msb,) originally A@y^otazara, (Mgh, Msb,) and ↓ tA^z~r, (S,) or Aytzr biAlA_izaAri, and bihi ↓ tA^zar, (K,) He put on, or wore, the A_izaAra: (S, Mgh, Msb, K:) Ait~azara is wrong, (Nh,) or vulgar, (Mgh,) and should not be said: it occurs in certain of the trads., but is probably a corruption of the relaters: (K:) or it is a correct form, [like At~axa*a &c., (see art. Ax*,)] (Msb, MF,) accord. to ElKarmánee and Sgh and others. (MF.)
A^azorN *
Strength. (IAar, S, A, K.) ― -b2- And (or as some say, TA) Weakness: thus bearing two contr. significations. (IAar, K.) ― -b3- And The back. (IAar, S, K.) Au$odudo bihi A^azoriY, in the Kur [xx. 32], means Strengthen Thou by him my back: (IAar, S:) or confirm Thou by him my strength: or strengthen Thou by him my weakness. (IAar.) ― -b4- Aid, assistance, or help. (Msb.) ― -b5- Also, (S,) or ↓ A^uzorN, (K,) The place, (K,) or part of [each of] the two flanks, (S,) where the A_izaAr is tied in a knot. (S, K.)
A^uzorN *
: see A^azorN.
A_izorN A^zAr A^zr A^zrY A_zAr Azr wzr zAr zr zrY |zr
: see A_izaArN.
A_izorapN A^zAr A^zr A^zrY A^zrh A_zAr Azrh Azrp wzr zAr zr zrY |zr |zrh
Any particular mode, or manner, of putting on, or wearing, the A_izaAr. (S, K.) You say, A_in~ahu laHasanu AlA_izorapi [Verily he has a good manner of putting on, or wearing, the AzAr]. (A.) And Aiytazara A_izorapF HasanapF He put on, or wore, the AzAr in a good manner. (S.) And it is said in a trad., A_izorapu Almuw^omini A_ilaY niSofi Als~aAqi walaA junaAHa Ealayohi fiymaA bayonahu wabayona AlkaEobayoni [The believer's mode of wearing the AzAr is to have it reaching to the middle of the shank; and there shall be no sin chargeable to him with respect to what is between that and the two ankles]. (TA.)
A_izaArN A^zAr A_zAr AzAr
, masc. and fem., and ↓ A_izaArapN, and ↓ miy^ozarN, (S, Msb, K,) and ↓ miy^ozarapN, (Lh,) and ↓ A_izorN, (K,) A thing well known; (S, Msb;) [a waist-wrapper;] a wrapper for covering, or which covers, the lower part of the body, [from the waist downwards, concealing the thighs, and generally the upper half, or more, of the shanks, (see A^azorN, or A^uzorN, and A_izorapN,)] not sewed: or such as is beneath the shoulders, or on the lower half of the body: the ridaA='i is that which covers the upper half of the body; or that which is upon the shoulders and back; and this also is not sewed: each of these explanations is correct: (MF:) or i. q. miloHafapN: (K:) [in the present day, A_izaAr, vulgarly pronounced A_iyzaAr, is also applied to a woman's outer covering, or wrapper, of white calico; described in my “Modern Egyptians:” and ↓ miy^ozarN, to a pair of drawers: and app., in post-classical writings, to anything resembling a waist-wrapper, worn on any part of the person, and in any manner; sometimes as a turban:] and A_izaArN also signifies anything with which one is veiled, concealed, or covered: (Th, K:) its pl. is A=zirapN, (S, Msb, K,) a pl. of pauc., (S, Msb,) and (of mult., S, Msb) A^uzurN (S, Msb, K) and A^uzorN, (K,) which is of the dial. of Temeem, or, accord. to MF, a contraction of A^uzurN: (TA:) and the pl. of my^zr is maA=ziru (Msb.) You say, ↓ $ad~a lilA^amori miy^ozarahu (tropical:) He prepared himself for the thing, affair, or business. (A.) And ↓ $ad~a Almiy^ozara (tropical:) He abstained from sexual intercourse: or he prepared himself for religious service. (TA, from a trad.) And AixoDar~a A_izaAriY (tropical:) (The place of) my AzAr became black: or, rather, became of a [blackish] hue inclining to green: because the hair when it first grows is of that hue. (Har p. 494.) And daAriY A_izaAriY [My house is my covering]: said by Es-Sarawee to IAar, on the latter's expressing his surprise at the former's walking in his house naked. (TA.) ― -b2- (tropical:) Continence; chastity. (K, TA.) You say, fulaAnN Eafiyfu AlA_i zaAri, and ↓ Almiy^ozari (tropical:) Such a one is continent, abstaining from women with whom it is unlawful to him to have commerce: (A 'Obeyd:) and in like manner, fulaAnN Tay~bu AlA_izaAri. (TA in art. Hjz.) ― -b3- (tropical:) One's wife: (S, M, K:) or one's self: (IKt, Suh:) or one's wife and family: or one's family and self. (TA.) One says, fidFY laka A_izaAriY(tropical:) May my wife be a ransom for thee: (Aboo-'Omar El-Jarmee, S:) or myself. (IKt, Suh.) And it is said in a trad. respecting the vow of allegiance made at the 'Akabeh, lanamonaEan~aka mim~aA namonaEu minohu A^uzuranaA (tropical:) We will assuredly defend thee from that from which we defend our wives and our families: or ourselves. (TA.) ― -b4- (tropical:) A ewe. (K, TA.) [But see $aApN muw^az~arapN.] And A_izaAro A_izaAro is A cry by which a ewe is called to be milked. (K.)
A_izaArapN A^zAr A^zArh A_zAr A_zArh AzArh AzArp
: see A_izaArN.
farasN A=zaru frs A=zr
, and A^azoraA='u, [which is the fem.,](tropical:) A horse, and a mare, white in the hinder part, (A, TA,) which is the place of the A_izaAr of a man; (TA;) [i. e., it corresponds to the lower part of the body of a man:] when the whiteness descends to the thighs, the epithet masarowalN is employed: (A:) or the former signifies a horse white in the thighs, and having his fore parts black, or of any colour: (AO, K:) pl. A^uzorN (A.)
miy^ozarN *
: see A_izaArN, in five places.
miy^ozarapN *
: see A_izaArN.
$aApN muw^az~arapN *
(tropical:) A ewe, or she-goat, that is [black in the hinder part] as though attired with a black A_izaAr. (A; [in which is added, wayuqaAlu lahaA A_izaArN, which may mean, “and one says, She has an AzAr;” or “and one calls her AzAr;” but more probably the former is meant thereby;] and K; [in which naEojapN, “a ewe,” is put in the place of $aApN.]) ― -b2- naSorN muw^az~arN (tropical:) Aid [made] effective and powerful: (K, TA:) occurring in a trad. (TA.)
maA^ozuwraAtK *
for mawozuwraAtK: see art. wzr. Azf
1 A^azifa *
, aor.
Aazafa
, inf. n. A^azafN (S, Msb, K) and A^uzuwfN, (Msb, K,) It (departure) was, or became, or drew, near: (S, Msb, K:) and in like manner, a time. (TA.) Hence, in the Kur [liii. 58], A^azifati AlA=zifapu The resurrection draweth near. (S, (Msb.) ― -b2- He (a man) hastened, or was quick: (S, K:) or he drew near, and hastened, or was quick. (A, TA.)
4 A=zafanY A=zfnY A=zfny
He (a man, TA) incited me, or urged me, to hasten, or be quick: (K, TA:) it is of the measure A^afoEalaniY. (TA.)
5 taA^az~ufN *
The stepping with contracted steps. (K.) But see xaTowN mutaA=zifN, below. (TA.)
6 tA=zfwA tA=zfwA
They drew near together, one to another. (IF, K.)
A=zifN A=zf
, applied to a man, Hastening, or quick: (S, TA:) and endeavouring to hasten, or be quick. (TA.)
AlA=zifapu AlA=zfh AlA=zfp
The resurrection: so in the Kur liii. 58, (S, Msb,) and xl. 18: (Bd:) or in the latter place it means the near event, or case, of being on the brink of the fire [of Hell]: or, as some say, death. (Bd.)
mutaA=zifN mtA=zf
, of the measure mutafaAEilN, applied to a man, (TA,) Short; (S, A, K;) as being contracted in make; (A, TA;) having his several parts near together. (S, K.) [In the CK it is written mutaA^z~if, in this sense and others, following.] ― -b2- A strait, or narrow, place. (O, L, K.) ― -b3- A contracted stepping: you say, xaTowN mutaA=zifN: so in the O and L. (TA.) ― -b4- (tropical:) A man (Sgh, TA) evil in disposition; narrow-minded: (Sgh, K, TA:) weak; cowardly. (TA.) Azq
1 A^azaqa *
, aor.
Aaziqa
; (K;) and A^aziqa, aor.
Aazaqa
; (IDrd, K;) inf. n. (of the former, TA) A^azoqN, (S, O, K,) and (of the latter, TA) A^azaqN, (IDrd, K,) or the latter is used by poetic licence for the former; (As, Sgh;) He, or it, (said of a man, MF, or of a man's bosom or mind, K,) became strait, or straitened; (IDrd, S,* O,* K, MF;) A^azoqN being thus syn. with A^azolN: (S, O:) or it (a man's bosom or mind) became straitened in war or fight; (K;) or he (a man) became straitened in his bosom or mind, in war or fight: (TA:) as also ↓ tA^z~q, with respect to both these significations; (K;) or this signifies it (a man's bosom or mind) became strait, or straitened; like tA^z~l; (Fr, S;) and ↓ tA=zq signifies the same as tA^z~q. (Z, in Golius.) [See also 10.] -A2- A^azaqahu, inf. n. A^azoqN, He straitened him: the verb being trans. and intrans. (MF.)
5 taAaz~aqa
and 6: see 1.
10 Ausotuw^oziqa EalaY fulaAnK *
The place became strait to such a one, (K, TA,) so that he was unable to go forth [into it, to war or fight]. (TA.)
maA^oziqN *
A place of straitness, or a strait place, (S, K, TA,) in which people fight. (TA.) And hence, A place of war or fight. (S.) And maA^oziqu AlEayo$i The place of straitness of life, or living. (Lh.) Pl. maA=ziqu. (TA.) Azl
1 A^azala *
, (S, K,) aor.
Aazila
, inf. n. A^azolN, (S,) He (a man) became in a state of straitness, or narrowness, and suffering from dearth or drought or sterility. (S, K.) [See also the pass. form of the verb here following; and see 5.] -A2- A^azalahu, aor. as above, (K,) and so the inf. n., (TA,) He confined, restricted, restrained, withheld, debarred, hindered, or prevented, him; (K,* TA;) and straitened him; in consequence of distress, or adversity, and fear. (TA.) ― -b2- He shortened his (a horse's) rope, [or tether,] and then left him to pasture at pleasure (Lth, K, [in the CK, $ay~abahu is put for say~abahu,]) in the place of pasturage. (Lth.) ― -b3- A^azaluwA maAlahumo, (S,) or A^amowaAlahumo, (K,) aor. as above, (S,) They confined, restricted, or debarred, their cattle from the place of pasturage, (S,) or did not take, or send, them forth thereto, (K,) in consequence of fear, (S, K,) or dearth or drought or sterility. (K.) ― -b4- It is said in a trad. respecting Ed-Dejjál, and his besieging the Muslims in Beytel-Makdis, [or Jerusalem,] fayuw^ozaluwna A^azolFA $adiydFA And they will be straitened with a vehement straitening. (TA.) And A^uzila Aln~aAsu signifies The people suffered, or were afflicted with, drought, or want of rain. (TA.)
4 A=zalati Als~anapu A=zlt Alsnh A=zlt Alsnp
The year became severe, distressful, calamitous, or adverse. (TA.) -A2- A=zalahumu A@ll~`hu God afflicted them with drought, or want of rain. (TA.)
5 tA^z~l *
It (a man's bosom or mind) became strait, or straitened; (Fr, S, K;) as also tA^z~q. (Fr, S.)
A^azolN *
Straitness; distress; difficulty; (S,* K;) and drought, or want of rain. (TA.) ― -b2- Vehemence of might, or of strength, in war, or fight; of courage, valour, or prowess: or of war, or fight: or of fear: or of punishment: syn. $id~apu baA^osK. (TA.) -A2- It is also used as an epithet, meaning Strait; narrow; confined. (Ham p. 339.)
A_izolN A^zAl A^zl Azl zAl zl
A calamity; (K;) because of its distressing character. (TA.) ― -b2- Lying, or falsehood. (Yaa- koob, S, K.)
A^azalN *
i. q. qidamN [i. e. Eternity, with respect to past time, or considered retrospectively; existence from eternity; or ancientness] (S, K, TA) that is without beginning; (TA;) or the continuance of existence in decreed times interminable in respect of the past; like as A^abadN is the continuance of existence in decreed times interminable in respect of the future; (KT;) or that [existence, or time,] which has no extremity in its beginning; like qidamN; and A^abadN is that which has no extremity in its latter part; like baqaA='N: the former is existence without any beginning: (Kull p. 31:) said to be from the phrase lamo yazalo [“he, or it, has not ceased” to be &c.; i. e. “has ever” been &c. (see A^azaliY~N)]: or, accord. to some, from A^azolN signifying “narrowness;” because the intellect is prevented by its narrowness from perceiving its beginning: (MF:) Azl is a name for that of which the mind is prevented by its narrowness from determining the limit of the beginning; from A^azolN meaning “narrowness;”; and Abd is a name for that of which the mind shrinks from, or shuns, the determining the limit of the end; from A^ubuwdN meaning the act of “shrinking” from a thing, or “shunning” it. (Kull pp. 30 and 31.) Hence the saying, kaAna fiY AlA^azali qaAdirFA EaAlimFA [He was, or has been, ever, powerful, knowing]. (A, TA.) The phrase A^azala AlA=zaAli [During the space, without beginning, of all past times; or ever, in all past times;] is like the phrase A^abada AlA=baAdi; said to be no evidence of the use of A=zaAlN as a pl. of A^azalN in a general way by the Arabs of the classical ages, as it is here added merely as a corroborative. (MF in art. Abd.) [See also A^azaliY~N.]
A^azilN *
: see A=zilN.
A^azaliY~N *
[Eternal, with respect to past time; existing from eternity; or ancient without beginning; as is implied in the S and K &c.;] a thing, or being, which has not been preceded by non-existence: it is applied to God: and to [his] knowledge: that which exists must be one of three kinds only: A^azaliY~N A^abadiY~N [existing from eternity, and consequently existing to eternity]; and this is God [who is also called Alqadiymu AlA^azaliY~u the Ancient without beginning]: and laA A^azaliY~N wa laA A^abadiY~N [not existing from eternity nor existing to eternity]; and such is the present world: and A^abadiY~N gayoru A^azaliY~ [existing to eternity without existing from eternity]; and such is the world to come; the reverse of which [last] is impossible: (TA:) it is a rel. n. from A^azalN: or, accord. to some, it is not [genuine] Arabic: (TA:) or it is originally yazaliY~N, a rel. n. from lamo yazalo, (S, K,) a phrase applied to that which is qadiym; and is formed by contraction; (S;) then, the Y is changed into A, as being easier of pronunciation; as in A^azaniY~N, applied to a spear, in relation to *uw yazan; (S, K,* Sgh, TA;) and as in A^avorabiY~N, applied to a blade, (S, Sgh, TA,) in relation to yavorib: (TA:) so say some of the learned. (S.)
A^azaliy~apN *
The quality, or attribute, of A^azalN [eternity, with respect to past time, &c.]: but it is a forged term, not of the [genuine] language of the Arabs. (A, TA.)
sanapN A^azuwlN *
A severe, distressful, calamitous, or adverse, year: pl. A^uzolN. (K.)
A=zilN A=zl
A man in a state of straitness, distress, adversity, or difficulty. (TA.) ― -b2- A man in a state of straitness in consequence of fever: or who is unable to go forth in consequence of pain: or confined, restricted, withheld, or prevented [from going forth]. (TA.) ― -b3- labuwnN A=zilapN [A milch camel] confined, or restricted, not pasturing at pleasure, having her shank tied up to her arm, on account of her owner's fear of a hostile incursion: occurring in a poem of El-Aashà. (TA.) ― -b4- A^azolN A=zilN, in the K, erroneously, ↓ A^azilN, Severe, or vehement, straitness, distress, or difficulty. (K, * TA.)
maA^ozilN *
A place of straitness, or a strait place; (S, K;) like maA^oziqN: (S:) or a place of war or fight, when strait. (Lh.) And maA^ozilu AlEayo$i The place where the means of subsistence are strait, or narrow. (Lh.)
sunay~apN HamoraA='u muw^ozilapN *
[A severe year of dearth, or sterility,] afflicting with drought. (TA, from a trad.)
maA^ozuwlN *
A horse having his rope [or tether] shortened, and then left to feed at pleasure in the place of pasturage. (Lth.) Azm
1 A^azama *
, aor.
Aazima
, inf. n. A^azomN and A^uzuwmN, He bit with the whole mouth, vehemently: (K:) or with the canine teeth: or you say, A^azamahu, and A^azama Ealayohi, meaning he bit it, and then repeated [the action] upon it, not letting it go: or he seized upon it with his mouth: (TA:) or A^azamahu signifies [simply] he bit it: (S:) and A^azama Ealayohi, aor.
Aazima
, inf. n. A^azomN; and A^azima, aor.
Aazama
, inf. n. A^azamN; the same; or he seized, or took hold, upon it with his teeth: (Msb:) and A^azamotu yada Alr~ajuli I bit the arm, or hand, of the man most vehemently. (TA.) A^azama bihaA occurs in a trad. as meaning He bit it, (referring to a ring of a coat of mail,) and held it between two of his central teeth. (AO.) And in another trad., A^azama fiy yadihi, meaning He bit his arm, or hand. (TA.) And you say, A^azama Alfarasu EalaY faA^osi All~ijaAmi The horse seized [with his teeth, or champed,] upon the fA^s [q. v.] of the bit. (K.) And A^azomN signifies also The cutting with the canine tooth, and with a knife, (K,) and with other things. (TA.) ― -b2- [And hence,] A^azama EalayonaA, (S, Msb, * K, *) aor.
Aazima
, inf. n. A^azomN (S) and A^uzuwmN, (TA,) said of a time, (S, Msb,) or a year, (K,) It was, or became, distressful, or afflictive, to us, [as though it bit us,] by drought, dearth, or scarcity; (S, Msb, K;) and scant in its good things; (S;) as also A^azima, aor.
Aazama
, inf. n. A^azamN. (Msb.) And A^aSaAbatohumo sanapN A^azamatohumo, (S, K, *) inf. n. A^azomN, (S,) A year, or year of dearth or drought or sterility, befell them, which extirpated them: (S, K: *) or, accord. to Sh, the verb in this sense is only with w. (TA. [See art. Arm.]) ― -b3- [Hence also,] A^azama bihi, (AZ, S, K,) inf. n. A^azomN, (TA,) He clave to him, namely, his companion; (AZ, S, K;) and to it, namely, a place. (K.) And A^azama Ealayohi, (K,) aor.
Aazima
, inf. n. A^azomN, (TA,) He kept, attended, or applied himself, constantly, perseveringly, or assiduously, to it; (K;) he clave to it. (TA.) And A^azama biDayoEatihi, or lahaA, (accord. to different copies of the K, the former being the reading in the TA,) and EalayohA, (TA,) inf. n. A^uzuwmN, (AZ, TA,) He kept, attended, or applied himself, constantly, perseveringly, or assiduously, to his DyEp [or land, &c.]. (AZ, K, TA.) ― -b4- A^azama, (Nh, K,) inf. n. A^azomN, (Nh, TA,) also signifies He held his teeth together, one upon another: (Nh:) [and he compressed, or put together, his lips: (see A=zimN:)] and he closed, or locked, a door. (K, TA.) It is said in a trad., Als~iwaAku tasotaEomiluhu Einoda tagay~uri Alfami mina AlA^azomi The stick for cleaning the teeth, thou shalt use it on the occasion of the mouth's becoming altered in odour from the holding of the teeth together. (Nh.) ― -b5- [And hence,] A^azama, (S, Nh, Msb,) inf. n. A^azomN, (Msb, K,) He held, refrained, or abstained, (S, K, *) Eani Al$~aYo'i from the thing: (S, TA:) and he held, refrained, or abstained, from desiring much: (TA:) and from food (Msb, K *) and drink; (Msb;) as also A^azima, aor.
Aazama
, inf. n. A^azamN: (Msb:) and from speech; (Nh, K; *) like as does the faster from food: and hence, (Nh,) or from the next preceding signification, (Msb,) HimoyapN [meaning as explained in what follows] is termed A^azomN: (Nh, Msb:) but accord. to the relation commonly known, of a trad. in which A^azama is said to occur in the last of the senses explained above, the word is A^aram~a, with r and with teshdeed in the case of the m. (Nh.) It is related in a trad., that 'Omar having asked El-Hárith Ibn-Keledeh, the Tabiyb of the Arabs, “What is the [best] remedy?” (S,) or having asked him respecting [the best] medical, or curative, treatment, (Msb,) the latter said, AlA^azomu, meaning AlHimoyapu; (S, Msb;) both these words here meaning The practising abstinence; (PS;) or the abstaining, or desisting, from eating: (TA:) or, in this instance, (TA,) AlA^azomu signifies the not putting in food upon food: and (some say, TA) the being silent: (K, TA:) and it signifies also strength. (TA.) ― -b6- A^azama Al$~aYo'u The thing became contracted; became drawn together, or compressed; as also A^azima, aor.
Aazama
. (K.)
5 tA^z~m Alqawomu *
, (TA,) or tA^z~m Alqawomu daArahumo, (S,) The people, or company of men, stayed, remained, or dwelt, long in their abode. (S, TA.)
A^azomN *
: see A^azomapN.
A^azimN *
[part. n. of A^azima; fem. with p]: see A^azomapN.
A^azomapN *
[inf. n. of un. of 1: and hence,] A single act of eating; (K, TA;) i. e. an eating but once in the course of the day; like wajobapN [q. v.]. (TA.) ― -b2- Also, (Fr, S, Msb, K,) and ↓ A^azamapN and ↓ A=zimapN, (Fr, K, [the last in the CK like the first,]) Straitness, hardness, or distress; (S, Msb, K;) drought, dearth, or sterility: (S, Msb:) pl. (of the first, TA) ↓ A^azomN, (K,) [or rather this is a coll. gen. n.,] like as tamorN is of tamorapN, (TA,) [but originally an inf. n. of A^azama. q. v.,] and A_izamN, (K,) like as bidarN is of badorapN. (TA.) Hence the trad., A$otad~iY A^azomapN tanofarijiY, meaning Become severe, O year of drought, or dearth, or sterility: then thou wilt pass away: though it has been strangely asserted that Azmp is here the proper name of a woman, to whom, on an occasion of her being taken with the pains of labour, these words were said by the Prophet. (TA.) You also say sanapN A^azomapN and ↓ A^azimapN, (K,) so in the copies of the K, there said to be like fariHapN, but correctly ↓ A=zimapN, as in the M &c., (TA,) [or both are correct, being part. ns., respectively, of A^azima and A^azama,] and ↓ A^azuwmapN, meaning A distressful, or an afflictive, year; (K;) a year of vehement drought or dearth or sterility. (TA.) And A^awaAzimu [pl. of ↓ A=zimapN, used as a subst.,] signifies Distressful, or afflictive, years. (TA.) ↓ A^azaAmi, also, (K,) or, accord. to Aboo-'Alee, ↓ A^azuwmu, (IB,) [each a proper name, as denoting a kind of personification,] signifies The year of drought or dearth or sterility. (K.) And you say, ↓ nazalato bihimo A^azaAm and ↓ A^azuwmu Severe straitness, or distress, befell them. (S, TA. *)
A^azamapN *
: see A^azomapN.
A^azimapN *
: see A^azomapN.
A^azaAmi *
: see A^azomapN, in two places.
A^uzaAmN *
: see what next follows.
A^azuwmN *
: see A=zNm, in three places. ― -b2- A^azuwmu: see A^azomapN, in two places. ― -b3- Also, the former, Cleaving to a thing; (K;) and so ↓ A^uzaAmN. (Sgh, K.)
A^azuwmapN *
: see A^azomahN.
A=zimN A=zm
act. part. n. of A^azama Biting with the whole mouth, vehemently: [&c.:] as also ↓ A^azuwmN: (K: [in the CK the former is erroneously written AazomN:]) or the latter signifies that has a habit of biting; or that bites much; syn. EaDuwDN: (Ham p. 532:) pl. of the former A^uzuwmN: (Ham p. 360:) and of the latter A^uzumN. (Ham p. 609.) [Hence,] ↓ AlA^azuwmu The biting lion; or the lion that bites much, or vehemently; AlA^asadu AlEaDuwDu. (TA.) ― -b2- [Hence also,] The canine tooth; syn. naAbN; and so ↓ A=zimapN; and ↓ A^azuwmN: pl. of the first A^uz~amN; and of the second A=wAzim; and of the third A^uzumN. (M, K.) ― -b3- Also Having his lips compressed, or put together. (AZ, S.)
A=zimapN A=zmh A=zmp
: see A=zimN: ― -b2- and see also A^azomapN, in three places.
maA^ozimN *
A narrow, or strait, place; a place of narrowness or straitness; (S, K;) like maA^ozilN; (S;) of a land, and of the pudendum muliebre, and of life, (K,) or of the means of subsistence; (Lh, K;) or of any kind: (TA:) any narrow road between two mountains: (S, Msb:) a narrow place in mountains, such that one part meets another, and the place beyond widens: (TA:) pl. maA=zimu. (S, K.) ― -b2- And hence, (Msb,) A place of war or fight; (S, Msb;) because of the straitness of the state thereof, and the difficulty of escape from it. (Msb.)
mutaA^az~imN *
Smitten, or afflicted, by A^uzomap [or straitness, &c.]: (K:) or expressing pain or grief, or lamenting, or complaining, on account of the straitness, or distressfulness, or afflictiveness, (A^azomap and $id~ap,) of time, or fortune. (TA.) AzY
2 A^z~Y AlHawoDa *
, inf. n. taA^oziyapN (S, K) and taA^oziYo'N, or tawoziYo'N, (accord. to different copies of the S, [the latter irregular,]) or both, (accord. to the TA,) He put, or made, an A_izaA=' [q. v.], to the watering-trough or tank; (S, K;) i. e. he put upon its mouth a stone, or a jul~ap [explained below, voce A_izaA='], or the like; (TA;) as also ↓ A=zAhu, inf. n. A_iyzaA='N; (S, TA;) or ↓ tA^z~Ahu. (K.)
3 A=zAhu A=zAh A=zAp
, (S, K,) inf. n. muw^aAzaApN, (Msb in art. H*w, and TA in art. wzY, &c., [though it would seem from the K to be A_iyzaA='N,]) He (a man, S) was, or became, over against it, or opposite to it; he faced, or fronted, him, or it. (S, * K, * TA in art. wzY.) Accord. to the S, one should not say, waAzaAhu: but it is said in a trad. respecting the prayer of fear, fawaAzayonaA AlEaduw~a, i. e. And we faced, or fronted, the enemy: (TA:) and the inf. n. is muwaAzaApN. (TA in art. wzY.) [Its syn. HaA*aAhu is more common.] -A2- [Hence muw^aAzaA^oq signifying A conformity, a mutual resemblance, or a correspondence, with regard to sound, of two words occurring near together; like AizodiwaAjN &c.: see art. zwj.] -A3- [Hence, likewise,] A=ziAhu also signifies He contended with him, syn. jaAraAhu; (K, TA;) and opposed, or withstood, him, syn. qaAwamahu. (TA.) Whence the saying in a trad., wafiroqapN A=zati A@lomuluwka faqaAtalatohumo EalaY diyni A@ll~`hi [And a party contended with, and opposed, or withstood, the kings, and fought with them for the religion of God]. (TA.)
4 A=zY AlHawoDa A=zy AlHwD
i. q. A^az~aAhu, q. v. (S, TA.) ― -b2- And He repaired, or put into a right or proper state, the A_izaA=' [q. v.] of the watering-trough or tank. (IAar, TA.) ― -b3- And He poured forth the water from its A_izaA='. (TA.) ― -b4- And A=zY fiyhi He poured forth upon its A_izaA'. (TA.)
5 taAaz~aYa
see 2.
naAqapN A^aziyapN *
, (accord. to some copies of the S,) or ↓ A=ziyapN, (accord. to other copies of the S,) or both, (IAar, TA,) each after the manner of a relative noun, [having no verb,] (TA,) A she-camel that drinks from the A_izaA=' [q. v.]: (TA:) or that will not drink save from the A_izaA=' of the trough or tank; and EaqirapN signifies one “that will not drink save from the Euqor [thereof]:” (S, TA, and IAar in art. Eqr in the TA:) or, accord. to IAar, that will not come to the watering-trough or tank, to drink, until they leave it unoccupied for her; as also qa*uwrN. (TA in the present art.)
AlA_izaA='u AlAzA='
i. q. AlHi*aA='u [The front, as meaning the part, place, or location, that is over against, opposite, facing, fronting, or in front]. (Msb, and K &c. in art. H*w.) You say, huwabiA_izaAy^ihi He is over against, opposite to, facing, fronting, or in front of, him; syn. biHi*aAy^ihi, (S,) or muHaA*iyhi. (Msb.) ― -b2- [Hence, biA_izaA=y^ihi signifies also Corresponding to it; as when one says,] AlA^abojalu EiroqN mina Alfarasi wa AlbaEiyri biA_izaA='i AlA^akoHali mina AlA_inosaAni [The Abjl is a vein of the horse and the camel, corresponding to the AkHl of man]. (TA in art. bjl.) [You say also, waDaEa lafoZFA biA_izaA='i maEon~aY He applied a word, or phrase, as correspondent to an idea, or a meaning.] -A2- A_izaA='N is also applied to a man, and to a woman, and to a number of persons, in senses here following. (TA.) You say, huwa A_izaA='u AlA^amori He is the manager, conductor, orderer, regulator, or superintendent, of the affair. (S, Msb, TA.) And in the same sense the word is used by Homeyd, in the phrase A_izaA='u maEaA$K [The manager, or orderer, of the means of subsistence], applied to a woman. (TA.) And in an instance in which a poet likens the A_izaA=' of a watering-trough or tank to the [stinking animal called] ZaribaAn: (S, TA:) in this case it means The water-drawer [of the trough or tank]. (As, IB, TA.) [But in relation to a watering-trough or tank, it generally has another meaning, which see below.] You say also, fulaAnN A_izaA='N maAlK (S) [Such a one is] a manager, tender, or superintendent, of cattle, or camels &c.; (K, * TA;) a good pastor thereof. (TA.) And A_izaA='u AlHarobi The vigorous wager, or prosecutor, of war. (K.) And fulaAnN A_izaA='u fulaAnK Such a one is the fellow and assistant of such a one. (TA.) And humo A_izaAw^uhumo They are their fellows, (K, TA,) who assist them, and order, or set in order, their affairs: (TA:) or they are those who order, or set in order, their affairs. (Msb.) And A_in~ahu laA_i zaA='u xayorK, and $~arK, Verily he is a possessor of goodness, and of evilness. (TA.) ― -b2- Also, AlA_izaA='u, (K,) or A_izaA='u AlEy$, (TK,) The means of sustenance: or what has been caused, or occasioned, of plentifulness and easiness, and of superabundance, of sustenance. (K.) -A3- Also The place where the water is poured into the wateringtrough or tank; (As, S, K;) i. e. its fore part; [the part next to the well or other source whence it is filled;] the hinder part, where the camels stand when they come to water, being called the Euqor: (S in art. Eqr:) or, accord. to AZ, a mass of stone, and what is put for protection [of the brink of the trough or tank (as it is generally constructed of stones cemented and plastered with mud)] upon the place where the water is poured when the bucket is emptied: (S in the present art.:) or the whole (jamiyE [said in the TA to be a mistake for jmE, but this I think extremely improbable,]) of what is between the wateringtrough or tank and the cavity of the well, [namely,] of the [casing of stones, or bricks, called] T~aY: (K:) or a stone, or skin, or jul~ap [i. e. a thing made of palm-leaves woven together, generally used as a receptacle for dates], put [for protection] upon the mouth [or part of the border where the water is poured in] of the wateringtrough or tank: (K, * TA:) in the K, yuwDaEu EalayohaA AlHawoDu is erroneously put for ywDE EalaY fami AlHawoDi. (TA.)
naAqapN A=ziyapN nAqp A=zyh nAqp A=zyp
: see A^aziyapN. As
1 AasV3a
see 2, in two places.
2 A^s~shu *
, (S, M, Msb,) inf. n. taA^osiysN, (S, Msb, K,) He founded it; or made, or laid, a foundation, or basis, for it; (S, * Msb;) namely, a building, (S,) or a wall: (Msb:) he marked out the limits of it, (namely, of a house,) and raised its foundations: he built its foundation, or basis: (K:) he commenced it; namely, a building; as also ↓ A^as~ahu, aor. yaw^us~uhu, inf. n. A^as~a: (M:) he built it; namely, a house; (TA;) as also ↓ A^as~ahu. (K.) You say, h`*aA taA^osiysN HasanN [This is a good founding, or foundation]. (TA.) And mano lamo yuw^as~iso milokahu biAlEadoli hadamahu (tropical:) [He who does not lay the foundation of his property with equity, or justice, destroys it]. (A, TA.) ― -b2- A^s~s zaAdFA: see zaAda in art. zwd.
A^as~N *
: see what next follows, in six places.
A^us~N *
The foundation, basis, or lowest part, (S, A, Mgh, Msb, K,) of a building, (S, A, K,) or of a wall; (Mgh, Msb;) as also ↓ A^as~N and ↓ A_is~N (A, K) and ↓ A^asaAsN (S, A, Mgh, Msb, K) and ↓ A^asasN, (S, K,) which is a contraction of A^asaAsN: (S:) or the commencement of a building: and any commencement of a thing; as also ↓ A^as~N and ↓ A^asaAsN and ↓ A^asasN: (M:) and the origin, source, stock, or root, (A^aSol,) of a man; as also ↓ A^as~N: or of anything; (M, K;) as also ↓ A^as~N (M, K) and ↓ A_is~N and ↓ A^asiysN: (K:) and the heart of a man; because [the Arabs believe that] it is the first thing that comes into existence in the womb: (M, K:) pl. A=saAsN (S, M, Mgh, Msb, K) and A_isaAsN (M, Msb, K) and A^ususN; (M, Mgh, Msb, K;) the first of which is pl. of A^Ns~N, (Mgh, Msb,) like as A^aqofaAlN is of qufolN; (Msb;) or of A^asasN, like as A^asobaAbN is of sababN; (S;) or, as some say, of A^ususN, [like as A^aEonaAqN is of EunuqN,] so that it is a pl. pl.; (TA;) and the second, of A^as~N, like as EisaAsN is of Eus~N; (Msb;) and the third, of A^asaAsN, (Mgh, Msb,) like as EunuqN is of EanaAqN. (Msb.) You say, AlA^aw~ali ↓ banaY bayotahu EalaY A^asaAsihi [He built his house upon its first foundation.] (A.) And qalaEahu mino A^us~ihi [He uprooted it from its foundation]. (A.) And A^amorihi Alka*ibu ↓ fulaAnN A^asaAsu (tropical:) [Such a one, the foundation of his affair, or case, is falsehood]. (A, TA.) And kaAna *`laka EalaY A^us~i Ald~ahori, (S, M, A, K,) and ↓ A^asihi, and ↓ A_isihi, (S, M, K,) (tropical:) That was in old, or ancient, time; (S, M, K;) at the beginning of time; (S, A, * K;) and in like manner, Ealay A@soti Ald~ahori. (A.) ― -b2- Also A remain, relic, trace, vestige, sign, mark, or track, of anything. (K.) You say, xu*o A^us~a AlT~ariyqi, or AlT~ariyqi ↓ A^as~a, [accord. to different copies of the K, meaning, Take thou to the track of the way,] when one guides himself by any mark or track, or by camels' dung: but when the way is manifest, you say, xu*o $araka AlT~ariyqi. (K.) A^us~N also signifies The remains of ashes (M, K) between the A^avaAfiY, q.v.: (M:) occurring in a verse of En-Nábighah Edh-Dhubyánee; but accord. to most relates of this verse, it is A=sN. (TA.)
A_is~N A^s A_s As |s |sy
: see A^us~N, in several places.
A^asasN *
: see A^us~N, in several places.
A^asaAsN *
: see A^us~N, in several places.
A^asiysN *
: see A^us~N, in several places. Asb
4 A=sbt AlA^aroDu *
The land produced [herbage such as is termed] Eu$ob; syn. A^aEo$abat. (K.)
A_isobN A^sb Asb sAb sb sbY
The hair of the pubes: (M, K:) or of the pudendum: (Th, M, K:) or of the podex: (S, K:) it may be, (S,) or is said to be, (M,) from wisobN, (S, M,) which signifies “ herbage, ” or “ plants, ” (S,) or “ abundance of herbage: ” (M:) the w being changed into ', as in the case of A_irotq and wirovN: (S:) pl. A^usuwbN, and, accord. to IJ, A=saAbN. (M.)
muw^as~abN *
A ram having much wool. (M, K.) Ast
AisotN A^sA A^sY A^st Ast {st |sY |st
, signifying The podex, or the anus, (K,) or signifying the former, and sometimes used as meaning the latter, (S in art. sth,) is with a conjunctive hemzeh, [written A@sotN, when not immediately preceded by a quiescence,] and its final radical letter is clided; for the original form is satahN; (Msb;) and it is mentioned in art. sth. (K.) [It is of the fem. gender.] It is said in a prov., applied to him who fails of attaining the object that he seeks, A^axoTaA^ati A@sotuhu AlHuforapa [His anus missed the hole in the ground]. (Meyd.) — [Hence,] Aisotu Ald~ahori (tropical:) The first, or beginning, of time; (A;) old, or ancient, time. (IB, A, * K. *) One says, maA zaAla EalaY A@soti Ald~ahori majonuwnFA (tropical:) [He ceased not, or has not ceased, from the beginning of time, or from old time, to be insane, or mad; or] he always was, or always has been, known as being insane, or mad: like as one says, EalaY A_is~i Ald~ahori. (AZ, S.) And Aboo-Nukheyleh says, maA zaAla mu*o kaAna EalaY A@ soti Ald~ahori *aA HumuqK yanomiY waEaqolK yaHor$Y (tropical:) [He ceased not, or has not ceased, to be, since he was in the beginning of time, or in old time, i. e., from the first of his existence, a person of increasing foolishness, and of decreasing intellect]. (AZ, S.) IB says, J has erred in mentioning Ast in this section [of the S]; its proper place being in art. sth, where he has also mentioned it; for its hemzeh is conjunctive, by common consent; and if conjunctive, it is augmentative: also, his saying that they have changed the [final] s in A_is~N into t, like as they have changed the [final] s of Tas~N into t, making this word TasotN, is a mistake; for, were it so, the hemzeh of Ast would be disjunctive [in every case; whereas it is always conjunctive except after a pause, when it is pronounced with kesr]: moreover, he has attributed this assertion to AZ, who never made it, but only mentioned Ast Aldhr with As~ Aldhr because of their agreement in meaning. (TA.) ― -b2- [Hence also,] Aisotu Alkalobapi (assumed tropical:) Calamity, or misfortune: (K:) adversity; difficulty; distress; affliction: (TA:) what is hated, disliked, disapproved, foul, abominable, or evil. (K.) ― -b3- And Aisotu Almatoni (assumed tropical:) The desert: (K:) or the wide desert. (TA.) ― -b4- See also art. sth.
A^usotiY~N *
The warp of cloth; (K;) as also A^usodiY~N and A^uzodiY~N: (TA:) but it is improperly mentioned in this art.; for it is [originally A^usotuwYN,] of the measure A^ufoEuwlN. (K.)
AisotiY~N AstY Asty {st {sty {styy
Of, or relating to, the Aisot. (TA in art. sth.) AstA*
A^usotaA*N *
a foreign word, pronounced to be such because s and * do not occur in any one Arabic word, (Msb,) not found in the poetry of the pagan times, (Ibn-Dihyeh in TA art. st*,) nor in the language of those times, (Shifá el-Ghaleel, ibid.,) [arabicized from the Persian A^usotaAdo,] A master: (MF:) a skilful man, who is held in high estimation: (Msb:) a preceptor; a tutor; a teacher: a craftmaster: (Ibn-Dihyeh; and Golius on the authority of Meyd:) [and so in the present day; as also A^usotaA and A^usoTaA:] also applied by the vulgar to a eunuch; because he generally tutors children: (Shifá el-Ghaleel, and Ibn-Dihyeh:) pl. A^usotaA*uwna (Har p. 377) [and A^asaAtiy*u and A^asaAti*apN; and vulgarly, in the present day, A^usotawaAtN and A^usoTawaAtN]. Astbrq
A_isotaboraqN A_stbrq Astbrq
: see art. brq, in which, and in art. srq, it is mentioned: but this is its proper place, if it be an arabicized word: in the T it is mentioned in art. stbrq. Asd
1 A^asida *
, (S, M, A, K,) aor.
Aasada
, (K,) inf. n. A^asadN, (TA,) (tropical:) He (a man, M) was, or became, like a lion, (S, M, A, K,) in his boldness, (A,) and his other dispositions; (S, A, TA;) as also ↓ AstA^sd; (M, A, K;) [and ↓ tA^s~d; (see A^asidN;)] Ealayohi towards him, or against him. (A.) You say A^asadN bay~inu AlA^asadi [A lion bearing evidence of being like a lion in boldness]: an extr. phrase, like Hiq~apN bayin~apN AlH~iqapi; (TA;) which is [said to be] the only other instance of the kind. (TA in art. Hq.) [Hence the saying,] A_i*aA daxala fahida wa A_i*aA xaraja A^asida (tropical:) [When he comes in, he is like a lynx; and when he goes out, he is like a lion: see fahida]. (S, from a trad.) You say also, A^asida Ealayohi meaning (assumed tropical:) He became emboldened against him; (TA;) as also ↓ AstA^sd. (S, Msb, K.) And (assumed tropical:) He was, or became, angry with him: (M, L, K: *) or (so accord. to the M and L, but in the K, “ and,”) behaved in a light and hasty manner, or foolishly, or ignorantly, towards him. (M, L, K.*) ― -b2- A^asida, (S, K,) aor. as above, (K,) and so the inf. n., (TA,) also signifies (assumed tropical:) He (a man, S) became stupified (S, K) by fear (S) at seeing a lion. (S, K.) Thus it has two contr. meanings. (K.) -A2- A^asada, aor.
Aasida
, i. q. sabaEa [(assumed tropical:) He bit another with his teeth, like as does the beast of prey: or he reviled, vilified, or vituperated, another; charged him with a vice or fault or the like; or assailed him with foul language, such as displeased him]. (K.) ― -b2- See also 4.
2 Aas~ada
see 4.
4 A=sidhu A=sdh A=sdp
, (S, M, Msb, K,) or A=sdhu biAlS~ayodi, (A,) inf. n. A_iysaAdN; (TA;) and Awsdhu, (S, K,) in which the A^ [i. e. the second A^, for A=sdhu is originally A^aA^osdhu,] is changed into w; (S;) and ↓ A^sd~hu; (K;) (tropical:) He incited him (namely a dog) to the chase. (S, M, A, Msb, K.*) ― -b2- A=sd bayona AlkilaAbi (tropical:) He incited the dogs to attack one another. (A.) And A=sd bayona Alqawomi, (S, M, A, L, Msb,) inf. n. A_iysaAdN; (Msb;) or ↓ A^asada, aor.
Aasida
; (K;) (tropical:) He excited discord, dissension, disorder, strife, quarrelling, or animosity, between, or among, the people, or company of men. (S, M, A, L, Msb, K.) -A2- A=sd Als~ayora He journeyed with energy; syn. A^asoA^adahu; (IJ, M;) from which it is probably formed by transposition. (M.)
5 taAas~ada
see 1.
10 AstA^sd *
He called a lion. (M.) -A2- See 1, in two places. ― -b2- (assumed tropical:) He became accustomed, or habituated, [to a thing, as a dog to the chase,] and emboldened; syn. DariYa (Msb.) ― -b3- (tropical:) It (a plant, or herbage,) became strong, and tangled, or luxuriant: (S:) or became tall and large: or grew to its utmost height: (M:) or attained its full growth, and became tangled, or luxuriant, (M,) and strong: (TA:) or became tall, and dry (jaf~a [perhaps a mistake for Ailotaf~a, as in the S and M,]) and large, (A, TA,) and spread every way: (A:) or became tall, and attained its full growth. (K.) -A3- Ausotuwsida (K, TA, [or Ausotuw^osida,] in the CK Asotawosada) (assumed tropical:) He (a man, TA) was, or became, excited, roused, provoked, (huy~ija, K, TA, in the CK hay~aja,) or incited. (TA.)
A^asadN *
[The lion;] a certain beast of prey, (M, TA,) well known: (M, A, Msb, K:) IKh and others have mentioned more than five hundred names for it; and it is said to have a thousand names [in the Arabic language; but these, with few exceptions, are epithets used as substs.]: (TA:) pl. [of pauc.] A=sudN (S, K [in the TA with two hemzehs, A^aA^osudN, which is the original form, but deviating from the regular pronunciation,]) and A=saAdN (S, M, K) and [of mult.] A^usuwdN (S, M, Msb, K) and A^usudN (S) and A^usodN, (S, M, Msb, K,) the last two of which are contractions of the form next preceding them, (S) and A^usodaAnN (K) and ↓ maA^osadapN, (Msb, K,) the last called by some a pl., but [rightly] said by others to be a quasi-pl. n.: (TA:) the female is called A^asadapN; (AZ, Ks, S, M, A, Msb, K;) or A^asadN is applied to the male and the female, and sometimes the female is called A^asadapN. (Msb.) ― -b2- laqiytu minohu A^asadFA is a phrase [meaning I found him to be a man of exceeding boldness; being] expressive of an intensive degree of boldness. (Mughnee in art. b.) ― -b3- AlA^asadu (assumed tropical:) The constellation Leo. (Kzw, &c.) [See Al*~iraAEu.] ― -b4- And (assumed tropical:) The star Cor Leonis, or Regulus. (Kzw, &c.) [See Aljabohapu.]
A^asidN *
(tropical:) [Like a lion;] bold; daring; as also ↓ A^asiydN and ↓ mutaA^as~idN [and ↓ musotaA^osidN (see 10)]. (Msb.) You say A^asadN A^asidN [A bold, or fierce, lion], adding the latter word to give intensiveness of signification. (IAar, M.) ― -b2- [Its fem.] A^asidapN [app. applied to a bitch] signifies (assumed tropical:) Accustomed, or habituated, [to the chase,] and emboldened; syn. DaAriyapN. (K, TA, in the CK SAriyap.) [See also 10.]
A^asidapN *
A [kind of enclosure for the protection of camels, sheep, or goats, such as is called] HaZiyrpa. (K.) [Like A^aSiydapN.] -A2- [See also A^asidN, of which it is the fem.]
A^usodiY~N *
, with damm, (IB, K,) thus correctly written, (IB,) in the L [and S] A^asodiY~N, (TA,) A kind of garments or cloths (viyaAbN, S, for which is put, in the K, erroneously, nabaAtN, TA): occurring in a poem of El-Hoteiäh, (S,) who likens thereto an extensive, even, waterless desert. (L.) IB says that he is in error who mentions it in the present art.: Aboo-' Alee says that A^usodiY~N and A^usotiY~N are quasi-pls. of sad~aY and satFY as signifying vawobN masodiY~N, and originally A^usoduwYN and A^usotuwYN; like as sdw is a quasi-pl. of sdY. (L.) [But see art. A^asiydN and A^asidN.]
A^asiydN *
: see A^asidN.
A_isaAdapN A^sd AsAdh AsAdp |sAdh
(S, K) and A^usaAdapN (K) i. q. wisaAdapN [A pillow, &c.]: (S, K:) like A_i$aAHN for wi$aAHN. (TA.)
muw^osidN *
(tropical:) One who trains a dog, or dogs, to the chase. (L, Msb.)
maA^osadapN *
A place in which are lions: (Msb, K:) or A^aroDN maA^osadapN a land having lions in it: (S, A:) or a land abounding with lions: (M, R:) pl. maA=sidu. (A.) ― -b2- See also A^asadN.
mutaA^as~idN *
: see A^asidN.
musotaA^osidN *
: see A^asidN. Asr
1 A^asarahu *
(S, M, A,) aor.
Aasira
, inf. n. A^asorN (S, M, K) and A_isaArN, (M, TA,) He bound, braced, or tied, him, [namely, his captive,] or it, (S, M, A, K,) namely, his qatab [or camel's saddle], (S, A,) or his horse's saddle, (A,) with an A_isaAr, i. e. a thong of untanned hide, (S, A,) by tying the two extremities of the EaroquwotaAni of the camel's saddle, or of the curved pieces of wood of the horse's saddle. (A.) ― -b2- Also, aor. as above, and so the inf. n., i. e. A^asorN (S, Msb) and A_isaArN, (Lth, S,) He made him a captive; captived him; or took him a prisoner; whether he bound him with an A_isaAr or did not; (S;) as also ↓ A=srhu, of the same form as A^akorama; (Msb;) and ↓ AstA^srhu, accord. to a trad., in which it occurs thus used, transitively: (Mgh:) and he imprisoned him. (TA, from a trad.) ― -b3- Also, (S, Msb,) inf. n. A^asorN, (Msb,) (assumed tropical:) He (God) created him, or formed him, (S, Msb,) in a goodly manner. (Msb.) You say, A^asarahu A@ll~`hu A^aHosana AlA^asori God created him, or formed him, in the best manner. (Fr, TA.) ― -b4- A^usira, (S, A,) aor. yuw^osaru; (S;) or A^asira, aor. yaA^osaru; (IKtt;) or A^usira bawoluhu; (M;) inf. n. A^asorN, (M, and so in a copy of the S,) or the latter is a simple subst.; (M, IKtt;) He (a man, S, A) suffered suppression of his urine. (S, M, IKtt, A.) [See A^usorN, below.]
2 A^s~r *
He bound, or tied, tight, fast, or firmly. (So accord. to Golius; but for this he names no authority.)]
4 A=sara
see 1.
5 tA^s~r Ealayohi fulaAnN *
(assumed tropical:) Such a one excused himself to him, and was slow, or tardy: (AZ, T, K:*) thus as related by Ibn-Hánee from AZ: as A'Obeyd relates it from him, tA^sn; but this is a mistake: it is correctly with r. (T.)
8 yaA^otasiru *
, inf. n. A@y^otisaArN [written with the disjunctive alif AiytisaArN]; for yat~asiru, inf. N. A@t~isaArN: see art. ysr.
10 AstA^sr liloEaduwi *
He submitted himself as a captive to the enemy. (Mgh.) You say, AisotaA^osiro, meaning Be thou a captive to me. (S,) -A2- See also 1.
A^asorN *
i. q. A_isaArN, q. v. (S.) Hence the saying, h`*aA Al$~aYo'u laka biA^asorihi This thing is for thee, or is thine,[lit.] with its thong of untanned hide [wherewith it is bound]; meaning, altogether; like as one says, birum~atihi. (S.) And xu*ohu biA^asorihi Take thou it all, or altogether. (Msb.) And jaA='a Alqawomu biA^asorihimo The people came altogether. (Aboo-Bekr.) ― -b2- Strength of make, or form. (M, K.) [Accord. to the copies of the K in my hands, it also signifies Strength of natural disposition; but instead of waAlxuluq, in those copies, we should read waAlxaloqu, agreeably with other lexicons, as is implied in the TA: see 1.] You say, fulaAnN $adiydN A^asorK Alxaloqi (tropical:) Such a one is of strong, firm, or compact, make, or form. (TA.) ― -b3- $adadonaA A^asorahumo, in the Kur [lxxvi. 28], means (tropical:) We have strengthened their make, or form: (S, A, Msb:) or, their joints: or, their two sphincters which serve as repressers of the urine and feces (maSar~ataYi Albawoli wa AlgaAy^iTi), which contract when the excrement has passed forth; or the meaning is, that these two things do not become relaxed before one desires. (IAar, K.)
A^usorN *
, (S, M, IKtt, A,) a subst., (M, IKtt,) as also ↓ A^usurN, (M, Lb,) meaning Suppression of the urine: (S, M, &c.:) suppression of the feces is termed HuSorN: (S:) or a dribbling of the urine, with a cutting pain in the bladder, and pangs like those of a female in the time of parturition. (IAar.) You say, A^axa*ahu AlA^asoru [Suppression of urine, &c., took him, or affected him]. (A.) And A^anaAlahu A@ll~`hu A^usorAF [May God give him a suppression of urine, &c.]: a form of imprecation. (A.) ― -b2- Hence, (M,) Euwdu A^usorK (IAar, S, M, A, K) and EuwdN A^usorN and Euwdu AlA^usori (Expositions of the Fs) and Euwdu yusori, (IAar, K,) or this is a corruption, (K,) or a vulgar mistake, (A,) and should not be said, (Fr, S, A,) unless meant to be used as ominous of good, (A,) A stick, or piece of wood, which is put upon the belly of a man affected by a suppression of his urine, (S, A, K, &c.,) and which cures him. (A.)
A^usurN *
: see A^usorN.
A^usorapN *
(assumed tropical:) A man's kinsmen that are more, or most, nearly related to him; his near kinsmen: (S, * M, A, * Msb, * K:) or a man's nearer, or nearest, relations on his father's side: (Aboo-Jaafar En-Nahhás:) so called because he is strengthened by them. (S, A.)
A_isaArN A^sAr AsAr sAr
A thing with which one binds; (M, K;) a thong of untanned hide, (S, A, Msb,) with which one binds a camel's saddle, (As, S,) [as also A_iSaArN,] and a captive; and so A^asorN, q. v.: (S:) and a rope, or cord, with which a captive is bound: and a pair of shackles: (TA:) pl. A^usurN. (M, K.) [See also 1.] You say, Hal~a A_isaArahu faA^aTolaqahu He untied his thong of untanned hide wherewith he was bound, and released him. (A.) -A2- See also A^asiyrN.
A^asiyrN *
i. q. ↓ maA^osuwrN; (S, TA;) Bound with an A_isaAr: (M, TA:) shackled: (K:) imprisoned: (Mujáhid, M, K:) captived, or a captive; (S, M, K;) absolutely, (TA,) although not bound with an AsAr: (S:) and ↓ A_isaArN is sometimes used in the same sense. (Msb.) Asyr is also applied as an epithet to a woman, (Mgh, Msb,) when the woman is mentioned; but otherwise A^asiyrapN is used as the fem.: you say, qatalotu AlA^asiyrapa [I slew the female captive], like as you say, raA^ayotu Alqatiylapa. (Msb.) The pl. is A^asoraY (S, M, Msb, K) and A^asaraA='u (M, K) and (accord. to several authors, pls. of A^asoraY, TA) A^usaAraY (S, M, Msb, K) and A^asaAraY: (M, K:) the first of these forms of pl. is proper to epithets applied to those who are hurt or afflicted in their bodies or their intellects: (Aboo-Is-hák:) it is used in this instance because a captive is like one wounded or stung. (Th, M.)
taA=siyru Als~aroji tA=syr Alsrj
[in the CK, erroneously, taA^osiyr] The thongs of the horse's saddle, whereby it is bound: (K:) accord. to the more correct opinion, a pl. without a sing. (MF.)
maA^osuwrN *
: see A^asiyrN. A camel's saddle bound with an A_isaAr: pl. maA=siyru. (TA.) ― -b2- (assumed tropical:) A man, and a beast, having strongly-knit joints. (M.) ― -b3- A man suffering suppression of his urine. (S.) AsTrlAb
A^asoTurolaAbN *
or A^usoTurolaAbN, [accord. to different copies of the K,] and with S in the place of s, [from the Greek ἀστρολαβόν, An astrolabe: a word of which F gives the following fanciful derivation:] lAb was a man who traced some lines, and founded upon them calculations; whence A^asoTurulaAbK [the lines of Láb], from which was formed the compound word AsTrlAb, and ASTrlAb, the s being changed into S because of the T following. (K in art. lwb.) It is either an arabicized or a post-classical word: accord. to the Niháyet el-Adab, the names of all the instruments by which time is known, whether by means of calculation or water or sand, are foreign to the Arabic language. (MF.) Asf
1 A^asifa *
, aor.
Aasafa
, inf. n. A^asafN, (M, Msb, K,) He grieved, lamented, or regretted: and he was angry: (Msb:) or he grieved exceedingly: and he was exceedingly angry: (M:) or he grieved most intensely: (K:) some say that A^asafN signifies the grieving for a thing that has escaped; not in an absolute sense: (MF:) or it properly signifies the rising, or swelling, or mantling, of the blood of the heart, from desire of vengeance; and when this is against an inferior, it is anger; but when against a superior, it is grief. (Er-Rághib.) Mo- hammad, being asked respecting sudden death, answered, saying, raAHapN lilomuw^omini waA^axo*apu A^asafK lilokaAfiri, or accord. to one recital, ↓ A^asifK, i. e. [Rest, or ease, to the believer, and an act of punishment] of anger [to the unbeliever], or of one who is angry. (K.) You say, A^asifa EalaY maA faAtahu, inf. n. as above; (S;) and ↓ tA^s~f; (S, M, * K; *) He grieved, or lamented, for, or at, or regretted, most intensely, what had escaped him: (S, M, * K:) and A^asifa Ealayohi, (S, K,) inf. n. as above, (S,) he was angry with him, or at it: (S, K:) or A^asifa fulaAnN EalaY ka*aA waka*aA and ↓ tA^s~f, signify, accord. to some, such a one grieved, or lamented, for, or at, such and such things which had escaped him: or, accord. to others, grieved, or lamented, most intensely. (IAmb.) A^asafFA in the Kur xviii. 5 means, accord. to Ed-Dahhák, jazaEFA [i.e. In grief, or in most violent grief, &c.]: or, accord. to Katádeh, in anger. (TA.) And yaA A^asafaA EalaY yuwsufi, in the Kur [xii. 84], means yaA jazaEaAhu [O my grief for Joseph: or O my most violent grief]. (TA.)
4 A=sfhu A=sfh A=sfp
(in [some of] the copies of the K, erroneously, A^asafahu, TA) He angered him; made him angry: (S, M, * O, L, Msb, K:) and he grieved him; made him to grieve, or lament. (M,* TA.)
5 taAas~afa
see 1, in two places. ― -b2- taA^as~afato yadahu (tropical:) i. q. ta$aE~avato [app. meaning His hand became bruised, or mangled; or became cracked, or chapped]. (M, TA.)
A^asafN *
inf. n. of 1, which see throughout. [Used as a subst., i. q. A^asaAfpN.]
A^asifN *
(M, Mgh, Msb) and ↓ AsifN and ↓ A^asofaAnu and ↓ A^asiyfN (M, TA) and ↓ A^asuwfN (M) Angry: (Mgh, Msb, TA:) or exceedingly angry. (M.) For an ex. of the first, see 1. See also A^asiyfN, in two places.
A^asofaAnu *
: see A^asifN: and A^asiyfN.
A_isaAfN AsAf
(S, M, Sgh, &c.) and A^asaAfN (IAth, K) A certain idol, (S, M, K,) belonging to Kureysh, (S, M,) as was also naAy^ilapu; (S;) the former of which was placed, by 'Amr Ibn-Loheí, upon Es-Safà, and the latter upon El-Marweh; and he used to sacrifice to them, in front of the Kaabeh: (S, K:) or, (S, M, K,) as some assert, (S,) these two were two persons of Jurhum, (S, K,) a man and a woman, (M,) AsAf the son of 'Amr, and nAy^lp the daughter of Sahl, (S, K,) who committed fornication in the Kaabeh, and were therefore changed into two stones, (S, M, K,) which Kureysh afterwards worshipped. (S, K.) [Other accounts of them are also given, slightly differing from the latter above.]
A^asuwfN *
: see A^asiyfN, in two places: and see A^asifN.
A^asiyfN *
Grieving, lamenting, or regretting, (K, * TA,) most intensely, on account of a thing that has escaped: (M, TA:) and quickly affected with grief, (S, Mgh, K,) and tender-hearted; as also ↓ A^asuwfN: (S, K:) or, as also ↓ A^asuwfN (M) and ↓ A^asofaAnu and ↓ A=sifN (M, TA) and ↓ A^asifN , (M,) grieving exceedingly: (M:) or grieved: (TA:) and sometimes the first signifies angry, and at the same time grieving, or lamenting: (S:) pl. A^usafaA='u. (M.) See also A^asifN. ― -b2- A slave: (ISk, S, M, K:) and a hired man: (ISk, M, K:) because of their state of abasement and subjection: fem. with p: (M:) and pl. as above. (S, M.) ― -b3- A captive. (TA.) ― -b4- A very old man: (K:) pl. as above: so in a trad., in which the slaying of such is forbidden. (TA.) ― -b5- One who scarcely, or never, becomes fat. (K.) ― -b6- (assumed tropical:) A region, or country, that does not give growth to anything, or produce any vegetation; as also A^asiyfapN and ↓ A^usaAfapN and ↓ A^asaAfapN: (M:) and ↓ A^asaAfapN also signifies (assumed tropical:) thin, or shallow, earth: (AHn, M:) and A^aroDN A^asiyfapN, (tropical:) thin, or shallow, earth, which scarcely, or never, gives growth to anything, or produces any vegetation: (S:) or which is not commended for its vegetation: (A, TA:) or, as also ↓ A^usaAfapN and ↓ A^asaAfapN, (assumed tropical:) thin, or shallow, earth: or such as does not produce vegetation: and ↓ (assumed tropical:) A^aroDN A^asifapN land which scarcely, or never, produces vegetation. (K.)
A^asaAfapN *
[Grief, lamentation, or regret: and anger: (see 1:) or] excessive grief: and excessive anger: (M:) or most intense grief: (K:) a subst. from A^asifa. (M, K.) ― -b2- The state, or condition, of a slave: (M, K:) and, of a hired man. (M.) ― -b3- (tropical:) The state, or condition, of land which scarcely, or never, produces vegetation. (K, TA.) -A2- See A^asiyfN, in three places.
A^asaAfapN *
: see A^asiyfN, in two places.
A=sifN A=sf
: see A^asiyfN: and A^asifN. AsfydAj
A_isofiydaAjN AsfydAj
[Ceruse; or white lead;] ashes of lead (ramaAdu Alr~aSaASi wAlA=nuki, K, which last word is as though it were added to explain that immediately preceding, TA): when subjected to a fierce heat, it becomes what is termed A_isoranojN: [so in the CK: more probably A_isorinojN:] it has clearing and mitigating properties, (K,) and other useful qualities: (TA:) an arabicized word [from the Persian AsfydAj isfédáj]. (K.) Ask
1 A^asakahaA *
, aor.
Aasika
, inf. n. A^asokN, He hit, hurt, or wounded, her (a woman's) A_isokataAni. (TA.) And A^usikato She (a woman) was hurt, or wounded, in a place not that of circumcision, [i.e., in her A_isokataAni,] by the circumcising woman's missing the proper place. (Msb.) [See baZorq.]
A^asokN *
: see AlA_isokataAni.
A_isokN A^s A^sk Ask sAk sk |s |sk
see AlA_isokataAni.― -b2- Also The side of the Aisot [i. e., of the podex, or of the anus]. (Sh, TA.) [Hence,] one says of a man, A_in~amaA huwa A_isoku A^amapK, meaning He is but a stinking fellow. (TA.)
AlA_isokataAni AlAsktAn
(T, S, M, Mgh, Sgh, Msb, K) and AlA^asokataAni, (M, K,) The two sides [or labia majora] of the vulva, or external portion of the female organs of generation, (T, S, Mgh, Msb,) i. e., of a woman, above [or rather within] the $uforaAni; (Mgh; the $uforaAni being the two borders thereof; T, Msb;) i. e. the qu*~ataAni thereof; (S and M and L in art. q*;) the two sides, on the right and left, of the vulva, or external portion of the organs of generation, of a woman, between which is the ma$aq~: (Zj in his “ Khalk el-Insán ”) or [accord. to some, but incorrectly,] the $uforaAni [in the CK the $afor] of the raHim [here meaning, as in many other instances, the vulva, i. e. faroj], (M, K,) or of the HayaA=' [which also means the vulva, but seldom that of a woman]: (El-Khárzenjee:) or [agreeably with general usage, and with the explanations given before this last,] its two sides, next to its $uforaAni: (M, K:) or, [what is the same,] its qu*~ataAni: (K:) pl. A_isakN (El-Khárzenjee, K) and [quasi-pl. ns.] ↓ A_isokN and ↓ A^asokN. (M, K.)
maA^osuwkapN *
A woman hit, hurt, or wounded, in her A_isokataAni: (TA:) a woman (Msb) hurt, or wounded, in a place not that of circumcision, by the circumcising woman's missing the proper place; (S Msb, K;) [i. e.,] hurt, or wounded, by that cause, in her A_isokataAni. (T, TA.) Asl
A^asula *
, aor.
Aasula
, (S, M, K,) inf. n. A^asaAlapN, (S, M, IAth,) It was smooth and even: (M:) it (anything) was lank: (S:) it (a cheek, M, IAth, K) was smooth and long: (M:) or long, or oblong, and not high in its ball: (IAth:) or long, (K, TA,) soft in make, (TA,) and lank. (K, TA.) A^asaAlapN in the cheek of a horse is approved, and is an indication of generous quality: you say, tunobiy^u A^asaAlapu xad~ihi Eano A^aSaAlapi jad~ihi [The smoothness and longness, &c., of his cheek tells of the generous origin of his ancestor]. (AO, Z.) -A2- See also 2.
2 A^s~lhu *
He made it (an iron thing) thin. (TA.) [He made it (anything) sharp, or pointed. (See the pass. part. n., below.)] ― -b2- A^s~l AlmaTara, inf. n. taA^osiylN, The rain moistened to the measure of the A^asalap [or thin part] of the arm. (K.) When it has moistened to the measure of the EaZamap [or thick part] of the arm, you say of it EaZ~ama, inf. n. taEoZiymN: one says, kayfa kaAnato maToratukumo A^as~alato A^amo EaZ~amato [How was your rain? Did it moisten to the measure of the thin part of the arm, or did it moisten to the measure of the thick part thereof?]. (TA.) And A^s~l Alv~araY, (TA,) or ↓ A^asala, (M, [so in a copy of that work, but probably a mistranscription,]) The moisture reached to the measure of the A^asalap. (M, TA.)
5 tA^s~l A^abaAhu *
, (M, K,) as also tA^s~nhu, (M, TA,) He resembled his father, (M, K, TA,) and assumed his natural dispositions; and so taqay~alahu. (TA.) [See A=saAlu, below.]
A^asalN *
[Rush, or rushes: so called in the present day:] a kind of trees: (S:) or [rather] a kind of plant, (M, Mgh, TA,) having shoots (M, Mgh) which are slender, (Mgh,) without leaves; (M, Mgh;) or of which the shoot is slender, and of which sieves are made; as is said in the A; and Sgh adds, [growing] in El-' Irák: (TA:) AHn says, (TA,) accord. to Aboo-Ziyád, it is of the kind called A^agolaAv, and comes forth in slender shoots, not having branches growing out from them, nor wood, (M, TA,) and sometimes men beat them, and make of them well-ropes and other cords, (TA,) and it seldom or never grows but in a place wherein is water, or near to water: (M, TA:) AHn says [also], it signifies shoots, or twigs, growing (M, K) long and slender and straight, (M,) without leaves; of which mats are made: (M, K:) or A^asalapN, (K,) which is the n. un. of A^asalN applied to the plant mentioned above, (M, K,) signifies any shoot, or twig, in which is no crookedness. (K.) ― -b2- Hence, (M,) (tropical:) Spears; (S, M, K;) as being likened to the plant mentioned above, in respect of its evenness and length and straightness and the slenderness of its extremities: n. un. as above: (M:) and (assumed tropical:) arrows, or Arabian arrows; syn. nabolN; (M, K:) applied to both of these in a trad. of 'Omar, which refutes an assertion that it is peculiarly applied to spears, or long spears, and not to nbl: (A'Obeyd, TA:) Sh says that it is applied to spears because of the points of the heads fixed upon them. (TA.) ― -b3- (assumed tropical:) Any thin thing of iron, such as a spear-head, and a sword, and a knife. (TA.) ― -b4- (tropical:) The prickles of palm-trees: (M, K:) n. un. as above: (M:) by way of comparison [to the plant mentioned above]: (TA:) or any long thorns, or prickles, of a tree. (S.) ― -b5- [See also what next follows.]
A^asalapN *
n. un. of A^asalN, q. v. (M, K.) ― -b2- Hence, by way of comparison, the significations here following from the K. (TA.) ― -b3- (tropical:) Anything in which is no crookedness. (M.) ― -b4- (tropical:) The thin part of a blade of iron, such as that of an arrow &c.: (M, K:) and of the fore arm; (S, M, K;) i. e. the half thereof next the hand; the half next the elbow being called the EaZamap. (K in art. EZm.) ― -b5- (tropical:) The thin part,, (S,) or extremity, or tip, (M, K,) of the tongue; (S, M, K;) the thick part thereof being called the EaZamap. (K in art. EZm.) One says, A^asalaAtu A^alosinatihimo A^amoDaY mino A^asin~api A^asalihimo (tropical:) [The tips of their tongues are sharper than the heads of their spears]. (A, TA.) ― -b6- (tropical:) The nervus, (K,) or the extremity thereof, (M,) of a camel. (M, K.)― -b7- (tropical:) The head, [or what we tern the toe, or foremost extremity, also called A^anofN and *unaAbapN,] of a sandal; (M, K;) which is tapering. (M.)
A^asaliy~apN *
an epithet applied to the letters z and s and S because Pronounced with the tip of the tongue. (TA.)
A^asiylN *
Smooth and even: (M, K:) anything lank; (S, A;) syn. saboTN, (A,) [i. e.] musotarosilN: (S, A:) applied to a cheek, (AZ, K, TA,) [smooth and long: or long, or oblong, and not high in its ball: (see 1:) or] soft, tender, thin, and even: (AZ:) or long, (K, TA,) soft in make, (TA,) and lank. (K, TA.) You say rajulN A^asiylu Alxad~i A man having the cheek soft and long: (S:) and in like manner, farasa a horse. (TA.) And kaf~N A^asiylapu AlA^aSaAbiEi A hand small and slender, and lank, or long, in the fingers. (TA.)
A=saAlN A=sAl
a pl. having no sing.: (K:) mentioned by ISk as a word of which he had not heard any sing. (S.) You say, huwa EalaY A=saAlK mino A^abiyhi [in the CK, erroneously, AasAlK,] He is of a semblance and of characteristics and natural dispositions which are those of his father; (S, K;) like A=saAnK. (S.)
muw^as~alN *
Anything sharpened, or pointed. (M, K.) You say A^u*unN muw^as~alapN An ear [of a horse or the like] slender, pointed, and erect. (M.) Asm
1 A^asamahu *
a dial. var. of wasamahu, q. v. (TA.)
AisomN A^sAm A^sm A^smY Asm sAm sm smA smY wsm {sm
: see art. smw.
A^usaAmapu *
, determinate, (S, M, K,) and imperfectly decl., (M, Msb,) as a proper name, (Msb, K,) The lion; (S, M, Msb, K;) as also AlA^usaAmapu. (Sgh, K.) Asn
1 A^asana *
, aor.
Aasuna
(S, M, Mgh, Msb, K) and
Aasina
, (S, M, K,) inf. n. A^usuwnN (S, M, Msb) and A^asonN; (M;) and A^asina, aor.
Aasana
, (S, M, &c.,) inf. n. A^asanN; (S, M, Msb;) said of water, i. q. A^ajana and A^ajina; (S, K;) [i. e.] It became altered for the worse (M, Mgh, Msb) in odour, (M,) [or in taste and colour, from some such cause as long standing, (see A^ajana,)] but was drinkable; (M;) or so as not to be drunk, (Msb, TA,) thus differing from A^ajana and A^ajina. (TA.) [See also A^aSila.]
A^asinN *
: see what follows.
A=sinN A=sn
(S, Mgh, Msb, K) and ↓ A^asinN, (S, Mgh, Msb,) applied to water, (S, Mgh, &c.,) i. q. A=jinN [and A^ajinN]; (S, K;) [i. e.] Altered for the worse (Mgh, Msb) in odour, (Mgh,) [or in taste and colour, from some such cause as long standing but drinkable; (see above, and see A=jinN;)] or so as not to be drunk, (Msb, TA,) thus differing from A=jinN and A^ajinN: (TA:) pl. [of the former] A=saAnN [like as A^aTohaArN is pl. of TaAhirN, or perhaps it may have for its sing. A^asonN, like A^ajonN]. (M, TA.) mano maA='K gayori A=sinK, in the Kur [xlvii. 16], is explained by Fr as meaning Of water not altered for the worse; not A=jin. (TA.) Asw
1 A^asaA AljuroHa *
, (aor. yaA^osuw S,) inf. n. A^asowN and A^asFA, [but in the S, the latter seems to be mentioned as a simple subst.,] He dressed the wound; treated it curatively, or surgically. (S, M, K.) ― -b2- [Hence,] h`*a A^amorN laA yuw^osaY kalomuhu (assumed tropical:) [This is an affair of which the evil (lit. the wound) will not be remedied]. (S.) ― -b3- [Hence also,] A^asaA bayonahumo, (first pers. A^asawotu, S, Msb, inf. n. A^asowN, S, M,) (tropical:) He made peace, effected a reconciliation, or adjusted a difference, between them; (S, M, Msb, K;) as also bynhm ↓ A^s~Y. (El-Muärrij, TA.) -A2- A^asiya aor. yaA^osay, inf. n. A^asFA or A^asFy, He grieved, or mourned, (S, M, Msb, K,) Ealayohi [for him, or it], (M, K,) and EalaY muSiybapK [for an affliction], and lifulaAnK [for such a one]. (S.) [This belongs to the present art. and to art. AsY; but is distinguished in the M and K by being mentioned only in the latter art.; though the inf. n. is mentioned in the K in both arts.] Hence the saying, AlA_isaA='u yadofaEu AlA^asaA [Medicine dispels grief, or mourning] (TA.)
2 A^s~Y bayonahumo *
: see 1. -A2- A^s~Ahu, (S, M, K,) inf. n. taA^osiyapN, (S, K,) i. q. Eaz~aAhu [He exhorted him, or enjoined him, to be patient; to take patience; or to take example by, or console himself by the example of, him who had suffered the like affliction]; (S, M, K, TA;) saying to him, Wherefore dost thou grieve, or mourn, when such a one is thine example (A_isowatuka) ? i. e. what has befallen thee befell him, and he was patient; therefore take thou example by him and so be consoled (taA^as~i bihi). (TA.) You say, A^s~Ahu bimuSiybapK i. e. Eaz~aAhu [He exhorted him, or enjoined him, to be patient, &c., by mentioning an affliction that had befallen another; unless bmSytp be a mistranscription for limuSiybapK on account of an affliction]; as also ↓ A=sAhu, with medd. (TA.)
3 A=siyotuhu bimaAliY A=syth bmAlY A=syth bmAly
, (S, Mgh,) inf. n. muw^aAsaApN, (S, M, K,) I made him my object of imitation (A_isowatiY), [meaning I made myself like him,] in respect of my property: (S:) or I made him an object of imitation [with, or in respect of, my property], I imitating his example, and he imitating my example: (Mgh:) and waAsayotuhu is a dial. var., but of weak authority: (S, Mgh:) and A=saAniY [alone] he made me an object of imitation to him by giving me of his property [and thus reducing himself to my condition in some degree while in the same degree raising me to his]; (Ham p. 696;) and A^uwaAsiyhi [thus without a second '] I make him the object of my own imitation and so share with him my property: (Id p. 198:) or A=sAhu bimaAlihi signifies he gave him of his property, and made him an object of imitation in respect of it: or only, of food sufficient for his want; not of what is superabundant: (M, K:) whence the saying, raHima A@ll~`hu rajulFA A^aEoTaY mino faDolK wawaAsaY mino kafaAfK [May God have mercy on a man who has given of superabundance, and imparted of food only sufficient for his want so as to make himself equal with him to whom he imparts of such food]: (TA:) [and A=sAhu signifies he shared with him: and he was, or became, equal with him: for] AlmuwaAsaApu occurs often in trads., signifying the sharing with another, or making another to share with one, in the means of subsistence [&c.]; and is originally [Almuw^aAsaApu,] with ': also, the being, or becoming, equal with another: (TA:) and you say, A=sayotuhu binafosiy, meaning I made him equal with myself; in the dial. of El-Yemen waAsayotuhu. (Msb.) A=si bayona Aln~aAsi fiY wajohika, in a letter of 'Omar, means Make thou the people to share [alike], one with another, in thy consideration and regard: or, as some say, make thou them equal [in respect thereof]. (Mgh.) The saying maA yuw^aAsiy fulaAnN fulaAnFA is explained in three different ways: accord. to El-Mufaddal Ibn-Mohammad, it means Such a one does not make such a one to share with him: accord. to El-Muärraj, does not good to such a one; from the saying of the Arabs, A=si fulaAnFA bixayorK Do thou good to such a one: or, as some say, does not give such a one any compensation for his love, or affection, nor for his relationship; from AlA^awosu, meaning AlEawoDu; being originally yuw^aAwisuhu, then yuw^aAsiwuhu, and then yuw^aAsiyhi: or it may be from A^asawotu AljuroHa. (IDrd, TA.) [See also an ex. voce A^avarapN].
4 A=sAhu A=sAh A=sAp
: see 2.
5 tA^s~Y *
: see 8. ― -b2- I. q. taEaz~aY [He took patience; or constrained himself to be patient; or he took example by, or became consoled by the example of, another who had suffered in like manner and had been patient]. (S, M, K.) You say, tA^s~Y bihi, i. e. taEaz~aY bihi [He took patience, or constrained himself to be patient, by reflecting upon him, or it; or he took example by him, or became consoled by his example, meaning the example of a person who had suffered in like manner and had been patient]. (S.) [See 2.]
6 taA=sawoA tA=swA
signifies A=saY baEoDuhumo bEoDFA [They imitated one another with their property, one giving of his property to another, so that they thus equalised themselves; they imitated one another and so shared together their property; they shared, one with another, in the means of subsistence, &c.; they were, or became, equal, one with another: see 3]. (S, K.) A poet says, waA_in~a AlA^uwlaY biAlT~af~i mino A=l haA$imK taA=sawoA fasan~uwA lilokiraAmi Alt~aA=siyaA (S,) in which tA=swA is from Almuw^aAsaApu; not from Alt~aA^as~iy, as it is stated to be by Mbr, who says that tA=swA means tawaAsawoAA and taEaz~awoA. (IB, TA.) [This verse cited and translated in art. AlY, voce A^ulaY, q. v.]
8 Ay^tsY bihi *
[written with the disjunctive alif AiytasaY] He imitated him; followed his example; did as he did, following his example, or taking him as an example, an exemplar, a pattern, or an object of imitation; he took example by him; (S, Mgh, Msb, TA;) as also bihi ↓ tA^s~Y: (Msb, TA:) he made him an object of imitation (A_isowap) [to himself]. (M, K.) One says laA taA^otasi bimano, layosa laka biA_isowapK Do not thou imitate him who is not for thee a [fit] object of imitation. (S, M. *)
Q. Q. 1 A^asowayotuhu bihi *
[I made him to imitate him, to follow his example, or to take example by him;] I made him an example, an exemplar, a pattern, or an object of imitation, to him: (M, K:) from IAar: and if from AlA_isowapu, as he asserts it be, the measure of this verb is faEolayotu, like darobayotu and jaEobayotu. (M.)
A^asFA *
or A^asFY Curative, or surgical, treatment. (S.) [See the verb A^asaA.] -A2- Grief, or mourning. (S, K.) [See the verb A^asiYa.]
A^asK *
: see A^asowaAnu.
A^usFy *
Patience. (S.) -A2- Also pl. of A^usowapN, like as A_isFy is pl. of A_isowapN. (S * K, * TA.)
A^asowapN *
: see what next follows.
A^usowapN *
: see what next follows.
A_isowapN A^sA A^sY A^swh A^swp A_swp Aswh Aswp swY swy |sY |swh |sy
and ↓ A^usowapN (S, M, Mgh, Msb, K) and ↓, A^asowapN, mentioned by Er-Rághib in one of his works, (MF,) An example; an exemplar; a pattern; an object of imitation; a person by whom one takes example; syn. qudowapN or qidowapN; (S, M, Msb, K;) each a subst. from AiytasaY bihi; (Mgh;) i. e. maA yuw^otasaY bihi: (TA:) explained by Er-Rághib as meaning the condition in which is a man in respect of another's imitating [him], whether good or bad, pleasing or hurtful: (TA:) also a thing [or person] by which one who is in grief, or mourning, takes example, (S, K,) for the being consoled (lilt~aEaz~iY) thereby: (S:) pl. A_isFY and A^usFY; (S, K;) the former of the first sing., and the latter of the second. (TA.) The first of these meanings is intended in the saying, liY fiy fulaAnK A_isowapN and A^usowapN [I have in such a one an example, &c.]. (S.) The saying, maA sawiY Alt~uraAbi mina AlA^aroDi A_isowapu Alt~uraAbi is tropical, meaning (tropical:) There is nothing but the dust of the earth, or ground, that follows the dust. (Mgh.) ― -b2- Also an inf. n., [or rather a quasi-inf. n.,] syn. with AiytisaA='N [inf. n. of 8]. (TA.)
A^asowaAnu *
Grieving, mourning, or sorrowful; (M, K;) as also A^asoyaAnu and ↓ A^asK, (M in art. AsY,) or ↓ A=sK (K in art. AsY [to which alone the first of these three belongs, but the second and third may be regarded as belonging either to that art. or to the present,]) or ↓ A^asiY~N (Msb.) [See art. AsY] It is [sometimes] followed by A^atowaAnu [as an imitative sequent corroborating its meaning]. (M.)
A_isaA='N AsA='
and ↓ A^asuw~N A medicine, or remedy; (S, M, K;) the latter, (S,) or each, (TA,) particularly a vulnerary: (S, TA:) pl. [of each, as is indicated in the TA,] A=siyapN. (M, K.) ― -b2- The former is also a pl. of A=sK. (S, M, K.)
A^asuw~N *
: see what next precedes.
A^asiY~N *
i. q. ↓ maA^osuw~N; (S, M, K;) i. e., Dressed; or treated curatively, or surgically; applied to a wound. (S, M. *) -A2- See also A^asowaAnu
A^usaAwapN *
Medical, curative, therapeutical, [or surgical,] treatment. (Ibn-El-Kelbee, Sgh, K.) By rule it should be [A_isaAwapN,] with kesr. (Sgh, TA.)
A=sK A=s
A physician; one skilled in medical, curative, therapeutical, [or surgical,] treatment [particularly of wounds]: pl. A^usaApN and A_isaA='N; (S, M, K;) said by IJ to be the only instance of fuEolapN and fiEaAlN interchangeable except ruEaApN and riEaA='N pls. of raAEK: (M:) and A=suwna occurs [as its pl.] in a verse of Hoteiäh. (S, TA.) ― -b2- With the people of the desert, (S,) [its fem.] A=siyapN signifies (tropical:) A female circumciser [of girls]. (S, K: [mentioned in the latter in art. AsY.]) -A2- See also A^asuwaAnu.
maA^osuw~N *
: see A^asiY~N. AsY
1 A^asiYa *
, aor. yaA^osaY, inf. n. A^asFY or A^asFA, He grieved, or mourned, (S, M, Msb, K,) Ealayohi [for him or it]. (M, K.) See art. Asw.
A^asK *
, [agreeably with analogy, as part. n. of A^asiYa,] (M,) or ↓ A=sK (K,) or ↓ A^asiY~N (Msb,) and ↓ A^asoyaAnu, (M, K,) a dial. var. of A^asowaAnu, (TA, [see art. Asw]) Grieving, mourning, or sorrowful: (M, Msb, K:) fem. [of the first, or second,] A^asiyapN (M,) or A=siyapN, (K,) and [of AsyAn] A^asoyaAnapN (M, K) and A^asayoY: (TA:) pl. [of AsyAn] A^asoyaAnuwna (M, K) and A^asaAyuwna [which is extr. and somewhat doubtful] (K) and [of AsyAnp] A^asoyaAnaAtN and [of AsyY or of A^asiyapN] A^asaAyaA (M, K) and [of AsyY] A^asoyayaAtN. (K.)
A^asoyaAnu *
see above.
A^asiY~N *
see above.
A=sK A=s
see above.
A=siyapN A=syh A=syp
mentioned in this art. in the K: see A=sK in art. Asw. A$b
1 A^a$abahu *
, aor.
Aa$iba
(M, K,) inf. n. A^a$obN, (M, TA,) He mixed it. (M, K.) And A^a$abotu Alqawoma; (S;) or ↓ A^a$~abotuhumo, inf. n. taA^o$iybN; (TA;) I mixed the peogle together. (S, TA.) ― -b2- Also, aor. as above, (S, K,) and
Aa$uba
, (K,) inf. n. as above, (S,) (assumed tropical:) He charged him with a vice, fault, or the like; blamed, censured, or reprehended, him: (S, K:) or he aspersed, reviled, or reproached, him, and mixed up falsehood in his aspersion of him. (TA.) You say also, A^a$abahu bi$r~K [i. e. bi$ar~K or bi$ur~K] (assumed tropical:) He cast upon him a stigma, or mark of dishonour, by which he became known: (Lh, TA:) or he cast a censure, or reproach, upon him, and involved him in it. (TA.) -A2- A^a$iba Al$~ajaru, aor.
Aa$aba
, (A, K,) inf. n. A^a$abN; (TA;) and ↓ tA^$~b; (K;) or A^a$ibati AlgayoDapu; (S;) The collection of trees, or the thicket, was, or became, dense, tangled, confused, intertwined, or complicated: (S, K:) or very dense, or much tangled or confused, so as to be impassable. (AHn, A.) ― -b2- [Hence,] A^a$iba AlkalaAmu bayonahumo (assumed tropical:) Their speech, one with another, became confused, or intricate. (TA.) ― -b3- And A^a$iba Al$~ar~u lil~ay^iymi Evil clave to the ignoble. (A.)
2 A^$~bhu *
, inf. n. taA^o$iybN, He rendered it (a collection of trees) dense, tangled, confused, intertwined, or complicated. (K.) ― -b2- A^a$abotu Alqawma: see 1. ― -b3- A^$~b AlkalaAma bayonahumo (assumed tropical:) He made their speech, one with another, confused, or intricate. (TA.) ― -b4- A^$~b Al$~ar~a bayonahumo (assumed tropical:) He occasioned confusion, discord, or mischief, between them. (Lth.) And hence, (TA,) taA^o$iybN signifies also The exciting discord, dissension, disorder, strife, quarrelling, or animosity, (S, K, TA,) bayona qawmK between, or among, a people. (S, TA.)
5 tA^$~b *
: see 1. ― -b2- tA^$~bwA (assumed tropical:) They were, or became, mixed, or confounded together; as also ↓ Ay^t$bwA [written with the disjunctive alif Aiyta$abuwA]. (S, K.) ― -b3- (tropical:) They assembled, or congregated, themselves (A, K) from different parts; (TA;) as also ↓ Ay^t$bwA (K.) And tA^$~bwA A_ilayohi (assumed tropical:) They drew themselves together to him, (K, TA,) and crowded densely upon him; or collected themselves together to him, and surrounded him. (TA.)
8 A_iAota$aba
see 5, in two places.
A^a$abN *
inf. n. of A^a$iba. (TA.) ― -b2- [Hence,] Confusedness; dubiousness: so in the saying, Darabato fiyhi fulaAnapu biEiroqK *iY A^a$abK i. e. *iY A@lotibaAsK. (S.) See art. Drb ― -b3- Also An abundance of trees. (TA.) In a trad. of Ibn-Umm-Mektoom, A_in~iY rajulN DariyrN bayoniY wa bayonaka A^a$abN farax~iSo liY fiy AlEi$aA='i waAlfajori means Verily I am a blind man, [and] between me and thee are palm-trees confusedly disposed; therefore grant thou me indulgence with respect to [coming to thee to perform the prayers of] the nightfall and the daybreak. (K, * MF, TA.)
A^a$ibN *
Dense, tangled, confused, intertwined, or complicated; applied to a collection of trees: (S, TA:) or so dense, or so much tangled or confused, as to be impassable; applied to a thicket: (A:) and a place abounding with trees: (TA:) applied also to (tropical:) a collection of clouds, meaning commingled: (A:) and to (assumed tropical:) a number, meaning intricate, or confused. (S, TA.) It is said in a prov., EiySuka manoka wa A_ino kaAna A^a$ibFA (A,) meaning (tropical:) [Thy stock is an appertenance of thine] although it be thorny and intricate or confused. (TA. [See art. EyS])
A^u$aAbapN *
(tropical:) A medley, or mixed or promiscuous multitude or assemblage, of men, or people; (S, A, L, K) congregated from every quarter: (L:) pl. A^a$aAy^ibu. (S, K. *) You say, h`w^ulaA='i A^u$aAbapN (tropical:) These are a collection [of people] from different places. (TA.) ― -b2- Also (tropical:) Mixtures of unlawful and lawful kinds of property: (A:) or what is mixed with that which has been unlawfully acquired; (K, TA;) that in which is no good; (TA;) of gains: pl. as above. (K, TA.)
maA^o$uwbN AlHasabi *
(assumed tropical:) Not pure in his grounds of pretension to respect. (ISd, TA.) [See also what follows.]
jamoEN muw^ota$abN *
and muw^ota$ibN (tropical:) [A mixed collection of people]. (A.) ― -b2- fulaAnN muw^ota$abN, (S, K, *) with fet-h [to the $], (K,) in one copy of the K, muw^a$~abN, (TA,) (assumed tropical:) Such a one is of mixed, not of pure, race, or lineage. (S, K.) A$r
1 A^a$ara *
, (S, Msb, K,) aor.
Aa$ira
(ISk, MS,) or
Aa$ara
(Msb,) inf. n. A^a$orN, (Msb,) He divided [or sawed] a piece of wood (ISk, Msb, K) with the miy^o$aAr; (S, Msb, K;) as also wa$ara and na$ara. (Msb, TA.) ― -b2- A^a$arato A^asonaAnahaA, aor.
Aa$ira
[or, accord. to the Msb, it seems to be
Aa$ura
,] inf. n. A^a$orN; (K;) and ↓ A^a$~aratohaA (K,) inf. n. taA^o$iyrN; (S;) She (a woman, TA) made her teeth serrated, (S, K,) and sharpened their extremities, (S,) to render them like those of a young person: but a curse is denounced in a trad. against her who does this. (TA.) [See also art. w$r] -A2- , A^a$ira aor.
Aa$ara
, (S, Msb, K,) inf. n. A^a$arN (S, A, Msb,) He exulted, or exulted greatly, or excessively; and behaved insolently and unthankfully, or ungratefully: (S,* A,* Msb, K,* TA:) or he exulted by reason of wealth, and behaved with pride, and self-conceitedness, and boastfulness, and want of thankfulness: or he behaved with the utmost exultation, &c.: or he rejoiced, and rested his mind upon things agreeable with natural desire. (TA.) [See baTira]
2 Aa$~ara
see 1.
8 A@y^ota$arato *
, written with the disjunctive alif Ayta$arato She invited another to make her teeth serrated and to sharpen their extremities; as also ↓ AstA^$rt See the act. part. ns. below: and see also Astw$rt]
10 A_isotaAo$ara
see 8.
A^a$orN *
see A^a$irN
A^a$arN *
see A^a$irN
A^a$urN *
see A^a$irN
A^a$irN *
(S, A, Msb, K) and ↓ A^a$urN and ↓ A^a$orN and ↓ A^a$arN (K) and ↓ A^a$oraAnu (S, K) Exulting, or exulting greatly, or excessively; and behaving insolently and unthankfully, or ungratefully: (S,* A, * Msb, K,* TA:) or exulting by reason of wealth, and behaving with pride, and self-conceitedness, and boastfulness, and want of thankfulness: or behaving with the utmost exultation, &c.: or rejoicing, and resting the mind upon things agreeable with natural desire: (TA:) pl. [of the first] A^a$iruwna and [of the second] A^a$uruwna (L, K) and [of the first four] A^u$urN (K [accord. to the TA, but not in the copies of the K in my hands,]) and (of A^a$oraAnu TA) A^a$oraY (K) and A^u$aAraY (S, K) and A^a$aAraY (K.) One says, A^a$irN A^afirN and ↓ A^a$oraAnu A^aforaAnu, using the latter word in each instance as an imitative sequent. (TA.) ― -b2- baroqN A^a$irN (tropical:) Lightning flashing repeatedly to and fro. (A.) ― -b3- nabotN A^a$irN (tropical:) A plant, or herbage, extending beyond its proper bounds. (A.)
A^u$arN *
: see what next follows.
biA^asonaAnihi A^u$urN *
and ↓ A^u$arN and ↓ A^u$uwrN (S, K,) which last is a pl., (K,) In his teeth is a serration, (S, K,) and a sharpness of the extremities [such as is seen in the teeth of young persons]; (S;) which is sometimes natural and sometimes artificial; (K;) and [naturally] only in the teeth of young persons. (TA.) Hence the prov., A^aEoyayotaniY biA^u$uri fakayofa bidurodurK. (S.) [See art. dr] ― -b2- A^u$uru Alminojali (tropical:) The teeth of the reaping-hook, or sickle. (K.)
A^u$orapN *
and its dual: see A=$irN
A^umoniy~apN A^a$oraA='u *
A very exulting wish: occurring in the Mo'allakah of El-Hárith Ibn-Hillizeh. (EM p. 272.)
A^a$oraAnu *
: see A^a$irN, in two places.
A^u$uwrN *
see A^u$urN
A=$irN *
Dividing [or sawing], or one who divides [or saws], wood, with the miy^o$aAr (Msb.) ― -b2- [Hence,] The prickles [or serrated parts] of the shanks of the locust; (K;) as also ↓ taA=$iyru (TA.) ― -b3- Also, and ↓ A^u$orapN and ↓ EuqodapN) at the extremity of the tail of the locust, like two claws; (K;) which two things are also called ↓ A^u$orataAni and ↓ miy^o$aAraAni (TA.) ― -b4- A=$irapN A woman who sharpens the extremities of her teeth [and makes them serrated: see 1]. (Msb.) -A2- yadN A=$irapN An arm, or a hand, sawn off; i. q. ↓ maA^o$uwrapN: (ISk, S, Msb, K:*) like Eiy$apN raADiyapN in the sense of maroDiyapN. (S.)
taA^o$iyrN *
or taA^o$iyrapN, as in different Lexicons, (TA,) [the former in the K,] The thing with which the locust bites: pl. taA=$iyru (K.) ― -b2- See also the pl. voce A=$irN.
muw^a$~arN *
Anything (TA) made thin [and serrated]. (K.) [Hence,] vagorN muw^a$~arN A front tooth serrated and sharpened at the extremity. (TA.) And hence, (TA,) muw^a$~aru AlEaDudayoni is applied to the beetle [as meaning Having the fore shanks formed thin, and serrated]. (S, TA.)
miy^o$aArN *
(S, Msb, K, &c.) [A saw;] an instrument with which wood is divided; (Msb, K) as also miy$aArN, from wa$ara; (Msb, TA;) and mino$aArN: (TA:) pl. maA=$iyru. (ISk, Msb, TA.) ― -b2- See also this word and its dual voce A=$irN.
maA^o$uwrN *
Wood divided [or sawn] with the miy^o$aAr (Msb.) See also A=$irN ― -b2- maA^o$uwrapN A woman who has the extremities of her teeth sharpened [and serrated artificially: see 1]. (Msb.)
miy^o$iyrN *
, applied alike to the male and the female, (S,) to a she-camel and a courser, (S, K,) and a man and a woman, (TA,) Brisk; lively; sprightly. (S,* K.)
muw^ota$irapN *
and ↓ musotaA^o$irapN A woman who invites [another] to make her teeth serrated [and to sharpen their extremities: see 1]. (K.)
musotaA^o$irapN *
: see what next precedes. A$f
A_i$ofaY *
, of the measure fiEolaY, [and therefore fem., and imperfectly decl.,] (S, Msb,) accord. to some; but accord. to others, of the measure A_ifoEalN like A_iSobaEN as Kh is related to have said, (Msb,) which latter is said by IB to be the correct measure, the [incipient] A being augmentative, and the word [masc.,] with tenween, [i. e. A_i$ofFY,] perfectly decl.: (TA:) The instrument belonging to the A_iskaAf [or sewer of skins or leather]; (S,* Msb, TA;) i. e., with which he sews; and the instrument with which he bores, or perforates: (TA:) the instrument for boring, or perforating, (K in art. $fY) belonging to the A^asaAkifap; said by ISk to be that which is used for water-skins, or milk-skins, and leather water-bags, and the like; that used for sandals, or shoes, being called mixoSafN: (S and TA in art. $fY:) and the [instrument called] siraAd with which skin, or leather, is sewed: (K in art. $fY:) i. q. mixorazN: (Mgh in art. $fY:) pl. A^a$aAfK (S, Mgh, Msb, K: [in the CK, erroneously, Aa$AfiY~u]) In the K, in the present art., AlA_isokaAfu is put, by a mistake of the copyists, for liloA_isokaAfi (TA.) See also art.
$fY *
A$k
1 A^a$uka *aA xuruwjFA *
i. q. wa$uka, q. v. (TA.) A$n
5 tA^$~n *
He washed his hands with A^u$onaAn [q. v. infrà]. (Msb, K.)
A^u$onapN *
[applied in the present day to Moss: and particularly, tree-moss: in Persian A^u$onaho: but] Lth says, (TA,) it is a thing that winds itself upon the trees called bal~uwT and Sanawobar [oak and pine] as though it were pared off from a root (kaA^an~ahu maqo$uwrN mino Eiroqi); and it is sweet in odour, and white: (K, TA:) Az says, I do not think it to be [genuine] Arabic. (TA.)
A^u$onaAnN *
and A_i$onaAnN, (Msb, K,) but the former is of higher authority than the latter, (TA,) i. q. HuroDN [Kali, or glasswort]: (Msb in the present art.; and S, A, Mgh, Msb, K, in art. HrD:) [and also potash, which is thence prepared;] a thing, or substance, well known, (K, TA,) with which clothes and the hands are washed; (TA; [see qiloYN;]) good, or profitable, [as a remedy] for the mange, or scab, and the itch; clearing to the complexion, cleansing, emmenagogue, and abortive. (K.)
A^u$onaAnapN *
A vessel for HuroD [or for A^u$onaAn as meaning potash]; syn. miHoraDapN. (A in art. HrD)
A^u$onaAniY~N *
A seller of A^u$onaAn. (TA.) ASd
2 A^S~dhu *
, inf. n. taA^oSiydN, is from A^uSodapN: (S, K:) [app. meaning He made it an A^uSodap: or he wore it as an A^uSodap: and hence muw^aS~adN or muw^aS~adapN as explained below: or] he clad him with an A^uSodap. (TK.)
4 A=Sd A=Sd
[in some copies of the K A^aSada, which is a mistake, (see the pass. part. n. muw^oSadN, below,)] He closed (A^agolaqa, S, A, K, and so in the M in art. wSd, or A^aTobaqa, as in the M in the present art.) a door, or an entrance; as also AwSd; (S, M, A, K;) of which it is a dial. var. (S.) And He covered, or covered over, a cooking-pot. (M.)
A^uSodapN *
(S, M, K, and Ham p. 223) and ↓ A^aSiydapN (M, K) and ↓ muw^aS~adN (S* M,) or ↓ muw^aS~adapN, (K,) A garment of the kind called SidaAr worn by a young girl: when a girl attains to the age of puberty, she is clad with a diroE: (M:) or a small shirt for a little girl: or worn beneath the vawob; (K:) or the A^uSodap is a garment without sleeves, worn by a bride and by a little girl: (M:) or a small shirt or shift, worn beneath the vwb; and also worn by little girls: (S:) or a garment of which the sewing is not complete: or i. q. baqiyrapN: or i. q. SudorapN. (Ham ubi suprà.) Kutheiyir says, ↓ waqado dar~aEuwhaA wahoYa *aAtu muw^aS~adK majuwbK wa lam~aA yalobasi Ald~iroEa riyduhaA [They clad her with a diroE when she wore a muw^aS~ad with an opening cut out at the neck and bosom, when her equal in age had not yet worn the drE ]. (S, M.)
A^FSiydN *
A court; or an open or a wide space in front of a house, or extending from its sides; (S, M, K;) a dial. var. of waSiydN, (S,) which is the more common form: (M:) or the extreme and exterior part of a house: (Mirkát el-Loghah, and Meyd, as rendered by Golius:) or an intermediate place between the threshold or door and the house; a place which looks neither upon the public nor upon the interior parts, whether it be an area or a vestibule. (Ibn-Maaroof, as rendered by Golius.)
A^aSiydapN *
: see A^uSodapu -A2- A [hind of enclosure for the protection of camels, sheep, or goats, such as is called] HaZiyrapN: (M, K:) or like a HZyrp, (S, and Ham p.223,) [but made] of rocks, or great masses of stone: (Ham:) a dial. var. of waSiydapN [q. v.]: (S:) pl. A_iSaAdN (Ham.)
muw^oSadN *
Closed; closed over, or covered: occurring in the Kur [xc. 20 and] civ. 8; (L;) in which AA reads muw^oSadapN [with hemz; others reading this word without hemz]. (S, L.) You say baAbN muw^oSadN [A closed door]. (A.) And qidorN muw^oSadapN A covered cooking-pot. (A.) And baAbu AlEafowi Eanohu muw^oSadN (assumed tropical:) [The door of forgiveness is closed from him; i. e., against him]. (A.)
muw^aS~adN *
, or muw^aS~adapN: see A^uSodapN, in three places. ASr
1 A^aSarahu *
, aor.
AaSira
, inf. n. A^aSorN, He, or it, (a thing, Ks,) confined, restricted, limited, kept close, kept within certain bounds or limits, shut up, imprisoned, held in custody, detained, retained, restrained, withheld, debarred, hindered, impeded, or prevented, him or it: (Ks, S, M, A, * K:) it straitened him. (TA.) You say, A^aSarotu Alr~ajula EalaY *`lika I confined, or restricted, the man to that thing, or affair. (Ks.) And A^aSarotuhu Eano HaAjatahu, and Eam~aA A^araAdahu, I withheld, restrained, or debarred, him from the thing that he wanted, and from the thing that he desired. (IAar.) ― -b2- A^aSara Albayota, aor. and inf. n. as above, He made, or put, to the tent an A_iSaAr. (K,* TK.) -A2- Also, aor. and inf. n. as above, He broke it. (ElUmawee, S, M, K.*) ― -b2- He inclined, or bent, it. (M, K* TA.) ― -b3- It inclined him, (As, S, K,) EalaY fulaAnK to such a one. (As, S.) See an ex. voce A=SirapN.
3 A=Srhu A=Srh A=Srp
, inf. n. muw^aASirapN, He was his neighbour, having the A_SAr of his tent by the side of the A_iSaAr of the tent of the other. See the act. part. n. below.]
6 taA=SaruwA tA=SrwA
They were neighbours; they dwelt, or abode, near together. See the act. part. n. below.]
A^aSorN *
see A_iSorN; each in three places.
A^uSorN *
see A_iSorN; each in three places.
A_iSorN ASr A^Sr A_Sr SAr Sr
A covenant, compact, or contract; (S, K;) as also ↓ A^uSorN and ↓ A^aSorN: (K:) [see also wSorN:] any bond arising from relationship, or from a covenant or compact or contract, (Aboo-Is-hák,) and from an oath: (ISh:) a covenant, compact, or contract, which one does not fulfil, and for the neglecting and breaking of which one is punished: so in the Kur ii. 286: (I' Ab:) [see also what follows, in two places:] or a heavy, or burdensome, covenant, compact, or contract: so in the Kur iii. 75: (ISh, M:) so, too, in the same vii. 156: (T, M:) pl. A=SaArN, a pl. of pauc.: (M:) or a heavy, or burdensome, command; such as was given to the Children of Israel to slay one another: so in the Kur ii. 286, accord. to Zj. (TA.) ― -b2- A weight, or burden; (S, M, K;) as also ↓ A^uSorN and ↓ A^aSorN: (K:) so called because it restrains one from motion: (TA:) pl. as above. (M.) ― -b3- A sin; a crime; an offence; (S, M, K;) as also ↓ A^uSorN and ↓ A^aSorN: (K:) so called because of its weight, or burdensomeness: (TA:) or the sin of breaking a compact, or covenant: (Fr, Sh:) or a grievous punishment of a sin: so accord. to AM in the Kur ii. 286. (TA.) ― -b4- A thing that inclines one to a thing. (M, K.) [See also A=SirapN. It is said in the Ham (p. 321) that A^awaASiru is pl. of the former word: but it is evidently pl. of the latter.] ― -b5- A swearing by an oath which obliges one to divorce or emancipate or to pay a vow. (K, TA.) So in a trad., in which it is said, mano Halafa EalaY yamiynK A_iSorN falaA kaf~aArapa lahaA [Whoso sweareth an oath in which is an obligation to divorce or emancipate or to pay a vow, for it there is no expiation]: for such is the heaviest of oaths, and that from which the way of escape, or evasion, is most strait: the original meaning of ASr being a burden, and a binding. (TA.) -A2- The ear-hole: pl. A=SaArN (IAar, K) and A_iSoraAnN. (K.)
A_iSaArN ASAr A^SAr A_Sr SAr |SAr
and ↓ A^ayoSarN (S, M, K) and ↓ A_iSaArapN and ↓ A=SirapN (M, K) A short rope, (S,) or small rope, (K,) by which the lower part of the [kind of tent called] xibaA=' is tied, or bound, (S, K,) to the peg: (S:) or a short peg, for the [ropes called] A^aTonaAb, with which the lower part of the [kind of tent called] xbA= is fastened: (M:) [or] A_iSaArN signifies also the peg, (K,) or short peg, (TA,) of the [kind of tent-rope called] Tunub: (K:) or a peg of the xbA=': (Ibn-Es-Seed, TA:) pl. of the first A^uSurN (S, M) and A=SirapN; (M;) and of the second A^ayaASiru. (S.) ISd thinks that ↓ A=SiraAt is the pl. of ↓ A=SirapN used in the first of the senses explained above in in the following verse: laEamoruka laA A^a*onuw liwaSoli daniy~apK wa laA A^ataSabaY A=SiraAti xaliyliY the poet meaning [By thy life, I will not approach to hold loving communion, or intercourse, with an ignoble, or a low, female;] nor will I direct my regard to the short ropes which bind [to the pegs] the lower part of the tent of my friend, coveting his wife, and the like: or he may mean nor will I direct my regard to the female relations of my friend, such as his paternal aunt, and his maternal aunt, and the like. (TA.) [See A=SirapN, below.] ― -b2- Also, the first, A thing by which things are tied firmly, or made firm or fast. (TA.) ― -b3- A thong of untanned hide which binds together the EaDudaAni of a camel's saddle: and A_isaArN is a dial. var. thereof. (M.) ― -b4- Also, (M, K,) and ↓ A^ayoSarN, (AZ, As, K,) A [garment of the kind called] kisaA=' in which dry herbage, or fodder, is collected: (M, K:) or a ksA=' filled with herbage, and tied: (AZ:) or a ksA=' in which is dry herbage, or fodder: otherwise it is not thus called: (As:) pl. [of the former] A^uSurN and A=SirapN; (K;) and of the latter A^ayaASiru. (AZ.) ― -b5- And both words, (the former accord. to the S and M and K, and the latter accord. to As and the S and M and K,) Dry herbage, or fodder: (S, K:) or dry herbage, or fodder, collected together: (TA:) or dry herbage, or fodder, in a [garment of the kind called] ksA=': otherwise it is not thus called: (As:) or dry herbage, or fodder, contained in a miHa$~. (M.) [The following saying is cited as an ex. of the first of these significations:] lifulaAnK maHa$~N laA yujaz~u ↓ A^ayoSarahu [To such a one belongs a place, or land, abounding with dry herbage,] the dry herbage whereof will not be cut; (S;) meaning, because of its abundance. (TA.) ― -b6- Also, the former, A basket (zabiyl or znobiyl, as in different copies of the K) in which goods, or commodities, (mataAE,) are carried: so called as being likened to the thing in which dry herbage is put. (TA.)
A_iSaArapN ASArh ASArp A_Sr |SArh
: see A_iSaArN.
kalaA^N A=SirN *
Pasturage that detains those that are on it [by reason of its abundance]: (M, TA:) or, to which one goes because of its abundance. (TA.)
A=SirapN A=Srh A=Srp
, and its pl. A=SiraAtN: see A_SaArN, in three places: of which last word, the first is also a pl. ― -b2- The thing termed A=xiy~ap and A=riY~ [to which a beast is tied]. (TA.) ― -b3- A tie of kindred, or relationship, (S, M, K,) or affinity, (S,) or a favour, or benefit, (S, K,) that inclines one to a man; (S;) or because it inclines one: (M:) pl. A^awaASiru. (K.) One says, EalaY fulaAnK A=SirapN ↓ maA taA^oSiruniY No tie of relationship, nor any favour, or benefit, inclines me to such a one. (S.) And EaTafa EalaY~a bigayori A=Siraho wanaZara fiY A^amoriY bigayori baASiraho [He inclined to me without any tie of relationship, &c., and examined my case without eye]. (A.) [See also A_iSorN.]
A^ayoSarN *
: see A_iSaArN, in three places.
maA^oSirN *
and maA^oSarN A place in which a person or thing is confined, shut up, or imprisoned: pl. maA=SirN; for which the vulgar say, maEaASiru. (S, K.) ― -b2- Also, the former, (M, A,) or maASirN; (TA;) either of the measure mafoEilN from AlA^aSoru, or of the measure faAEilN from AlmiSoru; A thing intervening between two other things and preventing the passage from one to the other; a barrier: (A:) a rope across a road or river, preventing the passage of travellers and ships or boats, (M, L,) for the taking of the tithes from them. (L.)
muw^aASirN *
A neighbour: (K:) [or a close, or near, neighbour: as in the saying,] huwa jaAriY muw^aASiriY He is my neighbour, having the A_iSaAr of his tent by the side of the A_iSaAr of my tent. (El-Ahmar, S.)
HaY~N mutaA=Siruwna Hy mtA=Srwn
A tribe dwelling, or abiding, near together. (S, K. *) ASTbl
A_iSoTabolN ASTbl A_STbl
A stable (K) for dawaAb~ [i. e. horses or mules or asses]: (S [in some copies of which it is omitted] and K:) the A is radical, because an augmentative does not occur at the beginning of a word of four or five letters unless derived from a verb: (S:) [probably from the barbarous Greek σταβλίον:] AA says that it is not of the [genuine] language of the Arabs: (S:) IB says that it is a foreign word, used by the Arabs: (TA:) accord. to some, (TA,) it is of the dial. of Syria: (K, TA:) the pl. is A^aSaATibu: and the dim. A^uSayoTibN. (TA.) ASTrlAb
A^aSoTurolaAbN *
or A^uSoTurolaAbN: see AsTrlAb. ASl
1 A^aSula *
, (K,) inf. n. A^aSaAlapN; (TA;) or A^aSila; (M;) It (a thing, M) had, or came to have, root, or a foundation; (M, K;) as also ↓ tA^S~l: (M:) or it was, or became, firm, or established, and firmly rooted or founded; as also ↓ tA^S~l: (K:) and [in like manner] ↓ AstA^Sl it (a thing) was, or became, firm in its root or foundation, and strong. (Msb.) You say, Al$ajarapu ↓ AisotaA^oSalati The tree [took root; or] grew, and became firm in its root. (TA.) ― -b2- [Hence,] A^aSula, (S, M, K,) inf. n. as above, (S, M,) He (a man, S, * M) was, or became, firm, (S, M, K;) or sound, (S,) of judgment; (S, M, K;) intelligent. (M: [and so, probably, in correct copies of the K; but in a MS. copy of the K and in the CK; and TA, instead of EaAqil, the reading in the M, I find EaAqib.]) ― -b3- Also, (S, * K,) inf. n. as above, (S, TA,) It (judgment, or opinion,) was, or became, firm, or sound, (S, * TA,) or good. (K.) ― -b4- And, inf. n. as above, It (a thing) was, or became, eminent, noble, or honourable. (Msb.) -A2- A^aSalahu, [aor. and inf. n. as in what follows next after this sentence,] He hit, or struck, its root, or foundation; that by being which it was what it was, or in being which it consisted; or its ultimate constituent. (A, TA.) ― -b2- And hence, (A, TA,) A^aSalahu EilomFA, (A, K, TA,) aor.
AaSula
, inf. n. A^aSolN: (TA;) or ↓ A=Salahu [with medd, (which I think to be a mistake, unless this be a dial. var.,) and without ElmA]; (so in a copy of the M;) (assumed tropical:) He knew it completely, or thoroughly, or superlatively well, syn. qatalahu, (K,) [i. e.] qatalahu EilomFA, so that he was acquainted with its A^aSol [or root, or foundation, or its ultimate constituent, as is indicated in the A and TA]: (M:) or this is from A^aSalapN, as meaning “a certain very deadly serpent;” (A, TA;) [whence the phrase,] ― -b3- A^aSalatohu AlA^aSalapu, (K,) inf. n. A^aSolN, (TA,) The [serpent called] ASlp sprang upon him (K, TA) and slew him. (TA.) -A3- A^aSila, aor.
AaSala
, (M, K,) inf. n. A^aSalN, (M,) said of water, i. q. A^asina; (M, K;) i. e. It became altered for the worse (M, TA) in its taste and odour, (TA,) from fetid black mud (K, TA) therein: so says Ibn-'Abbád: (TA:) and said of flesh-meat, it became altered (K, TA) in like manner. (TA.) -A4- A^aSila fulaAnN yafoEalu ka*aA wa ka*aA Such a one set about, or commenced, doing thus and thus, or such and such things. (TA.)
2 A^Sl~hu *
, inf. n. taA^oSiylN, He made it to have a firm, or fixed, root, or foundation, whereon to build, (Msb, TA,) i. e., whereon another thing might be built. (El-Munáwee, TA.) [Hence,] A^S~l maAlahu i. q. A^av~alahu [He made his wealth, or property, to have root, or a foundation; or to become firm, or established, and firmly rooted or founded: see, below, A^aSolu maAlK, and maAlN lahu A^aSolN]. (M and K in art. Avl.) ― -b2- A^S~l AlA^uSuwla [He disposed, arranged, distributed, classified, or set in order, the fundamentals, fundamental articles, principles, elements, or rudiments, of a science, &c.,] is a phrase similar to baw~aba AlA^abowaAba and rat~aba Alr~utaba. (TA.)
4 A=Sl A=Sl
, (inf. n. A_iySaAlN, TA,) He entered upon the time called A^aSiyl, q. v. (S, M, K.) -A2- See also A^aSalahu EilomFA.
5 tA^S~l *
: see 1, first sentence, in two places.
10 AstA^Sl *
: see 1, in two places, first and second sentences. -A2- AstA^Slhu He uprooted it; unrooted it; eradicated it; extirpated it; pulled it up, or out, or off, from its root, or foundation, or lowest part, (S, TA,) or with its roots, or foundations, or lowest parts;; (TA;) he cut it off (M, Msb) from its root, or lowest part, (M,) or with its roots, or lowest parts. (Msb.) You say, AisotaA^oSala A@ll~`hu $aA^ofatahumo, a precative phrase, meaning May God [extirpate or] remove (from them) their $A^fp; which is an ulcer, or a purulent pustule, that comes forth in the foot, and is cauterized, and in consequence goes away: (M:) or AstA^Sl $A^fthm [in general usage] means he extirpated them, or may he extirpate them; or he cut off, or may he cut off, the last remaining of them. (TA. [See also art. $A^f.]) And AstA^Sl Alqawoma, i. e. qaTaEa A^aSolahumo [He cut off the root, race, or stock, of the people; i. e. he extirpated them]. (M.) And AstA^Sl A@ll~`hu Alkuf~aAra God destroyed altogether or entirely, or may God destroy altogether or entirely, the unbelievers. (Msb.) And AstA^Sl AlxitaAna He performed the circumcision so as to remove the prepuce utterly. (TA in art. sHt.)
A^aSolN *
The lower, or lowest, part of a thing; [i. e. its root, bottom, or foot;] (M, Msb, K;) as also ↓ yaA^oSuwlN: (M, K:) so of a mountain: and of a wall; (TA;) i. e. its foundation, or base: (Msb:) and of a tree [or plant]; (TA;) i. e. [its stem, or trunk, or stock, or] the part from which the branches are broken off: (TA in art. ksr:) [and also its root, or foot; for] the saAq of a tree is said to be the part between its A^aSol and the place where its branches shoot out: (TA in art. swq:) [and a stump of a tree: and hence, a block of wood: (see exs. voce naqiyrN:)] pl. A^uSuwlN (S, M, Msb, K) and [pl. of pauc.] A=SulN: (AHn, K:) [ISd says that] the former is its only pl.: (M:) [but] the latter pl. occurs in a verse of Lebeed, (which see below,) as cited by AHn. (TA.) You say, qaEada fiY A^aSoli jabali He sat upon, or at, the lowest part [&c.] of the mountain; and fiY A^aSoli AlHaAy^iTi at the lowest part [&c.] of the wall. (TA.) And qalaEahu mino A^aSolihi [He pulled it up, or out, or off, from its root, or foundation, or lowest part]; and bA^uSuwlihi [with its roots, or foundations, or lowest parts; both meaning, utterly, entirely, or altogether]. (TA in explanation of AstA^Slhu, q. v.) And qalaEa A^aSola Al$~ajarapi He pulled up, or out, the lowest part, [or stem or stock or root or foot or stump,] of the tree. (TA.) Lebeed says, [of a wild cow,] tajotaAfu A=Sula qaAliSK mutanab~i*K biEujuwbi A^anoqaA='K yamiylu hayaAmuhaA [She enters into the midst of the stems of trees with high branches, apart from others, i. e. from other trees, in the hinder parts of sand-hills, the fine loose sand thereof inclining upon her]: (AHn, TA:) but as some relate it, A^aSolFA qaAliSFA. (TA. [See EM, p. 161.]) ― -b2- A thing upon which another thing is built or founded [either properly or tropically]: (KT, Kull p. 50, TA:) the foundation, or basis, of a thing, [either properly or tropically,] which being imagined to be taken away, or abstracted, by its being taken away, or abstracted, the rest thereof becomes also taken away, or abstracted: (Er-Rághib, TA:) that upon which the existence of anything rests [or depends]; so the father is ASl to the offspring, and the river is ASl to the streamlet that branches off from it: (Msb:) or a thing upon which another thing depends as a branch; as the father in relation to the son: (Kull:) [i. e. the origin, source, beginning, or commencement, of a thing: the origin, original, root, race, or stock, from which a man springs. Hence $aYo'N lahu A^aSolN A thing having root, or a foundation; and consequently, having rootedness, fixedness, im- mobility, stability, or permanence; rooted, fixed, immoveable, stable, or permanent. Whence,] maAlN lahu A^aSolN, (Mgh voce EaqaArN,) and milokN vaAbitN lahu A^aSolN, (Msb in explanation of that word,) and maA lahu A^aSolN, (KT in explanation of the same,) [Real, or immoveable, property;] property such as consists in a house or land yielding a revenue; (Mgh;) or such as a house and palm-trees; (Msb;) or such as land and a house. (KT.) [Hence, also, A^aSolN maAlK signifying A source of wealth or profit; a stock, fund, capital, or principal. You say,] Ait~axa*otuhu linafosiY A^aSola maAlKliln~asoli laA lilit~ijaArapi [I took it for myself as a source of wealth or profit, for breeding, not for traffic]. (Mgh in art. qnw.) You say also, baAEa A^aSola A^aroDihi [meaning He sold the fundamental property, i. e. the property itself, of his land]. (S voce EikorN.) [See also an ex. in conjugation 4 in art. bqaY: and another in the first paragraph of art. Hbs.] And A^axa*ahu biA^aSolihi [He took it as it were with its root, or the like; meaning, entirely]. (K. [See A^aSiylapN.]) And qaTaEa A^aSolahumo [He cut off their root, race, or stock; i. e. he extirpated them]. (M.) And fulaAnN fiY A^aSoli Sidoqi, (S and L in art. DnA^,) and fiY A^aSoli suwo'K, (L ibid.,) Such a one is of an excel-lent origin, or race, or stock, (S, L,) and of a bad origin, or race, or stock; (L;) ASl being here syn. with Dino' (S, L) and maEodin. (S.) And fulaAnN fiY A^aSoli Alkarami Such a one is of [a race] the source of generosity, or nobleness; ASl being here syn. with buw^obuw^. (S in art. bA^.) And laA A^aSola lahu wa laA faSola He has no Hasab [i. e. grounds of pretension to respect or honour; or rank, or nobility, or the like]; nor tongue [i. e. eloquence]: (Ks, S, O, Msb:) or he has no intellect, (IAar, Msb, El-Munáwee,) nor eloquence: (El-Munáwee, TA:) or he has no lineage, nor tongue: (L:) or he has no father, nor child: (Kull p. 53:) [or he has no known stock nor branch; for] faSolN is the contr. of A^aSolN, and in relationship signifies a branch. (Msb in art. fSl.) You say also, maA faEalotuhu A^aSolFA, meaning I have not done it ever; and I will not do it ever; the last word being in the accus. case as an adverbial noun; i. e. I have not done it at any time; and I will not do it at any time. (Msb, El-Munáwee, TA.) ― -b3- [It also signifies The original, or elemental, matter, material, substance, or part, of a thing; syn. with EunoSurN;] that from which a thing is taken [or made]. (KT voce daAxilN.) ― -b4- [The fundamental, or essential, part of a thing. Hence, sing. of A^uSuwlN as signifying The fundamentals, fundamental articles or dogmas, principles, elements, or rudiments, of a science &c. Whence,] Eilomu AlA^uSuwli, (TA,) [meaning] Eilomu A^uSuwli Ald~iyni [The science of the fundamentals, fundamental articles or dogmas, or principles, of religion; the science of theology, or divinity; according to the system of the Muslims, as distinguished from that of the philosophers;] the science of the articles, or tenets, of belief; also called Alfiqohu AlA^akobaru; (Kull. voce fiqoh;) and [more commonly] Eilomu AlkalaAmi. (Hájjee Khaleefeh.) [See also 2.] ― -b5- A radical (as opposed to an augmentative) letter; as being an essential element of a word. (The Lexicons passim.) ― -b6- The original form of a word. (The same passim.) ― -b7- The original, or primary, signification of a word. (The same passim.) ― -b8- An original copy of a book: and a copy of a book from which one quotes, or transcribes, any portion. (TA, &c., passim.) ― -b9- [The original, or primary, state, or condition: or] the old state, or condition. (Kull p. 50.) You say, AlA^aSolu fiY AlA^a$oyaA='i AlA_ibaAHapu wa AlT~ahaArapu The old state, or condition, of things is that of being allowable, or lawful, and that of being pure, or clean. (Kull ubi suprà.) And rajaEato A_ilaY A^aSolihaA She returned, or reverted, [to her original, or old, state, or condition; or to her natural disposition;] to a natural disposition which she had relinquished. (S voce EitorN.) ― -b10- [The utmost point, or degree, to which a person, or thing, can go, or be brought or reduced: and, app., the utmost that one can do. Hence the saying,] laA^aDoTar~an~aka A_ilaY A^aSolika [I will assuredly impel thee, or drive thee, against thy will, to the utmost point to which thou canst go, or be brought or reduced: or, constrain thee to do thine utmost]. (IAar in L, art. qH [where it is given in explanation of the phrases laA^aDoTar~an~aka and quHaAHika; and so in the T in art. tr in explanation of the former of these two phrases; which is said in the M, in art. tr, to mean I will assuredly make thee to have recourse to thine utmost effort, or endeavour; and in the L in art. qH this is given as another explanation of the latter of the same two phrases. See also the saying, laA^ulojiy^an~aka A_ilaY qur~i qaraArika, explained voce qaraArN.]) ― -b11- [That by being which a thing is what it is, or in being which it consists; or its ultimate constituent; syn. HaqiyqapN; a meaning well known; and indicated, in the A and TA, by the coupling of Haqiyqap with A^aSol, evidently as an explicative adjunct.] ― -b12- [The prime of a thing; the principal, purest, best, or choicest, part thereof; what is, or constitutes, the most essential part thereof; its very essence. Hence,] A^aSolu daArK [The principal part of a country]; (As, S, Msb, K, voce EaqorN;) [which is] the place where the people dwell, or abide. (As and S ibid. [See EaqorN.]) And A^aSolN qawomK [The principal place of abode of a people]. (S and K voce bayoDapN. [See this word.]) And huwa fiY A^aSoli qawomihi He is of the prime, or of the purest in race, the best, or the choicest, of his people; i. q. Suy~aAbatihimo, and Suy~aAbihimo. (TA in art. Syb.) ― -b13- What is most fit, or proper: as when one says, AlA^aSolu fiY AlA_inosaAni AlEilomu [What is most fit, or proper, in man, is knowledge]; i. e., knowledge is more fit, or proper, than ignorance: and AlA^aSolu fiY AlmubotadaA_i Alt~aqodiymu What is [most] fit, or proper, in the case of the inchoative, is the putting [it] before [the enunciative], whenever there is no obstacle. (Kull p.50.) ― -b14- What is preponderant in relation to what is preponderated: as, in language, the word used in its proper sense [in relation to that used in a tropical sense]. (Kull ibid.) ― -b15- What is [essential, or] requisite, or needful: as when one says AlA^aSolu fiY AlHayawaAni Algi*aA='u [What is essential, or requisite, or needful, in the case of the animal, is food]. (Kull ibid.) ― -b16- A [primary, or] universal, or general, rule, or canon. (Kull ibid.) ― -b17- An indication, an evidence, or a proof, in relation to that which is indicated, or evidenced, or proved. (Kull ibid.)
A^aSalN *
: see its n. un., A^aSalapN
A^aSilN *
, (K,) or ↓ A^aSiylN, (M,) i. q. ↓ musotaA^oSilN. (M, K.) You say qaloEN A^aSilN Eradicating, or extirpating, evulsion: (TA:) or ↓ qaToEN A^aSiylN extirpating excision. (M.)
A^uSulN *
, said by some to be a pl., and by others to be a dial. var., of A^aSiylN: see the latter word, in two places.
A^aSalapN *
: see A^aSiylapN. -A2- Also A kind of serpent, the most malignant, or noxious, of serpents: (S:) or a serpent, (M, K,) short, (M, [where, in the only copy to which I have access, I find added, kaAlriy^api, app. a mistranscription, for kaAlr~um~api, like the fragment of a rope,]) or small, (K,) red, but not intensely red, (M,) very deadly, of the most malignant, or noxious, kind, (TA,) having one leg, upon which it stands, (M, TA,) then turns round, then springs, (TA,) that springs upon a man, and blows, killing everything upon which it blows: (M:) or, as some say, a great serpent, (M, K,) that kills by its blowing: (K:) or one of the very crafty kinds of serpents, short and broad, said to be like the shaft of an arrow, and it springs upon the horseman: (Msb:) pl. ↓ A^aSalN, (S, M. Msb, K,) [or rather this is a coll. gen. n.,] and [pl. of pauc.] A=SaAlN. (Msb.) ― -b2- [Hence, app.,] (assumed tropical:) Short and broad: applied to a man and to a woman. (TA.)
A^aSoliY~N *
[Radical; fundamental; primitive; original; underived: an epithet of extensive application; and particularly applied to a letter of a word, as opposed to augmentative; and to a signification]. (The Lexicons &c. passim.)
A^aSoliy~apN *
[The quality denoted by the epithet A^aSoliY~N; radicalness, &c.:] a term used by IJ [and others] in the place of taA^aS~ulN: see 5. (M.)
A^aSiylN *
[Having root, or a foundation; and consequently, having rootedness, fixedness, immobility, stability, or permanence; rooted, fixed, immoveable, stable, or permanent]. You say, A_in~a Aln~axola fiY A^aroDinaA laA^aSiylN Verily the palm-trees in our land remain permanently, not perishing. (A, TA.) ― -b2- A man having A^aSol, (K, TA,) i. e., lincage, or pedigree: (TA:) or established in his A^aSol: (Abu-l-BaKà, TA:) or noble, or generous. (Msb.) ― -b3- A man firm of judgment, and intelligent. (M, K.* [Accord. to the copies of the latter, the signification is EaAqibN vaAbitu Alr~aA^oYi: but I think that the right reading of the first word is EaAqilN, as in the M, in which this word occupies the last place in the explanation.]) And A^aSiylu Alr~aA^oYi A man firm, or sound, of judgment. (S.) And raA^oYN A^aSiylN Judgment having A^aSol [i. e. firmness]. (M.) And majodN A^aSiylN Glory, honour, dignity, or nobility, having a firm root or foundation. (S.) And $ar~N A^aSiylN Vehement evil or mischief. (Ibn-'Abbád.) -A2- See also A^aSilN, in two places. ― -b2- [Hence, app.,] AlA^aSiylu Destruction: and death: as also, in both senses, ↓ AlA^aSiylapu. (K.) -A3- [The evening; or] i. q. Ea$iY~N; (M, K, Msb, TA;) i. e. (Msb, TA) the time from the EaSor, (S, TA,) from the prayer of the ESr, (Msb,) to sunset; (Sudot;, Msb, TA;) as also ↓ A^aSiylapN: (R, TA:) the pl. is A^uSulN, (S, M, R, Msb, K,) or ↓ this is a sing., (TA,) or it may be a sing., (M,) for it is used as such, (M, TA,) and A^uSolaAnN, (S, M, K,) and A=SaAlN, (S, M, Sgh, K,) [a pl. of pauc.,] or, accord. to Es- Saláh Es-Safadee, this is a pl. of A^uSulN, the sing., not the pl., (TA,) or it is pl. of A^uSulN, (Zj, M,) which may be a pl. or a sing., (M,) and A^aSaAy^ilu, (S, M, K,) as though pl. of A^aSiylapN, (S,) or it is pl. of this last word. (R, TA.) You say, laqiytuhu A^aSiylFA and ↓ A^uSulFA, i. e. [I met him in the evening,] Ea$iy~FA. (A, TA.) From the pl. A^uSolaAnu is formed the dim. ↓ A^uSayolaAnN, (S, M, K,) which is extr., (M, K,) because the dim. of a pl. is [regularly] formed only from a pl. of pauc., which ASlAn is not; or, if ASlAn be a sing., like rum~aAnN and qurobaAnN, this dim. is regular: (M:) sometimes, (K,) one says also ↓ A^uSayolaAlN, (S, M, K,) substituting l for the [final] n (S, M.*) You say, ↓laqiytuhu A^uSayolaAnFA and ↓ A^uSayolaAlFA, meaning, as above, Ea$iy~FA: (A, TA:) and Lh mentions ↓ lqyth A^uSay~aAlFA. (So in two copies of the S.)
A^aSylapN *
A man's whole property: (M, K:) or his palm-trees: (K, TA: in the CK his palmtree:) thus in the dial. of El-Hijáz. (O, TA.) ― -b2- A^axa*ahu biA^aSiylatihi, (S, M, K,) and ↓ biA^aSalatihi, (IAar, M, K,) He took it altogether, (S, M, K,) [as it were] with its root, (S, M,) not leaving aught of it. (TA.) And jaAw^uwA biA^aSiylatihimo They came altogether; the whole of them. (S, Z.) -A2- lifulaAnK A^aroDN A^aSiylapN To such a one belongs land long possessed, or inherited from his parents, by means of which he has his living: a phrase of the people of Et-Táïf. (TA.) -A3- See also A^aSiylN, in two places.
A^uSuwliY *
One skilled in the science termed EilomN AlA^uSuwli: see A^aSolN. (TA.)
laqiytuhu A^uSay~aAlFA *
: see A^aSiylN, last sentence.
A^uSayolaAnN *
and A^uSaylaAlN: see A^aSiylN, in four places, last two sentences.
laqiytuhu muw^oSilFA *
I met him entering upon the time called the A^aSiyl. (TA.) And A^atayonaA muw^oSiliyna We came entering upon the time so called. (S.)
A^aSolN muw^aS~alN *
[ A root, or foundation, or the like, made firm, or fixed, or established]. (S.) [See also A^aSiylN.]
$aApN musotaA^oSalapN *
A sheep, or goat, whose horn has been taken from its root. (TA.)
musotaA^oSilN *
: see A^aSilN.
yaA^oSuwlN *
: see A^aSolN, first sentence. AT
1 A^aT~a *
, (S, K,) aor.
AaTi3a
, (K,) inf. n. A^aTiyTN (S, K) and A^aT~N, (TA,) It produced, made, gave, emitted, or uttered, a sound, noise, voice, or cry; (S, K;) [and particularly, it creaked; and it moaned;] said of a camel's saddle, (S, * K, [in the CK, Alr~ajulu is put by mistake for Alr~aHolu ]) [and particularly of a new camel's saddle,] and the like, (K,) such as a [plaited or woven girth called] nisoE and of everything of which the sound resembles that of a new camel's saddle, (TA,) and of a palm-trunk, and of a tree of the kind called sidor, (S TA,) or of the kind called saroH, (TA,) and of a cane or reed on the occasion of its being straightened, [in which instance it is said to be tropical, but if so it is tropical in several other instances,] and of a bow, (TA,) and of the belly by reason of emptiness, (S,* TA,) and, in a trad. of Aboo-Dharr, (tropical:) of heaven, or the sky, notwithstanding there being [really] no A^aTiyT in this instance, for it is meant to denote [the presence of] multitude, and confirmation of the majesty of God. (TA.) [It is also said of other things, as will be shown by phrases here following, and by explanations of A^aTiyTN below.] You also say, A^aT~ati AlA_ibilu, (K,) aor. as above, inf. n. A^aTiyTN, (TA,) The camels moaned by reason of fatigue, or uttering their yearning cry to their young, (K, TA,) and sometimes by reason of fulness of their udders with milk. (TA.) And laA A=tiyka maA A^aT~ati AlA_ibilu I will not come to thee as long as camels utter cries [or moan] by reason of the heaviness of their loads. (S.) And laA A^afoEalu *`lika maA A^aT~ati AlA_ibilu, meaning I will not do that ever. (TA.) And maA lanaA baEiyrN yay^iT~u We have not a camel that moans, or cries; meaning we have not any camel; for the camel cannot but do so. (TA, from a trad.) [See also A^aTiyTN, below.] And A^aT~ato lahu raHimiY (tropical:) [My feeling of relationship, or sympathy of blood,] became affected with tenderness, or compassion, and became moved, [or rather pleaded,] for him [or in his favour]: (K, TA:) and hence ↓Alt~aA^aT~uTu [inf. n. of the verb in the syn. phrase taA^aT~aTato lahu raHimiY]. (Sgh, TA.) And A^aT~ato bika Alr~aHimu [The feeling of relationship, or sympathy of blood, pleaded, or hath pleaded, in thee;] i. e., inclined thee to favour. (Ham p. 765.) [See another ex. voce HaAs~apN.]
5 taAaT~a3a
see 1, near the end.
A^aT~N *
: see A^aTiyTN, below.
nusuwEN A^uT~aTN *
[pl. of A=T~N, part. n. of 1,] Creaking [plaited, or woven, thongs]. (K.)
A^aTiyTN *
[as explained in what here follows seems to be properly an inf. n., though, like all inf. ns., it may be used as a subst.:] The sounding, or the like, or the sound, or the like, [and particularly the creaking, or creaking sound, and the moaning, or moaning sound,] of a camel's saddle (S, K, TA) when new; (TA;) and so ↓A^aT~N of the litters and saddles of camels when the riders are heavy thereon; and the former, also, of a door; said, in a trad., of the gate of paradise, by reason of its being crowded; (TA;) and of a plaited or woven thong when stretching; (Ez-Zejjájee, TA;) and of the back [when strained]; (K;) and of the bowels, (TA,) and of the belly, or inside, by reason of hunger, (K,) or by reason of vehement hunger; (TA;) and of camels, (S, K,) by reason of their burdens, (K,) or by reason of the heaviness of their burdens; (S;) and the prolonging of the cries of camels: (TA:) but 'Alee Ibn- Hamzeh says that the cry of camels is termed rugaA='N, and that A^aTiyTN signifies the sounding, or sound, of their bellies, or insides, by reason of repletion from drinking. (IB, TA.) A^aholN SahiylK w^aA^aTiyTK, occurring in a trad., means (assumed tropical:) Possessors of horses and of camels. (TA.) ― -b2- Also (assumed tropical:) Hunger, (K, TA,) itself, as well as the sound of the bowels or belly by reason thereof: from EzZejjájee. (TA.)
A^aT~aATN *
Sounding much; noisy; (K, TA;) having a sound: applied [to any of the things mentioned above in the explanations of A^aT~a and A^aTiyTN; and] to a hide; and to a camel repleted with drink; and to a road: fem. with p: which, applied to a woman, signifies one whose faroj has a sound A_i*aA juwmiEato. (TA.) ATr
1 A^aTarahu *
, aor.
AaTira
(S, Msb, K) and
AaTura
, (K,) inf. n. A^aTorN; (S, Msb, K;) and ↓A^T~rhu inf. n. taA^oTiyrN; (K;) He bent it, or curved it; (S, Msb, K, &c.;) namely, a bow, (S, A,) and a twig, or the like: (A:) he laid hold upon one of its two extremities, and curved it: he bent it, or curved it; namely, anything; EalaY $~aYo'K upon a thing: and the latter verb, [or both,] he bent it into the form of a hoop, bringing its two extremities together. (TA.) ― -b2- It is said of Adam, A@ll~`hu ↓kaAna TuwaAlFA faA^aT~arahu He was tall, and God bent him, and diminished his height. (TA.) ― -b3- And one says, A^axa*a EalaY yadaYi AlZ~aAlimi waA^aTarahu EalaY AlHaq~i (tropical:) [He laid hold upon the two hands, or arms, of the wrongdoer, or prevented, restrained, or withheld, him from doing that which he desired,] and bent him to [conformity with] what was right. (AA, from a trad.) And A^aTarota fulaAnFA EalaY mawad~atika (tropical:) [Thou hast bent such a one to love thee]. (A.) ― -b4- A^aTara Als~ahoma (S, K,) aor.
AaTira
and
AaTura
, (K,) inf. n. as above, (S, K,) He wound an A^uTorap upon the arrow. (S, K.) ― -b5- A^aTara Albayota, (TK,) inf. n. as above, (K,) He made an A_iTaAr, which is a thing resembling a zone or belt, to the tent or house. (K, TK.)
2 AaT~ara
see 1, in two places. -A2- A^aT~arato, inf. n. taA^oTiyrN She (a girl, IAar) remained in the house, or tent, of her father, some time, or long, (IAar, K,) without marrying. (IAar.) [See also 5.]
5 tA^T~r *
It (a spear) bent: (S, K:) it (a thing) became crooked, curved, or bent; as also ↓ AnA^Tr: (K, TA:) it became bent into the form of a hoop, its two extremities being brought together. (TA.) ― -b2- taA^aT~arato She affected a bending of her person, body, or limbs, in her gait. (A.) -A2- He confined himself (K, TA) in a place. (TA.) ― -b2- taA^aT~arato She (a woman) remained, or stayed, in her house, or tent; (S, K;) she kept to it. (TA.) [See also 2.]
7 A_inoAaTara
see 5.
A^aTorN *
The place of curvature (munoHanaY) of a bow, and of a cloud: (K, TA:) an inf. n. used as a subst., and, being so used, admitting the dual form: or the bent, or curved, part of the extremity of a bow; to which Tarafeh likens the curving of the ribs of a she-camel: (TA:) and what resembles a curvature, seen in the clouds: an inf. n. in the sense of a pass. part. n. (Skr, TA.)
A^uTorapN *
The sinew that is wound immediately above the notch of an arrow; (S, K;) as also ↓ A_iTaArN. (K.) ― -b2- The edge of the glans of the penis; (K, * TA;) as also ↓ the latter word. (K, TA.) ― -b3- The flesh surrounding the nail: (K:) pl.A^uTarN and A_iTaArN. (TA.) ― -b4- A mixture of ashes and blood with which a fracture in a cooking-pot is smeared (S, K) and repaired. (TA.)
A_iTaArN ATAr A_TAr
Anything that surrounds another thing: (S, A, Msb, K:) as the hoop of a tambourine, (A, Mgh, TA,) and of a sieve. (S, A, Mgh, K.) ― -b2- A ring of hair surrounding the head, the middle of it being bald. (TA.) ― -b3- ― -b4- The branches of a vine, bent, or wreathed, so as to form a covering over-head. (K.) ― -b5- See also A^uTorapN, in two places. ― -b6- A_iTaAru AlHaAfiri The part of the hoof of a horse or the like which surrounds, or extends around, the A^a$oEar [q.v.]. (S.) ― -b7- A_iTaAru Al$~afapi (S, K, &c.) (tropical:) The part, (A,) or flesh, (Msb,) surrounding the lip: (A, Msb:) or the part that separates between the lip and the hairs of the mustache: (K:) or the edge of the upper lip, between the lip itself and the parts where the hair grows: (IAth:) or the rising edge, or ridge, between the part where the mustache is clipped and the lip, intermixing with the mouth. (A'Obeyd.) The Muslim should clip his mustache so that this part shall appear. (Msb, TA.) ― -b8- A_iTaAru bayotK A thing resembling a zone, or belt, of a tent or house. (K.) ― -b9- A_iTaAri mina Aln~aAsi (tropical:) A ring, or circle, of men. (K.) One says, humo A_iTaArN libaniY fulaAnK (tropical:) They have alighted and taken up their abode [so that they form a ring] around the sons of such a one. (A, Msb.)
A^aTiyrN *
A sin; a crime; an offence. (S, K.) One says, A^axa*aniY biA^aTiyri gayoriY He punished me for the sin, crime, or offence, of another than myself. (S.)
maA^oTuwrapN *
A bow. (A.) ― -b2- A milking-vessel of skin (EulobapN) for the head of which a twig is bent into the form of a hoop, and put round, after which its lip is covered; (K, TA;) or, sometimes, the edges of the skin of the Elbp are folded upon the hoop-formed twig, and dry upon it. (TA.) ATm
A^uTumN *
and A^uTomN, (S, K,) like A^ujumN and A^ujomN, (S, and Mgh in art. Ajm) A fortress: or, as some say, any lofty building: (Mgh:) or a [building such as is termed] qaSor [q. v.]: (IAar, K:) and any fortress built of stones: and any square, roofed, house: (K:) pl. (of pauc., TA) A=TaAmN (S, Mgh. K) and (of mult., TA) A^uTuwmN: (K:) A=TaAmN signifies fortresses of the people of El-Medeeneh: and one of these is termed ↓ A^aTamapN: (S:) or this signifies [simply] a fortress; and its pl. is A=TaAmN (TA.)
A^aTamapN *
: see above.
A=TaAmN muw^aT~amapN *
Lofty [fortresses, &c.]: (A, TA:) [or it may signify fortresses, &c., disposed in order, or grouped together; for it is said to be] a phrase like A^abowaAbN mubaw~abapN, (O, TA,) or like A^ajonaAdN mujan~adapN. (K.) Af
1 A^af~a *
, aor. yaw^uf~N (IDrd, M, Mgh, K,) and yay^if~u, (IDrd, M, K,) the latter agreeable with analogy, (TA,) [but the former, though irregular, is the more common,] inf. n. A^af~N; (M, Mgh;) and ↓ A^f~f, inf. n. tA^ofiyfN; (S, Mgh, K;) and ↓ tA^f~f; (M, K;) He said A^uf~i [q. v.], (IDrd, S, M, Mgh, K,) by reason of anxiety, or disquietude of mind, or by reason of vexation, distress of mind, or disgust: (IDrd, M, K:) held by Sb to be of the same class as sab~aHa and hal~ala meaning “ he said suboHaAna A@ll~`hi ” and “ he said laA A_il`ha A_il~aA A@ll~`hu. ” (M.) You say also, ↓ A^af~afahu, and bihi ↓ A^af~afa, and bihi ↓ taA^af~afa, meaning He said to him A^uf~i. (M.) And jaEala mino riyHK wajadahaA ↓ fulaAnN yataA^af~afu Such a one began to say A^uf~i A^uf~i by reason of a smell which he perceived. (T.) And Ealayohi ↓ A_in~ahu yataA^af~afu Verily he is angry with him, or enraged against him. (TA.)
2 Aaf~a3a
see 1, in three places.
5 taAaf~a3a
see 2, in four places.
A^afo *
and A^af~i and A^af~K, or A^afK: see A^uf~N.
A_ifo A^f A_f Af wfY
and its vars. (differing only in having the f movent): see the next paragraph.
A^uf~N *
Dirt, or filth; as also ↓ A^uf~apN: (S:) you say, A^uf~aA lahu, and ↓ A^uf~apF, Dirt, or filth, to him; in which the tenween is for the purpose of rendering them indeterminate; (S;) and A^uf~a lahu wa tuf~N; (T;) and watuf~apF ↓ A^uf~apF; and A^uf~aA watuf~aA; (T, S;) the latter of which is an imitative sequent: (S:) or A^uf~N signifies the dirt of the ear; and tuf~N, the dirt of the nails; (As, T, M, K; but in the last, of the nail;) the phrases mentioned above being used on the occasion of deeming a thing dirty or filthy, and afterwards on the occasion of experiencing annoyance or disgust at anything; (As, T, M,* TA;) and ↓ A^afafN, also, has the former of these two meanings: (TA:) or A^uf~N signifies the dirt around the nail; (M;) or the dirt of the nail; (K;) and tuf~N, the dirt in the nail: (M:) or the former, a paring of the nail: and a piece of stick, or a reed, which one takes up from the ground: (K:) in these various senses they are explained as used in the saying, A^uf~aA lahu watuf~aA: (TA:) or the former signifies stink: (Zj, TA:) or paucity; (T, M, K) as also ↓ A^afafN; (M;) or from ↓ A^afafN signifying a thing little in quantity; (T; and the same meaning is assigned to this word in the K;) and tuf~N is an imitative sequent, (T, M, K,) of the same meaning. (M.) ― -b2- A^uf~, also, is a word expressive of vexation, distress of mind, or disgust; (M, Mgh;) or of dislike, displeasure, or hatred; (K;) and has six forms; (T, S;) mentioned by Akh; (S;) or ten; (M;) or forty; (K;) or more; (TA;) as follow: A^uf~i and A^uf~a and A^uf~u and A^uf~K and A^uf~aA and A^uf~N (T, S, M, K) and A^uf~i and A^ufa and A^ufu and A^ufK and A^ufFA and A^ufN (K) and A^ufo (M, K) and A^uf~o and ↓ A^uf~aY, pronounced with imáleh, (M, K,) i. e. with pure imáleh, and ↓ A^uf~aY with intermediate imáleh, and ↓ A^uf~aY without imáleh, the alif [written Y] in these three denoting the fem. gender, and ↓ A^uf~iY, with kesr to the f, (K,) i. e., as a prefixed noun with its complement, [the latter being the pronoun of the first pers.,] (TA,) and ↓ A^uf~uwoho, (K,) with damm to the A^ and f, which latter is with teshdeed, and with the w and h quiescent, (TA,) and ↓ A^uf~apo [in a copy of the M ↓ A^uf~apF] and ↓ A^ufiho and ↓ A^uf~uho (K) and ↓ A_ifo and ↓ A_if~o and ↓ A_ifi and ↓ A_ifK and ↓ A_ifFA and ↓ A_ifN and ↓ A_if~K and ↓ A_if~F and ↓ A_if~N and ↓ A_if~u, with damm to the f, which is with teshdeed, [in a copy of the M ↓ A_if~a,] and ↓ A_if~aA, like A_in~aA, and ↓ A_if~aY, pronounced with imáleh, and ↓ A_if~iY, with kesr, (K,) i. e., prefixed to the pronoun of the first person, (IAmb,) and ↓ A^afo and ↓ A^af~i (K) and ↓ A^af~K or ↓ A^afK and ↓ A=fi, or ↓ A=f~i, and ↓ A=fK, or ↓ A=f~K, (accord. to different copies of the K,) [all these forms, making the number (forty) mentioned by the author of the K, I have drawn from a comparison of three copies of that work, and I believe them to be correct: some other forms are mentioned by SM as perhaps indicated in the K; but I see no good reason for this: he then adds,] and ↓ A^afaho and ↓ A^afuwho and ↓ A^af~aho, the last mentioned by IB on the authority of IKtt. (TA.) A^uf~i, [with its variants,] in its primary sense, denotes one's blowing at a thing that falls upon him, such as dust or ashes; or at the place, to remove therefrom what is annoying; therefore people say, at anything that they deem troublesome, or displeasing, or hateful, A^uf~i lahu [as though meaning A puff, or blast of breath, to it]: (Kt, T:) or [rather] it is a word imitative of a sound; [like ugh in English, both in sound and meaning; and in meaning like our interjections foh and faugh;] (Bd on the ex. in the Kur which will be found below, and TA;) denoting vexation, or distress of mind, or disgust; (Bd ubi suprà) or denoting contempt: (TA:) or it is a verbal noun, meaning I am vexed, or distressed in mind, or disgusted: (Bd ubi suprà:) or it is an imperative verbal noun [denoting disgust or abhorrence, like out, and away]: (IJ, M:) or he who says A^uf~aA laka uses it in the manner of an imprecation, like as one says wayolFA lilokaAfiriyna; and he who says A^uf~N laka puts it in the nom. case because of the l, like as one says wayolN lilokaAfiriyna; and he who says A^uf~K laka puts it in the gen. case likening it to words imitative of sounds. (IAmb.) It is said in the Kur [xvii. 24], walaA taqulo lahumaA A^uf~i, (T, S, TA,) or A^uf~K, (TA, [in which other readings also are mentioned,]) [And say not thou to them (i. e. to thy father and mother) Ugh, &c.,] meaning, do not thou deem anything of their affairs burdensome, nor be contracted in bosom thereby, nor be rough, or harsh, or coarse, to them: (Kt, T:) or do not thou say to them anything expressive of the least disgust, when they have become old, but take upon thyself their service; A^uf~i signifying stink. (Zj, T.)
A_ifo A^f A_f Af wfY
and its vars. (differing only in having the f movent): see A^uf~N. -A2- For A_if~N, see also A_if~aAnN, in three places.
A^af~apN *
: see A_if~aAnN, in two places.
A^uf~apN *
: see A^uf~N, in four places. -A2- Also A dirty, a filthy, an unclean, man: (K:) from A^uf~N signifying the “dirt of the nail.” (TA.) ― -b2- One in want; poor; possessing little: (K:) from A^afafN signifying “a thing little in quantity.” (TA.) ― -b3- A coward: (K:) as though originally *uw A^uf~apK, i. e. holding back, by reason of disgust, (mutaA^af~ifN,) from fight: (TA:) or experiencing vexation or disgust, and languid or sluggish, in war: (IAar:) also heavy, or sluggish. (IAth.)
A_if~apN A^fh Afh Afp fAh wfY |fp
: see A_if~aAnN in three places.
A^afafN *
Vexation, distress of mind, or disgust. (T, IAth, K.) ― -b2- See also A^uf~N, in three places. -A2- And see A_if~aAnN, in three places.
A^afaho *
and A^af~ahN and A^Nf~ahN and A^uf~iho and A^uf~uho: see A^uf~N.
A^uf~aY *
, pronounced in three different ways; and
A^uf~iY *
: see A^uf~N.
A_if~aA AfA
: and A_if~aY and A_if~iY: see A^uf~N.
A^afuwho *
: see A^uf~N.
A^ufuwfapN *
: see what next follows.
A^af~aAfN *
A man who says A^uf~i much or often; (M, TA;) as also ↓ A^uwfuwfapN, accord. to the copies of the O and TS and K; but in other lexicons ↓ A^uwfuwfapN: in the O, one who ceases not to say to another A^uf~i laka: in the Jm, the last of these three words is explained as meaning one who ceases no to say this at some of his affairs. (TA.)
A_if~aAnN A^fyn A_fAn A_yfAn AfAn
(T, S, M, K) and A^af~aAnN (T, TS, L, K) and ↓ A_if~N (S, M, K) and ↓ A^afafN (T, L, K) and ↓ A_if~apq (L, M) and ↓ A^af~apN (M) and ↓ tiy^if~apN, (T, M, S, K, &c.,) of the measure tafoEilapN, [being originally taA^ofifapN,] accord. to J, who appears to be right in saying so, (IB,) and so accord. to Aboo-'Alee, who states, on authority of Aboo-Bekr, that it is thus in some of the copies of the Book of Sb, (L,) though in other copies of that book said to be of the measure faEil~apN, (IB, L,) A time; (T, S, M, K;) as in the sayings, *`lika ↓ kaAna *`lika Ealay A_if~i, and A_if~aAnihi (S, TA) and ↓ A^afafihi, and ↓ A_if~atihi, and ↓ tay^if~atihi, (TA,) That was at the time of that; (S, TA;) and A^ataAniY fiY A_if~aAni *`lika, (IAar, L,) and EalaY A_if~aAni *`lika, (IAar, T, M, L,) and A^af~aAnihi, (T, L,) and ↓ A_if~ihi, (M, L,) and ↓ A^afafihi, (IAar, T, L,) and ↓ A_if~atihi, (M, L,) and ↓ A^af~atihi, (M,) and ↓ tay^if~atihi, (IAar, T, S, M, L,) preceded by ElY, (IAar, T, S, &c.,) and by fY, (L,) He came to me at the time of that. (IAar, T, &c.)
A^uf~uwoho *
: see A^uf~N.
A=fi A=f
and A=f~i and A=fK and A=f~K: see A^uf~N.
A^uwfuwfapN *
: see A^af~aAfN.
tay^if~apN *
: see A_if~AnN, in three places.
mutaA^af~ifN Eani AlqitaAli *
[app. Holding back, by reason of disgust, from fight; as though saying A^uf~ at the mention thereof: see A^uf~apN]. (TA.) Afx
1 A^afaxahu *
, (A'Obeyd, S, L, &c.,) aor.
Aafixa
, inf. n.
A^afoxN *
, (L,) He, [or it] struck him, or hit him, [or hurt him,] on the part of his head called the yaA^ofuwx. (A'Obeyd, S, L, Msb, K.) He who pronounces yAfwx without ' says yafaxahu. (Msb.)
maA^ofuwxN *
A man having his head broken in the part called the yaA^ofuwx. (L.)
yaA^ofuwxN *
, (Lth, Az, S, Msb, K,) as also yaAfuwxN, without ', but the former is the more correct and the better, (Lth, Az, Msb,) and is of the measure yafoEuwlN, (Lth, Az, S, Msb,) whereas the latter is of the measure faAEuwlN, (Lth, Az, Msb,) [The top, vertex, or crown, of the head; or the part of the top of the head which is crossed by the coronal suture, and comprises a portion of the sagittal suture;] the part where the anterior and posterior bones of the head meet; (K;) the place that is in a state of commotion in the head of an infant; (S;) the place which, in the head of a child, does not close up until after some years; or does not become knit together in its several parts; and this is where the bone of the anterior part of the head and that of its posterior part meet; (Zj in his “ Khalk el-Insán; ”) the place that is soft, in a child's head, before the two bones called the nam~aAgap and ram~aAEap meet, between the haAmap [or middle of the head] and the forehead: (L:) or the middle of the head when it has become hard and strong; before which it is not thus called: (Msb:) pl. yaA=fiyxu; (S;) so in the old lexicons [in general]; but in the T and K yawaAfiyxu [which is pl. of yAfwx without '; or, as pl. of yA^fwx, is like tawaAriyxu as pl. of taA^oriyxN]; and because of this form of the pl., F says that J is in error in mentioning the word in the present art.: it has been shown, however, that J is not in error in this case. (TA.) — [Hence the saying,] A^anotumo yaA=fiyxu Al$~arafi (tropical:) Ye are the centres and summits of the heads of nobility. (L, from a trad.) And yaA^ofuwxu All~ayoli (assumed tropical:) The main [or middle] part of the night. (S, K.) — [See also art. yfx.] Afq
1 A^afaqa *
, (JK, S, K,) aor.
Aafiqa
, (JK, K,) inf. n. A^afoqN, (TK,) He went his own way, at random, or heedlessly, (rakiba raA^osahu,) and went away in the A=faAq [or regions, &c., of the land]: (Lth, JK, K:) or he went away in, or into, the land, or country: (S:) and he took his way into the A=fAq [or regions, &c.,] of the land. (JK.) ― -b2- [Hence, app.,] A^afaqa, aor. as above; thus, says IB, accord. to Kz, and thus it is given on the authority of Kr; (TA;) [see A=fiqN;] or A^afiqa, aor.
Aafaqa
, (S, O, K,) inf. n. A^afaqN; (S;) He attained the utmost degree, [as though he reached the A^ufuq (or horizon, or furthest point of view,)] in generosity; (S, O, K;) or in knowledge, or science; or in chasteness of speech, or eloquence, and in the combination of excellent qualities. (K.) ― -b3- Also, A^afaqa, aor.
Aafiqa
, (Kr, Ibn-'Abbád, JK, K,) inf. n. A^afoqN, (JK, TA,) He overcame, or surpassed. (Kr, Ibn-'Abbád, JK, K.) ― -b4- And, inf. n, A^ufuwqN, He was goodly, or beautiful; he possessed the quality of exciting admiration and approval by his beauty and the pleasingness of his aspect; said of a camel, and of a horse. (JK.) ― -b5- A^afaqa Ealayohi (JK, TA) He (a man) excelled him; namely, another man: (JK:) or he preceded him in excellence; or outwent him therein; as also A^afaqahu, aor.
Aafiqa
. (TA.) [It is like faAqahu.] ― -b6- A^afaqa fiY AlEaTaA='i, aor.
Aafiqa
, (S, K,) inf. n. A^afoqN, (TA,) He gave to some more than to others. (S, K.) So in the saying of El-Aashà, walaA Almalika Aln~uEomaAnu yawoma laqiytuhu bigiboTatihi yuEoTiY AlquTuwTa wa yaA^ofiqu [Nor the King En-Noamán, on the day that I met him, in his goodly, or happy, condition, giving gifts, or stipends, or written obligations conferring gifts, and giving to some more than to others]: (S:) or the meaning is, writing [writs of] gifts, and sealing them: or, as some say, taking his way into the A=fAq [or regions, &c.,] of the land. (JK.) -A2- A^afaqahu, aor.
Aafiqa
, (S, Msb, K,) inf. n. A^afoqN, (S, Msb,) He tanned it (namely a hide) until it became what is termed A^afiyq. (S, Msb, * K.)
5 tA^f~q binaA *
He (a man, As, TA) came to us mino A^ufuqK [from a region, &c., of the land]: (As, K:) or came to us, and alighted at our abode as a guest: and in the Nawádir el-Aaráb, tA^f~q bihi is said to signify he reached him, or overtook him; as also tl~fq bh (TA.)
A^ufoqN *
: see A^ufuqN.
A^afaqN *
The main and middle part (sanan) of a road; (K;) the face, or surface, thereof: (IAar, K:) pl. A=faAqN. (K.) Hence the saying, qaEada fulaAnN EalaY A^afaqi AlT~ariyqi [Such a one sat upon the main and middle part, or face, or surface, of the road]. (TA.) ― -b2- The flanks, or ilia: or, as some say, skins; or skin; as in the saying, $aribotu Hat~aY malaA^otu A^afaqiy I drank until I filled my skin: (JK:) pl. [or rather coll. gen. n.] of ↓ A^afaqapN; (IAar;) which signifies the flank; (IAar, K;) as does also ↓ A=fiqapN. (Th, K.) ― -b3- Also pl., (S, K,) or [rather] quasi-pl. n., (M, K,) of A^afiyqN, q. v. (S, M, K.)
A^afiqN *
: see A^afiyqN, in two places.
A^ufuqN *
(JK, S, Mgh, Msb, K, &c.) and ↓ A^ufoqN (S, K) A side; meaning a lateral, or an outward or adjacent, part or portion; or a part, region, quarter, or tract, considered with respect to its collocation or juxtaposition or direction, or considered as belonging to a whole; or a remote side; syn. naAHiyapN; (JK, S, Mgh, Msb, K;) and a border, or an extremity; (JK;) of a land, or of the earth; and of the sky, or heavens: (JK, Mgh, Msb:) [or the horizon, or part next to the horizon, of the sky and of the earth;] or what appears of the sides (Aln~awaAHiY) of the celestial sphere, (K, TA,) and of the borders, or extremities, of the earth: (TA:) or the place whence blows the south wind, and the north wind, and the west wind, and the east wind: (K, * TA:) pl. A=faAqN: (JK, S, Mgh, Msb, K:) and the sing. also is used as a pl.; like fulokN, as is said in the Nh: (MF:) thus in the verse of El-'Abbás, in praise of the Prophet: A^anota lam~a wulidota A^a$oraqati AlA^aro DuwaDaA='a to binuwrika AlA^ufuqu [When thou wast born, the earth became bright, and the tracts of the horizon, or the regions, shone with thy light]: or, as some say, AlAfq is made fem. by him as meaning Aln~aAHiyapu. (TA.) The phrase Hiyna yagiybu AlA^ufuqu means When the redness, or whiteness, in the A^ufuq [or horizon] disappears. (Mgh.) ― -b2- Also, in like manner, The side, or lateral part, of a tent: (JK:) or the part between the [two] anterior [pieces of wood called the] zir~aAni, in the [fore part called the] riwaAq, of a tent: (K:) and the sides, or lateral parts, of a tent of the kind belonging to the Arabs of the desert. (TA.) -A2- A^ufuqN is also said to be a pl. of A^afiyqN; but this is disallowed by Lh. (TA.) -A3- See also A=fiqN.
A^afaqapN *
: see A^afaqN. -A2- Also A burying of a skin, or hide, in the earth, so that its hair may be removed, and it may become ready for tanning. (Lth, K,* TA.) [See A^afiyqN.]
A^afaqiY~N *
, (ISk, JK, T, S, Mgh, Msb, K,) contr. to rule, (T, Msb,) and ↓ A^ufuqiY~N, (As, ISk, S, Mgh, Msb, K,) agreeably with rule, (S,) being a rel. n. from A^ufuqN, (Msb,) and some (namely the lawyers, in relation to pilgrimage and the like, MF) say ↓ A=faAqiY~N, (Mgh, MF,) which is incorrect, (Mgh, Msb,) or whether it be correct, after the manner of A^anoSaAriY~N and the like, requires consideration, (MF,) an epthet applied to a man, (ISk, S, Msb,) meaning One who is from the A=faAq [or lateral parts, or regions,] of the land; (ISk,* S, Msb;*) mentioned by Aboo-Nasr: (S, referring to the first form of the word:) or one who goes about in the A=faAq: (JK:) or one who goes through the A=fAq of the land in search of sustenance: (K,* TA:) as also ↓ A^af~aAqN. (K, TA.) A^ufuqiY~u mak~apa or A^afaqiY~u mk~p means He who is without the places where the pilgrims coming to Mekkeh enter upon the state of A_iHoraAm. (Mgh.)
A^ufuqiY~N *
: see A^afaqiY~N.
A^afiyqN *
: see A=fiqN. ― -b2- Applied also to a bucket (dalow), meaning Excelling other buckets. (AA, K.) -A2- Also, (As, Th, JK, S, Mgh, Msb, K,) and ↓ A^afiyqapN, (K,) or the latter is a more particular term than the former, like as jilodapN is more so than jilodN, (Mgh,) and ↓ A^afiqN, (K, [but see what follows,]) The skin, or hide, that is not completely tanned, (S, Mgh, Msb, K,) so that it is unsubstantial, not firm, or strong, or tough: (Mgh:) when its tanning is complete, and it becomes red, it is termed A^adiym: therefore A^afiyqN is of the measure faEiylN in the sense of the measure mafoEuwlN: (Msb:) or in the second stage of its tanning; for in the first stage it is termed maniyoy^ap; then, Afyq; and then, Adym: (TA:) or that is tanned, but before it is sewed: (As, S, K:) or before it is cut, or slit: (K:) or when it comes forth from the tan, its tanning being finished, (JK, TA,) its [original] odour being [still] in it: (TA:) or after it is tanned: (Msb:) or not tanned: (Th, TA:) or that is tanned without qaraZ or A^aroTaY or any of the tans of the people of Nejd: (TA:) ISd says, I think that Th has mentioned ↓ A^afiqN as syn. with A^afiyqN, and explained it as signifying the skin, or hide, that is not tanned; but I am not sure of it: (TA:) the pl. is A^afaqN, (Lh, JK, S, Msb, K,) like as A^adamN is pl. of A^adiymN, (S,) or this is a quasi-pl. n., (M, K,) and A^ufuqN (JK, K) is allowable, (JK,) or, accord. to Lh, it is not allowable, (TA,) and [pl. of pauc.] A=fiqapN, (As, S, K,) like as A=dmapN and A^arogifapN are pls. of A^adiymN and ragiyfN. (As, S.) ↓ A^afiyqapN signifies also A siqaA=' [or skin for water or milk &c.] made of a hide of the kind termed A^afiyq. (Mgh.) And A^afiyqN also signifies The skin of a man, and of any beast. (TA.)
A^afiyqapN *
: see A^afiyqN, in two places.
A^af~aAqN *
: see A^afaqiY~N.
A=fiqN A=fq
, (S, K, &c.,) of the measure faAEilN, (S, Kz, TA, [in the CK AafiqN, and in like manner in a copy of the JK,]) from A^afiqa, (S, K,) or, as IB says, accord. to Kz, from A^afaqa, aor.
Aafiqa
, and so accord. to Kr, and shown to be of the measure faAEilN by several verses in which it occurs, (TA,) One who has attained the utmost degree in generosity; (S, K;) or in knowledge, or science; or in chasteness of speech, or eloquence, and in the combination of excellent qualities; (K;) as also ↓ A^afiyqN: (K:) fem. with p. (IF, K.) Also applied to a horse, Generous with respect to both parents: fem. with p. (S.) And applied to a camel, That excites admiration and approval by his generousness, excellence, high blood, or the like; (JK;) and so ↓ A^ufuqN, (JK, S, K,) applied to a horse, (S, K,) and a mare, (JK, S, K,) and a she-camel. (JK.).
A=fiqapN A=fqh A=fqp
: see A^afaqN.
A=faAqiY~N A=fAqY A=fAqy
: see A^afaqiY~N. Afk
1 A^afakahu *
, aor.
Aafika
, inf. n. A^afokN, (with fet-h, S, TA, its only form, TA, [in the CK Aifok,]) He changed his, or its, manner of being, or state; (S, K;) and he turned him, or it, (i. e., anything, Msb,) away, or back; (S, Msb, K;) Eani Al$~aYo'i [from the thing]; (S;) or Eano wajohihi [from his, or its, mode, or manner, of being, &c.]: (Msb:) so in the Kur xlvi. 21, A^ajiy^otanaA litaA^ofikanaA Eano A=lihatinaA Hast thou come to us to turn us away, or back, from our gods? (Bd:) or he turned him away, or back, by lying: (TA:) or he changed, or perverted, his judgment, or opinion: (K:) or he deceived him, or beguiled him, and so turned him away, or back: and simply he deceived him, or beguiled him: and A^ufika signifies he was turned from his judgment, or opinion, by deceit, or guile. (TA.) It is said in the Kur [li. 9], yuw^ofaku Eanohu mano A^ufika, i. e., He will be turned away from it (namely, the truth,) who is turned away in the foreknowledge of God: (TA:) or, accord. to Mujáhid, yuw^ofanu Eanohu mano A^ufina [he will be weak in intellect and judgment so as to be thereby turned away from it who is weak in intellect and judgment]. (S, TA.) You say also, A^ufika Alr~ajulu Eani Alxayori The man was turned away, or back, from good, or prosperity. (Sh.) And A^afakahu, (K, TA,) inf. n. as above, (TA,) He forbade him what he wished, (K, TA,) and turned him away, or back, from it. (TA.) ― -b2- A^afaka, aor.
Aafika
; (Msb, K;) and A^afika, aor.
Aafaka
; (IAar, K;) inf. n. A_ifokN (Msb, K) and A^afokN and A^afakN and A^ufuwkN; (K;) He lied; uttered a falsehood; said what was untrue; (Msb, K;) as also ↓ A^f~k, (K,) inf. n. taA^ofiykN: (TA:) because a lie is a saying that is turned from its proper way, or mode. (Bd in xxiv. 11.) ― -b3- A^afaka Aln~aAsa, aor.
Aafika
, inf. n. A^afokN, He told the people what was false; A^afaka and A^afakotuhu being like ka*aba and ka*abotuhu. (Az, TA.) ― -b4- A^afaka fulaAnFA, (K,) inf. n. A^afokN; (TA;) or the verb is ↓ A=faka; (so in the printed edition of Bd, xlvi. 27;) He, or it, made such a one to lie, or say what was untrue. (K.) ― -b5- A^ufika He was weak [as though perverted] in his intellect and judgment or opinion. (K,* TA.) But A^afakahu A@ll~`hu as meaning God rendered weak his intellect is not used. (L, TA.) ― -b6- (tropical:) It (a place) was not rained upon, and had no vegetation, or herbage. (K, TA.)
2 Aaf~aka
see 1.
4 A=faka
see 1.
8 A@y^otafakati Albalodapu *
[written with the disjunctive alif Aiytafakat], (S, K,) biA^aholihaA, (S,) The land, or district, or the town, or the like, was, or became, overturned, or subverted, (S, K,) with its inhabitants: (S:) as were the towns of the people of Lot. (TA.) ― -b2- Hence it is said of El-Basrah, qadi A@y^otafakato biA^aholihaA mar~atayoni, meaning (tropical:) It has been submerged with its inhabitants twice; as though subverted. (Sh.) ― -b3- You say also, Aiytafakato tiloka AlA^aroDu (tropical:) That land has been burnt up by drought. (IAar.)
A_ifokN A^fk A_fk Afk fk wfY
[an inf. n. used as a subst.;] A lie; a falsehood; (S, TA;) as also ↓ A^afiykapN: pl. (of the latter, K) A^afaAy^iku. (S, K.) You say, ↓ yaA laloA^afiykapi, and ↓ yaA liloA^afiykapi; [and ↓ laloA^afay~ikapi, using the dim. form for the purpose of enhancement; i. e. O the lie! and O the great lie!] the l with fet-h denoting calling to aid; and with kesr denoting wonder, as though the meaning were, O man, wonder thou at this great lie. (TA.)
Afkp A^fk A^fkh A_fk A_fkh Afkh Afkp fk fkh
[so in the TA, without any syll. signs; app. either A^afokapN, an inf. n. of un., or ↓ A=fikapN, like daAhiyapN;] A punishment sent by God, whereby the dwellings of a people are overturned: occurring in a trad. relating to the story of the people of Lot. (TA.)
sanapN A^afikapN *
(tropical:) A year of drought or sterility: (K, TA:) pl. A^awaAfiku [contr. to rule, as though the sing. were ↓ A=fikapN]. (Z, TA.)
A^afuwkN *
: see A^af~aAkN.
A^afiykN *
One who is turned from his judgment, or opinion, by deceit, or guile; as also ↓ maA^ofuwkN. (K.) ― -b2- Lacking strength or power or ability, and having little prudence and artifice. (Lth, K.) -A2- See also A^af~aAkN.
A^ufay~ikapN *
: see A_ifokN, in three places. ― -b2- Also A severe, or distressing, calamity. (Ibn-Abbád.)
A^ufay~ikapN *
: see A_ifokN.
A^af~aAkN *
A great, or habitual, liar; (S, Msb, K;) as also ↓ A^afuwku, (Msb, K,) and ↓ A^afiykN: (K:) fem. of the first [and last] with p: but the second is both masc. and fem.: (Msb:) the pl. of the second is Afk with damm [i. e. A^ufokN, accord. to the rule of the K, but the TA seems to indicate that it is A^ufukN, by likening it to the pl. of SabuwrN]. (K.)
A=fikapN A=fkh A=fkp
: see Afkp: ― -b2- and see sanapN A^afikpN.
A^afiykN *
[Changed in his, or its, manner of being, or state: turned away, or back, from a thing: &c.]: see maA^ofuwnN. ― -b2- Weak [as though perverted] in his intellect (AZ, S, K) and judgment or opinion; as also p: (AZ, S:) accord. to A'Obeyd, (or AA, as in one copy of the S,) a man who does not attain, or obtain, good, or prosperity. (S.) ― -b3- Also, (K,) fem. with maA^ofuwnN, (S, K,) (tropical:) A place, (K,) or land, (A^aroDN, S, Z,) not rained upon, and having no vegetation, or herbage. (S, Z, K.)
Almuw^otafikaAtu *
(S, K) and AlmuwotafikapN, (TA,) both occurring in the Kur, [the former in ix. 71 and lxix. 9, and the latter in liii. 54,] The cities overthrown, or subverted, by God, upon the people of Lot. (S, K.) ― -b2- The former also signifies The winds that turn over [the surface of] the earth, or ground: (K:) or the winds that blow from different quarters: it is said (by the Arabs, S) that when these winds blow much, the earth (i. e. its seed-produce, TA) thrives, or yields increase. (S, K, TA.) Afl
1 A^afala *
, (T, S, Msb, K,) said of a thing, (Msb,) or of the moon, (T,) and A^afalato, said of the sun, (T, S, M,) and of the stars, (M,) aor.
Aafila
and
Aafula
, inf. n. A^ufuwlN (T, S, M, Msb, K) and A^folN, (M, Msb,) It was, or became, absent, or hidden, or concealed; (T, S, Msb, K;) it set; (T, S, M, &c.;) and so A^afila, aor.
Aafala
. (K.) ― -b2- Hence, A^afala fulaAnN Eani Albaladi Such a one became absent, or went away, from the country, or town. (Msb.)
A^afiylN *
A young camel such as is termed Aibonu maxaADK [i. e. that has entered its second year]; (As, ElFárábee, S, M, Msb, K;) and the like; (S;) or, and also such as is above this [in age]; (ElFárábee, M, Msb, K;) or, and also such as is termed Aibonu labuwnK [i. e. that has entered the third year]; beyond which it is not so called: (As, TA:) or that is seven months old, or eight: (As, Msb:) or a youthful camel: (AZ, Msb:) and also (M, K) a young weaned camel; syn. faSiyl~N: (T, M, Msb, K:) fem. with p: (As, S:) pl. A_ifaAlN (T, S, M, K) and A^afaAy^ilu, (Sb, S, M, K,) which latter they liken to *anaAy^ibu as pl. of *nuwbN. (M.) [In my copy of the Msb, the pl. is said to be A_fAlp: and it is also there said, on the authority of IF, that AfAlp signifies the young ones of sheep.] It is said in a prov., A_in~amaA Alqaromi mina AlA^afiyli [The stallion-camel is only that which has increased in growth from the young one in its second year, &c.]; i. e. what is great has begun small. (TA.)
A=filN A=fl
part. n. of 1, (T, TA,) applied to the moon, and to any star: (TA:) fem. with p: (T, TA:) pl. A=filuwna (Kur vi. 76 [the rational form of the pl. being there used because it is applied to stars as being likened to gods]) and A^uf~alN and A^ufuwlN. (TA.) Afh
A^afaho *
and A^af~aho and A^uf~aho and A^uf~iho and A^uf~uho and A^afuwho and A^uf~uwho: see A^uf~N. Afywn
A^afoyuwnN *
, [like SaEofuwqN, but this is of a very extr. measure; or, as some write it, A^ufoyuwnN, like EuSofuwrN &c.;] or A_ifoyawonN, [like biro*awonN;] (accord. to different copies of the K, art. fyn;) [an arabicized word, from the Greek A^aPoyuwno, either immediately or through the Persian xa$oxaA$; meaning Opium:] the milk [or juice] of the black Egyptian x$xA$ [or poppy, or papaver somniferum]; (K;) or the milk of the x$xA$, the best of which is the black Egyptian; (TA;) or the expressed juice of the black Egyptian x$xA$, dried in the sun: cold and dry in the fourth degree: (Ibn-Seenà, or Avicenna, i. 133:) beneficial for hot tumours, especially in the eye; torporific (to the intellect, TA): in a small quantity, beneficial, and soporific: in a large quantity, a poison: (K:) [the lexicographers regard the word as Arabic:] some, among whom is the author of the K, hold that it belongs to art. fyn: others, that it belongs to art. Afn. (TA.) AqHwAn
A^uqoHuwaAnN *
: see art. qHw AqT
1 A^aqaTahu *
, aor
AaqiTa
(S, K,) inf. n. A^aqoTN, (S,) He made it (namely food) with A^aqiT q. v. infrà. (S, K.) ― -b2- Also, (aor. and inf. n. as above, TA,) He fed him with A^aqiT: (A'Obeyd, K:) like labanahu from labanN and labaA^ahu from libaA^N Lh mentions the verb in this sense as used without its being made transitive. (TA.) ― -b3- [A^aqiTa in the CK is a mistake for A=qaTa q. v.]
4 A=qaTa A=qT
, (Lh, K, [in the CK, incorrectly, A^aqiTa,]) of the measure A^afoEala, agreeably with a common rule, applying to anything, (Lh, TA,) He had much A^aqiT; his A^aqiT became much, or abundant. (Lh, K.)
8 Ay^tqT *
[written with the disjunctive alif AiytaqaTa] He made, or prepared, A^aqiT: (S:) strangely omitted in the O and in the K. (TA.)
A^aqiTN *
(Fr, Az, S, Msb, K) and A_iqiTN (Fr, O, K) and A^aqaTN (Fr, K) and A_iqoTN, (S, O, Msb, K,) the last sometimes occurring in poetry, and formed from the first, by transferring the vowel of the q to the preceding letter, (S,) or a contraction of the second, accord. to a common usage of [the tribe of] Temeem in the cases of words of this measure, (O,) and A^aqoTN (K) and A^uqoTN, (As, K,) of all which the first is the most chaste, and the last is strange, (TA,) [A preparation of dried curd;] a preparation of, or thing made from, milk (Az, Msb, K) of sheep or goats, (K,) which has been churned, and of which the butter has been taken, (Az, Msb, K,) cooked, and then left until it becomes concrete: (Az, Msb:) or made from the milk of camels, in particular: (IAar:) or milk which is dried, and has become hard, like stone; with which one cooks; repeatedly mentioned in trads.: (TA:) or a thing made from milk; being a kind of cheese: (Har p. 587:) pl. A^uqoTaAnN. (K.)
A^aq~aATN *
A maker of A^aqiT. (TA.)
maA^oquwTN *
Food made with A^aqiT. (S.) Akd
1 A^akada *
He trod wheat. (IAar, K.)
2 A^k~d *
, inf. n. taA^okiydN, i. q. wak~ada, (S, Msb, K,) of which it is a dial. var.; (S;) but it is not so chaste as the latter, and by some is disallowed. (TA.)
4 A=kd A=kd
i. q. A^awokada. (S in art. wkd.)
5 tA^k~d *
i. q. tawak~ada. (S and K in art. wkd.)
A_kaAdN A^kAd AkAd kAd
sing. of A^akaAy^idN and taA=kiydN, (K,) both of which are irreg. in relation to their sing., (TA,) signifying (i. e. the pls.) Thongs, or straps, by which the qarabuws is bound to the two side-boards of a horse's saddle. (K.) [See also wikaAdN.]
Akr A^kr A^krY A^krp Akr kr krA krY kry |kr
Firm; (K, TA;) applied to a covenant, or compact. (TA.) A^akara
1 A^akara *
, aor.
Aa^iaa
, inf. n. A^akorN, He tilled the ground; ploughed it up for sowing. (Msb.) ― -b2- He dug the ground. (TA.) ― -b3- He cut, or dug, a river, or canal, or rivulet. (Msb.) ― -b4- And A^akara, aor
Aa^uaa
, (TA,) inf. n. as above; (K;) and ↓ tA^k~r; (K;) He dug a hollow, or cavity, in the ground, for water to collect therein and to be baled out therefrom clear: (K, TA:) or A^ukar~aA ↓ tA^k~r signifies he dug hollows, or cavities, in the ground. (S.)
3 A=krhu A=krh A=krp
, (TK.) inf. n. muw^aAkarapN, (S, K,) He made a contract, or bargain, with him to till and sow and cultivate land for a share of its produce; syn. of the inf. n. muxaAbarapN. (S, K, TA.) The doing of this is forbidden. (TA.)
5 taAa^~aaa
see 1, in two places.
A^ukorapN *
A hollow, or cavity, dug in the ground, (S, Msb, K,) in which water collects, and from which it is baled out clear: (K:) pl. A^ukarN. (S, Msb.) -A2- Also a dial. var. of kurapN, (K,) [A ball] with which one plays: (TA:) [and a sphere, or globe:] but it is of weak authority. (K.)
A_ikaArapN A^kAr A^kArh A^kArp A_kArp AkArh AkArp kArY
, as used in practical law, Land which is given by its owners to men who sow and cultivate it [app. for a certain share of its produce: see 3]. (Mgh.)
A^ak~aArN *
A tiller, or cultivator, of land: (Msb, K:) pl. A^akarapN; as though it were pl. of A=kirN, (S, Msb, K,) like as kafarapN is pl. of kaAfirN. (Msb.) Akf
2 Ak~f AlA_ikaAfa Akf AlAkAf
, inf. n. taA^okiyfN, He made the AkAf; (K;) as also wk~fhu, inf. n. tawokiyfN; which latter, accord. to IF, is the original form. (TA.) ― -b2- See also 4.
4 A=kf AlHimaAra A=kf AlHmAr
, (S, Mgh, Msb, K,) inf. n. A_iykaAfN, (K,) He bound, (S, K, TA,) or put, (Msb, TA,) the A_ikaAf upon the ass; (S, Msb, K;) as also ↓ A^k~fhu; (Sgh, K;) and Awkfhu; (S, Mgh, K;) which is of the dial. of the people of El-Hijáz; the first being of the dial. of Benoo-Temeem: and in like manner, Albagola the mule. (Lh.)
A_ikaAfN A^kAf AkAf kAfY
(S, Mgh, Msb, K) and A^ukaAfN, (K,) as also wikaAfN (S, Mgh, Msb, K) and wukaAfN, (K in art. wkf,) The baro*aEap, [i. e. pad, or stuffed saddle, generally stuffed with straw,] (K,) of the ass, (S, Mgh, Msb, K,) and also used for the mule, and for the camel; (TA in art. wkf;) a saddle like the raHol and qatab: (TA:) and a saddle of a horse made in the form of the ass's AkAf, having at its fore part [or pommel] a thing resembling a pomegranate: (Mgh:) [see also qatabN:] pl. [of pauc.] A=kifapN (TA) and [of mult.] A^ukufN. (S, Mgh, Msb, TA.) Yaakoob asserts that the A in A_ikaAfN is a substitute for the w in wikaAfN. (TA.) A rájiz says, A_in~a lanaA A^aHomirapF EijaAfaA yaA^okulona kul~a layolapK A_ikaAfaA meaning [Verily we have some lean asses] which eat every night the price of an AkAf. (TA.)
A^ak~aAfN *
The maker of the kind of saddle called A_ikaAf. (K.) Akl
1 A^akalahu *
, [aor.
Aakula
,] inf. n. A^akolN and maA^okalN, [He ate it,] (S, K,) namely, food. (S.) Er-Rummánee says that A^akolN properly signifies The swallowing food after chewing it; so that the swallowing of pebbles is not properly thus termed: (Msb:) or, accord. to Ibn-El-Kemál, the conveying, or transmitting, to the belly what may be chewed, whether [the thing be] chewed or not; so that it does not apply to milk, nor to sawiyq: and as to the saying of the poet, mina AlA=kiliyna AlmaA='a ZulomFA famaA A^araY yanaAluwna xayorFA baEoda A^akolihimu AlmaA='a (assumed tropical:) [Of the eaters of what they purchase with the price of water, wrongfully, I do not see any attain good after their eating of what they have purchased with the price of the water,] he means a people who used to sell water and purchase with the price thereof what they would eat: (TA:) [for you say, A^akala ka*aA as meaning (assumed tropical:) He ate the price of such a thing: see another ex. voce A_ikaAfN; and another voce vadoYN.] ― -b2- The saying, in the Kur [v. 70], laA^akaluwA mino fawoqihimo wamino taHoti A^arojulihimo [They should eat things above them and things beneath their feet] means, their means of subsistence should be made ample; (Bd, TA;) by the pouring of the blessings of the heaven and the earth upon them; or by the abundance of the fruit of the trees, and the produce of the grains sown; or by their being blessed with gardens of ripe fruits, so that they should gather them from the upper part of each tree, and pick up what should have fallen upon the ground. (Bd.) ― -b3- AinoqaTaEa A^akoluhu [lit. His eating became cut off, or stopped,] means (tropical:) he died; [see also A^ukulN;] and so AisotawofaY A^akolahu [lit. he completed his eating]. (TA.) ― -b4- A^akala raw^oqahu [lit. He ate his life,] means (tropical:) he became extremely aged, and his teeth fell out, one after another. (TA.) ― -b5- huwa yaA^okulu Aln~aAsa, and yaA^okulu luHuwma Aln~aAsi [He eats men, and eats the flesh of men,] means (tropical:) he defames men; or does so in their absence: (TA:) and the action thus signified may be [with words, or by making signs] with the side of the mouth, and with the eye, and with the head. (TA in art. hmz.) It is said in the Kur [xlix. 12], A^ayuHib~u A^aHadukumo A^ano yaA^okla laHoma A^axiyhi mayotFA [lit. Would any one of you like to eat the flesh of his brother when dead?]; defamation, or defamation of the absent, being meant thereby. (S, * Ibn-' Arafeh, Bd, Jel.) ― -b6- A^akala ganamiY wa $aribahaA (tropical:) [He ate the flesh of my sheep, and drank the milk of them, means, like A^akala maAliY, he ate, fed upon, devoured, or consumed, my wealth, or property: see 2]. (TA.) ― -b7- A^akalati Aln~aAru AlHaTaba (tropical:) The fire devoured, or consumed, the firewood. (S, Mgh.) ― -b8- A^akalato A^aZofaArahu AlHijaArapu (tropical:) [The stones wore away his nails]. (TA.) ― -b9- AlwaAwu fiY maroy^Y~K A^akalatohaA AlyaA='u (assumed tropical:) [The w in maroy^iY~, the Y has swallowed it up]; because it is originally marow^uwYN: a phrase occurring in the 'Eyn. (TA.) ― -b10- A^akala Eumurahu (tropical:) He consumed his life. (Mgh.) ― -b11- It is said in a trad., (TA,) A^umirotu biqaroyapK taA^okulu AlquraY (tropical:) [I have been commanded to have given unto me a town which shall devour the other towns]; (K, TA;) said to be Yethrib [afterwards called El-Medeeneh]; (TA;) i. e., the people of which shall conquer the [other] towns and make spoil of their possessions: or it denotes the superior excellence of that town; and is like the saying, h`*aA HadiyvN yaA^okulu AlA^aHaAdiyva [This is a tradition which does away with, or overrules, the other traditions]. (Sgh. K, TA.) ― -b12- A^akolu Als~ik~iyni All~aHoma means (tropical:) The knife's cutting the flesh. (TA.) ― -b13- A^akalaniy raA^osiY, inf. n. A_ikolapN and A^ukaAlN and A^akaAlN, (tropical:) My head itched. (K, TA.) An Arab was heard to say, [as is often said in the present day,] jilodiY yaA^okuluniY (tropical:) My skin itches. (TA.) -A2- A^akila, aor.
Aakala
, (K,) inf. n. A^akalN, (TA,) (tropical:) It (a limb, or member, [and a sore,] and a piece of stick, or wood,) became corroded or cankered, or decayed, by the mutual eating away of its several parts; as also ↓ Ay^tkl [written with the disjunctive alif Aiytakala], and ↓ tA^k~l. (K, TA.) ― -b2- A^akilati AlA^asonaAnu, (S, Msb, K,) aor. and inf. n. as in the next preceding sentence, (Msb,) (tropical:) The teeth rubbed together and wasted away; by reason of age; (S;) or fell out, one after another: (Msb:) or broke in pieces, or became much broken: (K:) and ↓ tA^k~lt signifies the same; (S, Msb;) and so ↓ Ay^tklt. (S.) ― -b3- A^akilati Aln~aAqapu, aor.
Aakala
, inf. n. A^akaAlN, (assumed tropical:) The she-camel experienced an itching and annoyance in her belly, (S, O, K,) from the growth of the hair, (S, O,) or from the growth of the fur, (K,) of her fœtus. (S, O, K.)
2 Aak~ala
[A^k~lhu, inf. n. taA^okiylN, He made him to eat a thing.] ― -b2- A^ak~ala maAliY wa $r~abahu, (S, K,) inf. n. as above, (K,) [lit. He made people to eat my property, and made them to drink it,] means (tropical:) he fed men, or the people, with my property, or cattle. (S, K, TA.) ― -b3- Zal~a maAliY yuw^ak~alu wa yu$ar~abu, (so in some copies of the K and in the TA,) or yuw^ak~ilu wyu$ar~ibu, (so in two copies of the S and in a copy of the K,) [of which the former is app. the right reading, as the lit. meaning seems to be My cattle passed the day made to eat and made to drink,] i. e., (tropical:) pasturing as they pleased. (S, K, TA.) ― -b4- A^k~lhu Al$~aYo'a, inf. n. as above, (tropical:) He charged against him, or accused him of doing, the thing; as also ↓ A=klhu, (K, TA,) inf. n. A_iykaAlN. (TA.) In [some of] the copies of the K, for Aid~aEaAhu, we here find, erroneously, daEaAhu. (TA.) You say, A^ak~alotaniY maA lamo A=kulo [lit. Thou hast made me to eat what I have not eaten,] meaning (tropical:) thou hast charged against me, or accused me of doing, what I have not done; as also ↓ A=kalotaniY. (S, TA.) So too, A^a$orabotaniY maA lamo A^a$orabN. (S and K in art. $rb.)
3 A=klhu A=klh A=klp
, inf. n. muw^aAkalapN (S, K) and A_ikaAilN, (K,) He ate with him; (S, K;) as also waAkalahu, though of weak authority; (K;) or this latter is not allowable. (S, Sgh.) ― -b2- muw^aAkalapN which is forbidden in a trad. is (assumed tropical:) A debtor's giving a thing to his creditor in order that he may abstain from taking the debt. (TA.)
4 A=kl A=kl
, [inf. n. A_iykaAlN,] said of the palm-tree, and of seed-produce, (S, K,) and of anything, (S,) It had ripe fruit; it supplied food. (S, K.) ― -b2- A=klhu Al$~aYo'a, (S, K,) inf. n. as above, (S,) He gave him to eat the thing; he fed him with the thing. (S, * K.) ― -b3- See also 2, in two places. ― -b4- A=kl Aln~aAra (assumed tropical:) He fed, or supplied, the fire with fuel. (S.) ― -b5- A=kl bayona Aln~aAsi, (A, K,) inf. n. as above, (S, O,) (tropical:) He busied himself among the people with propagating calumnies: (S, O, TA:) or he created, or excited, disagreement, dissension, or strife, among them; or made, or did, mischief among them: (A, TA:) or he incited them, one against another. (K.) ― -b6- A=kalotuka fulaAnFA, (S,) or A=kala fulaAnN fulAnFA, (K, [in the CK, erroneously, fulaAnN fulaAnFA,]) (tropical:) I made thee, (S,) or he made such a one, (K,) to have dominion, or authority, or power, over such a one. (S, K.)
5 tA^kl~ *
: see 1, latter part, in two places: ― -b2- and see also 8. ― -b3- Also, said of a sword, (S, K,) and of silver (K, TA) molten, (TA,) and of lightning, and of collyrium, and of aloes, (K,) and of anything shiny, (TA,) (tropical:) It shone, gleamed, or glistened, (S, K, TA,) much, or intensely; (K;) when said of a sword, by reason of its sharpness. (S, TA.)
8 Ay^tkl *
[with the disjunctive alif Aiytakala]: see 1, latter part, in two places. ― -b2- A^amaA tanofak~u taA^otakilu Dost thou not cease to eat our flesh, [i. e., to wound our reputations, (see 1,)] and to defame us? (Aboo-Nasr, TA.) But see below. ― -b3- Ay^tklti Aln~aAru (tropical:) The fire flamed, or blazed, vehemently; as though one part thereof devoured another. (TA.) ― -b4- Ay^tkl gaDabFA, (K,) or mina AlgaDabi, (S,) (tropical:) He burned, or burned fiercely, with, or by reason of, anger. (S, K.) The phrase mentioned above, AmA tnfk~ tA^tkl, is also cited as an ex. of this meaning. (S, TA.) You say likewise, Ay^tkl minohu (tropical:) He was, or became, angry with him, and excited, or provoked, against him, (K, TA,) and vehement, or severe; (TA;) as also mnh ↓ tA^kl. (K.)
10 AstA^klhu Al$~aYo'a *
(tropical:) He asked, or begged, of him to assign to him the thing, or to make it be to him, as a means of subsistence, or a thing to be eaten. (K, TA.) ― -b2- yasotaA^okilu AlD~uEafaA='a (tropical:) He takes (S, K, TA) and devours (TA) the possessions of the weak ones. (S, K, TA.)
A^ukolN *
: see A^ukulN.
A^akalN *
inf. n. of A^akila [q. v.]. ― -b2- fiY A^asonaAnihi A^akalN (tropical:) In his teeth is a rubbing together and wasting away; by reason of age. (S, TA.) See also A^ukulN
A^akilN *
[part. n. of A^akila]. ― -b2- naAqapN A^akilapN (assumed tropical:) A she-camel experiencing an itching and annoyance in her belly, (S, K,) from the growth of the hair, (S,) or from the growth of the fur, (K,) of her fœtus. (S, K.) ― -b3- [AlAakilu is erroneously put, in the CK, for AlA=kilu, in a sense explained below.]
A^ukulN *
and ↓ A^ukolN; (S, Msb, K, &c.;) the latter a contraction of the former; (Msb;) What is eaten; (S, Msb, TA;) as also ↓ A^ukolapN and ↓ A^akolapN (Lh, TA) and ↓ maA^okalapN and ↓ maA^okulapN (Msb, K) and ↓ maA^okuwlN; (Lh, Msb;) any eatable; i. e. anything that is eaten; (S;) and ↓ A^akaAlN signifies [the same, an eatable, or] food. (S, TA.) You say of one who is dead, AinoqaTaEa A^ukuluhu [His food has become cut off, or stopped: in the TA, A^akoluhu: see 1]. (S.) And ↓ maA *uqotu A^akaAl~aA I have not tasted food. (S, TA.) ― -b2- Fruit (S, K [in the latter of which, in some copies, Alt~amoru is put for Alv~amaru, erroneously, as is said in the TA]) of palmtrees and other trees [&c.]. (S.) So in the Kur [xiii. 35], A^ukuluhaA daAy^imN [Its fruit shall be perpetual]: (S, TA:) meaning that the fruits thereof shall be not as those of the present world, which come to one at one time and not at another. (TA.) [Pl. A=kaAlN; occurring in the M and K in art. Atw.] ― -b3- (tropical:) Means of subsistence: (K:) worldly good fortune, (S, K,) and ample means of subsistence. (S.) You say, fulaAnN *uw A^ukulK (tropical:) Such a one is possessed of worldly good fortune, and ample means of subsistence: (S:) and EaZiymu AlA^ukuli (tropical:) possessed of [great] good fortune; or of a [great and] good share of the means of subsistence. (TA.) ― -b4- (tropical:) Thickness, substantialness, or closeness or compactness of texture, of a garment, or piece of cloth; (S, K, TA;) and strength thereof. (K.) You say vawobN *uw A^ukulK (tropical:) A garment, or piece of cloth, having thickness, &c.: and qiroTaAsN *uw A^ukulK (tropical:) paper having thickness, &c. (S, TA.) ― -b5- (tropical:) Intelligence; judgment; (Aboo-Nasr, S, K;) firmness of intellect. (K, TA.) You say rajulN *uw A^ukulK (tropical:) A man possessing intelligence and judgment. (Aboo-Nasr, S, TA.)
A^akolapN *
A single act of eating (S, Mgh, Msb, K) until one is satisfied. (S.) Hence the saying, AlmuEotaAdu A^akolataAni AlgadaA='u waAlEa$aA='u, meaning That to which people are accustomed is two acts of eating, the eating of the morning-meal and that of the evening-meal. (Mgh.) ― -b2- See also A^ukolapN, in two places. ― -b3- And see A^ukulN, first sentence.
A^ukolapN *
A morsel, or small mouthful, of food. (S, Mgh, Msb, K.) [For the pl., see below.] You say, A^akalotu A^ukolapF waAHidapF I ate one morsel. (S.) And A^akla biA^axiyhi A^ukolapF (assumed tropical:) [He ate a morsel by means of defaming his brother] is said, in a trad., of a man who is on terms of brotherhood with another, and then goes to his enemy, and speaks of him in a manner not good, in order that he may give him a present for doing so. (TA.) ― -b2- A small round cake of bread; syn. quroSapN; (S, K;) a single quroS: (Mgh:) pl. A^ukalN, as below. (TA.) ― -b3- See also A^ukulN. ― -b4- Also (assumed tropical:) i. q. TuEomapN; (S, K;) which is also syn. with ↓ maA^okalapN; (S, Msb, K, in art. TEm;) i. e. An assigned, or appointed, means of subsistence; such as a grant of a tract of land; and a tax, or portion of a tax or taxes; and the like; (Mgh in explanation of TuEomapN, and TA in explanation of the same and of maA^okalapN in art. TEm;) and [it is also said that] ↓ maA^okalapN signifies a thing that is assigned, or appointed, or granted, to a man, so that he is not to be reckoned with, or called to account, for it: (TA in the present art.:) [thus it applies to any absolute grant, either of land, (as an allodium, an appanage, &c.,) or of revenue:] pl. A^ukalN (K) [and app. also A=kaAlN, which see below]. You say, h`*aA Al$~aYo'u A^uklapN laka This thing is a TuEomap to thee, or for thee. (S.) ― -b5- See also A^akiylapN. -A2- Also, and ↓ A_ikolapN (S, Z, Sgh, K) and ↓ A^akolapN, (Kr, K,) (tropical:) Defamation; or defamation of the absent. (S, Z, Sgh, K.) You say, A_in~ahu la*uw A^ukolapK and ↓ A_ikolapK (S, TA) and ↓ A^akolapK (TA) (tropical:) Verily he is one who defames men; or, who does so in their absence. (S, TA.)
A_ikolapN A^kl A^klh A^klp A_klyl Aklh Aklp kAl wkl |kl |klh |klp
A mode, or manner, (K,) or state, or condition, (S, K,) in which one eats: (S, K: *) like jilosapN and rikobapN: (S, TA:) and the posture of the eater, reclining or sitting. (TA.) You say, A_in~ahu laHasanu AlA_ikolapi [Verily he has a good mode, &c., of eating]. (S.) ― -b2- See also A^ukolapN, last two sentences. ― -b3- (tropical:) The itch: or an itching: (S, K:) as also ↓ A^ukaAlN, (As, S, K,) [see A^akalaniY raA^osiY, of which both are said to be inf. ns.,] and ↓ A^akilapN: (K:) so the last is written accord. to the correct copies of the K: accord. to Esh-Shiháb, in the Shifá el-Ghaleel, it would seem to be A^ukolapN; but this is at variance with the authority of the leading lexicologists: the same word, A^akilapN, is also explained in the K as signifying a disease in a limb, or member, in consequence of which one part is [as it were] eaten by another; [a meaning which I believe to be correct, (see A^ukaAlN,) although SM says,] but this is identical with the itch, or an itching: and ↓ A^akalaAnN is a vulgar term for the same; and so is ↓ A=kilapN, with medd, given as correct by Eth-Tha'álibee, in [his book entitled] the Mudáf and Mensoob, but disallowed by ElKhafájee. (TA.) One says, A_in~iY laA^ajidu fiY jasadiY A_ikolapF (tropical:) [Verily I experience in my body an itching.] (S.)
A^akilapN *
: see A_ikolapN.
A^ukalapN *
: see A^akuwlN.
A^akalaAnN *
: see A_ikolapN.
A^akaAlN *
: see A^ukulN, first and second sentences.
A^ukaAlN *
(tropical:) A corrosion, or cankering, or decaying, of a limb, or member, [and of a sore,] from the mutual eating away of its several parts; as also ↓ A_ikaAlN. (K, TA.) [See also A^akilapN, voce A_ikolapN, where a similar meaning is assigned to the former of these two words; and the same seems to be indicated in the Msb.] ― -b2- See also another signification voce A_ikolapN. ― -b3- bahaA A^ukaAlN, said of a she-camel, (tropical:) She has an itching and annoyance in her belly, (S, K,) from the growth of the hair, (S,) or of the fur, (K,) of her fœtus. (S, K.)
A_ikaAlN A^kAl AkAl
: see A^ukaAlN.
rajulN A^akuwlN *
and ↓ A^ukalapN and ↓ A^akiylN all signify the same; (K;) i. e. A man who eats much; [who is a great eater; edacious; voracious;] as also ↓ A^ak~aAlN. (TA.)
A^akiylN *
One who eats with another. (S, TA.) ― -b2- See also A=kilN: ― -b3- and see A^akuwlN. -A2- I. q. ↓ maA^okuwlN [as signifying Eaten]. (TA.) ― -b2- See also A^akiylapN.
A^akuwlapN *
A sheep, or goat, which is set apart (S, Msb, K) to be eaten, (S, Mgh, K,) [i. e.] to be slaughtered, (Msb,) and which is fattened, (S, Mgh,) and the taking of which by the collector of the poor-rate is disapproved; (S;) not left to pasture by itself, being of the best of the beasts: (Msb:) and ↓ A^akiylapN occurs in the same sense, applied to a sheep, or goat, fattened to be eaten. (Mgh.) Hence the prov., maroEFY walaA A^akuwlapF [lit. Pasturage, and no Akwlp]; meaning (assumed tropical:) wealth collected together, and none expended. (TA.) ― -b2- Also Barren; applied to a sheep or goat [app. because such is generally eaten]. (K.)
A^ukuwlapN *
: see what next follows.
A^akiylapN *
and ↓ A^akiylN and ↓ A^ukuwlapN, with two dammehs, (K,) so in the copies of the K, but perhaps a mistake for ↓ A^ukolapN, (TA,) a word of a bad dial., (K, * TA,) and ↓ maA^okuwlN and ↓ muw^aAkilN, (K, TA, [in some copies of the former of which, instead of wahiYa qabiyHapN wa AlmaA^okuwli wa Almaw^aAkili, meaning, as is said in the TA, wahiYa lugapN qabiyHapN &c., we find wahiYa qabiyHapN AlmaA^okuwli wa Almaw^aAkili,]) A sheep, or goat, which is set (K, TA) in the lurking-place of a hunter (TA) for the purpose of catching thereby the wolf and the like. (K, TA.) ― -b2- And the first two words, (K,) or A^akiylapN sabuEK, (S, Mgh, Msb,) A beast which has been eaten, (S, * K,) or partly eaten, (Mgh, Msb,) by a beast or bird of prey, (S, Mgh, Msb, K,) and then rescued from it: (Mgh, TA:) the p in Akylp being added because the quality of a subst. is predominant in it. (S.) ― -b3- See also A^akuwlapN.
A^ak~aAlN *
: see A^akuwlN.
A=kilN A=kl
Eating; or an eater; as also ↓ A^akiylN: pl. A^akalapN. (S, K.) You say, humo A^akalapu raA^osK [lit. They are eaters of a head]; meaning (assumed tropical:) they are few; one head satisfying their stomachs. (S.) ― -b2- A=kilapN (tropical:) Pasturing beasts. (K, TA.) ― -b3- A=kilapu All~aHomi (assumed tropical:) The knife; (K, TA;) because it cuts the flesh: (TA:) and the pointed staff or stick; (K, TA;) as being likened thereto: (TA:) and fire: (K:) and whips; (Sh, K;) because they burn the skin. (TA.) ― -b4- AlA=kilu, [in the CK, erroneously, AlAakilu,] (tropical:) The king. (K, TA.) [Opposed to AlmaA^okuwlu, q. v.] ― -b5- A=kilu Alr~ibaA (tropical:) [The receiver of usury]: occurring in a trad., in which it is said, luEina A=kilu ↓ Alr~ibaA wa muw^okiluhu (tropical:) [The receiver of usury is cursed, and the giver thereof]. (TA.)
A=kilapN A=klh A=klp
fem. of A=kilN, q. v. ― -b2- See also A_ikolapN.
A=kaAlN A=kAl
[app. a pl. of pauc. of A^ukulN, q. v., and of A^ukolN, agreeably with analogy,] (tropical:) The [grants termed] maA=kil of kings; (K;) their TuEam [pl. of TuEomapN, explained above, voce A^ukolapN]. (TA.) ― -b2- (assumed tropical:) The stipends of soldiers. (K.) ― -b3- *awwAlA=kaAli, for which J has erroneously put AlA=kAl, [in the S,] (TS, K,) without *ww, (TA,) (tropical:) The lords, or chiefs, of the tribes, who take the mirobaAE [or fourth part of the spoil, which was the chief's portion in the time of ignorance] (S, TS, K, TA) &c. (TA.)
maA^okalN *
, (S,) [in measure] like maqoEadN, (TA,) [an inf. n. of A^akala, q. v. : ― -b2- and also signifying] Gain. (S, TA.) ― -b3- Also A place, and a time, of eating: pl. maA=kilu.]
muw^okalN *
(assumed tropical:) Fortunate; possessed of good fortune; prosperous. (Aboo-Sa'eed, K.)
muw^okilu Alr~ibaA *
(tropical:) [The giver of usury: see A=kilN, last sentence]. (TA.)
maA^okalapN *
and ↓ maA^okulapN: see A^ukulN: ― -b2- and for the former, see also A^ukolapN, in two places. ― -b3- Also, both words, i. q. miyrapN i. e. Corn, or any provision, which a man brings, or purveys, for himself or his family, or for sale]. (K.) ― -b4- Also used in the sense explained above, voce A^ukulN, [as a subst.,] and likewise as an epithet, so that one says $aApN mA^klhN [as meaning A sheep, or goat, that is eaten]. (K.) ― -b5- Both words signify [also] A place whence one eats. (S, O.) ― -b6- [And hence] one says, Ait~axa*otu fulaAnFA maA^okalapF and maA^okalapN (assumed tropical:) [I took for myself such a one as a person from whom to obtain what to eat]. (S, O.) ― -b7- [The pl. is maA=kilu: of which see an ex. voce A=kaAlN.]
maA^okulapN *
: see the paragraph next preceding, throughout.
miy^okalapN *
Anything in [i. e. out of] which one eats: (Lh, K:) or [bowls of the kind called] SiHaAf, (S,) or a [bowl of the kind called] SaHofap, (TA,) in which the tribe find it easy to cook, (so in a copy of the S and in the TA,) or to put, (so in another copy of the S,) flesh-meat and [the kind of porridge called] EaSiydap: (S, TA:) or a bowl not so large as a SaHfp, but next to it in size, that satisfies the stomachs of two men, or three: (S voce SaHofapN:) [or] a small [bowl of the kind called] qaSoEapN, that satisfies the stomachs of three: and a small [cooking-pot such as is called] buromah. (K.)
maA^okuwlN *
: see A^akiylN: ― -b2- and A^ukulN: ― -b3- and A^akiylapN. ― -b4- (assumed tropical:) The subjects of a king. (Z, K, TA.) Hence the trad., maA^okuwlN Himoyara xayorN mino A=kilihaA (tropical:) The subjects of Himyer are better than their king, or ruler. (Z, TA.)
miy^okaAlN *
A spoon: (K:) because one eats with it. (TA.)
muw^aAkilN *
: see A^akiylapN. ― -b2- Also, [like ↓ musotaA^okilN,] (assumed tropical:) One who takes and devours the possessions of men. (TA.)
musotaA^okilN *
: see what next precedes. Akm
2 taA^okiymN *
The being big in the kafal [i. e. the hinder parts, or posteriors, also termed maA^okamapN]. (O, K.) You say, A^ak~amati AlmaroA^apN The woman was large in the kafal. (TK.)
10 AstA^km *
It (a place) became what are termed A^akam, q. v. (K.) -A2- AstA^km majolisahu He (a man, TA) found his sitting-place to be plain, smooth, soft, or easy to sit upon. (K.)
A^akamN *
: see what next follows.
A^akamapN *
A hill, or mound, syn. tal~N, (Msb, K,) [in an absolute sense, or] of what is termed quf~ [q. v.], (K,) or, as in the M, (TA,) of a single collection of stones: or it is inferior to mountains: or a place that is more elevated than what is around it, and is rugged, not to the degree of being stone: (K:) or an isolated mountain: (K voce jabalN:) or an eminence like what is termed raAbiyap: a collection of stones in one place, sometimes rugged and sometimes not rugged: (Msb:) or i. q. quf~N, except that the Akmp is higher and greater: (ISh, TA:) or what is higher than the quf~, compact and round, rising into the sky, abounding with stones: (TA:) pl. A^akamaAtN (S, Msb) and ↓ A^akamN, [or this is rather a coll. gen. n. of which A^akamapN is the n. un.,] (S, Msb, K,) and A_ikaAmN, (K, TA,) or this is pl. of A^akamN, (S, Msb, TA,) and A^ukumN, (K, TA,) or this is pl. of A_ikaAmN, (S, Msb, TA,) and A=kaAmN [a pl. of pauc.], (K,) or this is pl. of A^ukumN, (S, Msb, TA,) and A=kumN [which is also a pl. of pauc.], (IJ, K,) or this is a pl. of A^akamN: (TA:) IHsh says that A^akamN is the only word like vamarN in its series of pls.; for its sing. [or n. un.] is A^akamapN, and the pl. of this [or the coll. gen. n.] is A^akamN, and the pl. of this is A_ikaAmN, and the pl. of this is A^ukumN, and the pl. of this is A=kaAmN, and the pl. of this is A^akaAmiymu [or A^awaAkiymu?]. (MF in art. vmr.) It is said in a prov., used in ridiculing any one who has told of his committing some fault, not desiring to reveal it, jusotumuwniY wawaraA='a AlA^akamapi maA waraA='ahaA [in which I think the first word to be a mistranscription, for jiy^otumuwniY, and the literal meaning to be, Ye have come to me; but behind the hill is what is behind it]: related on the authority of Zeyd Ibn-Kethweh. (TA.) And one says, laA tabulo EalaY A^akampK, meaning (tropical:) Publish not what is secret of thine affair. (TA.)
maA^okamN *
and maA^okimN: see what next follows.
maA^okamapN *
, (El-Fárábee,) or maA^okimapN, (S,) or both, and ↓ maA^okamN and ↓ maA^okimN, (IAth, K,) The hinder part, posteriors, buttocks, or rump, of a woman; syn. EajiyzapN: (S:) or a portion of flesh on the head of the warik [or haunch]; one of two such portions: (Zj in his “Khalk el-Insán,“ and K:) or these are two protuberances of flesh on the heads of the upper parts of the warikaAni [or haunches]; on the right and left: (TA:) or they are two portions of flesh conjoining the Eajuz [or buttocks] and the matonaAni [or two portions of flesh and sinew next the back-bone, on each side]; (K, TA;) or, as in the Nh, conjoining the Eajob [or rump-bone] and the mtnAn: or two portions of flesh at the root of the warikaAi: (TA:) pl. maA=kimu. (S, K.) Lh mentions the saying, A_in~ahu laEaZiymu AlmA=kimi [Verily he is big in the hinder parts]; as though they called every portion thereof mA^km. (TA.) And one says in reviling a person, yaA A@bina A^aHomari AlmaA^okamapi, meaning O son of him who is red in the safilapi. (TA.)
muw^ak~imapN *
: see what follows.
muw^aAkimapN *
[in the CK, erroneously, muw^Akamap] and ↓ muw^ak~imapN She who is large in the maA^okamataAni. (K.) Al
Aalo A^l A_l Al wly |l
is a particle of determination: (Mughnee &c.:) or, accord. to some, it is a conjunct noun, and this is the correct opinion; but some say it is a conjunct particle; and some, a particle of determination: (I 'AK p. 40:) [it is equivalent to our article The;] as in Alr~ajulu [The man]: (S and K in art. lwm, and I 'Ak p. 48:) accord. to Kh, [what is termed] the determinative is Aalo [altogether, and therefore it is called by some “the determinative alif and lám“]; but accord. to Sb, it is the l alone; [wherefore it is called by some, as in the S &c., “the lám of determination;”;] so that accord. to Kh, the hemzeh is a hemzeh of disjunction; but accord. to Sb, it is a hemzeh of conjunction: (I 'Ak ubi suprà:) [J says,] the l being quiescent, the conjunctive A is prefixed to it in order that it may commence therewith; but when it is conjoined with what precedes it, the A is dropped, as in lilr~ajuli. (S in art. lwm.) Sometimes the Arabs suppress hemzeh after it; and sometimes they also suppress the A of the article itself: thus, for AlA^aHomaru, they say AlaHomaru, and laHomaru. (Zj, cited in TA in art. Ayk.) In the dial. of some of the people of El-Yemen, (TA in art. Am, q. v.,) or in the dial. of Himyer, (TA in art. Tyb,) Amo is used in the sense of Al. (TA.) ― -b2- It is used to distinguish a noun as known [to the hearer or reader in a particular and definite sense]: (Mughnee, I 'Ak ubi suprà:) first, by its being mentioned [before]; (Mughnee;) as in [the words of the Kur lxxiii. 15 and 16,] kama A^arosalonaA A_ilaY firoEawona rasuwlFA faEaSaY firoEawonu Alr~asuwla [Like as we sent unto Pharaoh an apostle, and Pharaoh disobeyed the apostle]; (Mughnee, I 'Ak;) in which case, the pronoun may supply the place which it and the noun that it accompanies occupies: secondly, by its being conceived in the mind; as in [the Kur ix. 40,] A_i*o humaA fiY AlgaAri [When they two were in the cave]: and thirdly, by its being applied to a thing present; and accord. to Ibn-'Osfoor, this does not occur except after nouns of indication, as in jaA='a niY h`*aA Alr~ajulu [This man (lit. this, the man,) came to me]; or after A^aY~ in calling, as in yaA A^ay~uhaA Alr~ajulu [O man]; or after A_i*aA denoting a thing's happening suddenly, or unexpectedly, as in xarajotu faA_i*aA AlA^asadu [I went forth, and lo, there was the lion]; or after the noun denoting the present time, as AaloA=na [Now]: but this requires consideration; for you say to the reviler of a man in you presence, laA ta$otimi Alr~ajula [Revile not thou the man]; and because that which is after A_i*aA does not render determinate anything present at the time of speaking; and because that in AlA=n is really redundant, being inseparable, which the determinative is never known to be: the good example in this case is the saying in the Kur [v. 5], Aaloyawoma A^akomalotu lakumo diyonakumo [This day I have completed for you your religion]. (Mughnee.) ― -b3- It is also used to denote the species: first, to denote the totality of the individuals of the species; and this may have its place supplied by kul~ used in its proper sense; (Mughnee, I 'Ak * ubi suprà;) as in [the Kur iv. 32,] waxuliqa AlA_inosaAnu DaEiyfFA [For man was created weak]: secondly, to denote the totality of the properties of the individuals, or the combination of all those properties in one thing; and this may have its place supplied by kul~ used in a tropical sense; as in zayodN Alr~ajulu EilomFA [Zeyd is the man in respect of knowledge; as though he combined in himself the knowledge of all the individuals of his species]; i. e., he is the complete, or perfect, [or we would rather say, preeminent,] in knowledge; and hence, [in the Kur ii. 1,] *`lika AlkitaAbu [That is the book, or scripture; as though combining in itself the excellences of all other books or scriptures; or meaning that is preeminently the book, or scripture]: and thirdly, to denote the quiddity, or essence; and this may not have its place supplied by kul~ used either properly or tropically; as in the saying, [in the Kur xxi. 31,] wajaEalonaA mina AlmaA='i kul~a $aYo'K HaY~K [And we have made of water (meaning, accord. to common opinion, sperma genitale,) everything living]; or, accord. to some, it is used in this case to distinguish a thing as known [in a particular sense] by its being conceived in the mind. (Mughnee.) ― -b4- It is also used to denote predominance of application; as in Almadiynapu [The city], meaning the city of the Apostle; and AlkitaAbu [The book], meaning the book of Seebaweyh: and in this case, it may not be suppressed, except when the noun is used vocatively, or when it is prefixed to another noun which it governs in the gen. case; and in some anomalous instances, as in h`*aA Eay~uwqN TaAliEFA [This is the star Capella, rising], originally AlEay~uwqN. (I 'Ak p. 51.) [In a case of this kind, it is said in the Mughnee to be redundant; but I think it is clearly not so in any of the instances here mentioned, except the last; and this I would rather assign to a category yet to be noticed, in which Al is certainly redundant, and, by rule, inseparable.] ― -b5- It is also prefixed to a noun transferred from its original application to that of a proper name; it being so prefixed to convey an allusion to the original signification; and such noun being generally an epithet, as HaArivN; but sometimes an inf. n., as faDolN; and sometimes a generic noun, as nuEomaAnN; so that in any of these cases you may prefix Al, saying AlHaArivu and AlfaDolu and Aln~uEomaAnu, with a view to the original signification; and you may suppress it, with a view to the actual state [which is that of a proper name]: for when you mean that a name of this kind is given as one ominous of good, you prefix the Al in order to indicate this; as when you say AlHaArivu with a view to a person's being thus named to prognosticate that he will live and be a tiller, or cultivator; but when you only consider it as a proper name, you do not prefix the Al: thus the prefix Al conveys a meaning not obtained without it; and therefore it is not redundant, as some assert it to be. (I 'Ak p. 50.) [The author of the Mughnee is one of those who consider Al redundant in this case.] ― -b6- It is in some cases redundant: and in some of these, it is inseparable; as in [a proper name which cannot be used with a view to an original application from which it has been transferred to that of a proper name though it may have been so transferred, such as] All~aAtu, which is the name of a certain idol that was at Mekkeh [so called because a man used to moisten sawiyq with clarified butter, for the pilgrims, at the place thereof]; and, accord. to some, [as before mentioned,] in AlA=ni; and in the conjunct nouns Al~a*iY and its variations, accord. to those who hold that a noun of this kind is rendered determinate by its complement: in other cases, where it is redundant, it is separable; and this is when it is prefixed to a proper name by poetic licence, as in banaAtu AlA^awobari for banaAtu A^awobara, a species of truffle; or, accord. to Mbr, this is not a proper name, and the Al is not redundant; and when it is prefixed to a specificative, as in Tibota Aln~afosa for Tibota nafosFA, accord. to the Basrees, who hold, in opposition to the Koofees, that the specificative may only be indeterminate; (I 'Ak p. 49;) [and, in like manner, as redundant and separable,] it is irregularly prefixed [by poetic licence] in AlA^amosi [q. v.], when it is left in its original form with kesr. (T.) ― -b7- Accord. to the Koofees, and some of the Basrees, and many of the later authors, it may also supply the place of the affixed pronoun; and such they hold to be the case in the saying in the Kur [lxxix. 41], faA_in~a A@lojan~apa hiYa A@lomaA^wiY [Verily Paradise, it shall be his place of abode]; and in mararotu birajulK HasanK Alwajohu [I passed by a man beautiful in his face]; and Duriba zayodN AlZ~ahoru waAlbaTonu [Zeyd was beaten, his back and his belly]; when Alwjh and AlZhr and AlbTn are thus in the nom. case: but those who deny its being used in this manner hold that lahu is to be understood in the verse of the Kur, and minohu in the other examples: and Ibn-Málik restricts the licence to cases not including the Silap [or complement of Al used in the manner which is here next to be explained]. (Mughnee.) ― -b8- It is also a conjunct noun in the sense of Al~a*iY and its variations; and as such is prefixed to an act. part. n., and to a pass. part. n., and, as some say, to a simple epithet; (Mughnee, and I' Ak p. 43;) as AlD~aAribu [which is equivalent to Al~a*iY yaDoribu], and AlmaDoruwbu [which is equivalent to Al~a*iY Duriba], and AlHasanu Alwajohi: (I 'Ak:) but this last not to be regarded, as it cannot be rendered by means of a verb. (Mughnee.) As such, also, it is sometimes prefixed to an adverbial noun, (Mughnee and I 'Ak,) extraordinarily; (I 'Ak;) as in the saying, mano laA yazaAlu $aAkirFA EalaY ylomaEaho fahowa HarK biEiy$apK *aAti saEaho [Whoso ceases not to be grateful, or thankful, for what is with him, or what he has, he is worthy of a state of life such as is attended with plenty.] (Mughnee and I 'Ak.) As such it is also sometimes prefixed to a nominal proposition; as in the saying, mana Alqawomi Alr~asuwlu A@ll~`hi minohumo lahumo daAnato riqaAbu binay maEad~i [Of the people of whom is the apostle of God, of those to whom the necks of the sons of Ma' add have become abased]. (Mughnee and I 'Ak.) And as such it is also sometimes prefixed to a verbal proposition, of which the verb is an aor.; which shows that it is not [in this case] a particle of determination; (Mughnee;) as in the phrase, Sawotu AlHimaAri Alyujad~aEu [The voice of the ass that has his ear, or ears, cut off]. (T and Mughnee.) But all these three cases are peculiar to poetry; contrary to the opinion of Akh, and, with respect to the last case, to that of Ibn-Málik. (Mughnee.) [Respecting the last instance, see also art. jdE.] Another instance of its usage prefixed in this sense to an aor. is the saying, maA A^anota biAloHakama AlturoDaY Hukuwmatuhu [Thou art not the judge whose judgment is approved]; (IAmb, T, I 'Ak) a saying of ElFarezdak: (IAmb, T:) it is an extraordinary case; (I 'Ak;) and is [said to be] an instance of a bad poetic license, the like of which in prose would be an error by common consent. (Expos. of the Shudhoor edh-Dhahab.) In like manner, one says, accord. to AZ, h`*aA AlyaDoribuka, meaning This is he who beats thee; and raA^ayotu AlyaDoribuka I saw him who beats thee; and h`*aA AlwuDiEa lil$~iEori This is what is appropriated to poetry. (T: [in which this last ex. is perhaps intended to intimate that the prefixing of Al in this manner to a verb is allowable only in poetry.]) ― -b9- The Arabs also say, hawa AlHaSiynu A^ano yuraAma wa huwa AlEaziyzu A^ano yuDaAma, meaning A^aHoSanu mino A^ano yuraAm waA^aEaz~u mino *ano yuDaAm [He is more strongly fortified, or protected against attack, than that he will be sought, or desired, and he is more mighty than that he will be injured; i. e., too strongly fortified, or protected against attack, to be sought, or desired, and too mighty to be injured: see min.] (TA in art. lwm. [But AlHiSonu is there erroneously put for AlHaSiynu.]) -A2- Among strange usages, is that of A^alo as an interrogative, mentioned by Ktr; as in A^alo faEalota in the sense of halo faEalota [Didst thou do? or hast thou done?]. (Mughnee.)
A_il~N A^l A_l Al wly |l
Anything which has a quality requiring it to be regarded as sacred, or inviolable; which has some right pertaining to it: and thus used in particular senses here following. (R, TA.) ― -b2- Relationship; or nearness with respect to kindred; (Fr, T, S, M, R, K;) as also ↓ A_il~apN, (Fr, T, K,) of which the pl. is A_ilalN. (K.) So in the Kur [ix. 8], laA yaroqubuwA fiykumo A_il~aA (Fr, T) They will not regard, with respect to you, relationship; (Bd, Jel;) accord. to some. (Bd.) And so in a trad. of 'Alee, yaxuwnu AlEahoda wa yaqoTaEu AlA_il~a [He is unfaithful to the covenant, and cuts the tie of relationship]. (TA.) Hassán Ibn-Thábit says, laEamoruka A_in~a A_il~aka mino qurayo$K kaA_il~i Als~aqobi mino raA^oli Aln~aEaAmi [By thy life, thy relationship to Kureysh is like the relationship of the young camel to the young of the ostrich]. (S.) ― -b3- Good origin. (K.) So, accord. to some, in a saying of Aboo-Bekr, which see below. (TA.) ― -b4- I. q. maEodinN, (K,) or maEodinN SaHiyHN [as meaning A place, or person, whence a thing, or person, originates, free from imperfection, or from everything that would induce doubt or suspicion or evil opinion]. (El-Muärrij, TA: [in which the verse of Hassán cited above is given as an ex. of this signification.]) ― -b5- A compact, or covenant; or one by which a person becomes responsible for the safety, or safe-keeping, of a person or thing; syn. EahodN: (AO, Aboo-Is- hák, T, S, M, R, K:) a confederacy, or league; syn. HilofN; (Aboo-Is-hák, T, M, K;) and so, accord. to some, in the Kur ubi suprà: (Bd:) a covenant between two parties by which either is bound to protect the other; syn. juwaArN: (Aboo-Is-hák, T, R:) a promise, or an assurance, of security or safety; or indemnity; syn. A^amaAnN; (K;) a meaning which it has, accord. to some, in the verse of the Kur cited above. (TA.) Hence, wafiY~u AlA_ili A fulfiller, performer, or keeper, of the compact, or covenant. (TA, from a trad.) ― -b6- Lordship; syn. rubuwbiy~apN. (M, K.) So in the Kur ubi suprà, accord. to some. (Bd.) And so in the saying of Aboo-Bekr, above referred to, when he heard the rhyming prose of Museylimeh, h`*aA kalaAmN lamo yaxorujo mino A_il~K [This is language which did not proceed from lordship]: so explained by A 'Obeyd: (Suh, TA:) or it has here another signification, mentioned before; the meaning being, which did not come from the origin whence came the Kur-án: or, accord. to some, it has here the signification next following. (TA.) ― -b7- Revelation, or inspiration. (K, TA.) ― -b8- AlA_il~u also signifies God: [like the word אֵל or rather 165 as used in Hebrew:] (T, S, M, K:) so say Mujáhid and Esh-Shaabee: (T:) and so it is said to signify in the verse of the Kur cited above: (T, TA:) [and so it seems to signify in the saying of Aboo-Bekr, also cited above, accord. to the M:] but Aboo-Is- hák disallows this; and so does Suh, in the R. (TA.) Ibn-El-Kelbee says, (M,) when A_il~u ends any name, it has this meaning, and is the complement of a prefixed noun; and so A_iylu; (M, K;) as in jaboray^il~u [and jaboray^iylu &c.]; and so say most of the learned: (TA:) but this is not a valid assertion; for were it so, jaboray^il~u and the like would be perfectly decl.: (M:) some say that these names are constructed inversely, after the manner of the language of the 'Ajam; Al and Ayl meaning servant, and the first part of the name being a name of God. (Suh, TA.) -A2- I. q. $axoSN [used in a pl. sense]. (Mughnee in art. A_il~aA. [See what is said to be an ex. of this meaning in a verse of Dhu-r-Rummeh cited in art. AlA in the present work.]) ― -b2- [It is said that] A_il~N is also syn. with jaArN [A neighbour; &c.]. (K: [and so, accord. to the TA, in the M; but I have consulted the M without finding this explanation, and think it to be probably a mistranscription for juwaArN, (see above,) as in the T and R.])
A_il~apN A^lh A^lhY A_l`h Alh Alp lhA lhY lhy wlh wly |l |lh |lp
: see A_il~N.
A^amorN A_il~aY~N *
A thing, or an affair, relating, or attributable, to AlA_il, meaning either God, or revelation or inspiration. (TA.) AlA
A^alaA *
[in its primitive acceptation, being composed of the interrogative hemzeh and the negative lA,] denotes an interrogation respecting a negative, as in the saying [of the poet], A^alaA A@SoTibaAra lisalomaY A^amo lahaA jaladN A_i*aA A^ulaAqiY A@l~a*iY laAqaAhu A^amovaAliY [Is there not any patience belonging to Selmà, or has she hardiness, when I experience what persons like me have experienced?]: (Mughnee, K:) and when used in this manner, it is put before a nominal proposition only, and governs like the negative lA [when used without the interrogative hemzeh]. (Mughnee.) ― -b2- It also denotes a wish; as in the saying [of the poet], A^alaA Eumora wal~aY musotaTaAEN rujuwEuhu fayaroA^aba maA A^avoA^ato yadu AlgafalaAti [May there not be a life which has declined whereof the returning is possible, so that it may repair what the hand of negligences hath marred?]; for which reason yrA^b is mansoob, because it is the complement of a wish, coupled with fa: and used in this manner, also, it is put before a nominal proposition only, [wl~Y in the verse above being a qualificative, like an epithet,] and it governs like the negative lA [without the interrogative hemzeh], and has no enunciative either expressed or understood. (Mughnee.) ― -b3- It also denotes reproof, or reproach, (T, Mughnee, K,) and disapproval; as in the saying [of the poet], A^alaA A@roEiwaA='a limano walato $abiyobatuhu waA*anato bima$iybK baEodahu haramu [Is there no self-restraint to him whose youth hath declined, and announced hoariness, after which is to follow decrepitude?]: (Mughnee, K:) and used in this manner, also, it is put before a nominal proposition only, and governs as in the cases mentioned above, (Mughnee,) or before a verb [also], which is always marfooa; as in the phrase A^alaA tanad~ama EalaY fiEaAlika [Dost not thou repent of thine actions?] and A^alaA tasotaHoyiY mino jiyraAnika [Art not thou ashamed for thyself, or of thyself, with respect to thy neighbours?] and A^alaA taxaAfu rab~aka [Dost not thou fear thy Lord?]. (T.) ― -b4- It also denotes EaroDN, (T,) or AlEaroDu, and Alt~aHoDiyDu, both of which signify the asking, or requiring, a thing; (Mughnee, K; *) but the former means the doing so with gentleness; (Mughnee, K;) and the latter, the doing so with urgency: (Mughnee:) and when used in this manner, [also,] it is said to be composed of lA with the interrogative hemzeh; (TA;) and is put before a verbal proposition only; (Mughnee;) as in the saying [in the Kur xxiv. 22], A^alaA tuHib~uwna A^ano yagofira A@ll~`hu lakumo [Do not ye, or wherefore do not ye, (see A^amaA,) like that God should forgive you?] (Mughnee, K,) and [in the same, ix. 13,] A^alaAtuqaAtiluwna qFwomFA nakavuwA A^ayomaAnahumo [Will not ye, or wherefore will not ye, fight a people who have broken their oaths?]; (Mughnee;) or before a mejzoom or marfooa aor., both of these forms being mentioned on the authority of the Arabs, as in A^alaA tanozilo taA^okulo and A^alaA tanozilu taA^okulu [Wilt not thou, or wherefore wilt not thou, alight and eat?]. (Ks, T.) ― -b5- It is also an inceptive particle, (S, Mughnee, K,) of which those who parse show the place but neglect the meaning, (Mughnee,) used to give notice of something about to be said, [like as Now, and why, (by the former of which I think it is generally best rendered when thus used,) are often employed in our language, and like as ἀλλὰ (which is remarkable for its near agreement with it in sound) is often used in Greek,] (S, Mughnee, K,) and importing averment, because it is composed of the interrogative hemzeh and the negative lA which, when thus composed, have this import, (Mughnee, K,) like A^alamo, and A^alayosa, because the interrogative particle resembles the particle of negation, and the negation of a negation is an affirmation, (Ham p. 589,) and like A^amaA before an oath: (Z, Mughnee:) [it may therefore be further rendered by our word surely;; for this word (as Dr. Johnson says in his Dictionary) "is often used rather to intend and strengthen the meaning of the sentence, than with any distinct and explicable meaning:"] or it signifies Haq~FA [verily, or truly]: (M voce A^amaA:) it is put before both the [kinds of] propositions, [the nominal and the verbal;] (Mughnee;) as in the saying [in the Kur ii. 12], A^alaA A_in~ahumo humu A@ls~ufahaA='u [meaning Now surely it is they who are the lightwitted], (Mughnee, K,) and [in the same, xi. 11,] A^alaA yawoma yaA^otiyhimo layosa maSoruwfFA Eanohumo [meaning Now surely, on the day of its coming to them, it shall not be averted from them], (Mughnee,) in which yawoma yaA^otiyhimo appears to be the object of government of maSoruwfFA, which is the enunciative of layosa whence it has been argued that, as the object of government of the enunciative of lys precedes that verb, the enunciative itself may precede it: (I 'Ak pp. 74 and 75:) [J says,] you say, A^alaA A_in~a zayodFA xaArijN [Now surely Zeyd is going forth], like as you say, A_iEolamo A^an~a zayodFA xaArijN [Know thou that Zeyd is going forth]: (S:) Ks says, A^alaA is used to give notice of what is about to be said, and is followed by a command and a prohibition and an enunciation, as in A^alaA qumo [Now stand thou], and A^alaA laA taqumo [Now stand not thou], and A^alaA A_in~a zayodFA qado qaAma [Now surely Zeyd has stood, or has just now stood]. (T.) When it is put before the particle [yaA] used to give notice of what is about to be said, it is merely an inceptive, as in the saying. [of the poet], A^alaA yaA A@solamiY yaA daAra maY~a EalaY AlbilaY [Now be thou free from evil, O abode of Meiyà, during wear and tear]. (AAF, M.) ― -b6- Lth says, sometimes A^alaA is immediately followed by another lA; and he cites the following ex.: faqaAma ya*uwdu Aln~aAsa Ean~aA bisayofihi yaquwlu A^alaA laA mino sabiylK A_ilaY hinodi [Then he began to drive away the people from us, saying, Now is there no way to Hind?]: and one says to a man, "Did such and such things happen?" and he answers, A^alaA laA [Why no]: he holds AlA to be used to give notice of what is about to be said, and lA to be a negative. (T.)
A^ulaA *
and AlA^ulaA, and A^ulaA='i &c.: see art. AlY.
A^al~aA *
is a particle denoting taHoDiyD; (Msb in art. HD, Mughnee, K;) i. e., when followed by a future, exciting to an action, and seeking or desiring or demanding the performance of it; and when followed by a preterite, reproof for not doing a thing; (Msb ubi suprà;) syn. with hal~aA; (T, TA;) and peculiar to enunciative verbal propositions, (Mughnee, K,) like the other particles used for the same purpose. (Mughnee.) You say, [A^al~aA tafoEalu ka*aA Wherefore wilt not thou do such a thing? and] A^al~aA . faEalota ka*aA [Wherefore didst not thou such a thing?] (T, TA,) meaning, (TA,) or as though meaning, (T,) lima lamo tafoEalo ka*aA. (T, TA.) -A2- It also means A^ano laA; the n being incorporated into the l, which is written with teshdeed: (T, TA:) in which case, it is not to be confounded with the foregoing particle. (Mughnee.) You say, A^amarotuhu A^al~aA yafoEala *aAka [I commanded him that he should not do that]; and you may say, A^amarotuhu A^ano laA yafoEala *aAka: it occurs in the old copies of the Kur written in the former manner in some places, and in the latter manner in other places. (T, TA.) In the saying in the Kur [xxvii. 31], A^al~aA taEoluwA EalaY~a, [which may mean That ye exalt not yourselves against me, or exalt ye not yourselves against me,] it may be a compound of A^ano governing a mansoob aor. and the negative laA, or of the explicative A^ano and the prohibitive lA. (Mughnee.) [It often has li prefixed to it, forming the compound liy^al~aA, which signifies That, or in order that,... not; and may frequently be rendered by lest; as in the Kur ii. 145, liy^al~aA yakuwna liln~aAsi Ealayokumo Huj~apN That, or in order that, there may not be, or lest there should be, to men, against you, any allegation.]
A_il~aA A^lA A^nlA A_lA AlA |l |lA
, [regarded as a simple word,] not to be confounded with the compound of the conditional A_ino and the negative laA, (Mughnee at the end of the article on this word,) is used in four manners. (The same in the beginning of the art.) First, (Mughnee,) it is used (as a particle, S, Msb,) to denote exception; [meaning Except, save, or saving; and sometimes but; and sometimes but not; as will be seen below;] (T, S, Msb, Mughnee, K; [in which last it is mentioned in art. Al, and again, as in the S, in the last division of the work;]) and to denote exception, it is used in five manners; after an affirmation, and a negation, and a portion of a sentence devoid of the mention of that from which the exception is made, and when the thing excepted precedes that from which the exception is made, and when these two are disunited in kind, in which last case it has the meaning of l`kin~a [but when the sentence is negative, and but not when the sentence is affirmative]. (S, TA.) You say, qaAma Alqawomu A_il~aA zayodFA [The people, or company of men, stood, except Zeyd]; i. e., Zeyd was not included in the predicament of the people, or company of men: (Msb:) and it is said in the Kur [ii. 250], (T,) fa$aribuwA minohu A_il~aA qaliylFA minohumo [And they drank of it, except a few of them]: (T, Mughnee, K:) here qlylA is governed in the accus. case by Al~A, (Mughnee, K,) accord. to the most correct opinion: (Mughnee:) accord. to Th, it is so because there is no negation in the beginning of the sentence. (T.) And it is also said in the Kur [iv. 69], (T,) maA faEaluwhu A_il~aA qaliylN minohumo [They had not done it, or they would not do it, except a few of them]: (T, Mughnee, K:) here qlyl is in the nom. case as being a partial substitute, (Mughnee, K,) accord. to the Basrees, (Mughnee,) i. e., as being a [partial] substitute for the [pronoun] w [in fElwh], for it may here be so without perversion of the meaning, whereas it cannot be so without such perversion when the sentence is affirmative: (TA:) accord. to the Koofees, Al~A is a conjunction, like the conjunctive laA: (Mughnee:) accord. to Th, qlyl is here in the nom. case because the sentence commences with a negative: (T:) or in a sentence [like this,] which is not affirmative, in which the thing excepted is united in kind to that from which the exception is made, accord. to the opinion which is generally preferred and which commonly obtains, the noun signifying the thing excepted is a substitute for the noun signifying that from which the exception is made; but it is allowable to put it in the accus. case according to the general rule respecting exception; so that one says, maA qaAma A^aHadN A_il~aA zayodN and A_il~aA zayodFA [There stood not any one, except Zeyd]: and the same is the case in a prohibitive sentence; as in laA yaqumo A^aHadN A_il~aA zayodN and A_il~aA zayodFA [Let not any one stand, except Zeyd]; and in an interrogative sentence; as in halo qaAma A^aHadN A_il~aA zayodN and A_il~aA zayodFA [Did any one stand, except Zeyd?]; when, in such sentences, the thing excepted is united in kind to that from which the exception is made. (I 'Ak p. 162.) You say also, maA jaA='aniY A_il~aA zayodN [There came not to me any, save Zeyd], without mentioning that from which the exception is made; (TA;) and maA Darabotu A_il~aA zayodFA [I beat not any, save Zeyd]; and maA mararotu A_il~aA bizayodK [I passed not by any, save by Zeyd]; (I' Ak p. 164;) the case of the noun signifying the thing excepted being the same as if Al~A were not mentioned: (I' Ak ubi suprà, and TA:*) but you may not say, affirmatively, Darabotu A_il~aA zayodFA, or the like. (I 'Ak ubi suprà.) When the thing excepted precedes that from which the exception is made, if the sentence is affirmative, the noun signifying the former must be in the accus. case; as in qaAma A_il~aA zayodFA Alqawomu [Except Zeyd, the people, or company of men, stood]: and so, accord. to the usage generally preferred, when the sentence is not affirmative; as in maAqaAma A_il~aA zayodFA Alqawomu [Except Zeyd, the people, or company of men, stood not]; but recorded instances allow one's saying also, maA qaAma A_il~aA zayodN Alqawomu. (I 'Ak p. 163.) When the thing excepted is disunited in kind from that from which the exception is made, if the sentence is affirmative, the noun signifying the former must likewise be in the accus. case; as in qaAma Alqawomu A_il~aA HimaArFA [The people, or company of men, stood, but not an ass], and Darabotu Alqawoma A_il~aA HimaArFA [I beat the people, but not an ass], &c.: (I' Ak p. 162:) and so, accord. to the generality of the Arabs, when the sentence is negative; as in maA qaAma Alqawomu A_il~aA HimaArFA [The people stood not, but an ass]; (I' Ak p. 163;) and maA raA^ayotu Alqawoma A_il~aA HimaArFA [I saw not the people, but an ass]; Al~A being here syn. with l`kin~a; as also in the Kur [xlii. 22], where it is said, laA A^asoA^alukumo Ealayohi A^ajorFA A_il~aA A@lomawadapa fiY A@lqurobaY [I ask not of you a recompense for it, but affection in respect of relationship]; (Msb;) and in the same xx. 1 and 2, maA A^anozalonaA Ealayoka A@lquroA=na lita$oqaY A_il~aA ta*okirapF [We have not sent down unto thee the Kur-án that thou shouldest suffer fatigue, but as an admonition]; (Bd, Jel;) or it is here syn. with balo [which in this case means the same as lkn~]: (S:) so, too, when the sentence resembles a negative, being prohibitive or interrogative; (I' Ak p. 163, explained in p. 162;) [thus, laA taDoribi Alqawoma A_il~aA HimaArFA means Beat not thou the people, but an ass; and] falawlaA kaAnato qaroyapN A=manato fanafaEahaA A_iymaAnuhaA A_il~aA qawoma yuwnusa [in the Kur x. 98] means And wherefore did not any inhabitants of a town believe, before the punishment befell them, and their belief profit them, but the people of Jonas? for these were different from the former. (T.) When A_il~aA is repeated for the purpose of corroboration, it has no effect upon what follows it, except that of corroborating the first exception; as in maA mararotu biA^aHadK A_al~aA zayodK A_il~aA A^axiyka [I passed not by any one, except Zeyd, except thy brother], in which Axyk is a substitute for zyd, for it is as though you said, maA mararotu biA^aHadK A_il~aA zayodK A^axiyka; and as in qaAma Alqawomu A_il~aA zayodFA wa A_il~aA EamorFA [The people stood, except Zeyd, and except' Amr], originally A_il~aA zayodFA wa EamorFA. When the repetition is not for that purpose, if the sentence is devoid of the mention of that from which the exception is made, you make the governing word [which is the verb] to affect one, whichever you please, of the nouns signifying the things excepted, and put the others in the accus. case, so that you say, maA qaAma A_il~aA zayodN A_il~aA EamorFA A_il~aA bakorFA [There stood not any, save Zeyd, save' Amr, save Bekr]; but if the sentence is not devoid of the mention of that from which the exception is made, different rules are observed accord. as the things excepted are mentioned before that from which the exception is made or after it: in the former case, all must be put in the accus., whether the sentence be affirmative or not affirmative; as in qaAma A_il~aA zayodFA A_il~aA EamorFA A_il~aA bakorFA Alqawomu [Except Zeyd, except' Amr, except Bekr, the people stood], and maAqaAma A_il~aA zayodFA A_il~aA EamorFA A_il~aA bakorFA Alqawomu [Except Zeyd, except' Amr, except Bekr, the people stood not]: in the latter case, when the sentence is affirmative, all must likewise be put in the accus., so that you say, qaAma Alqawomu A_il~aA zayodFA A_il~aA EamorFA A_il~aA bakorFA [The people stood, except Zeyd, except' Amr, except Bekr]; but when the sentence is not affirmative, the same rule is observed with respect to one of them as when the exception is not repeated, accord. to the usage generally preferred, or it may be put in the accus., which is rarely done, and the rest must be put in the accus., so that you say, maA qaAma A^aHadN A_il~aA zayodN A_il~aA EamorFA A_il~aA bakorFA [There stood not any one, except Zeyd, except' Amr, except Bekr, accord. to the more approved usage], zyd being a substitute for AHd, or you may make the other nouns which remain to be substitutes. (I' Ak pp. 164 — 166.) ― -b2- Secondly, (Mughnee,) it is used as a qualificative, (S, Msb, Mughnee, K,) in the manner of gayoru, (Mughnee, K,) [i. e.] in the place of gayoru, (S,) [i. e.] as syn. with gayoru, (T, Msb,) and siwaY; (T;) [both meaning the same, i. e. Other than; or not, as used before a subst. or an adjective;] but its primary application is to denote exception, and its use as a qualificative is adventitious; whereas the primary application of gayoru is as a qualificative, and its use to denote exception is adventitious. (S.) It [generally] follows an indeterminate, unrestricted pl.; (Msb;) or an indeterminate pl., or the like thereof, is qualified by it and by that which follows it; (Mughnee, K;) the noun which follows it being put in the same case as that which precedes it. (S.) The following is an ex. of the indeterminate pl.: (Mughnee, K:) lawo kaAna fiyhimaA A=lihapN A_il~aA A@ll~`hu lafasadataA [If there had been in them (namely the heavens and the earth) deities other than God, or not God, assuredly they would have become in a state of disorder, or ruin; occurring in the Kur xxi. 22]; (Fr, T, S, Msb, Mughnee, K;) Al~A here meaning sawiY, (Fr, T,) or gayoru, (Msb, TA,) and Al~A All~h being a qualificative of A=lhp. (TA.) And the following is an ex. of the like of an indeterminate pl.: A^uniyxato faA^aloqato balodapF fawoqi balodapK qaliylK bihaA AlA^aSowaAtu A_il~aA bugaAmuhaA [She (the camel) was made to lie down, and threw her breast upon a tract of ground in which were few sounds other than her broken yearning cry for her young one]; for the determination of AlASwAt [by the article Al] is generical: (Mughnee, K:) this verse is by Dhu-r-Rummeh. (S in art. bld.) The following is an ex. of the like of a pl..: (Mughnee:) it is by Lebeed: (T:) lawo kaAna gayoriY sulayomaY Alyawoma gay~arahu waqoEu AlHawaAdivi A_il~aA AlS~aArimu Al*~akaru [If it had been other than I, (O) Suleymà, today, the befalling of misfortunes would have altered him; other than the sharp sword diversified with wavy marks or streaks or grain, or of which the edge is of steel and the middle of the broad side of soft iron]. (T, Mughnee. [But in the latter, in the place of Alyawoma, I find Ald~ahora, i. e. ever.]) What Sb says necessarily implies its not being a condition that the word qualified must be a pl. or the like thereof; for he gives as an ex., lawo kaAna maEanaA rajulN A_il~a [If there had been with us a man other than Zeyd, we should have been overcome]. (Mughnee.) Another ex. of the same usage of A_il~aA is the following: jaA='aniY Alqawomu A_il~aA zayodN [The people came to me, others than Zeyd, or not Zeyd]. (S.) [And ma A^anotumo A_il~aA ba$arN mivolunaA Ye are no other than human beings like us. (Kur xxxvi. 14.)] And the saying [in the Kur xliv. 56], laA ya*uquwna fiyhaA A@lomawota A_il~aA A@lmawotapa A@loA^uwlaY [They shall not taste therein death, other than the first death]; Al~A here meaning siwaY: (T:) or, accord. to some, it here means baEoda [after]. (Jel.) And the saying of 'Amr Ibn-Maadee-kerib, wa kul~u A^axK mufaAriquhu A^axuwhu laEamoru A^abiyka A_ilaA AlfaroqadaAni [And every brother, his brother forsakes him, or separates himself from him, by the life of thy father, other than the Farhadán; which is the name of the two stars b and r of Ursa Minor]; as though he said gayoru Alfaroqadayoni: (S:) but Ibn-El-Hájib regards this instance as a deviation from a general rule; for he makes it a condition of the use of Al~A as a qualificative that it must be impossible to use it for the purpose of denoting exception: (Mughnee:) Fr says that this verse has the meaning of a negation, and therefore Al~A here governs the nom. case; as though the poet said, There is not any one but his brother forsakes him, except the Farkadán. (T.) When it is used as a qualificative, it differs from gayoru inasmuch as that the noun qualified by it may not be suppressed; so that one may not say, jaA='aniY A_il~aA zayodN [meaning There came to me not Zeyd]; whereas one says, jaA=y^aniY gayoru zayodK: and, accord. to some, in this also; that it may not be used as such unless it may be used to denote exception; so that one may say, EinodiY dirohamN A_il~aA daAniqN [I have a dirhem, not a dánik], because one may say A_il~aA daAniqFA [except a dánik]; but not A_il~aA jay~idN [not a good one], because one may not say A_il~aA jay~idFA [except a good one]; but it may be said that this is at variance with what they assert respecting the phrase lawo kaAna fiyhimaA A=lihapN, and with the ex. given by Sb, and with the saying of Ibn-El-Hájib mentioned above. (Mughnee.) ― -b3- Thirdly, (Mughnee,) sometimes, (S, Msb,) it is used as a conjunction, (Mughnee, K,) in the manner of wa (S, Mughnee, K,) consociating both literally and as to the meaning, as mentioned by Akh and Fr and AO, (Mughnee,) [i. e.] as syn. with wa [And]. (Msb.) Thus in the saying, liy^alA~a yakuwna liln~aAsi Ealayokumo HujapN A_il~aA A@l~a*iyna ZalamuwA [That there may not be to men, against you, any allegation, and (meaning nor) to those who have acted wrongfully]; (Msb, Mughnee, K;) occurring in the Kur [ii. 145]; (Msb;) so accord. to Akh and Fr and AO; (Mughnee;) i. e., and those who have acted wrongfully also, to them there shall not be, against you, any allegation: (Msb:) Fr explains it as meaning that the wrongdoer has no allegation of which account should be taken; and this is correct, and is the opinion held by Zj. (T.) Thus, too, in the saying [in the Kur xxvii. 10 and 11], laA yaxaAfu ladaY~a A@lomurosaluwna A_il~aA mano Zalama vum~a badala HusonFA baEoda suw'K [The apostles shall not fear in my presence, and neither shall he who hath acted wrongfully, then hath done good instead, after evil; as some explain it; but others say that walaA mano Zalama here denotes exception]. (Mughnee, in which it is explained as meaning ; and K.) And thus in the saying of the poet, [namely, El-Mukhabbal Es-Saadee, (S in art. xld,)] waA^araY lahaA daArFA biA^agodirap Also siydaAni lamo yadoruso lahaA rasomu A_il~aA ramaAdFA haAmidFA dafaEato Eanohu Alr~iyaAHa xawaAlidN suHomN [And I see a dwelling formerly belonging to her, at the pools of Es-Seedán, (a hill so called,) the remains of which have not become effaced, and ashes wasted and compacted together, from which three black pieces of stone whereon the cooking-pot was wont to be placed turned back the winds]: he means, A^araY lahaA daArFA wa ramaAdFA. (S.) ― -b4- Fourthly, (Mughnee,) it is redundant, as in the following verse, (S in art. fk, Mughnee, K,) of Dhu-rRummeh, (S ubi suprà, Mughnee,) accord. to As and IJ: (Mughnee:) HaraAjiyju maA tanofak~u A_il~aA munaAxapN EalaY Alxasofi A^awo naromiY bihaA baladFA qaforaA [She-camels long-bodied, or lean, (but other meanings are assigned to the word which I thus render,) that cease not to be made to lie down in a state of hunger, or with which we direct our course to a desert region]; (S ubi suprà, Mughnee; [but in one copy of the former, in the place of naromiY, I find yaromiY; and in my copy of the latter, taromiY;]) meaning, mA tnfk~ mnAxpF: (S ubi suprà:) but it is said that this is a mistake of the poet: (Mughnee:) so says Aboo-'Amr Ibn-El-'Alà; for, he says, Al~A is not to be introduced after tanofak~u and tazaAlu: (TA:) and some say that the right reading is A_il~FA, with tenween, [perhaps a mistranscription, for A=lFA,] meaning $axoSFA [in a pl. sense]: and some, that tnfk~ is a complete [or an attributive] verb, and mnAxp is a denotative of state; [consequently, that A_il~aA is a compound of A_ino and laA, as in some other instances hereafter to be mentioned;] the meaning being, that are not disengaged, or not free, from fatigue [unless when made to lie down]. (Mughnee.) The following is also given as an ex. of the same kind: A^araY Ald~ahora A_il~aA manojanuwnFA biA^aholihi [I see fortune, or time, to be like a water-wheel, with its people]: but the reading which is remembered to have been heard is wamaA Ald~ahoru: and if the former be correct, it may be explained on the supposition that ArY is the complement of an oath meant to be understood, and that lA is suppressed, as in [the saying in the Kur xii. 85,] taA@ll~`hi tafotaA^u ta*okuru yuwsufa; [so that the meaning is, I see not fortune, or time, to be aught save a water-wheel, with its people;] the form of the exceptive sentence which is devoid of the mention of that from which the exception is made indicating such an explanation. (Mughnee.) ― -b5- [Fifthly,] it occurs as syn. with lDaA [as a particle denoting exception, equivalent to our But; meaning both except and (after an oath or the like) only, or nothing more than]; as in the saying in the Kur [xxxviii. 13], A_ino kul~N A_il~aA ka*~aba Alr~usula [There was not any one but such as accused the apostles of lying], in which 'Abd-Allah reads, in its place, lam~aA; and for kul~N he reads kul~uhumo; and as in the saying, A^asoA^aluka biAll~`hi A_il~aA A^aEoTayotaniY [I ask, or beg, or beseech, thee by God but that thou give me; i. e., I do not ask of thee anything save thy giving me; the preterite here, as in many instances in which it is preceded by lam~aA (q. v.), not being a preterite in meaning]; for which one says also lam~aA AETytnY. (T.) -A2- It is also a particle [or rather a compound of two words] denoting the complement of a condition; originally A_ino laA, which form a compound that does not admit of [the pronunciation termed] imáleh, because A_ino and laA are particles. (T.) [It signifies, lit., If not.] It is followed by a fut., which it renders mejzoom; [and in this case it may be rendered as above, or by unless;] as in the saying in the Kur [viii. 74], A_ilaA tafoEaluwhu takuno fitonapN fiY AlA^aroDi [If ye do it not, or unless ye do it, there will be a weakness of faith and an appearing of unbelief in the earth]. (T.) [In like manner,] in a saying such as the following, [in the Kur ix. 40,] A_il~aA tanoSuruwhu faqado naSarahu A@ll~`hu [If ye do not, or will not, aid him, certainly God aided him], it is only a compound of two words, the conditional A_ino and the negative laA, and is distinct from A_il~aA of which the usages have been mentioned before, though Ibn-Málik has included it therewith. (Mughnee.) [Often in post-classical works, and perhaps in classical also, but seldom except when it is preceded by a condition with its complement, the verb or verbal proposition which should immediately follow it is suppressed; as in the like of the saying, A_ino faEalota ka*aA Eafawotu Eanoka wa A_il~aA qatalotuka If thou do such a thing, I forgive thee, or cancel thine offence; but if thou wilt not do it (i. e., A_il~aA tafoEalohu,) I kill thee: sometimes also it ends a sentence, by an aposiopesis; the whole of what should follow it being suppressed: and sometimes the complement of the condition which precedes, as well as the verb or verbal proposition which should immediately follow it, is suppressed; so that you say, A_ino faEalotu ka*aA wa A_il~aA qatalotuka If thou do such a thing, excellent will it be, or the like, faniEim~aA huwa, or the like, being understood,) but if not, I kill thee. Hence,] it sometimes has the meaning of A_im~aA, [signifying Or, denoting an alternative, corresponding to a preceding A_im~aA, which signifies “either,”] as in the saying, A_im~aA A^ano tukal~imaniY wa A_il~aA faA@sokuto [Either do thou speak to me or else (meaning wa A_il~aA tukal~imaniY or if thou wilt not speak to me) be silent], i. e., wa A_im~aA A^ano tasokuta. (S.) [It is also followed by A^ano, as in A_il~aA A^ano ya$aA='a A@ll~`hu Unless God should please; in the Kur vi. 111, &c. And by w as a denotative of state, as in laA tamuwtun~a A_il~aA wa A^anotumo musolimuwna Do not ye die unless ye be Muslims; in the Kur ii. 126 and iii. 97. And sometimes it is preceded by Aall~hum~a; for the effect of which, in this case, see art. Alh.] Alb
1 A^alaba *
, (Th, M, K,) aor.
Aaliba
, and
Aaluba
, inf. n. A^alobN, (M,) It (a thing, Th, M) was, or became, collected; or compact; syn. AijotamaEa; (Th, K;) or tajam~aEa. (M.) ― -b2- A^alaba A_ilayohi Alqawomu The people came to him from every direction: (M, K:) or A^alaba Alqawomu [signifies the people multiplied themselves, and hastened; for it] denotes AlA_ikovaAru and AlA_isoraAE: (T in art. Dhb:) and A^alaba, (T, K,) aor. as above, (T,) signifies he hastened, or went quickly. (T, K.) ― -b3- A^alabati AlA_ibilu The camels obeyed the driver, and collected themselves together. (M, K.) [See also 5.] ― -b4- A^alaba A_ilayohi He returned to him, or it. (K, * TA.) ― -b5- A^alabati Als~amaA='u, (M, K,) aor.
Aaliba
, (M,) The sky rained with long continuance. (M, K.) -A2- A^alaba, (S Msb, K,) aor.
Aaliba
, inf. n. A^alobN, (Msb,) He collected (S Msb, K) an army, (S,) or a people; (Msb;) as also ↓ A^l~b, (M,) inf. n. taA^oliybN: (TA:) and camels also: (TA:) or A^alaba AlA_ibila aor.
Aaliba
(T, * S, M, K) and
Aaluba
, (S, M, K,) inf. n. A^alobN, (T, S,) signifies he collected the camels, and drove them (S, TA) vehemently: (TA:) or he drove them: (T, * K:) or he drove them vehemently. (M.) ― -b2- A^alaba, (TA,) inf. n. as above, (K, TA,) also signifies He drove, pursued, chased, or hunted, with vehemence: (K, TA:) and he drove away a people. (Msb.) You say, A^alaba AlHimaAru Tariydatahu The [wild] ass chased, or pursued, the object of his chase [i. e. his female, as is shown by MF,] with vehemence; (M, K;) as also ↓ A^al~abahaA (K.)
2 Aal~aba
see 1, in two places. ― -b2- taA^oliybN also signifies The act of exciting, instigating; or rousing to ardour: (S, K:) and the exciting of discord, or strife, or the making of mischief. (K.) you say, A^l~b bayonahumo He excited discord or strife, or made mischief, between them. (M.)
5 tA^l~bwA *
They collected themselves together. (S, A, Msb.) [See also 1.] You say also, tA^l~bwA Ealayohi They leagued together, or collected themselves. together, and aided one another, against him. (T.)
A^alobN *
(T, S, Msb) and ↓ A_ilobN (S, Msb) Persons, or people, collected together; (S;) an assembly; a collected body: (Msb:) or a collection of many people: (T:) and ↓ A^alobN A^aluwbN a great assembly or congregation. (M.) ― -b2- Also A people, or company of men, combining in hostility against a man. (TA, from a trad.) You say, humo Ealayohi A^alobN waAHidN, and ↓ A_ilobN, (but the former is the better known, M,) They are [one body of men] assembled against him with injustice and enmity or hostility: (Lth, T, M, K:) like waEolN waAHidN and SadoEN waAHidN and DilaEN waAHidN. (T, TA.)
A_ilobN A^lb Alb lAb lb lbY
: see A^alobN, in two places.
A^alabN *
a dial. var. of yalabN; (M;) Helmets of camels' shins: or, as some say, it signifies steel: (T:) A^alabapN is [its n. un., being] a dial. var. of yalabapN. (K, * TA.) [See also yalabN.]
A^aluwbN *
: see A^alobN. ― -b2- Also One who hastens, or is quick; (T;) and ↓ miy^olabN likewise signifies [the same; or] quick, or swift: (Ibn-Buzurj, T, K:) or the former signifies quick in drawing forth the bucket: (IAar, M, K:) or brisk, lively, sprightly, active, agile, or prompt, and quick; (K, TA;) applied to a man. (TA.) ― -b3- riyoHN A^aluwbN A cold wind, (M,) that raises and scatters the dust. (M, K.) ― -b4- samaA='N A^aluwbN A sky raining with long continuance. (M.)
miy^olabN *
: see A^aluwbN.
HasuwdN muw^al~ibN *
[An envious man,] who excites discord or strife, or makes mischief. (S, * TA.) Alt
1 A^alata *
,aor.
Aalita
, inf. n.A^alotN, It (a thing) decreased; diminished; lessened; became defective, deficient, incomplete, or imperfect. (Msb.) -A2- A^alatahu Haq~ahu, (S, M, A, K,) aor.
Aalita
, (S, M, K,) inf. n. A^alotN (S, M) and A_ilaAtahu; (M;) and A^alitahu, aor.
Aalata
; (Fr;) and ↓ A=lthu (M, K,) inf. n. A_iylaAtN; (K;) as also A^alaAtahu, inf. n. A_ilaAtN, (so in a MS. copy of the K,) or A_ilaAtapN; (so in the L: [agreeably with analogy, and therefore probably the correct reading: see art. lyt, to which it belongs: in SM's copy of the K, and in the CK, the verb is written A^aloA^atahu, and the inf. n. A_iloA=tN: by MF, the verb is written ↓ A=latahu, of the measure faAEala and the inf. n. A_ilaAtN like qitaAlN:]) [and laAtahu, aor. yaliytN; and walatahu; and A^awolatahu;] He diminished to him his right, or due; abridged him, or defrauded him, of a portion of it: (Fr, S, M, A, K:) and in like manner, A^alatahu maAlahu and ↓ A=lthu, &c., he diminished to him his property; or abridged him, or defrauded him, of a portion of it: (M, TA:) and A^alata Al$~aYo'a he diminished the thing. (Msb.) [Hence,] maA A^alotanaAhumo mino Eamalihimo mino $aYo'K [in the Kur lii. 21, We will not diminish to them aught of the reward of their work]: (T, A:) or, accord. to one reading, (that of Ibn-Ketheer, TA,) mA A^alitonaAhumo. (T, TA.) [See also art. lyt.] -A3- A^alatahu, (T, S, K,) or A^alatahu Eano wajohihi, (TA,) aor.
Aalita
(T;) as also laAtahu; these being two dial. vars. one of the other, mentioned by Yz, on the authority of AA; (S;) [and A^alaAtahu; (see art. lyt;)] He withheld him, or restrained him, (S, K,) and turned him, or averted him, (T, S, K,) from his course, purpose, or object. (S, TA.) -A4- A^alatahu, (M, K,) or A^alatahu yamiynFA, (As, T, S,) aor.
Aalita
inf. n. A^alotN, He made him to swear, or take an oath: (As, T, S, K:) or he desired of him that he should swear, or give his testimony, for him. (M, K.) And A^alatahu biyamiynK, inf. n. as above, He pressed him, or pressed hard upon him, with an oath. (M.) It is related that a man said to 'Omar, "Fear God, O prince of the faithful:" and another, hearing him, said, A^ataA^olitu EalaY A^amiyri Almuw^ominiyna, meaning Dost thou lower the dignity of the prince of the faithful? or dost thou diminish to him [the respect that is due to him]? accord. to IAar.: or rather, dost thou conjure the prince of the faithful? his saying "Fear God" being as though he conjured him by God: for the Arabs say, A^alat~uka biAll~`hi lam~aA faEalota ka*aA, meaning I conjure thee by God but that thou do thus, or such a thing. (T.)
3 AaAolata
see 1.
4 A=lata
see 1, in two places.
A^alotN *
Deficiency: as in the saying, maA fiY mazaAwidihimo A^alotN [There is not, in their provision-bags, any deficiency]. (A.) -A2- A swearing; syn. HalifN (M, TA.) [Perhaps an inf. n. in this sense.] ― -b2- An oath: as in the saying, when one has not given thee thy right, or due, qay~idohu biAloA^aloti [Bind thou him by oath]. (T.) -A3- Calumny, slander, or false accusation. (Kr, M, K.) [Perhaps an inf. n. in this sense also.]
A^ulotapN *
A small gift. (AA, T, K.) -A2- An oath such as is termed gamuws, q. v. (AA, T, K.) Ald
A_ilaAdapN AlAdh AlAdp
&c. for wilaAdapN &c. : see art. wld. Alf
1 A^alifahu *
, (T, S, M, Msb, K,) aor.
Aalafa
, (S, Msb, K,) inf. n. A_ilufN (S, M, Msb, K) and A^alofN (K) and A_ilaAfN and wilaAfN, which is anomalous, and A^alafaAnN, (M, TA,) He kept, or clave, to it; (A'Obeyd, T, M, Msb, * TA;) namely, a thing, (A'Obeyd, T, M, TA,) or a place; (S, Msb, TA;) as also A^alafahu, aor.
Aalifa
; (TA;) and ↓ A=lfhu, (A'Obeyd, T, S, M, Msb,) aor. yuw^olifu (S, TA,) inf. n. A_iylaAfN; (S, Msb, TA;) and ↓ A=lfhu, aor. yuw^aAlifu, inf. n. muw^aAlafapN and A_ilaAfN: (S, Msb, TA:) [he frequented it, or resorted to it habitually; namely, a place:] he became familiar with it; or accustomed, or habituated, to it; namely, a thing: (AZ, T:) he became familiar, sociable, companionable, friendly, or amicable, with him: (AZ, T, Msb:) he loved, or affected, him; liked, approved, or took pleasure in, him. (Msb.) You say, A^alifati AlT~ayoru AlHarama [The birds kept to the sacred territory], and Albuyuwta [the houses]: and AlZ~ibaA='u Alr~amoli ↓ A=lafati The gazelles kept to the sands. (T.) ― -b2- There are three manners of reading the passage in the Kur [evi. 1 and 2], qurayo$K A_iylaAfihimo riHolapa Al$~itaA='i wa AlS~ayofi ↓ liA_iylaAfi; the second and third being liA_ilaAfi and liA_ilofi; the first and second of which have been adopted; (Aboo-Is-hák, T, TA;) and the third also; this being the reading of the Prophet [himself]: (TA:) [accord. to all these readings, the passage may be rendered, For the keeping of Kureysh, for their keeping to the journey of the winter and of the summer, or spring; the chapter going on to say, for this reason "let them worship the Lord of this House," &c. : or] the second and third readings are from A^alifa, aor. yaA^olafu; [and accord. to these readings, the passage may be rendered as above;] but accord. to the first reading, the meaning is, for the preparing and fitting out [&c.; i. e., preparing and fitting out men and beasts in the journey of the winter &c.]: so says IAmb; and Fr explains in the same manner the third reading: but IAar says that, accord. to this reading, the meaning is, the protecting [&c.]: he says that the persons who protected were four brothers, Háshim and 'Abd-Shems and El-Muttalib and Nowfal, the sons of 'Abd-Menáf: these gave protection to Kureysh in their procuring of corn: (T:) Háshim obtained a grant of security from the king of the Greeks, and Nowfal from Kisrà, and 'Abd-Shems from the Nejáshee, and ElMuttalib from the kings of Himyer; and the merchants of Kureysh used to go to and from the great towns of these kings with the grants of security of these brothers, and none opposed them: Háshim used to give protection (yuw^olifu [in the copies of the K yuw^al~ifu]) [to those journeying] to Syria, and 'Abd-Shems to Abyssinia, and ElMuttalib to El-Yemen, and Nowfal to Persia: (T, K: *) or ↓ A_iylaAf in the Kur signifies a covenant, or an obligation; and what resembles permission, (A_ijaAzap, as in some copies of the K and in the TA,) or protection, (A_ijaArap, as in the CK,) with an obligation involving responsibility for safety; first obtained by Háshim, from the kings of Syria; (K, * TA;) and the explanation is, that Kureysh were dwelling in the sacred territory, (K,) having neither seed-produce nor udders [to yield them milk], (TA,) secure in the procuring of their provisions from other parts, and in their changes of place, in winter and summer, or spring; the people around them having their property seized; whereas, when any cause of mischief occurred to them, they said, "We are people of the sacred territory," and then no one opposed them: (K:) so in the O: (TA:) or the l is to denote wonder; and the meaning is, wonder ye at the AylAf of Kureysh [&c.]: (K:) some say that the meaning is connected with what follows; i. e., let them worship the Lord of this House for the AylAf [&c., agreeably with the first explanation which we have given]: others, that it is connected with what precedes; as J says; (TA;) the meaning being, I have destroyed the masters of the elephant to make Kureysh remain at Mekkeh, and for their uniting the journey of the winter and of the summer, or spring; that when they finished one, they should commence the other; (T, S;) and this is like the saying, Darabotuhu lika*aA Darabotuhu lika*aA a lika*aA, with suppression of the [conjunctive] w: (S:) but Ibn-'Arafeh disapproves of this, for two reasons: first, because the phrase "In the name of God" &c. occurs between the two chapters: [Bd, however, mentions that in Ubeí's copy, the two compose one chapter:] secondly, because AylAf signifies the covenants, or obligations, which they obtained when they went forth on mercantile expeditions, and whereby they became secure. (TA.) ↓ A_ilaAfN [in like manner] signifies A writing of security, written by the king for people, that they may be secure in his territory: and is used by Musáwir Ibn-Hind in the sense of AiytilaAfN [as is also A_ilofN,] when he says, in satirizing Benoo-Asad, zaEamotumo A^an~a A_ixowatakumo qurayo$N lahumo A_ilofN wa layosa lakumo A_ilaAfu meaning Ye asserted [that your brothers are Kureysh; i. e.,] that ye are like Kureysh: but how should ye be like them? for they have [an alliance whereby they are protected in] the trade of El-Yemen and Syria; and ye have not that [alliance]. (Ham p. 636.) [Hence,] A_ilaAfu A@ll~`hi [a phrase used in the manner of an oath,] accord. to some, signifies The safeguard, or protection, of God: or, accord. to others, an honourable station from God. (TA.) -A2- A^alafahu, aor.
Aalifa
, He gave him a thousand; (S, K) of articles of property, and of camels. (TA.)
2 A@l~f bayonahumo *
, inf. n. taA^oliyfN, (T, Msb, K,) He united them, or brought them together, (T, Msb, TA,) after separation; (T, TA;) and made them to love one another; (Msb;) he caused union, or companionship, (A^ulofap,) to take place between them. (K.) And A^al~afotu bayona Al$~ayoy^ayoni, inf. n. as above, [I united, or put together, the two things.] (S.) And A^l~f Al$~aYo'a He united, or connected, (T,) or gathered or collected or brought together, (M,) the several parts of the thing. (T, M.) ― -b2- Hence, taA^oliyfu Alkutubi [The composition of books]. (T, TA.) ― -b3- taA^oliyfN is The putting many things into such a state that one name becomes applicable to them, whether there be to some of the parts a relation to others by precedence and sequence, or not: so that it is a more general term than tarotiybN: (KT:) or the collecting together, or putting together, suitable things; from AlAlfp [i. e. AlA^ulofapu]; and is a more particular term than tarokiybN, which is the putting together things, whether suitable or not, or placed in order or not. (Kull p. 118.) -A2- A^al~afuwA A_ilaY ka*aA: see 5. -A3- A^l~f A^alifFA He wrote an alif; (K;) like as one says jay~ama jiymFA. (TA.) -A4- See also 4, in three places.
3 A=lfhu A=lfh A=lfp
: see 1, first sentence. -A2- A=lf, (M, TA,) inf. n. muw^aAlafapN, (TA,) [app., He made a covenant with another to be protected during a journey for the purpose of trade, or traffic: (see 1:) and hence,] he (a man) traded, or trafficked. (M, TA.) -A3- $aAarapN muw^aAlafapF He made a condition with him for a thousand: (IAar, M:) like as one says, $aAraTotuhu mumaA A=pF, meaning, for a hundred. (IAar, M, K, in art. mA^Y.)
4 A=lfhu A=lfh A=lfp
, inf. n. A_iylaAfN: see 1, in three places. -A2- A=lfhu Al$~aYo'a, (T, M,) or AlmawoDiEa, (S,) or makaAna ka*aA, (K,) inf. n. as above, (T,) He made him to keep, or cleave, to the thing, or to the place, or to such a place. (T, S, * M, K. *) ― -b2- A=lafotu Al$~aYo'a I joined, conjoined or united, the thing. (T.) -A3- A=lafotu Alqawoma, (T, * S, K, *) inf. n. as above, (S,) I made the people, or company of men, to be a thousand complete [by adding to them myself]; (T, S, K, TA;) they being before nine hundred and ninety-nine. (T, TA.) And A=lf AlEadada He made the number to be a thousand; as also ↓ A^al~afahu: (M:) or AlA^alofa ↓ A^l~f he completed the thousand. (K.) And in like manner, (S,) A=lafotu Ald~araAhima I made the dirhems to be a thousand (S, K) complete. (S.) And lahumu AlA^aEomaAra ↓ A^al~afuw They said to them, May you live a thousand years. (A in art. Emr.) -A4- A=lafuwA They became a thousand (T, S, M) complete. (S.) And A=lafati Ald~aArahimu The dirhems became a thousand (S K) complete. (S.)
5 tA^l~f Alqawomu *
, (Msb, K,) and ↓ A@y^otalafuwA [written with the disjunctive alif AiyotalafuwA], (T, K,) The people, or party, became united, or came together, (Msb, K,) [after separation, (see 2, of which each is said in the TA to be quasi-pass.,)] and loved one another: (Msb:) or the meaning of ↓ A@y^otilaAfN [and taA^al~ufN also] is the being in a state of union, alliance, agreement, congruity, or congregation: (Msb:) and the being familiar, sociable, companionable, friendly, or amicable, one with another. (TA.) And taA^al~afaA is said of two things; [meaning They became united, or put together; (see 2;)] as also ↓ Ay^tlfA. (S.) And Al$~aYo'u ↓ Ay^tlf signifies The several parts of the thing kept, or clave, together. (M.) And tA^l~f It became put together in order. (M.) ― -b2- tA^l~fwA They sought, desired, or asked, [a covenant to ensure them] protection, (IAar, T, M,) A_ilaY ka*aA [meaning in a journey for the purpose of trade, or traffic, to such a place, as is shown in the T by an explanation of the words of IAar, kaAna haA$imN yuw^olifu A_ilaY Al$~aAmi, in a passage in which the foregoing signification is assigned to tA^l~fwA]; (M;) as also AlY k*A ↓ A^al~afuwA. (M.) -A2- tA^l~fhu He treated him with gentleness or blandishment, coaxed him, or wheedled him; (K;) behaved in a sociable, friendly, or familiar, manner with him; (TA;) attracted him, or allured him; and gave him a gift, or gifts; (T, K; *) in order to incline him to him: (K:) or he affected sociableness, friendliness, or familiarity, with him. (Mgh.) You say, taA^al~afotuhu EalaY AlA_isolaAmi [I attracted him, or allured him; and gave him a gift, or gifts, in order to incline him; to embrace ElIslám]. (S.)
8 A_iAotalafa
see 5, in four places.
A^alofN *
, meaning A certain number, (S, M, K,) well known, (M,) i. e. a certain round number, (Msb,) [namely a thousand,] is of the masc. gender: (T, S, Msb, K:) you say valaAvapu A=laAfK [Three thousand], not valaAva A=laAfK; (TA;) and h`*aA A^alofN waAHidN [This is one thousand], not waAHidapN; (S;) and A^alofN A^aqoraEu, [A complete thousand], (T, S,) not qaroEaA='u: (S:) it is not allowable to make it fem.: so say IAmb and others: (Msb:) or it is allowable to make it fem. as being a pl.: (T:) or, accord. to ISK, it is allowable to say, h`*ihi A^alofN as meaning h`*ihi Ald~araAhimu A^alofN [These dirhems are a thousand]; (S, K; *) and Fr and Zj say the like: (Msb:) the pl. is A=lufN, applied to three, (M,) and A=laAfN, (T, S, M, Msb, K,) applied to a number from three to ten, inclusively, (TA,) and A^uluwfN, (T, S, M, Msb, K,) used to denote more than ten; (T;) and AlA^aAfu [in the TA AlA^alafu] is used by poetic licence for AlA=laAfu, by suppression of the [radical] l (M.)
A_ilofN A^lf A^lfY A_lf Alf lAf lf |lf
[originally an inf. n. of A^alifahu, q. v.,] He with whom one is familiar, sociable, companionable, friendly, or amicable; he to whom one keeps or cleaves; [a constant companion or associate; a mate; a fellow; a yoke-fellow; one who is familiar, &c., with another or others; (see muw^al~afN;)] (M;) i. q. ↓ A^aliyfN; (T, S, M, K;) which is an act. part. n. of A^alifahu; (Msb;) as is also ↓ A=lifN; (Msb, K;) and ↓ A^alifN also is syn. with A^aliyfN: (K:) the female is termed A_ilofapN and A_ilofN; (M;) both of these signifying a woman with whom thou art familiar, &c., and who is familiar, &c., with thee: (K:) and the fem. of ↓ A=lifN is A=lifapN: (K:) the pl. of A_ilofN is A=laAfN; (T, M;) which is also pl. of ↓ A^alifN: (TA:) and that of ↓ A^aliyfN is A^alaAy^ifu (S, K, TA) and A^ulafaA='u: (M, TA:) and that of ↓ A=lifN is A^ul~aAfN (T, S, Msb, K) and A=laAfN, like as A^anoSaArN is pl. of naASirN, (TA,) and so, (M, TA,) in my opinion, [says ISd,] (M,) is A^uluwfN, like as $uhuwdN is pl. of $aAhidN, (M, TA,) though some say that it is pl. of A_ilofN: (M:) and the pl. of ↓ A=lifapN is A^awaAlifu and A=lifaAtN. (K.) You say, fvlaAnN A_ilofiY and ↓ A^aliyfiY [Such a one is my constant companion or associate, &c.] (T.) And Han~ati AlA_ilofu A_ilaY A_ilofi [The female mate yearned towards the mate]. (S.) And nazaEa AlbaEiyru A_ilaY A=laAfihi [The camel yearned towards his mates]. (T.) A^ul~aAfN, (T,) or A=laAfN (TA,) is said by IAar to mean Persons who keep to the large towns, or cities. (T, TA.) A^uluwfN in the Kur ii. 244 is said by some to be pl. of A_ilofN or of ↓ A=lifN: but by others, to signify "thousands." (Bd, L, TA.) AlT~ayori ↓ A^awaAlifu signifies The birds that keep to Mekkeh and the sacred territory: and AlHamaAmi ↓ A^awaAlifu Domestic pigeons. (T.)
A^alifN *
: see A_ilofN, in two places. ― -b2- As some say, (O,) it also signifies A man having no wife. (O, K.) -A2- One of the letters of the alphabet; (M;) the first thereof; (K;) as also ↓ A^aliyfN: (M:) Ks says that, accord. to the usage of the Arabs, it is fem., and so are all the other letters of the alphabet; [and hence its pl. is A^alifaAtN;] but it is allowable to make it masc.: Sb says that every one of them is masc. and fem., like as is lisaAnN. (M.) See art. A. ― -b2- (tropical:) A certain vein lying in the interior of the upper arm, [extending] to the fore arm: (K, TA:) so called as being likened to an A: (TA:) the two are called AlA^alifaAni. (K.) ― -b3- (assumed tropical:) One of any kind of things: (K, TA:) as being likened to the A; for it denotes the number one. (TA.)
A^ulofapN *
A state of keeping or cleaving [to a person or thing]: (M:) a state of union, alliance, agreement, congruity, or congregation; (Msb;) a subst. from AlAiy^otilaAfu: (Msb, K, TA:) and, as such, (TA,) signifying also familiarity, sociableness, socialness, companionableness, friendliness, fellowship, companionship, friendship, and amity. (Msb, TA. *)
A^alofiY~N *
Of, or relating to, or belonging to, the number termed A^alofN [a thousand]. (TA.) [
qaAmapN A^alifiy~apN *
A stature resembling the letter alif. Often occurring in late works.]
A_ilaAfN A^lAf A^lf A_f A_lf AlA_f AlAf |lAf
an inf. n. of A^alifahu: and used as a subst.: see 1. ― -b2- baroqN A_ilaAfN Lightning of which the flashes are consecutive or continuous. (TA.)
A^aluwfN *
Having much A^ulofapN [meaning familiarity, sociableness, &c.]: pl. A^ulufN. (K.)
A^aliyfN *
: see A_ilofN, in three places: -A2- and see A^alifN.
A=lifN A=lf
and A=lifapN; and A^awaAlifu, the pl. of the latter: see A_ilofN, in seven places.
A_iyolaAfN A_ylAf AylAf
an inf. n.: and used as a subst.: see 1.
maA^olafN *
[An accustomed place;] a place to which a man keeps or cleaves; [which he frequents, or to which he habitually resorts;] with which he is familiar, or to which he is accustomed; (Msb;) a place with which men or camels [or birds and the like] are familiar, &c. (K, * TA.) ― -b2- And hence, Leafy trees to which animals of the chase draw near. (AZ, K.)
mw^lfwn *
, with fet-h, [i. e. muw^olafuwna or ↓ muw^al~afuwna,] Possessors of thousands; or men whose camels have become, to each, a thousand. (TA.)
muw^al~afN *
and ↓ maA^oluwfN Kept to, or clove to; applied to a thing [and to a person; and meaning when applied to the latter, with whom one is familiar, sociable, &c.]. (T.) It is said in a trad., Almuw^ominu ↓ A_ilofN maA^oluwfN [The believer is one who is familiar, or sociable, &c., with others, and with whom others are familiar, &c.]. (TA.) ― -b2- Almuw^al~afapu quluwbuhumo Those whose hearts are made to incline, or are conciliated, by beneficence and love or affection: (S, * Msb:) as used in the Kur [ix. 60], it is applied to certain chief persons of the Arabs, whom the Prophet was commanded to attract, or allure, and to present with gifts, (T, K,) from the poor-rates, (TA,) in order that they might make those after them desirous of becoming Muslims, (T, K,) and lest care for things which they deemed sacred, or inviolable, together with the weakness of their intentions, should induce them to combine in hostility with the unbelievers against the Muslims; for which purpose, he gave them, on the day of Honeyn, eighty [in the TA two hundred] camels: (T:) they were certain men of eminence, of the Arabs, to whom the Prophet used to give gifts from the poor-rates; to some of them, to prevent their acting injuriously; and to some, from a desire of their becoming Muslims, (Mgh, Msb,) and their followers also; (Msb;) and to some, in order that they might remain stedfast as Muslims, because of their having recently become such; but when Aboo-Bekr became appointed to the government, he forbade this practice. (Mgh, Msb.) -A2- A^alofN muw^al~afapN [These are a thousand] made complete. (S.) ― -b2- See also mw^lfwn. [
muw^al~ifN *
A composer of a book or books; an author.]
maA^oluwfN *
: see muw^al~afN, in two places. Alq
1 A^alaqa *
, (JK, K, TA,) aor.
Aaliqa
; (K, TA;) or A^aliqa, aor.
Aalaqa
; (CK; [in which it would seem, from what follows in this paragraph and the next, that the pret. is wrong, but that the aor. is right;]) inf. n. A^aloqN and A_ilaAqN; (JK, K;) It (lightning) lied; (AHeyth, K;) [i. e.] it was without rain. (JK.) ― -b2- See also 5. ― -b3- Also, A^alaqa, aor.
Aalaqa
, inf. n. A^aloqN, He lied; spoke falsely: whence the reading of Aboo-Jaafar and Zeyd Ibn-Aslam, [in the Kur xxiv. 14,] A_i*o taA^olaquwnahu tA^l~q [When ye spoke it falsely with your tongues]. (TA.)
5 tA^l~q *
It (lightning) shone, gleamed, or glistened; as also ↓ Ay^tlq [written with the disjunctive alif Aiytalaqa]; (JK, S, IJ, K;) and so ↓ A^alaqa, aor.
Aalaqa
. (TA.) Ibn-Ahmar has made the second trans., using the phrase AlEuyuwna ↓ taA^otaliqu, either by suppressing a prep., [meaning She shines to the eyes,] or meaning thereby she ravishes the eyes. (TA.) ― -b2- And taA^al~aqatN, said of a woman, She adorned herself: (Sgh, K:) or she became active and quick to engage in contention or altercation, and prepared herself for evil or mischief, and raised her head: (IF, K:) or she became like the A_iloqap [fem. of A_iloqN, q. v.]. (IAar.)
8 A_iAotalaqa
see 5, in two places.
A_iloqN A^lq A^lqY Alq lAq lqy
A he-wolf: fem. with p: (IAar, S, K:) and the fem. is also applied to a she-ape or monkey; the male of which is not called A_iloqN, but qirodN, (S, K,) and rub~aAHN. (S.) ― -b2- (assumed tropical:) Evil in disposition, applied to a man; and so with p applied to a woman: and the latter, a [demon of the kind called] siEolaAp; because of its evil, or malignant, nature: (TA:) and a bold woman; (Lth, K;) for the same reason. (TA.)
A_ilaAqN A^lAq AlAq lAqY
[an inf. n. (see 1) used as an epithet;] Lying, or fallacious, lightning; (K;) that has no rain; (JK, K;) as also ↓ A^al~aAqN: (K, * TA:) ↓ A=liqN, likewise, is an epithet applied to lightning [in the same sense; or as signifying shining, gleaming, or glistening: see 1 and 5]: and so is ↓ A^ul~aqN, as syn. with xul~abN [that excites hope of rain, but deceives the expectation]. (TA.) ― -b2- Also, applied to a man, Lying: (JK:) or lying much, or often, or habitually: (TA:) and very deceitful, and variable in disposition. (TA.)
A^aliyqN *
[app. an inf. n. of A^alaqa; (see 5;)] The shining, gleaming, or glistening, of lightning. (TA.)
A^ul~aqN *
: see A_ilaAqN.
A_il~aqN A^lq A^lqY Alq lAq lqy
, like A_im~aEN, [in a copy of the JK incorrectly written A^aliqN,] i. q. mutaA^al~iqN [Shining, gleaming, or glistening]; (S, K;) applied to lightning. (JK.) ― -b2- Also (assumed tropical:) An inconstant man; from Alt~aA^al~uqu as relating to lightning. (JK: there, in this instance, written A_il~aqN.)
A^al~aAqN *
: see A_ilaAqN.
A=liqN A=lq
: see A_ilaqN. Alk
1 A^alaka Alil~jaAma *
, (ISd, K,) [aor.
Aaluka
or
Aalika
,] inf. n. A^alokN, (ISd, TA,) He (a horse) chewed, or champed, the bit; syn. Ealakahu. (ISd, K.) One says, of a horse, yA^lku All~ujuma He chews, or champs, the bits: but the verb commonly known is yaluwka, or yaEoluku. (Lth.) ― -b2- [Hence, accord. to some, (see A^aluwkN,)] A^alaka bayona Alqawomi, (Msb, TA,) aor.
Aalika
, inf. n. A^alokN and A^uluwkN, (Msb,) He acted as a messenger (taras~ala) between the people. (Msb, TA.) ― -b3- And A^alakahu, aor.
Aalika
, inf. n. A^alokN, He conveyed, or communicated, to him a message. (Kr.) ― -b4- And A^alaka He sent. (IB in art. lwk.)
4 A^alikoniY *
is from A^alaka signifying “he sent;” and is originally A^aA^olikoniY; the [second] hemzeh being transposed and placed after the l, it becomes A^aloy^ikoniY; then the hemzeh has its vowel transferred to the l and is thrown out; as is done in the case of malakN, which is originally maA^olakN, then maloA^akN, and then malakN: (IB in art. lwk:) it means Be thou my messenger; and bear thou my message; and is often used by the poets. (S in art. lwk.) Accord. to IAmb, one says, A^alikoniY A_ilaY fulaAnK, meaning send thou me to such a one: [but I do not know any instance in which this meaning is applicable:] and the original form is A^aloy^ikoniY; or, if from AlA^aluwku, the original form is A^aA^olikoniY: and he also says that it means be thou my messenger to such a one. (TA.) One says also, A^alikoniY A_ilayohaA birisaAlapK, which should properly mean Send thou me to her with a message: but it is an inverted phrase; since the meaning is, be thou my messenger to her with this message [or rather with a message]: and A^alikoniY A_ilayohaA biAls~alaAmi i. e. convey thou, or communicate thou, to her my salutation; or be thou my messenger to her [with salutation]: and sometimes this [prep.] b is suppressed, so that one says, A^alikoniY A_ilayohaA Als~alaAma: sometimes, also, the person sent is he to whom the message is sent; as in the saying, A^alikoniY A_ilayoka Als~alaAma [virtually meaning receive thou my salutation; but literally] be thou my messenger to thyself with salutation. (TA.) Lh mentions the phrase A^alakotuhu A_ilayohi, with respect to a message, aor. A^uliykuhu, inf. n. A_ilaAkahN; in which case, the hemzeh [in the aor. and inf. n.] is converted into a letter of prolongation. (TA in art. lA^k.)
5 taAal~aka
see A^aluwkN.
10 AstA^lk maA^olukatahu *
He bore, or conveyed, his message; (K;) as also AstlA^k. (TA.)
A^aluwkN *
A thing that is eaten [or rather chewed, as will be seen below]: so in the phrases, h*aA A^aluwku SidoqK like Ealuwju SidoqK and Ealuwku SidoqK [This is an excellent thing that is chewed], and maA talaw~akotu biA^aluwkK [or biA^aluwkK ↓ maA taA^al~akotu (K in art.
Elj Elj
)] like maA taEal~ajotu biEaluwjK [app. meaning I have not occupied myself in chewing with anything that is chewed]. (TA.) ― -b2- [And hence, accord. to some,] A message, or communication sent from one person or party to another; (Lth, S, M, K, &c.; [in the CK, after Alr~isAlapu, by which AlA^aluwku is explained in the K &c., we find qibala Almaliki mu$otaq~N mnhu, in which the first two words should be qiyla Almalaku, as in other copies of the K and in the TA; and AlAuluwku is erroneously put, in the CK, for AlA^aluwku;]) said by Lth and ISd to be so called because it is [as it were] chewed in the mouth; (TA;) as also ↓ A^aluwkahN (ISd, Sgh, K) and ↓ maA^olukapN (Lth, S, Msb, K, &c.) and ↓ maA^olakapN (Msb, K) and ↓ maA^olukN: (S, M, Msb. K, &c.:) accord. to Kr, (TA,) this last is the only word of the measure mafoEulN: (K, TA:) but accord. to Sb and Akh, there is no word of this measure: (TA:) [i. e. there is none originally of this measure:] other instances have been mentioned; namely, makorumN and maEuwnN [originally maEowunN] and maqoburN and maholukN and mayosurN, which last occurs in the Kur [ii. 280], accord. to one reading, in the words fanaZirapN A_ilaY mayosurihi; but it is said that each of these, and maA^olukN also, may be regarded as originally with p; or, accord. to AHei, each is [virtually, though not in the language of the grammarians,] a pl. of the same with p; (MF, TA;) and Akh says the same with respect to makorumN and maEuwnN: (TA:) Seer says that each is curtailed of p by poetic licence; but this assertion will not apply to mayosurN, as it occurs in the Kur. (MF, TA.) ― -b3- A^aluwkN also signifies A messenger. (Ibn-'Abbád, K. [In the CK here follows, wAlmA^oluwoku wAlmaA^oluqu: but the right reading is waAlmaA^oluwku AlmaA^oluwqu, as in other copies and in the TA.])
A^aluwkahN *
: see A^aluwkN.
maA^olakN *
is said to be the original form of malakN [An angel; so called because he conveys, or communicates, the message from God; (K, * TA, in art. lA^k;)] derived from A^aluwkN; (Msb, K, TA; [but in the CK is a mistake here, pointed out above, voce A^aluwkN;]) so that the measure of malakN is maEalN: (Msb:) malakN is both sing. and pl.: Ks says that it is originally maA^olakN, from A^aluwkN signifying “a message;” then, by transposition, maloA^akN, a form also in use; and then, in consequence of frequency of usage, the hemzeh is suppressed, so that it becomes malakN; but in forming the pl., they restore it to maloA^akN, saying malaAy^ikapN, and malaAy^iku also: (S in art. mlk:) or, accord. to some, it is from laA^aka “he sent;” so that the measure of malakN is mafalN: and there are other opinions respecting it: (Msb:) some say that its m is a radical: see art. mlk. (TA in art. lA^k.)
maA^olukN *
: see A^aluwkN.
maA^olakapN *
: see A^aluwkN.
maA^olakapN *
: see A^aluwkN. Alm
1 A^alima *
, aor.
Aalama
, inf. n. A^alamN, It, (as, for instance, the belly, T, S, or the head, Msb,) or he, (a man, T, S, Msb,) was in pain; had, or suffered, pain; ached. (T, S, M, Msb, K.) A^alima baTonahu [He was in pain, or had pain, in his belly] (M) and A^alimota baTonaka [thou wast in pain, or hadst pain, in thy belly] (T, S) or raA^osaka [in thy head] (Msb) are like safiha raA^oyahu (M) and ra$idota A^amoraka (S, T) and wajiEota raA^osaka; (Msb;) the noun being in the accus. case accord. to Ks as an explicative, though explicatives are [by rule] indeterminate, as in qarirotu bihi EayonFA and Daqotu bihi *aroEFA; (T;) the regular form being [A^alima baTonuhu and] A^alima baTonuka, (T, S,) as the verb is intrans. (T.)
4 A=lamotuhu A=lmth A=lmtp
, (S, M, Msb, K,) inf. n. A_iylaAmN, (S, Msb,) I caused him pain or aching. (S, * M, Msb, K.)
5 tA^l~m *
He was, or became, pained: (M, * Msb, K: *) or he expressed pain, grief, or sorrow; lamented; complained; made lamentation or complaint; moaned; syn. tawaj~aEa, (T, S,) and $akaY. (T.) You say, taA^al~ama fulaAnN mino fulaAnK [Such a one expressed pain, &c., on account of the conduct or the like of such a one; complained of such a one]: (T:) and liA^azomapi Alz~amaAni [on account of the hardness of the time]. (TA in art. Azm.)
A^alamN *
: see lamo.
A^alamN *
Pain; ache; (T, S, M, K;) as also ↓ A^ayolamapN: (T, M, K:) pl. (of the former, T, M) A=laAmN. (T, M, K.) You say, walaA A^alamFA ↓ maA A^ajidu A^ayolamapF I do not find pain nor ache; i. e. wajaEFA: so says AZ: and IAar says, ↓ A^ayolamapF walaA A^alamapF as meaning the same. (T.) And the Arabs say, laA^ubiytan~aka EalaY ↓ A^ayolamapK, meaning I will assuredly bring upon thee [lit. make thee to pass the night in] distress, or difficulty. (Sh.)
A^alimN *
Being in pain; having, or suffering, pain; aching. (M, K.)
A^alamapN *
: see A^alamN.
A_ilaAma A^lAm A^lm A^m AlA^m AlAm |lAm
a contraction of A_laY maA: see A_ilaY, last sentence.
A^aliymN *
Causing pain or aching; painful; (S, K;) i. q. ↓ muw^olimN; (T, M, Msb;) like samiyEN as syn. with musomiEN: (S:) so when applied to punishment [or torment or torture]: (T, Msb:) or, thus applied, painful, or causing pain or aching, in the utmost degree. (M, K.)
A^aluwmapN *
Lowness, ignobleness, baseness, vileness, or meanness. (O, K.)
A^ayolamapN *
: see A^alamN, in three places. ― -b2- Accord. to IAar, (T,) A sound, or voice. (T, K.) You say, maA samiEotu lahu A^ayolamapN I heard not any sound, or voice, of, or belonging to, him, or it. (IAar, T.) ― -b3- Accord. to AA, (T,) Motion. (T, K.)
muw^olimN *
: see A^aliymN. Alms
A^alomaAsN *
, or AlomaAsu: see art. mws. Alh
1 A^alaha *
, (S, and so in some copies of the K,) with fet-h, (S,) or A^aliha, (Mgh, Msb, and so in some copies of the K,) like taEiba, aor.
Aalaha
, (Msb,) inf. n.
A_ilaAhapN A^lAhh A_lAh A_lAhh A_lAhp A_l`h AlAhh AlAhp Al|hp lAhY |hp
(S, Msb, K) and A^uluwhapN and A^uluwhiy~aPN, (K,) He served, worshipped, or adored; syn. Eabada. (S, Msb, K.) Hence the reading of I'Ab, [in the Kur vii. 124,] waya*araka waA_ilaAhataka [And leave thee, and the service, or worship, or adoration, of thee; instead of waA=lihataka and thy gods, which is the common reading]; for he used to say that Pharaoh was worshipped, and did not worship: (S:) so, too, says, Th: and IB says that the opinion of I'Ab is strengthened by the sayings of Pharaoh [mentioned in the Kur lxxix. 24 and xxviii. 38], “I am your lord the most high,” and “I did not know any god of yours beside me.” (TA.) -A2- A^aliha, aor.
Aalaha
, (S, K,) inf. n. A^alahN, (S,) He was, or became, confounded, or perplexed, and unable to see his right course; (S, K;) originally waliha. (S.) ― -b2- A^aliha Ealay fulaAnK He was, or became, vehemently impatient, or affected with vehement grief, or he manifested vehement grief and agitation, on account of such a one; (S, K;) like waliha. (S.) ― -b3- A^aliha A_ilayohi He betook himself to him by reason of fright or fear, seeking protection; or sought, or asked, aid, or succour, of him: he had recourse, or betook himself, to him for refuge, protection, or preservation. (K.) ― -b4- A^aliha biAlmakaAni He remained, stayed, abode, or dwelt, in the place. (MF.) -A3- A^alahahu, (K,) like manaEahu, (TA,) [in the CK Aalihahu,] He protected him; granted him refuge; preserved, saved, rescued, or liberated, him; aided, or succoured, him; or delivered him from evil: he rendered him secure, or safe. (K.)
2 taA^oliyhN *
[inf. n. of A^al~ahahu He made him, or took him as, a slave; he enslaved him;] i. q. taEobiydN. (S, K.) ― -b2- [The primary signification of A^al~ahahu seems to be, He made him to serve, worship, or adore. ― -b3- Accord. to Freytag, besides having the former of the two meanings explained above, it signifies He reckoned him among gods; held him to be a god; made him a god: but he does not mention his authority.]
5 tA^l~h *
He devoted himself to religious services or exercises; applied himself to acts of devotion. (JK, S, Msb, K.)
A^ulohaAniy~apN *
: see A_ilaAhapN.
A_ilhN A^lh A^lhY A_l`h Alh Alp lhA lhY lhy wlh wly |l |lh |lp
, or A_ilaAhN, [the former of which is the more common mode of writing the word,] is of the measure fEaAlN (S, Msb, K) in the sense of the measure mafoEuwlN, (S, Msb,) like kitaAbN in the sense of makotuwbN, and bisaATN in the sense of mabosuwTF, (Msb,) meaning ↓ maA^olowpN [An object of worship or adoration; i. e. a god, a deity]; (S, Msb, K) anything that is taken as an object of worship or adoration, accord. to him who takes it as such: (K:) with the article Al, properly, i. q. All~`hu; [sec this word below;] but applied by the believers in a plurality of gods to what is worshipped by them to the exclusion of All~`h: (Msb:) pl. A=lihapN: (Msb, TA:) which signifies idols: (JK, S, TA:) in the K, this meaning is erroneously assigned to A_ilaAhapN: (TA:) [not so in the CK; but there, AlAlihapu is put in a place where we should read AlA_ilaAhapu, or A_ilaAhapu without the article:] ↓ AlA_ilaAhapu [is the fem. of AlA_ilaAhu, and] signifies [the goddess: and particularly] the serpent: [(a meaning erroneously assigned in the CK to AlA=lihapu; as also other meanings here following:) because it was a special object of the worship of some of the ancient Arabs:] (K:) or the great serpent: (Th:) and the [new moon; or the moon when it is termed] hilaAl: (Th, K:) and, (S, K,) as also ↓ A_ilaAhapu, without Al, the former perfectly decl., and the latter imperfectly decl., (S,) and ↓ AlA^ulaAhapu, (IAar, K,) and ↓ A^ulaAhapu, (IAar, TA,) and ↓ AlA^alaAhapu, (K,) [and app. ↓ A^alaAhapu,] and ↓ AlA^aliyhapu, (K,) the sun; (S, K;) app. so called because of the honour and worship which they paid to it: (S:) or the hot sun. (Th, TA.) [A_ilhN is the same as the Hebrew אֱלוֹהַּ and The Chaldee XXX; and is of uncertain derivaTion: accord. To some,] it is originally wilaAhN, like as A_i$aAHN is originally wi$aAHN; meaning that mankind yearn towards him who is thus called, [seeking protection or aid,] in their wants, and humble themselves to him in their afflictions, like as every infant yearns towards its mother. (TA.) [See also the opinions, cited below, on the derivation of All~`hu.]
A^alahapu *
and AlA^alaAhapu: see A_ilhN.
A^ulaAhapu *
and AlA^ulaAhapu: see A_ilhN. -A2- A^ulaAhapN: see A_ilaAhapN.
A_ilaAhapN A^lAhh A_lAh A_lAhh A_lAhp A_l`h AlAhh AlAhp Al|hp lAhY |hp
inf. n. of 1, q. v. (S, Msb, K.) -A2- Godship; divinity; (K;) as also ↓ A^ulaAhapN (CK [not found by me in any MS. copy of the K) and ↓ A^ulohaAniy~apN. (K.) -A3- A_ilaAhapu and AlA_ilaAhapu: see A_ilhN.
AlA^aliyhapu *
: see A_ilhN. [
A_ilhiY~N A^lhY A^lhy A_l`h A_l`hy A_l`hyy AlhY Alhy lhA lhY lhy
, or A_ilaAhiY~N, Of, or relating to, God or a god; divine; theological: Hence, AlEilomu AlA_ilhiY~u or AlA_ilaAhiY~N: see what next follows.] [
AlA_ilhiy~apu A_l`hy AlA_l`hyp AlAlhyh AlAlhyp
, or AlA_ilaAhiy~apu, Theology; the science of the being and attributes of God, and of the articles of religious belief; also termed Eilomu AlA_ilhiy~aAti or AlA_ilaAhiy~aAti, and ↓ AlEilomu AlA_ilhiY~u or AlA_ilaAhiY~u.]
All~`hu All`h All`p
, [written with the disjunctive alif Aall~`hu, meaning God, i. e. the only true god,] accord. to the most correct of the opinions respecting it, which are twenty in number, (K,) or more than thirty, (MF,) is a proper name, (Msb, K,) applied to the Being who exists necessarily, by Himself, comprising all the attributes of perfection; (TA;) a proper name denoting the true god, comprising all the excellent divine names; a unity comprising all the essences of existing things; (Ibn-El- 'Arabee, TA;) the Al being inseparable from it: (Msb:) not derived: (Lth, Msb, K:) or it is originally A_ilhN, or A_ilaAhN, (Sb, A Heyth, S, Msb, K,) of the measure fiEaAlN in the sense of the measure mafoEuwlN, meaning maA^oluwhN, (S, K, *) with [the article] Al prefixed to it, (Sb, A Heyth, S, Msb,) so that it becomes AlA_ilaAhu, (Sb, A Heyth, Msb,) then the vowel of the hemzeh is transferred to the l [before it], (Msb,) and the hemzeh is suppressed, (Sb, A Heyth, S, Msb,) so that there remains All~`hu, or AlilaAhu, after which the former l is made quiescent, and incorporated into the other: (Sb, A Heyth, Msb:) the suppression of the hemzeh is for the purpose of rendering the word easy of utterance, on account of the frequency of its occurrence: and the Al is not a substitute for the hemzeh; for were it so, it would not occur therewith in AlA_ilaAhu: (S:) so says J; but IB says that this is not a necessary inference, because AlA_ilaAhu applies to God (All~`hu) and also to the idol that is worshipped; whereas All~`hu applies only to God; and therefore, in using the vocative form of address, one may say, yaA Aall~`hu [O God], with the article Al and with the disjunctive hemzeh; but one may not say, yaA AlA_ilaAhu either with the disjunctive or with the conjunctive hemzeh: (TA:) Sb allows that it may be originally laAhN: see art. lyh: (S:) some say that it is from A^aliha, either because minds are confounded, or perplexed, by the greatness, or majesty, of God, or because He is the object of recourse for protection, or aid, in every case: or from A^alahahu, meaning “he protected him,” &c., as explained above: see 1, last sentence. (TA.) The Al is pronounced with the disjunctive hemzeh in using the vocative form of address [yaA Aall~`hu] because it is inseparably prefixed as an honourable distinction of this name; (S;) or because a pause upon the vocative particle is intended in honour of the name; (S in art. lyh;) and AAF says that it is also thus pronounced in a form of swearing; as in A^afaAall~`hi latafoEalan~a [an elliptical phrase, as will be shown below, meaning Then, by God, wilt thou indeed do such a thing?]; though he denies its being thus pronounced because it is inseparable; regarding it as a substitute for the suppressed hemzeh of AlA_ilaAhu: (S in the present art.:) Sb mentions this pronunciation in yaA Aall~`hu; and Th mentions the pronunciation of yaA All~`hu also, with the conjunctive hemzeh: Ks, moreover, mentions, as used by the Arabs, the phrase yalaho AagofiroliY [O God, forgive me], for yaA All~`hu; but this is disapproved. (ISd, TA.) The word is pronounced in the manner termed tafoxiym, [i. e., with the broad sound of the lengthened fet-h, and with a full sound of the letter l,] for the purpose of showing honour to it; but when it is preceded by a kesreh, [as in biAll~`hi By God, and bisomi All~`hi In the name of God,] it is pronounced in the [contr.] manner termed taroqiyq: AHát says that some of the vulgar say, laAwaAll~`ho [No, by God], suppressing the alif, which should necessarily be uttered, as in Alr~aHomnu, which is in like manner written without alif; and he adds that some person has composed a verse in which the alif [in this word] is suppressed, erroneously. (Msb.) You say, Aall~`ha All~`ha fiY ka*aA, [a verb being understood,] meaning Fear ye God, fear ye God, with respect to such a thing. (Marginal note in a copy of the Jámi' es-Sagheer. [See another ex. voce kar~apN.]) And Aall~`ha laA^afoEalan~a and Aall~`hi laA^afoEalan~a [By God, I will assuredly do such a thing]: in the former is understood a verb significant of swearing; and in the latter, [or in both, for a noun is often put in the accus. case because of a particle understood,] a particle [such as bi or wa] denoting an oath. (Bd in ii. 1.) And lilhi maA faEalotu, meaning waAll~`hi maA faEalotu [By God, I did not, or have not done, such a thing]. (JK.) And lil~hi dar~uka (tropical:) To God be attributed thy deed! (A in art. dr:) or the good that hath proceeded from thee! or thy good deed! or thy gift! and what is received from thee! [and thy flow of eloquence! and the like]: a phrase expressive of admiration of anything: (TA in art. dr:) [when said to an eloquent speaker or poet, it may be rendered divinely art thou gifted!]. And lil~hi dar~uhu (tropical:) To God be attributed his deed! [&c.]. (S and K in art. dr.) And lil~hi AlqaAy^ilu [meaning To God be attributed (the eloquence of) the sayer! or] how good, or beautiful, is the saying of the sayer, or of him who says [such and such words]! or it is like the phrase lil~hi dar~uhu, meaning (assumed tropical:) To God be attributed his goodness! and his pure action! (Har p. 11.) And lil~hi fulaAnN [To God be attributed (the excel-lence, or goodness, or deed, &c., of) such a one!] explained by Az as meaning wonder ye at such a one: how perfect is he! (Har ibid.) [And lil~hi A^abuwka: see art. Abw.] And laAhi A^anota, meaning lil~hi A^anota [lit. To God be thou attributed! i. e. to God be attributed thine excellence! or thy goodness! or thy deed! &c.]. (JK.) [Similar to lil~hi, thus used, is the Hebrew expression לֵאלֹהּים after an epithet signifying “great” or the like.] A_in~aAlil~hi waA_in~aA A_ilayohi raAjiEuwna, in the Kur [ii. 151], said on the occasion of an affliction, means Verily to God we belong, as property and servants, He doing with us what He willeth, and verily unto Him we return in the ultimate state of existence, and He will recompense us. (Jel.) AZ mentions the phrase AlHamodulaAhi [meaning AlHamodulil~hi Praise be to God]: but this is not allowable in the Kur-án: it is only related as heard from the Arabs of the desert, and those not knowing the usage of the Kur-án. (Az, TA.) ― -b2- ↓ Aall~hum~a is an expression used in prayer; as also laAhum~a; (JK, Msb;) meaning yaA Aall~`hu [O God]; the m being a substitute for [the suppressed vocative particle] yA; (S in art. lyh, and Bd in iii. 25;) but one says also, yaA Aall~hum~a, (JK, and S ibid,) by poetic licence: (S ibid:) or the meaning, accord. to some, is yaA Aall~`hu A^um~anaA bixayorK [O God, bring us good]; (JK, and Bd ubi suprà;) and hence the origin of the expression. (Bd.) You say also Aall~hum~a A_il~aA [which may be rendered, inversely, Unless, indeed; or unless, possibly]: the former word being thus used to denote that the exception is something very rare. (Mtr in the commencement of his Expos. of the Makámát of El-Hareeree, and Har pp. 52 and 53.) And Aall~hum~a naEamo [which may be rendered, inversely, Yes, indeed; or yea, verily]: the former word being used in this case as corroborative of the answer to an interrogation, negative and affirmative. (Har p. 563.)
Aall~hum~a All`hm Allhm lhm
: see what next precedes.
maA^oluwhN *
: see A_ilhN. Alw
1 A^alaA *
, (S, M, Mgh, K,) aor. yaA^oluw, (S, Mgh,) inf. n. A^alowN (T, M, Mgh, K) and A^uluw~u (K, TA [in a copy of the M A^aluw~N]) and A^uliY~N; (K, TA; [in a copy of the M A^aliY~N, and in a copy of the Mgh written with fet-h and damm to the A^;]) and ↓ A^al~aY, (S, M, K,) aor. yuw^al~Y, inf. n. taA^oliyapN; (S;) and ↓ Ay^tlY [written with the disjunctive alif AiytalaY]; (S, M, K;) [and ↓ taA^al~Y, as appears from an ex. in a verse cited in art. n$b, q. v.;] He fell short; or he fell short of doing what was requisite, or what he ought to have done; or he flagged, or was remiss; syn. qaS~ara: (S, M, K; and Fr, IAar, T, Mgh, in explanation of the first of these verbs:) and he was slow, or tardy: (M, K; and AA, T, S, in explanation of the second verb:) or he flagged, or was remiss, or languid, and weak. (A Heyth and T in explanation of all of the above-mentioned verbs except the last.) You say, A^alaA fiY AlA^amori, (Mgh,) and ↓ Ay^tlY fiyhi, (S,) He fell short, &c., (qaS~ara,) in the affair. (S, Mgh.) In the saying, lam yaA^olu A^ano yaEodila fiY *lika, i. e. He did not fall short, &c., (lamo yuqaS~aro,) in acting equitably and equally in that, fiY is suppressed before An: but in the phrase, lamo yaA^oluw mina AlEadoli, as some relate it, [the meaning intended seems to be, They did not hold back, or the like, from acting equitably; for here] the verb is made to imply the meaning of another verb: and such is the case in the saying, laA A=luwka nuSoHFA, meaning I will not refuse to thee, nor partially or wholly deprive thee of, sincere, honest, or faithful, advice: (Mgh:) or this last signifies I will not flag, or be remiss, nor fall short, to thee in giving sincere, honest, or faithful, advice. (T, S. *) It is said in the Kur [iii. 114], laA yaA_oluwnakumo xabaAlFA, meaning They will not fall short, or flag, or be remiss, in corrupting you. (IAar, T.) And the same meaning is assigned to the verb in the saying A^uwluw AlofaDoli minokumo ↓ walaA yaA^otali, in the Kur [xxiv. 22], by A'Obeyd: but the preferable rendering in this case is that of A Heyth, which will be found below: see 4. (T.) Ks mentions the phrase, A^aqobala biDarobapK laA yaA^olu [He came with a blow, not falling short, &c.], for lA yaA^oluw; like laA A^adori [for lA A^adoriY]. (S, M: [but in the copies of the former in my hands, for biDarobapK, I find yaDoribuhu.]) ↓ A^al~aY [with teshdeed] is also said of a dog, and of a hawk, meaning He fell short of attaining the game that he pursued. (TA.) And of a cake of bread, meaning It was slow in becoming thoroughly baked. (IAar, IB.) [See also the phrase laA daryota walaA Ay^otalyota in a later part of this paragraph.] ― -b2- You say also, maA A^alawotu Al$~ayo'a, (K,) or maA A^alawotu A^ano A^afoEalahu, (M,) inf. n A^alwN (M, K) and A^uluw~N, (K, TA, [in a copy of the M A^ulowN,]) meaning I did not leave, quit, cease from, omit, or neglect, (M, K,) the thing, (K,) or doing it. (M.) And fulaAnN laA yaA^oluw xayorFA Such a one does not leave, quit, or cease from, doing good. (M.) And maA A^alawotu jahodFA I did not leave, omit, or neglect, labour, exertion, effort, or endeavour: and the vulgar say, maA A=luwka jahodFA; but this is wrong: so says As. (T. [See, however, similar phrases mentioned above.]) -A2- A^alaA, aor. as above, (TA,) inf. n. A^alowN, (IAar, T, TA,) also signifies He strove, or laboured; he exerted himself, or his power or ability; (IAar, T, TA;) as also ↓ taA^al~aY: (T, TA:) the contr. of a signification before mentioned; i. e. “he flagged;,” or “was remiss, or languid, and weak.” (TA.) You say, A^ataAniY fiY HaAjapK faA^alawotu fiyhaA He came to me respecting a want, and I strove, or laboured, &c., to accomplish it. (T.) ― -b2- And A^alaAhu, aor. as above, (T, S,) inf. n. A^alowN, (IAar, T, S,) He was, or became, able to do it: (IAar, T, S:) and ↓ A^l~Y, inf. n. taA^oliyapN, also signifies he was, or became, able; (TA;) and so ↓ Ay^tlY. (ISk, S, TA.) You say, huwa yaA^oluw h*aA AlA^amora He is able to perform, or accomplish, this affair. (T.) And maA A^alawotuhu I was not able to do it. (T, M, K.) And A^ataAniY fulaAnN fiY HaAjapK famaA A^alawotu rad~ahu Such a one came to me respecting a want, and I was not able to rebuff him. (T.) It is said in a trad., mano SaAma ↓ Ald~ahora falaA SaAma walaA A^al~aY [He who fasts ever, or always, may he neither fast] nor be able to fast: as though it were an imprecation: or it may be enunciative: another reading is walaA A=la, explained as meaning walaA rajaEa: [See art. Awl:] but El-Khattábee says that it is correctly A^al~aY and A^alaA. (TA.) And the Arabs used to say, (S, M,) [and] accord. to a trad. it will be said to the hypocrite [in his grave], on his being asked respecting Mohammad and what he brought, and answering “I know not,” (T in art. tlw,) ↓ laA darayota walaA Ay^talayota, (T, S, M, K,) meaning, accord. to As, (T,) or ISk, (S,) Mayest thou not know, nor be able to know: (T, S: *) or, accord. to Fr, nor fall short, or flag, in seeking to know; that the case may be the more miserable to thee: (T:) or walaA A^alayota, as an imitative sequent [for wlA A^alawota, to which the same explanations are applicable]: (MK:) or laA darayota walaA talayota, the latter verb being assimilated to the former, (ISk, T in art. tlw, S,) said to mean walaA talawota, i. e. nor mayest thou read nor study: (T in art. tlw :) or laA darayota walaA A^atolyota, i. e. [mayest thou not know,] nor mayest thou have camels followed by young ones. (Yoo, ISk, T, S, M, K.) ― -b2- Also, (IAar, T,) inf. n. A^alowN, (IAar, T, K,) He gave him a thing: (IAar, T, K: *) [doubly trans.:] the contr. of a signification before mentioned, (also given by IAar, T and TA,) which is that of “refusing” [a person anything: see, above, laA A=luwka nuSoHFA]. (TA.)
2 Aal~awa
see 1, in four places.
4 A=lY A=lY A=ly
, (T, S, M, &c.,) aor. yuw^oliY, inf. n. A_iylaA='N, (T, S, Mgh,) [and in poetry A_ilaA='N, (see a reading of a verse cited voce A^aliy~pN,)] He swore; (T, S, M, Mgh, K;) as also ↓ tA^l~Y, and ↓ Ay^tlY. (T, S, M, K.) You say, A=layotu EalaY Al$~aYo'i and A=layotuhu [I swore to do the thing]. (M.) [And A=layotu laA A^afoEalu ka*aA I swore that I would not do such a thing; and, emphatically, I swear that I will not do such a thing. And A=laY yamiynFA He swore an oath.] It is said in the Kur [xxiv. 22], A^uwluw ↓ walaA yaA^otali A@lofaDoli minokumo, meaning, accord. to A Heyth and Fr, And let not those of you who possess superabundance swear [that they will not give to relations &c.]; for Aboo-Bekr [is particularly alluded to thereby, because he] had sworn that he would not expend upon Mistah and his relations who had made mention of [the scandal respecting] 'Áïsheh: and some of the people of El-Medeeneh read ↓ walaA yataA^al~a, but this disagrees with the written text: A'Obeyd explains it differently: see 1: but the preferable meaning is that here given. (T.) And it is said in a trad., A=lay mino nisaAy^ihi $ahorFA He swore that he would not go in to his wives for a month: the verb being here made trans. by means of mn because it implies the meaning of AimotinaAE, which is thus trans. (TA.) [See also an ex. of the verb thus used in the Kur ii. 226.] EalaY All~`hi ↓ Alt~aA^al~iY is said to mean One's saying, By God, such a one will assuredly enter the fire [of Hell], and God will assuredly make to have a good issue the work of such a one: but see the act. part. n. below. (TA.) -A2- A=lato, inf. n. as above, She (a woman) took for herself, or made, or prepared, a miy^olaAp, q. v. (TA.)
5 taAal~awa
see 1, in two places: -A2- and see 4, in three places.
8 A_iAotalawa
see 1, in five places: -A2- and see 4, in two places.
A^alowN *
, or A_ilowN: see A_ilFY in art. AlY.
A^uluw *
, (so in some copies of the S, and so in the K in the last division of that work, and in the CK in art. Al, [and thus it is always pronounced,] but in some copies of the K in art. Al it is written A^uluwna, [as though to show the original form of its termination,]) or A^uwluw, (so in the M, and in some copies of the S, [and thus it is generally written,]) i. q. *awuw [Possessors of; possessed of; possessing; having]; a pl. which has no sing. (S, M, K) of its own proper letters, (S, K,) its sing. being *uw: (S:) or, as some say, a quasi-pl. n., of which the sing. is *uw: (K:) the fem. is A^ulaAtu, (so in some copies of the S and K, [and thus it is always pronounced,]) or A^uwlaAtu, (so in other copies of the S and K, [and thus it is generally written,]) of which the sing. is *aAtu: (S, K:) it is as though its sing. were A^ulN, (M, K, [in the CK AlN,]) the [final] w [in the masc.] being the sign of the pl., (M,) for it has w [for its termination] in the nom. case, and Y in the accus. and gen. (M, K.) It is never used but as a prefixed noun. (M, K.) The following are exs. of the nom. case: naHonu A^uwluw quw~apK waA^uwluw baA^osK $adiydK [We are possessors of strength, and possessors of vehement courage], in the Kur [xxvii. 23]; and A^uwluw AloA^aroHaAmi baEoDuhumo A^awolaY bibaEoDK [The possessors of relationships, these have the best title to inheritance, one with respect to another], in the same [viii. last verse and xxxiii. 6]; (TA;) and jaA='a niY A^uwluw AlA^alobaAbi [The persons of understandings came to me]; and A^uwlaAtu AlA^aHomaAli [Those who are with child; occurring in the Kur lxv. 4]: (S:) and the following are exs. of the accus. and gen. cases: wa*aroniY waAlomuka*~abiyna A^uwliY Aln~aEomapi [And leave thou me, or let me alone, with the beliers, or discrediters, (i. e., commit their case to me,) the possessors of ease and plenty], in the Kur [lxxiii. 11]; and latanuw'u biAloEuSobapi A^uwliY Alquw~api [Would weigh down the company of men possessing strength], in the same [xxviii. 76]. (TA.) waA^uwliY AloA^amori minokumo, in the Kur [iv. 62], [And those, of you, who are possessors of command], (M, K, *) accord. to Aboo-Is-hák, (M,) means the companions of the Prophet, and the men of knowledge their followers, (M, K,) and the possessors of command, who are their followers, when also possessors of knowledge and religion: (K:) or, as some say, [simply] the possessors of command; for when these are possessors of knowledge and religion, and take, or adopt and maintain, and follow, what the men of knowledge say, to obey them is of divine obligation: and in general those who are termed A^uwluw AlA^amori, of the Muslims, are those who superintend the affairs of such with respect to religion, and everything conducing to the right disposal of their affairs. (M.)
A_ilaY A^ly A_lY A_ly AlY Aly wly |l |lY |ly
, accord. to Sb, is originally with w in the place of the [Y, i. e. the final] alif; and so is EalaY; for the alifs [in these two particles] are not susceptible of imáleh; [i. e., they may not be pronounced ilè and 'alè;] and if either be used as the proper name of a man, the dual [of the former] is A_ilawaAni and [that of the latter] EalawaAni; but when a pronoun is affixed to it, the alif is changed into yé, so that you say A_ilayoka and Ealayoka; though some of the Arabs leave it as it was, saying A_ilaAka and EalaAka. (S.) It is a prep., or particle governing a noun in the gen. case, (S, Mughnee, K,) and denotes the end, as opposed to [mino, which denotes] the beginning, of an extent, or of the space between two points or limits; (S, M;) or the end of an extent (T, Mughnee, K) of place; [signifying To, or as far as;] as in the phrase [in the Kur xvii. 1], mina Almasojidi AlHaraAmi A_ilaY Almasojidi AlA^aqoSaY [From the Sacred Mosque to, or as far as, the Furthest Mosque; meaning from the mosque of Mekkeh to that of Jerusalem]; (Mughnee, K;) or in the saying, xarajotu mina Alkuwfapi A_ilaY mak~apa [I went forth from El-Koofeh to Mekkeh], which may mean that you entered it, [namely, the latter place,] or that you reached it without entering it, for the end includes the beginning of the limit and the furthest part thereof, but does not extend beyond it. (S.) [In some respects it agrees with Hat~aY, q. v. And sometimes it signifies Towards; as in naZara A_ilaY~a He looked towards me; and maAla A_ilayohi He, or it, inclined towards him, or it. ― -b2- It also denotes the end of a space of time; [signifying To, till, or until;] as in the saying [in the Kur ii. 183], vum~a A^atim~uwA AlS~iyaAma A_ilaY All~ayoli [Then complets ye the fasting to, or till, or until, the night]. (Mughnee, K.) [Hence, A_ilaY A^ano (followed by a mansoob aor.) Till, or until: and A_ilaY mataY Till, or until, what time, or when? i. e. how long? and also to, till, or until, the time when. See also the last sentence in this paragraph.] ― -b3- [In like manner it is used in the phrases A_ilaY gayori *lika, and A_ilaY A=xirihi, meaning, (And so on,) to other things, and to the end thereof; equivalent to et cœtera.] ― -b4- Sometimes, (S,) it occurs in the sense of maEa, (T, S, M, Mughnee, K,) when a thing is joined to another thing; (Mughnee, K;) as in the phrase [in the Kur iii. 45 and lxi. 14], mano A^anoSaAriY A_ilaY All~`hi [Who will be my aiders with, or in addition to, God?], (S, Mughnee, K,) accord. to the Koofees and some of the Basrees; (Mughnee;) i. e. who will be joined to God in aiding me? (M, TA;) and as in the saying [in the Kur iv. 2], walaA taA^okuluwA A^amowaAlahumo A_ilaY A^amowaAlikumo [And devour not ye their possessions with, or in addition to, your possessions]; (T, S;) and [in the same, ii. 13,] waA_i*aA xalawoA A_ilaY $ayaA Tiynihimo [And when they are alone with their devils]; (S;) and in the saying, Al*~awodu A_ilaY Al*~awodi A_ibilN [A few she-camels with, or added to, a few she-camels are a herd of camels], (S, Mughnee, K,) a prov., meaning (assumed tropical:) a little with a little makes much; (S and A in art. *wd, q. v.;) though one may not say, A_ilaY zayodK maAlN meaning maEa zayodK maAlN: (Mughnee:) so too in the saying, fulaAnN HaliymN A_ilaY A^adabK wafiqohK [Such a one is clement, or forbearing, with good education, or polite accomplishments, and intelligence, or knowledge of the law]; (M, TA;) and so, accord. to Kh, in the phrase, A^aHomadu All~`ha A_ilayoka [I praise God with thee: but see another rendering of this phrase below]. (ISh.) In the saying in the Kur [v. 8], faAgosiluwA wujuwhakumo waA^ayodiyakumo A_ilaY AlmaraAfiqi, it is disputed whether [the meaning be Then wash ye your faces, and your arms with the elbows, or, and your arms as far as the elbows; i. e., whether] the elbows be meant to be included among the parts to be washed, or excluded therefrom. (T.) A context sometimes shows that what follows it is included in what precedes it; as in qaraA^otu AlquroA=na mino A^aw~alihi A_ilaY A=xirihi [I read, or recited, the Kurán, from the beginning thereof to the end thereof]: or that it is excluded; as in vum~a A^atim~uwA AlS~iyaAma A_ilaY All~ayoli [explained above]: when this is not the case, some say that it is included if it be of the same kind [as that which precedes]; some, that it is included absolutely; and some, that it is excluded absolutely; and this is the right assertion; for with the context it is in most instances excluded. (Mughnee.) ― -b5- It is also used to show the grammatical agency of the noun governed by it, after a verb of wonder; or after a noun of excess importing love or hatred; [as in maA A^aHab~ahu A_ilaY~a How lovely, or pleasing, is he to me! (TA in art. Hb,) and maA A^abogaDahu A_ilaY~a How hateful, or odious, is he to me! (S in art. bgD;) and] as in the saying [in the Kur xii. 33], rab~i Als~ijonu A^aHab~u A_ilaY~a [O my Lord, the prison is more pleasing to me]. (Mughnee, K.) [This usage is similar to that explained in the next sentence.] ― -b6- It is syn. with Einoda; (S, M, Mughnee, Msb, K;) as in the phrase, huwa A^a$ohaY A_ilaY~a mino ka*aA [It is more desirable, or pleasant, in my estimation than such a thing]; (Msb;) and in the saying of the poet, A^amo laA sabiyla A_ilaY Al$~abaAbi wa*ikoruhu A^a$ohaY A_ilaY~a mina Alr~aHiyqi Als~alosali [Is there no way of return to youth, seeing that the remembrance thereof is more pleasant to me, or in my estimation, than mellow wine?] (Mughnee, K:) and accord. to this usage of A_ilaY in the sense of Einoda may be explained the saying, A^anoti TaAliqN A_ilaY sanapK, meaning Thou art divorced at the commencement of a year. (Msb.) ― -b7- It is also syn. with li; as in the phrase, waAlA^amoru A_ilayoka [And command, or to command, belongeth unto Thee, meaning God, as in the Kur xiii. 30, and xxx. 3], (Mughnee, K,) in a trad. respecting supplication: (TA:) or, as some say, it is here used in the manner first explained above, meaning, is ultimately referrible to Thee: and they say, A^aHomadu All~`ha A_ilayoka, meaning, I tell the praise of God unto thee: (Mughnee:) [but see another rendering of this last phrase above:] you say also, *aAka A_ilayoka That is committed to thee, or to thy arbitration. (Har p. 329.) ― -b8- It also occurs as syn. with EalaY; as in the saying in the Kur [xvii. 4], waqaDayonaA A_ilaY baniY A_isoraAy^iyla [And we decreed against the children of Israel]: (Msb:) or this means and we revealed to the children of Israel (Bd, Jel) decisively. (Bd.) ― -b9- It is also syn. with fiY; (M, Mughnee, K;) as in the saying [in the Kur iv. 89 and vi.12], layajomaEan~akumo A_ilaY yawomi AlqiyaAmapi [He will assuredly collect you together on the day of resurrection]: (K:) thus it may be used in this instance accord. to Ibn-Málik: (Mughnee:) and it is said to be so used in the saying [of En-Nábighah, (M, TA,)] falaA tatorukan~iY biAlwaEiydi kaA^an~aniY A_ilay Aln~aAsi maToliY~N bihi AlqaAru A^ajorabu [Then do not thou leave me with threatening, as though I were, among men, smeared with tar, being like a mangy camel]; (M, Mughnee;) or, accord. to some, there is an ellipsis and inversion in this verse; AlY being here in dependence upon a word suppressed, and the meaning being, smeared with pitch, [like a camel,] yet being united to men: or, accord. to Ibn-'Osfoor, mTlY~ is here considered as made to import the meaning of rendered hateful, or odious; for he says that if AlY were correctly used in the sense of fY, it it would be allowable to say, zayodNA_ilaY Alkuwfapi: (Mughnee:) [or the meaning may be, as though I were, compared to men, a mangy camel, smeared with pitch: for] I'Ab said, after mentioning 'Alee, EilomiY A_ilaY Eilomihi kaAlqaraArapi fiY AlmuvuEanojari, meaning My knowledge compared to his knowledge is like the qrArp [or small pool of water left by a torrent] placed by the side of the middle of the sea [or the main deep]. (K in art. vEjr.) It is also [said to be] used in the sense of fY in the saying in the Kur [1xxix. 18], halo laka A_ilaY A^ano tazak~aY [Wilt thou purify thyself from infidelity?] because it imports the meaning of invitation. (TA.) ― -b10- It is also used [in a manner contr. to its primitive application, i. e.,] to denote beginning, [or origination,] being syn. with mino; as in the saying [of a poet], taquwlu waqado EaAlayotu biAlkuwri fawoqahaA A^ayusoqay falaA yarowaY A_ilaY~a Abonu A^aHomaraA [She says, (namely my camel,) when I have raised the saddle upon her, Will Ibn-Ahmar be supplied with drink and not satisfy his thirst from me? i. e., will he never be satisfied with drawing forth my sweat?]. (Mughnee, K.) ― -b11- It is also used as a corroborative, and is thus [syntactically] redundant; as in the saying in the Kur [xiv. 40], faAjoEalo A^afoy^idapF mina Aln~aAsi tahowaY A_ilayohimo, with fet-h to the w [in thwY], (Mughnee, K,) accord. to one reading, (Mughnee,) meaning tahowaAhumo [i. e. And make Thou hearts of men to love them]: (K:) so says Fr: but some explain it by saying that thwY imports the meaning of tamiylu; or that it is originally tahowiY, with kesr, the kesreh being changed to a fet-hah, and the yé to an alif, as when one says raDaA for raDiYa, and naASaApN for naASiyapN: so says Ibn-Málik; but this requires consideration; for it is a condition in such cases that the Y in the original form must be movent. (Mughnee.) [See art. hwY.] ― -b12- Aall~`hum~a A_ilayoka, occurring in a trad., [is elliptical, and] means O God, I complain unto Thee: or take Thou me unto Thee. (TA.) ― -b13- And A^anaA minoka waA_ilayoka means I am of thee, and related to thee. (TA.) ― -b14- You say also, Ai*ohabo A_ilayoka, meaning Betake, or apply, thyself to, or occupy thyself with, thine own affairs. (T, K. *) And similar to this is the phrase used by El-Aashà, faA*ohabiY maA A_ilayoki. (TA.) And A_ilayokumo [alone is used in a similar manner, elliptically, or as an imperative verbal noun, and] means Betake, or apply, yourselves to, or occupy yourselves with, your own affairs, (Ai*ohabuwA A_ilayokumo,) and retire ye, or withdraw ye, to a distance, or far away, from us. (ISk.) And A_ilayoka Ean~iY means Hold, or refrain, thou from me: (T, K:) or remove, withdraw, or retire, thou to a distance from me: Alyk used in this sense is an imperative verbal noun. (Har p. 508.) Sb says, (M,) or Akh, (Har ubi suprà,) I heard an Arab of the desert, on its being said to him A_ilayoka, reply, A_ilaY~a; as though it were said to him Remove, withdraw, or retire, thou to a distance, and he replied, I will remove, &c. (M.) Aboo-Fir' own says, satirizing a Nabathæan woman of whom he asked for water to drink, A_i*aA Talabota AlmaA='i qaAlato layokaA [When thou shalt demand water, she will say, Retire thou to a distance]; meaning, [by lykA, i. e. layoka with an adjunct alif for the sake of the rhyme,] A_ilayoka, in the sense last explained above. (M.) ― -b15- One also says, A_ilayoka ka*aA, meaning, Take thou such a thing. (T, K.) ― -b16- When A_ilaY is immediately followed by the interrogative maA, both together are written A_ilaAma [meaning, To what? whither? and till, or until, what time, or when? i. e. how long?]; and in like manner one writes EalaAma for EalaY maA, (S * and K voce mA,) and Hat~aAma for Hat~aY. (S voce Hat~aY.)
A^alowapN *
and A^ulowapN and A_ilowapN: see A^aliy~apN.
A^alY~u *
One who swears much; who utters many oaths: (IAar, T, K:) mentioned in the K in art. AlY; but the present is its proper art. (TA.)
A^aliy~apN *
[A falling short; or a falling short of what is requisite, or what one ought to do; or a flagging, or remissness; and slowness, or tardiness:] a subst. from A^alaA as signifying qaS~ara and A^aliy~apF. (M.) Hence the prov., (M,) A_il~aA HaDiy~apF falaA A^aliy~apF, i. e. If I be not in favour, and high estimation, I will not cease seeking, and labouring, and wearying myself, to become so: (M, K: *) or if thou fail of good fortune in that which thou seekest, fall not short, or flag not, or be not remiss, in showing love, or affection, to men; may-be thou wilt attain somewhat of that which thou wishest: originally relating to a woman who becomes displeasing to her husband: (S in art. HZw:) it is one of the proverbs of women: one says, if I be not in favour, and high estimation, with my husband, I will not fall short, or flag, or be remiss, in that which may render me so, by betaking myself to that which he loveth: (T and TA in art. HZw:) Meyd says that the two nouns are in the accus. case because the implied meaning is A_il~aA A^akuno HaZiy~apF falaA A^akuno A^aliy~apF; the latter noun being [accord. to him] for ↓ A=liyapN, for which it may be put for the sake of conformity [with the former]; and the former having the signification of the pass. part. n. of A^aHoZaY, or that of the part. n. of HaZiYa [or HaZiyato]. (Har p. 78.) -A2- An oath; (T, S, M, Mgh, K;) as also ↓ A^aliy~aA (M, K) and ↓ A^alowapN (T, S, M, K) and ↓ A^ulowapF and ↓ A_iliywapN: (S, M, K: [in the CK, wAlAuluw~apu muval~avapF is erroneously put for wAliA^alowapu mvl~vpF:]) it is [originally A^aliywapN,] of the measure faEiylapN: (S:) pl. A^alaAyaA. (S, Mgh.) A poet says, (namely, Kutheiyir, TA,) qaliyluA AlA^alaAyaA HaAfiZN liyamiynihi waA_ino sabaqato minohu AlA^aliy~apu bar~ati [A person of few oaths, who keeps his oath from being uttered on ordinary or mean occasions; but if the oath has proceeded from him at any former time, or hastily, it proves true]: (S, TA:) or, as IKh relates it, qaliylu AlA_ilaA='i; meaning, he says, qaliylu AlA_ylaA='i; the Y being suppressed: see 4. (TA.)
A^aliy~aA *
: see the latter part of the paragraph next preceding.
A=lK A=l
Falling short; or falling short of what is requisite, or what one ought to do; or flagging, or remiss: [and slow, or tardy: &c.: see 1:] fem. with p: and pl. of this latter A^awaAlK. (S, TA.) See A^aliy~apN, used, accord. to Meyd, for A=liyap. ― -b2- Niggardly, penurious, or avaricious; impotent to fulfil duties or obligations, or to pay debts. (Har p. 78.)
miy^olaApN *
The piece of rag which a woman holds in wailing, (S, TA,) and with which she makes signs: (TA:) [it is generally dyed blue, the colour of mourning; and the woman sometimes holds it over her shoulders, and sometimes twirls it with both hands over her head, or before her face:] pl. maA=lK: (S, TA:) which also signifies rags used for the menses. (TA in art. gbr.)
mutaA^al~ *
[part. n. of 5]. It is said in a trad., wayolN lilomutaA^al~iyna mino A^um~atiY, explained as meaning Woe to those of my people who pronounce sentence against God, saying, Such a one is in Paradise, and such a one is in the fire [of Hell]: but see the verb. (TA.) AlY
1 A^aliYa *
, (S, K,) aor. yaA^olaY, inf. n. A^alFY, (S,) He (a man, S) was, or became, large in the A^uloyap, q. v. (S, K. *) -A2- A^alayota: see 1 in art. Alw.
A^aloYN *
: see A_ilFY: -A2- and see also A^alayaAnN.
A^alFY *
: see A_ilFY: -A2- and see also A^alayaAnN.
A^uloY~N *
: see A_ilFY.
A^ulaY *
, (so in some copies of the S and in the M,) accord. to Sb, or A^ulaA, (so likewise in the M, in which it is mentioned in art. AlY, [and thus it is always pronounced,]) or A^uwlaY; (so in several copies of the S and in the K, in the last division of each of those works, [and thus it is generally written;]) and with the lengthened A, [and this is the more common form of the word, i. e. ↓ A^ulaA='i, as it is always pronounced, or A^uwlaA='i, as it is generally written, both of which modes of writing it I find in the M.,] (S, M, K,) of the same measure as guraAb, (M,) indecl., with a kesreh for its termination; (S;) [These and those,] a pl. having no proper sing., (S, K,) or a noun denoting a pl., (M,) or its sing. is *aA for the masc. and *iho for the fem., (S, K,) for it is both masc. and fem., (S,) and is applied to rational beings and to irrational things. (M.) [Thus,] humo A^uwlaA='i EalaY A^avariY, in the Kur xx. 86, means [They are these, following near after me; or] they are near me, coming near after me. (Jel, and Bd says the like.) And in the same, iii. 115, haAA^anotumo A^uwlaA='i tuHib~uwnahumo walaA yuHib~uwnakumo Now ye, O ye these believers, love them, and they love not you. (Jel.) ― -b2- The particle (M) haA (S, K) used as an inceptive to give notice of what is about to be said is prefixed to it, [i. e., to the form with the lengthened A,] (S, M, K,) so that you say, ↓ hw^ulaA='i [meaning These, like as h*aA means “this”]. (S, K.) And AZ says that some of the Arabs say, hw^alaA='i qawomuka [These are thy people], (S, M, *) and ↓ raA^ayotu hw^ulaA='K [I saw these], (M,) with tenween and kesr (S, M) to the hemzeh; (S;) and this, says IJ, is of the dial. of Benoo-'Okeyl. (M.) ― -b3- And the k of allocution is added to it, so that you say, A^uwly^ika, [or A=uwlaA=y^ika, which is the same, and A^uwly^ikumo, or A^uwlaA=y^ikumo, &c.,] and A^uwlaAka, (S, K,) and A^uwlaAlika, (so in some copies of the S and in the K,) or A^ulaAlika, (so in some copies of the S and in the M,) in which the [second] l is augmentative, (M,) and ↓ A^ul~aAka, with teshdeed, (K,) [all meaning Those, like as *aAka and *lika mean “that” and hence] Ks says that when one says A^uwlaA=y^ka, the sing. is *lika; and when one says A^uwlaAka, the sing. is *aAka; (S;) or A^ulaAlika [or A^uwlaAlika, each with an augmentative l, like *lika, (and this, I doubt not, is the correct statement,)] is as though it were pl. of *lika: (M:) but one does not say haAw^ulaAlika, or hA^uwlaAlika, (M,) [nor haw^ulaAy^ika, or the like.] [Thus it is said in the Kur ii. 4, A^uwlaA=y^ika Eala hudFY mino rab~ihimo waA^uwlaA=y^ika humu AlmufoliHuwna Those follow a right direction from their Lord, and those are they who shall prosper.] And sometimes A^uwlaA=y^ika is applied to irrational things, as in the phrase baEod A^uwlaA=y^ika AlA^ay~aAmi [After those days]; and in the Kur [xvii. 38], where it is said, A_in~a Als~amoEa waAlobaSara waAlofuw^aAda kul~u A^uwlaA=y^ika kaAna Eanohu masow^uwlFA [Verily the ears and the eyes and the heart, all of those shall be inquired of]. (S.) ― -b4- The dims. are ↓ A_ulay~aA and ↓ A^ulay~aA='i (S, M) and ↓ hw^ulay~aA='i: (M:) for the formation of the dim. of a noun of vague application does not alter its commencement, but leaves it in its original state, with fet-h or damm, [as the case may be,] and the Y which is the characteristic of the dim. is inserted in the second place if the word is one of two letters, [as in the instance of *ay~aA, dim. of *aA,] and in the third place if it is a word of three letters. (S.) -A2- AlA^ulaY, (as in some copies of the S and T,) of the same measure as AlEulaY; (S; [wherefore the author of the TA prefers this mode of writing it, which expresses the manner in which it is always pronounced;]) or AlA^ulaA; (ISd, TA;) or AlA^uwlaY; (so in some copies of the S and T;) is likewise a pl. having no proper sing., [meaning They who, those which, and simply who, and which,] its sing. being Al~a*iY; (S;) or is changed from being a noun of indication so as to have the meaning of Al~a*iyna; as also ↓ AlA^ulaA='i; wherefore they have the lengthened as well as the shortened alif, and that with the lengthened alif is made indecl. by terminating with a kesreh. (ISd.) A poet says, waA_in~a AlA_uwlaY biAlT~af~i mino A=li haA$imK taA=sawoA fasan~uwA lilokiraAmi Alt~aA=siyaA [And they who are in Et-Taff, of the family of Háshim, shared their property, one with another, and so set the example, to the generous, of the sharing of property]. (T, and S in art.
Asw A^sw Asw swY swy |sw |sy
, where, in one copy, I find AlA^ulaY in the place of AlA^uwlaY.) And another poet says, waA_an~a AlA_ulaA='i yaEolamuwnaka minohumu [And verily they who know thee, of them]: which shows what has been said above, respecting the change of meaning. (ISd.) Ziyád El-Aajam uses the former of the two words without Al, saying, faA^anotumo A^uwlaY jiy^otumo maEa Albaqoli waAld~abaY faTaAra wah*aA $axoSukumo gayoru TaAy^iri [For ye are they who came with the herbs, or leguminous plants, and the young locusts, and they have gone away, while these, yourselves, are not going away]: (T:) he means that their nobility is recent. (Ham p. 678; where, instead of fA^ntm and AwlY, we find waA^anotumu and A^ulaA.) ― -b2- In the phrase AlEarabu AlA^uwlaY, (as in the L, and in some copies of the S and K,) or AlA^ulaY, (as also in the L, and in other copies of the S and K, [and thus it is always pronounced,]) AlAwlY or AlAlY may also signify Al~a*iyna, the verb salafuwA being suppressed after it, because understood; [so that the meaning is, The Arabs who have preceded, or passed away;] so says Ibn-EshShejeree: (L:) or it is formed by transposition from AlA^uwalu, being pl. of A^uwlaY [fem. of A^aw~alu], like as A^uxaru is pl. of A=xa: and it is thus in the phrase, *ahabati AlEarabu AlA^uwlaY or AlA^ulaY [The first Arabs have passed away]. (S, K.) 'Obeyd Ibn-ElAbras uses the phrase, naHonu AlA^ulaY [as meaning We are the first]. (TA.)
A_iloYN A^ly A_lY A_ly AlY Aly wly |l |lY |ly
: see A_ilFY.
A_ilaY A^ly A_lY A_ly AlY Aly wly |l |lY |ly
: see A_ilFY: -A2- and see also art. Alw.
A_ilaY A^ly A_lY A_ly AlY Aly wly |l |lY |ly
(T, S, M, K) and ↓ A^alFY, (S, M, K,) the latter said by Zekereeyà to be the most common, and the same is implied in the S, but MF says that this is not known, (TA,) and ↓ A_ilowN, (T,) or ↓ A^alowN, (Es-Semeen, K,) like dalowN, (Es-Semeen, TA,) [belonging to art. Alw,] and ↓ A_iloYN (T, M, K) and ↓ A^aloYN (M, K) and ↓ A^uloyN (Es-Sakháwee, Zekereeyà, TA) and ↓ A_ilaY, (the same,) or A_ilaA, occurring at the end of a verse, but it may be a contraction of A_il~aA, meaning EahodFA, (M,) A benefit, benefaction, favour, boon, or blessing: pl. A=laA='N. (T, S, M, K, &c.) IAmb says that A_ilFY and A^alFY are originally wilFA and walFA. (TA.)
A^aloyapN *
The buttock, or buttocks, rump, or posteriors, syn. EajiyzapN, (K,) or [more properly] EajuzN, (M,) of a man &c., (M,) or of a sheep or goat, (Lth, T, S,) and of a man, (Lth, T,) or of a ewe: (ISk, T:) or the flesh and fat thereon: (M, K:) you should not say ↓ A_iloyapN, (T, S, K,) a form mentioned by the expositors of the Fs, but said to be vulgar and low; (TA;) nor liy~apN, (T, S, K,) with kesr to the l, and with teshdeed to the Y, as in the S, [but in a copy of the S, and in one of the T, written without teshdeed,] a form asserted to be correct by some, but it is rarer and lower than A_iloyapN, though it is the form commonly obtaining with the vulgar: (TA:) the dual. is ↓ A^aloyaAni, (AZ, T, S,) without t; (S;) but A^aloyataAni sometimes occurs: (IB:) A^alaS~u AlA^aloyatayoni is an epithet applied to the Zenjee, (K in art. lS,) meaning having the buttocks cleaving together: (TA in that art.:) the pl. is A^aloyaAtN (T, M, K) and A^alaAyaA; (M, K;) the latter anomalous. (M.) Lh mentions the phrase, A_in~ahu la*uw A^aloyaAtK [Verily he has large buttocks]; as though the term A_aloyapN applied to every part of what is thus called. (M.) ― -b2- Fat, as a subst.: (M:) and a piece of fat. (M, K.) ― -b3- The tail, or fat of the tail, (Pers. dunobahN,) of a sheep. (KL.) [Both of these significations (the “tail,” and “fat of the tail,” of a sheep) are now commonly given to liy~ap, a corruption of A^aloyapN mentioned above: and in the K, voce TunobuwrN, it is said that the Pers. dunobaho bar~aho signifies A^aloyapu AlHamali.] ― -b4- A^aloyapu Als~aAqi The muscle of the shank; syn. HamaApu Als~aAqi [which see, in art. Hmw]. (AAF, M, K.) ― -b5- A^aloyapu AlA_ibohaAmi The portion of flesh that is at the root of the thumb; (S, M;) and which is also called its Dar~ap; (M;) or the part to which corresponds the Dar~ap; (S;) and which is also called A^aloyapu Alkaf~i; the Dar~ap being the portion of flesh in fiY, [app. a mistranscription for mino from]) the little finger to the prominent extremity of the ulna next that finger, at the wrist: (TA:) or the portion of flesh in the Dar~ap of the thumb. (K.) ― -b6- A^aloyapu AlxanoSiri The portion of flesh that is beneath the little finger; [app. what is described above, as called the Dar~ap, extending from that finger to the prominent extremity of the ulna, at the wrist;] also called A^aloyapu Alyadi. (Lth, T.) ― -b7- A^aloyataA Alkaf~i The A^aloyap of the thumb [described above as also called by itself A^aloyapu Alkaf~i] and the Dar~ap of the little finger [respecting which see the next preceding sentence]. (TA, from a trad.) ― -b8- Alqadami A^aloyapu The part of the human foot upon which one treads, which is the portion of flesh beneath [or next to] the little toe. (M.) ― -b9- A^aloyapu AlHaAfiri The hinder part of the solid hoof. (S, M.)
A_iloyapN A^lyh A^lyp A_lY A_lyh Alyh Alyp wly |ly |lyh |lyp
: see A^aloyapN.
A^aloyaAnu *
: see A^alayaAnN.
A^aloyaAni *
an irreg. dual of A^alayaAnN, q. v.
A^alayaAnN *
(T, S, M, K) and ↓ A^aloyaAnu (M, K) and ↓ A=laY, (T, S, K,) of the measure A^afoEalu, (S,) and ↓ A=lN, (M,) or ↓ A^alFY, (so in some copies of the K, and so accord. to the TA,) or ↓ A^aloYN, (so in a copy of the K,) or ↓ A^aliYN, (accord. to the CK,) and ↓ A=lK, (M, K,) applied to a ram, Large in the A^aloyap, q. v.: (T, * S, M, * K, * TA:) and so, applied to a ewe, A^alayaAnapN, (T, M, K, [in the CK AaloyaAnapN,]) fem. of A^alayaAnN; (T;) and ↓ A^aloyaA='N, (T, S, M, K,) fem. of A=laY: (T, S:) and in like manner these epithets [masc. and fem. respectively, A=laY, however, being omitted in the M,] are applied to a man and to a woman; (M, K;) or, accord. to Aboo-Is-hák, (M,) A=laY is applied to a man, and EajozaA='u to a woman, but not A^aloyaA='u, (S, M,) though [it is asserted that] some say this, (S,) Yz saying so, accord. to A 'Obeyd, (IB,) but A 'Obeyd has erred in this matter: (M:) the pl. is A^uloYN, (T, S, M, K, [in the CK erroneously written with fet-h to the A,]) pl. of A=laY, (T, S, M,) or of A=lK; of the former because an epithet of this kind is generally of the measure A^afoEalu, or of the latter after the manner of buzolN as pl. of baAzilN, and EuwdN as pl. of EaAy^idN; (M;) applied to rams (T, S M) and to ewes, (T, S,) and to men and to women; (M, K) and A^alayaAnaAtN, (S, M, K, [in the CK AaloyAnAt,]) pl. of A^alayaAnapN, (TA,) [but] applied to rams (S) [as well as ewes], or to women, (M, K,) and, also applied to women, A_ilaA='N, (M, and so in a copy of the K, [in the CK AalA=',]) or A=laA='N, (so in some copies of the K, and in the TA,) with medd, pl. of A^alFY, (TA,) and A^alaAyaA, (K,) pl. of A^aloyaAnu. (TA.)
A^ulaA='i *
and hw^ulaA='i and hw^ulaA='K and AlA^ulaA=u'i: see A^ulaY.
A^aliYu *
, mentioned in this art. in the K: see art.
Alw A^lw A^lwY Alw lwY lwy
: -A2- and see also A^alayaAnN.
A^ulay~aA *
and A^ulay~aA='i and hw^ulay~aA='i: see A^ulaY.
A^al~aA='K *
A man who sells fat, which is termed AlA^aloyapu. (M.)
A^ul~aAka *
: see A^ulaY.
A=lN A=l
: see A^alayaAnN.
A=lK A=l
: see A^alayaAnN.
A=laY A=lY A=ly
, and its fem. A^aloyaA='u: see A^alayaAnN, in two places. Am
1 A^am~ahu *
, (T, S, M, &c.,) aor
Aamu3a
, (T, M, Msb,) inf. n. A^am~N, (T, S, M, Msb,) He tended, repaired, betook himself, or directed his course, to, or towards, him, or it; aimed at, sought, endeavoured after, pursued, or endeavoured to reach or attain or obtain, him, or it; intended it, or purposed it; syn. qaSadahu, (Lth, T, S, M, Mgh, Msb, K,) and tawax~aAhu, (T,) and taEam~adahu, (Mgh,) and tawaj~aha A_ilayohi; (TA;) as also ↓ A^am~amahu, and ↓ tA^m~mhu, (T, S, M, Mgh, Msb, K,) and ↓ Ay^tm~hu, (M, K,) and ↓ yam~am~hu, (T, M, K,) and ↓ tayam~amahu; (T, M, Mgh, K;) the last two being formed by substitution [of Y for A^]. (M.) Hence, yaAAall~`hu A^um~anaA bixayorK [O God, bring us good]. (JK in art. Alh, and Bd in iii. 25.) And laA^am~a maA huwa, occurring in a trad., meaning He has indeed betaken himself to, or pursued, the right way: or it is used in a pass. sense, as meaning he is in the way which ought to be pursued. (TA.) And rasuwla All~`hi ↓ AnoTalaqotu A^ataA^am~amu, in another trad., I went away, betaking myself to the Apostle of God. (TA.) Hence, also, AlS~aEiyda lilS~alaAhi ↓ tayam~ama [He betook himself to dust, or pure dust, to wipe his face and his hands and arms therewith, for prayer]: (T, * M, * Mgh, TA:) as in the Kur iv. 46 and v. 9: (ISk, M, TA:) whence Al~at~ayam~umu as meaning the wiping the face and the hands and arms with dust; (ISk, T, * M, * Mgh, TA;) i. e. the performing the act termed tawaD~uw^N with dust: formed by substitution [of Y for A=]: (M, K:) originally Alt~aA^am~umu. (K.) ― -b2- See also 8. -A2- A^am~ahu, (S, M, Mgh, &c.,) aor.
Aamu3a
, (M, Mgh,) inf. n. A^am~N, (M, Mgh, K,) He broke his head, so as to cleave the skin, (S, Msb,) inflicting a wound such as is termed A=m~ap [q. v.]; (S;) [i. e.] he struck, (M, Mgh, K,) or wounded, (M, K,) the A^um~ [q. v.] of his head, (M, Mgh, K,) with a staff, or stick. (Mgh.) -A3- A^am~ahumo (S, M, K) and A^am~a bihimo, (M, K,) [aor.
Aamu3a
,] inf. n. A_imaAmapN, (S, [but in the M and K it seems to be indicated that this is a simple subst.,]) He preceded them; went before them; took precedence of them; or led them, so as to serve as an example, or object of imitation; syn.
taqad~amahumo A^qdm qdm tqdm tqdmhm
; (M, K;) [and particularly] fiY AlS~alaApi [in prayer]. (S.) And A^am~ahu and bihi A^am~a He prayed as A_imaAm [q. v.] with him. (Msb.) And A^am~a AlS~ufuwfa He became [or acted as] A_imaAm to the people composing the ranks [in a mosque &c.]. (Har p. 680.) You say also, laA yaw^um~u Alr~ajulu Alr~ajula fiY suloTaAnihi [A man shall not take precedence of a man in his authority]; meaning, in his house, and where he has predominance, or superior power, or authority; nor shall he sit upon his cushion; for in doing so he would show him contempt. (Mgh in art. slT.) -A2- A^am~atN, (S, M, K,) [first pers. A^amumotu,] aor.
Aamu3a
, (M,) inf. n. A^umuwmapN, (M, K,) She (a woman, S) became a mother; (S, M, K;) [as also A^am~atN having for its first pers. A^amimotu, aor.
Aama3a
; for] you say, maA kunoti A^um~aA walaqado A^amimoti [Thou wast not a mother, and thou hast become a mother], (S, M, K, [in the last faA^amimoti,]) with kesr, (K,) inf. n.
A^umuwmapN *
. (S, M, K.) ― -b2- A^amamotuhu I was to him a mother. (A in art. rbD.) IAar, speaking of a woman, said, kaAnato lahaA Eam~apN taw^um~uhaA, meaning [She had, lit. there was to her, a paternal aunt] who was to her like the mother. (M.)
2 A^am~amahu * and yam~amahu
: see 1, first sentence, in two places.
3 A=m~hu A^mwmh A^mwmp
It agreed with it, neither exceeding nor falling short. (M.) ― -b2- [See also the part. n. muw^aAm~N, voce A^amamN; whence it seems that there are other senses in which A=m~a may be used, intransitively.]
5 taA^am~ama * and tayam~ama
: see 1, former part, in four places. -A2- tA^m~m bihi: see 8. -A3- tam~amotu I took for myself, or adopted, a mother. (S.) And taA^am~amahaA He took her for himself, or adopted her, as a mother; (S, * M, K;) as also ↓ AstA=m~hA, (M, K,) and taA^am~ahahaA. (M.)
8 Ay^tm~hu *
[written with the disjunctive alif Aiytam~ahu]: see 1, first sentence. -A2- Ay^tm~ bihi He followed his example; he imitated him; he did as he did, following his example; or taking him as an example, an exemplar, a pattern, or an object of imitation; (S, Mgh, Msb;) as also ↓ A^am~ahu: (Bd in xvi. 121:) the object of the verb is termed A_imaAmN; (S, M, Mgh, Msb, K;) applied to a learned man, (Msb,) or a head, chief, or leader, or some other person. (M, K.) He made it an A^um~ap or A_im~ap [i. e. a way, course, or rule, of life or conduct; as explained immediately before in the work whence this is taken]; as also bh ↓ tA^m~m. (M.) You say, Ay^tm~ biAl$~ayo'i and Ay^otamaY bh, by substitution [of Y for m], (M, K,) disapproving of the doubling [of the m]. (M.)
10 A_isotaAoma3a
see 5.
A^amo *
is a conjunction, (S, M, K,) connected with what precedes it (Msb, Mughnee) so that neither what precedes it nor what follows it is independent, the one of the other. (Mughnee.) It denotes interrogation; (M, K;) or is used in a case of interrogation, (S, Msb,) corresponding to the interrogative A^a, and meaning A^aY~, (S,) or, as Z says, A^aY~u AlA^amorayoni kaAy^inN; [for an explanation of which, see what follows;] (Mughnee;) or, [in other words,] corresponding to the interrogative A^a, whereby, and by A^amo, one seeks, or desires, particularization: (Mughnee:) it is as though it were an interrogative after an interrogative. (Lth, T.) Thus you say, A^azayudN fiY Ald~aAri A^amo EamorNw [Is Zeyd in the house, or 'Amr?]; (S, Mughnee;) i. e. which of them two (A^ay~uhumaA) is in the house? (S;) therefore what follows Am and what precedes it compose one sentence; and it is not used in commanding nor in forbidding; and what follows it must correspond to what precedes it in the quality of noun and of verb; so that you say, A^azayodN qaAy^imN A^amE qaAEidN [Is Zeyd standing, or sitting?] and A^aqaAma zayodN A^amo qaEada [Did Zeyd stand, or sit?]. (Msb.) It is not to be coupled with A^a after it: you may not say, A^aEinodaka zayodN A^amo A^aEinodaka EamorNw. (S.) ― -b2- As connected in like manner with what goes before, it is preceded by A^a denoting equality [by occurring after sawaA='N &c.], and corresponds thereto, as in [the Kur lxiii. 6,] sawaA='u Ealayohimo A^asotagofarota lahumN lamN tasotagufiro lahumN [It will be equal to them whether thou beg forgiveness for them or do not beg forgiveness for them]. (Mughnee.) ― -b3- It is also unconnected with what precedes it, (S, Msb, Mughnee,) implying always digression, (Mughnee,) preceded by an enunciative, or an interrogative, (S, Msb, Mughnee,) other than A^a, (Mughnee,) or by A^a not meant [really] as an interrogative but to denote disapproval, (Mughnee,) and signifies balo, (Lth, Zj, T, S, M, Mughnee, K,) or balo and A^a together, (Msb,) and this is its meaning always accord. to all the Basrees, but the Koofees deny this. (Mughnee.) Thus, using it after an enunciative, you say, A_in~ahaA laA_ibilN A^amo $aA='N [Verily they are camels: nay, or nay but, they are sheep, or goats: or nay, are they sheep, or goats?]: (S Msb, Mughnee:) this being said when one looks at a bodily form, and imagines it to be a number of camels, and says what first occurs to him; then the opinion that it is a number of sheep or goats suggests itself to him, and he turns from the first idea, and says, A^amo $aA='N, meaning balo, because it is a digression from what precedes it; though what follows bl is [properly] a thing known certainly, and what follows Am is opined. (S, TA.) And using it after an interrogative in this case, you say, halo zyodN munoTaliqN A^amo EamorNw [Is Zeyd going away? Nay rather, or, or rather, is 'Amr?]: you digress from the question respecting Zeyd's going away, and make the question to relate to 'Amr; so that Am implies indecisive opinion, and interrogation, and digression. (S.) And thus using it, you say, halo zayodN qaAma A^amo EamorNw [Did Zeyd stand? Nay rather, or or rather, did 'Amr?]. (Msb.) And an ex. of the same is the saying [in the Kur xiii. 17], halo yasotawiY AloA^aEomaY waAlobaSiyru A^amo halo tasotawiY AlZ~ulumaAtu waAln~uwru [Are the blind and the seeing equal? Or rather are darkness and light equal?]. (Mughnee.) And an ex. of it preceded by A^a used to denote disapproval is the saying [in the Kur vii. 194], A^alahumo A^arojulN yamo$uwna bihaA A^amo lahumo A^ayodK yaboTi$uwna bihaA [Have they feet, to walk therewith? Or have they hands to assault therewith?]: for A^a is here equivalent to a negation. (Mughnee.) [It has been shown above that] A^amo is sometimes introduced immediately before halo: (S, K:) but IB says that this is when hl occurs in a phrase next before it; [as in the ex. from the Kur xiii. 17, cited above;] and in this case, the interrogative meaning of Am is annulled; it being introduced only to denote a digression. (TA.) ― -b4- It is also used as a simple interrogative; accord. to the assertion of AO; in the sense of halo; (Mughnee;) or in the sense of the interrogative A^a; (Lth, T, K) as in the saying, A^amo Einodaka gadaA='i HaADirN, meaning Hast thou a morning-meal ready? a good form of speech used by the Arabs; (Lth, T;) and allowable when preceded by another phrase. (T.) ― -b5- And sometimes it is redundant; (AZ, T, S, Mughnee, K) in the dial. of the people of El-Yemen; (T;) as in the saying, yaA dahona A^amo maA kaAna ma$oyiY rqaSaA balo qado takuwnu mi$oyatiY tawaq~uSaA (T, S, * [in the latter, yA hinodu, and only the former hemistich is given,]) meaning O Dahnà, (the curtailed form dahona being used for dahonaA=',) my walking was not, as now in my age, [a feeble movement like] dancing: but in my youth, my manner of walking used to be a bounding: (T:) this is accord. to the opinion of AZ: but accord. to another opinion, Am is here [virtually] conjoined with a preceding clause which is suppressed; as though the speaker had said, yaA dahona A^akaAna ma$oyiY raqaS~aA A^amo maA kaAna ka*lika. (A 'Hát, TA.) -A2- It is also used (T, Mughnee) in the dial. of the people of El-Yemen, (T,) or of Teiyi and Himyer, (Mughnee,) in the sense of Al, (T,) to render a noun determinate. (Mughnee.) So in the trad., layosa mina Amobir~ AmoSiyAmu fiY Amosafari, (T, Mughnee,) i. e. Alayosa mina Albir~i AlS~iyaAmu fiY Als~afari [Fasting in journeying is not an act of obedience to God]. (T, and M in art. br.) So too in the trad., AaloA=na TaAba AmoDarobu Now fighting has become lawful; as related accord. to the dial. of Himyer, for AlD~arobu. (TA in art. Tyb.) It has been said that this form Am is only used in those cases in which the l of the article does not become incorporated into the first letter of the noun to which it is prefixed; as in the phrase, xu*i Alr~umoHa waArokabi Amofarasa [Take thou the spear, and mount the mare, or horse], related as heard in El-Yemen; but this usage may be peculiar to some of the people of that country; not common to all of them; as appears from what we have cited above. (Mughnee.) -A3- A^ama for A^amaA, before an oath: see art. AmA. -A4- And A^ama All~`hi and A^amu All~`hi &c.: see A^ayomunu All~`hi, in art. ymn.
A^um~N *
A mother (T, S, M, Msb, K, &c.) [of a human being and] of any animal; (IAar, T;) as also ↓A_im~N, (Sb, M, Msb, K) and ↓A_um~apN, (T, M, Msb, K,) and ↓A^um~ahapN, (S, M, Msb, K,) which last is the original form (S, Msb) accord. to some, (Msb,) or the h in this is augmentative (M, Msb) accord. to others: (Msb:) the pl. is A^um~ahaAtN (Lth, T, S, M, Msb, K) and A^um~aAtN; (S, M, Msb, K;) or the former is applied to human beings, and the latter to beasts; (T, S;) or the former to rational beings, and the latter to irrational; (M, K;) or the former is much applied to human beings, and the latter to others, for the sake of distinction; (Msb;) but the reverse is sometimes the case: (IB:) IDrst and others hold the latter to be of weak authority: (TA:) the dim. of A^um~N is ↓ A^umayomapN (T, S, K) accord. to some of the Arabs; but correctly, [accord. to those who hold the original form of A^um~N to be A^um~ahapN,] it is ↓ A^umayomihapN. (Lth, T, TA. [In a copy of the T, I find this latter form of the dim. written Amyhp.]) ― -b2- A^um~a laka denotes dispraise; (S;) being used by the Arabs as meaning Thou hast no free, or ingenuous, mother; because the sons of female slaves are objects of dispraise with the Arabs; and is only said in anger and reviling: (A Heyth, T:) or, as some say, it means thou art one who has been picked up as a foundling, having no Known mother: (TA:) [or] it is also sometimes used in praise; (A 'Obeyd, T, S, K;) and is used as an imprecation without the desire of its being fulfilled upon the person addressed, being said in vehemence of love; [lit. meaning mayest thou have no mother!], like vakilatoka A^um~uka, and laA A^abaA laka, [and qaAtalaka All~`hu,] &c. (Har p. 165.) ― -b3- Some elide the A of A^um~; as in the saying of 'Adee Ibn—Zeyd. A^ay~uhaA AlEaAy^ibu Einodim~a zayodK [O thou who art blaming in my presence the mother of Zeyd]; meaning, EinodiY A^um~a zayodK; the Y of EndY being also elided on account of the occurrence of two quiescent letters [after the elision of the A of A^um~]: (Lth, T, S:) and as in the phrase wayolum~ihi, (S,) which means wayolN liA^um~ihi. (S, and K in art. wyl, q. v.) ― -b4- humaA A^um~aAk~ means They two are thy two parents: or thy mother and thy maternal aunt. (K.) [But] fad~aAhu biA^um~ayohi is said to mean [He expressed a wish that he (another) might be ransomed with] his mother and his grandmother. (TA.) ― -b5- One says also, laA tafoEaliY ↓ yaA A^um~ati [O my mother, do not thou such a thing], and [in like manner] yaA A^abati AfoEalo; making the sign of the fem. gender a substitute for the [pronominal] affix Y; and in a case of pause, you say yaA A^um~aho. (S.) ― -b6- And one says, maA A^um~iY waA^um~uhu, and maA $akoliY wa$akoluhu, meaning [What relationship have I to him, or it? or what concern have I with him, or it? or] what is my case and [what is] his or its, case? because of his, or its, remoteness from me: whence, (T,) wamaA A^um~iY waA^um~u AlwaHo$i lam~aA tafar~aEa fiY mafaAriqiYa Aloma$iybu [And what concern have I with the wild animals when hoariness hath spread in the places where my hair parts?]; (T, S;) i. e. maA A^anaAwaTalabu AlwaHo$i baEoda maA kabirotu [i. e. maA A^moriy waTalabu AlwaHo$i: in one copy of the S, waTalaba, i. e. with wa as a prep. denoting concomitance, and therefore governing the accus. case: both readings virtually meaning what concern have I with the pursuing of the wild animals after I have grown old?]: he means, the girls: and the mention of A^um~ in the verse is superfluous. (S.) ― -b7- A^um~N also relates to inanimate things that have growth; as in A^um~u Al$~ajarapi [The mother of the tree]; and A^um~u Aln~axolapi [the mother of the palm-tree]; and A^um~u Almawozipa [the mother of the banana-tree; of which see an ex. in art. mwz]; and the like. (M, TA.) ― -b8- And it signifies also The source, origin, foundation, or basis, (S, M, Msb, K,) of a thing, (S, Msb, [in the former of which, this is the first of the meanings assigned to the word,]) or of anything; (M, K) its stay, support, or efficient cause of subsistence. (M, K.) ― -b9- Anything to which other things are collected together, or adjoined: (IDrd, M, K:) anything to which the other things that are next thereto are collected together, or adjoined: (Lth, T:) the main, or chief, part of a thing; the main body thereof: and that which is a compriser, or comprehender, of [other] things: (Ham p. 44:) the place of collection, comprisal, or comprehension, of a thing; the place of combination thereof. (En-Nadr, T.) ― -b10- And hence, (IDrd, M,) The head, or chief, of a people, or company of men; (IDrd, S, M, K;) because others collect themselves together to him: (IDrd, TA:) so in the phrase A^um~u EiyaAlK [lit. the mother of a household], in a poem of Esh-Shenfarà: (IDrd, M:) or in this instance, it has the signification next following, accord. to Esh-Sháfi'ee. (T.) ― -b11- A man who has the charge of the food and service of a people, or company of men; accord. to EshSháfi'ee: (T:) or their servant. (K.) ― -b12- A man's aged wife. (IAar, T, K.) ― -b13- A place of habitation or abode. (K.) So in the Kur [ci. 6], faA^um~uhu haAwiyapN His place of habitation or abode [shall be] the fire [of Hell]: (Bd, Jel, TA:) or, as some say, the meaning is A^um~u raA^osihi haAwiyapN fiyhaA [his brain shall fall into it, namely, the fire of Hell]. (TA.) ― -b14- The ensign, or standard, which an army follows. (S.) [See A^um~u Alr~umoHi, below.] ― -b15- It is said in a trad., respecting the prophets, A^um~ahaA tuhumo $at~aY, meaning that, though their religion is one, their laws, or ordinances, or statutes, are various, or different: or the meaning is, their times are various, or different. (TA in art. $t.) ― -b16- See also A^um~apN, in two places. ― -b17- A^um~ is also prefixed to nouns significant of many things. (M.) [Most of the compounds thus formed will be found explained in the arts. to which belong the nouns that occupy the second place. The following are among the more common, and are therefore here mentioned, with the meanings assigned to them in lexicons in the present art., and arranged in distinct classes.] ― -b18- A^um~u Alr~ajuli The man's wife; and the person who manages the affairs of his house or tent. (TA.) And A^um~u mavowaY Alr~ajuli The man's wife, to whom he betakes himself for lodging, or abode: (T:) the mistress of the man's place of abode. (S, M.) ― -b19- A^um~u EaAmirK The hyena, or female hyena; as also A^um~u EamorKw; (TA;) and A^um~u AlT~ariyqi. (S, TA. [See also other significations of the first and last below.]) A^um~u HilosK [or A^um~u AlHilosi (as in the S and K in art. Hlas)] The she-ass. (TA.) A^um~u AlbayoDi The female ostrich. (S, K.) ― -b20- A^um~u Alr~aA^usi The brain: (T, M, K:) or the thin skin that is upon it: (IDrd, M, K:) or the bag in which is the brain: (T:) or the skin that comprises the brain; [the meninx, or dura mater and pia mater;] (S, Mgh;) which is called A^um~u Ald~imaAgi (S, Msb) likewise. (S.) ― -b21- A^um~u Aln~ujuwmi The Milky way; (S, M, K) because it is the place where the stars are collected together [in great multitude]: (M:) or, as some say, the sun; which is the greatest of the stars. (Ham pp. 43 and 44.) Because of the multitude of the stars in the Milky way, one says, maA A^a$obaha majolisaka biA^um~i Aln~ujuwmi (assumed tropical:) [How like is thine assembly to the Milky way!]. (TA.) ― -b22- A^um~u AlquraY [The mother of the towns; the metropolis: particularly] Mekkeh; (T, S, M, K) because asserted to be in the middle of the earth; (M, K;) or because it is the Kibleh of all men, and thither they repair; (M, K; *) or because it is the greatest of towns in dignity: (M, K:) and every city is the A^um~ of the towns around it. (T.) A^um~u Alt~anaAy^ifi The most difficult of deserts or of waterless deserts: (T:) or a desert, or waterless desert, (S, K,) far extending. (S.) A^um~u AlT~ariyqi (T, S, M) and ↓ A^um~apN AlT~ariyqi (M, K) The main part [or track] of the road: (T, S, M, K:) when it is a great road or track, with small roads or tracks around it [or on either side], the greatest is so called. (T. [The former has also another signification, mentioned above.]) A^um~u EaAmirK The cemetery, or place of graves. (T. [This, also, has another signification, mentioned before.]) A^um~u Alr~umoHi The ensign, or standard; (M, K;) also called A^um~u AlHarobi; (TA;) [and simply AlA^um~u, as shown above;] and the piece of cloth which is wound upon the spear. (T, M. *) A^um~u jaAbirK Bread: and also the ear of corn. (T.) A^um~u AlxabaAy^ivi [The mother of evil qualities or dispositions; i. e.] wine. (T.) A^um~u AlkitaAbi [in the Kur iii. 5 and xiii. 39] (S, M, &c.) The original of the book or scripture [i. e. of the Kur-án]: (Zj, M, K:) or the Preserved Tablet, All~awoHu AlmaHofuwZu: (M, Msb, K:) or it signifies, (M, K,) or signifies also, (Msb,) the opening chapter of the Kur-án; the faAtiHap; (M, Msb, K;) because every prayer begins therewith; (M;) as also A^um~u AlquroA=ni: (Msb, K:) or the former, the whole of the Kur-án, (I'Ab, K,) from its beginning to its end: (TA:) and the latter, every plain, or explicit, verse of the Kur-án, of those which relate to laws and statutes and obligatory ordinances. (T, K.) A^um~u Al$~ar~i Every evil upon the face of the earth: and A^um~u Alxayori every good upon the face of the earth. (T.)
A_im~u A^m A_m Am |m
: see A^um~N, first sentence.
A^am~apN *
: see A=m~apN.
A^um~apN *
A way, course, mode, or manner, of acting, or conduct, or the like; (AZ, S;) as also ↓ A_im~apN: (AZ, S, K:) Fr assigns this meaning to the latter, and that next following to the former: (T:) a way, course, or rule, of life, or conduct; (Fr, T, M, K;) as also ↓ A_im~apN. (M, K.) ― -b2- Religion; as also ↓ A_im~apN: (AZ, S, M, K: [one of the words by which this meaning is expressed in the M and K is $iroEap; for which Golius found in the K srEp:]) one course, which people follow, in religion. (T.) You say, fulaAnN laA A^um~apa lahu Such a one has no religion; no religious persuasion. (S.) And a poet says, wahalo yasotawiY *uw A^um~apK wakafuwru [And are one who has religion and one who is an infidel equal?]. (S.) ― -b3- Obedience [app. to God]. (T, M, K.) -A2- The people of a [particular] religion: (Akh, S:) a people to whom an apostle is sent, (M, K,) unbelievers and believers; such being called his A^um~ap: (M:) any people called after a prophet are said to be his A^um~ap: (Lth, T:) the followers of the prophet: pl. A^umamN. (T, Msb.) It is said in the Kur [ii. 209], kaAna Aln~aAsu A^um~apK wAHidapF, meaning Mankind was [a people] of one religion. (Zj, T, TA.) ― -b2- A nation; a people; a race; a tribe, distinct body, or family; (Lth, T, M, K;) of mankind; (Lth, T;) or of any living beings; as also ↓ A^um~N: (M, K:) a collective body [of men or other living beings]; (T, S;) a sing. word with a pl. meaning: (Akh, S:) a kind, genus, or generical class, (T, S, M, K,) by itself, (T,) of any animals, or living beings, (T, S, M, TA,) others than the sons of Adam, (T,) as of dogs, (T, S, M,) and of other beasts, and of birds; (T, M, * TA;) as also ↓ A^um~N; (M, K;) pl. of the former A^umamN; (S, M;) which occurs in a trad. as relating to dogs; (S;) and in the Kur vi. 38, as relating to beasts and birds. (T, M, * TA.) ― -b3- A man's people, community, tribe, kinsfolk, or party; (M, K, TA;) his company. (TA.) ― -b4- A generation of men; or people of one time: pl. A^umamN: as in the saying, qado maDato A^umamN Generations of men have passed away. (T.) ― -b5- The creatures of God. (M, K.) You say, maA raA^ayotu mino A^um~api All~`hi A^aHosana minohu [I have not seen, of the creatures of God, one more beautiful than he]. (M.) -A3- I. q. A_imaAmN; (T, M, K;) accord. to A 'Obeyd, applied in this sense to Abraham, in the Kur xvi. 121. (T.) ― -b2- A righteous man who is an object of imitation. (T.) ― -b3- One who follows the true religion, holding, or doing, what is different from, or contrary to, all other religions: (M, K:) [said to be] thus applied to Abraham, ubi suprà. (M.) ― -b4- One who is known for goodness: (Fr, T:) and so explained by Ibn-Mes'ood as applied to Abraham: (TA:) or, so applied, it has the signification next following: (TA:) a man combining all kinds of good qualities: (T, M, K:) or, as some say, repaired to: or imitated. (Bd:) ― -b5- A learned man: (T, M, K:) one who has no equal: (T:) the learned man of his age, or time, who is singular in his learning: (Msb:) and one who is alone in respect of religion. (T.) -A4- See also A_um~N, first sentence. Hence, yaAA^um~ati which see in the same paragraph. -A5- The stature of a man; tallness, and beauty of stature; or justness of stature; syn. qaAmapN; (T, S, M, Msb, K;) and $aTaATF: (M, TA: [in the K, the signification of na$aATN is assigned to it; but this is evidently a mistake for $aTaATK; for the next three significations before the former of these words in the K are the same as the next three before the latter of them in the M; and the next five after the former word in the K are the same as the next five after the latter in the M, with only this difference, that one of these five is the first of them in the M and the third of them in the K:]) pl. A^umamN. (T, S, M. *) You say, A_in~ahu laHasanu AlA^um~api, i. e. Al$~aTaATi [Verily he is beautiful in justness of stature]. (M.) And El-Aashà says, HisaAnu Alwujuwhi TiwaAlu AlA^umamo [Beautiful in respect of the faces,] tall in respect of the statures. (T, S, M. * [In the last, byDu Alwujuwhi.]) ― -b2- The face. (T, M, K.) ― -b3- A^um~apu AlA=wajohi The form of the face: (AZ, T:) or the principal part thereof; (M, K;) the part thereof in which beauty is usually known to lie. (M) You say, A_in~ahu laHasanu A^um~api AlA=wajohi Verily he is beautiful in the form of the face: and A_in~ahu lA=aqabiyHu A^um~api AlA=wajohi verily he is ugly in the form of the face. (AZ, T.) ― -b4- A^um~apu AlT~ariyqi: see A^um~N. -A6- A time; a period of time; a while. (T, S, M, K.) So in the Kur [xii. 45], waAd~akara baEoda A^um~apK [And he remembered, or became reminded, after a time]: (S, M:) or, after a long period of time: but some read ↓ A_im~apK, i. e., after favour had been shown him, in his escape: and some read A^amapK, i. e., forgetting. (Bd.) And so in the same [xi. 11], walay^ino A^x~aronaA Eanohumu AlEa*aAba A_ilA=aY A^um~apK maEoduwdap [And verily, if we kept back from them the punishment] until a short period of time. (S * Bd.)
A_im~apN A^m A^mAh A^mh A^mp Amh Amp mAhw
: see A^um~apN, in three places; first and second sentences. ― -b2- I. q. ↓ A_imaAmapN (K) [i. e. The office of A_imaAm, q. v. : or] the acting as, or performing the office of, A_imaAm: (T in explanation of A_im~apN, and M and Msb in explanation of A_imaAmapN:) and the mode, or manner, of performing that office. (T.) ― -b3- I. q. hayoy^apN (Lh, M, K) and $aA^onN (M, K) and HaAlN (M) and HaAlapN (M, K) [all as meaning State, condition, or case: or by the first may be here meant external state or condition; form, or appearance; or state with respect to apparel and the like]. ― -b4- An easy and ample state of life; (T;) easiness, or pleasantness of life; ampleness of the conveniences of life, or of the means of subsistence; ease and enjoyment; plenty; prosperity; welfare. (IAar, M, K. *) You say of an old man when he has strength remaining, fulaAnN biA_im~apK, meaning Such a one is returning to a state of well-being and ease and enjoyment. (TA.) ― -b5- Dominion; mastership; authority. (Fr, T, IKtt.) ― -b6- A blessing, or what God bestows upon one; a benefit, benefaction, favour, or boon; a cause of happiness; (T, S, M, Msb, K;) as being that which men aim at, pursue, or endeavour to obtain, (T.) See A^um~apN, last sentence but one. -A2- Accord. to IKtt, it signifies also i. q. A^amamN [but in what sense is not said]. (TA.)
A^amamN *
Nearness. (S, M, K.) ― -b2- [Near; nigh.] You say, A^axa*otu *lika mino A^amamK I took that from near; from nigh. (S, TA.) And daArukumo A^amamN Your house is near, or nigh. (M, TA.) And huwa A^amamN minoka He, or it, is near to thee: and in like manner you say of two: (M, TA:) and of a pl. number. (S, M, TA.) And daAriY A^amama daArihi My house is opposite to, facing, or in front of, his house. (S.) ― -b3- Easy: (S, M, K:) near at hand; near to be reached, or laid hold of. (T, TA.) ― -b4- Between near and distant. (ISk, T, S.) ― -b5- Conforming, or conformable, to the just mean: (M, K: *) and ↓ muw^aAm~N, (AA, T, S, M, K,) [in form] like muDaAr~N, (S,) originally muw^aAmimN, (TA,) the same; (T;) of a middle, or middling, kind or sort; neither exceeding, nor falling short of, what is right; (AA, T, S, M;) applied to an affair, or a case, (T, S,) and a thing [of any kind]; (S;) as also ↓ muw^am~N; (TA;) and convenient, or suitable: (M, K:) and A^amamN and ↓ muw^aAm~N both signify an affair, or a case, that is manifest, clear, or plain, (M, K,) not exceeding the due bounds or limits. (M.)
AlA^amaAmu *
The location that is before; (M, Msb, * K;) contr. of AlwaraA='u. (M, K.) It is used [absolutely] as a noun, and adverbially, (M, Msb, * K,) necessarily prefixed to another noun: (Mgh:) and is fem., (Ks, M,) and sometimes mase.: (M, K:) or it is mase., and sometimes fem. as meaning the jihap: or, as Zj says, they differ as to making it masc. and making it fem. (Msb.) You say, kunotu A^amaAmahu I was before him, in respect of place. (S.) In the saying of Mohammad, to Usámeh, AlSlaApu A^amaAmaka, the meaning is The time of prayer [is before thee], or the place thereof; and by the prayer is meant the prayer of sunset. (Mgh.) You also say, A^amaAmaka [i. c. Look before thee; meaning beware thou; or take thou note;] when you caution another, (M, K,) or notify him, of a thing. (M.)
A_imaAmN A^mAm A_mAm AmAm
A person, (S, Mgh,) or learned man, (Msb,) whose example is followed, or who is imitated; (S, Mgh, Msb;) any exemplar, or object of imitation, (T, M, K,) to a people, or company of men, (T,) such as a head, chief, or leader, or some other person, (M, K,) whether they be following the right way or be erring therefrom: (T:) applied alike to a male and to a female: (Mgh, Msb:) applied to a female, it occurs in a phrase in which it is written by some with p: (Mgh:) but this is said to be a mistake: (Msb:) it is correctly without p, because it is a subst., not an epithet: (Mgh, Msb:) or it is allowable with p, because it implies the meaning of an epithet: (Msb:) and ↓ A^um~apN signifies the same: (T, M, K:) the pl. of the former is A^ayim~apo, (T, S, M, K, [but omitted in the CK,]) originally A^aA^omimapN, (T, S,) of the measure A^afEilapN, like A^amovilapN, pl. of mivaAlN, (T,) but as two meems come together, the former is incorporated into the latter, and its vowel is transferred to the hemzeh before it, which hemzeh, being thus pronounced with kesr, is changed into Y; (T, S; *) or it is thus changed because difficult to pronounce; (M;) or, as Akh says, because it is with kesr and is preceded by another hemzeh with fet-h: (S:) but some pronounce it A^ay^im~apN, (Akh, T, S, M, K,) namely, those who hold that two hemzehs may occur together; (Akh, S;) the Koofees reading it thus in the Kur ix. 12; (M;) but this is anomalous: (M, K:) it is mentioned as on the authority of Aboo-Is-hák, and [Az says,] I do not say that it is not allowable, but the former is the preferable: (T:) or the pl. is A^ay^im~apN, originally A^aA^omimapN like A^amovilapN: one of the two meems being incorporated into the other after the transfer of its vowel to the hemzeh [next before it]; some of the readers of the Kur pronouncing the [said] hemzeh with its true sound; some softening it, agreeably with analogy, in the manner termed bayona bayona; and some of the grammarians changing it into Y; but some of them reckon this incorrect, saying that there is no analogical reason for it: (Msb:) and accord. to some, (M,) its pl. is also A_imaAmu, (M, K,) like the sing., (K,) occurring in the Kur xxv. 74; (M;) not of the same category as EadolN (M, K) and riD~aY, (M,) because they sometimes said A_imaAmaAni, but a broken pl.: (M, K: *) or, accord. to A 'Obeyd, it is in this instance a sing. denoting a pl.: (M, S: *) or it is pl. of A=m~N, [which is originally A=mimo,] like as SiHaAbN is pl. of SaAHibN: (M:) the dim. of A^ayim~apN is ↓ A^uwayom~apo; or, as El-Mázinee says, ↓ A^uyayom~apN. (S.) ― -b2- AlA_maAmu also signifies The Prophet: (K:) he is called A_imaAmu [the exemplar, object of imitation, leader, or head, of his nation, or people]; (T;) or A_imaAmu AlA^m~api [the exemplar, &c., of the nation, or people]; (M;) it being incumbent on all to imitate his rule of life or conduct. (T.) ― -b3- The Khaleefeh: (Msb, K:) he is called A_maAmu Alr~aEiy~api [the exemplar, &c., of the people, or subjects]. (M.) The title of AlA_maAmu is still applied to the Kings of El-Yemen: Aboo-Bekr says, you say, fulaAnN A_imaAmu Alqawomi, meaning such a one is the first in authority over the people, or company of men: and A_imaAmu Almasolimiyna means the head, chief, or leader, of the Muslims. (TA.) ― -b4- The person whose example is followed, or who is imitated, [i. e. the leader,] in prayer. (Msb.) ― -b5- [The leading authority, or head, of a persuasion, or sect. The four A^yim~ap or A^ay^im~ap are the heads of the four principal persuasions, or sects, of the Sunnees; namely, the Hanafees, Sháfi'ees, Málikees, and Hambelees. And the Hanafees call the two chief doctors of their persuasion, after Aboo- Haneefeh, namely, Aboo-Yoosuf and Mohammad, AlA_imaAmaAni The two Imáms.] ― -b6- The leader of an army. (M, K.) ― -b7- The guide: (K:) he is called A_imaAmu AlA_ibili [the leader of the travellers]. (M.) ― -b8- The conductor, or driver, of camels (M, K) is called A_imaAmu AlA_ibili, though he be behind them, because he guides them. (M.) ― -b9- The manager, or conductor, and right disposer, orderer, or rectifier, of anything. (M, K. *) ― -b10- The Kur-án (M, K) is called A_imaAmu Almusolimyna [the guide of the Muslims]; (M;) because it is an exemplar. (TA.) [The model-copy, or standard-copy, of the Kur-án, namely the copy of the Khaleefeh 'Othmán, is particularly called AlA_imaAmu.] ― -b11- [The scripture of any people: and, without the article, a book, or written record.] It is said in the Kur [xvii. 73], yawoma nadoEuw kul~a A^unaAsK biA_maAmihimo The day when we shall call every one of mankind with their scripture: or, as some say, with their prophet and their law: or, as some say, with their book in which their deeds are recorded. (T.) It is also said in the Kur [xxxvi. 11], kul~a $ayo'K A^aHoSayonaAhu fiY A_imaAmK mubiynK, meaning, says El-Hasan, [And everything have we recorded] in a perspicuous book, or writing; (S, Jel;) i. e., on the Preserved Tablet. (Bd, Jel.) ― -b12- The lesson of a boy, that is learned each day (T, M, K) in the school: (T:) also called Als~abaqu. (TA.) ― -b13- The model, or pattern, of a semblance, or shape. (M, K.) ― -b14- The builder's wooden instrument [or rule] whereby he makes the building even. (S, K. *) ― -b15- The cord which the builder extends to make even, thereby, the row of stones or bricks of the building; also called Alt~ur~u and AlmiToharu; (T;) the string which is extended upon, or against, a building, and according to which one builds. (M, K. *) ― -b16- A_imaAmN signifies also A road, or way: (S, [but omitted in some copies,] M, K:) or a manifest road, or way. (TA.) It is said in the Kur [xv. 79], wa A_in~ahumaA labiA_maAmK mubiynK (S, M) And they were both, indeed, in a way pursued and manifest: (M:) or in a way which they travelled in their journeys. (Fr.) ― -b17- The direction (taloqaA=') of the Kibleh. (M, K. *) ― -b18- A tract, quarter, or region, of land, or of the earth. (S.) ― -b19- A string [of a bow or lute &c.]; syn. watarN. (Sgh, K.)
A^amiymN *
Beautiful in stature; (K;) applied to a man. (TA.) -A2- I. q. ↓ maA^omuwmN; (S, M, Msb, K;) i. e. one who raves, or is delirious, (yaho*iY, [in two copies of the S yahodiY, but the former appears, from a remark made voce A=m~apN, to be the right reading,]) from [a wound in] what is termed A^um~u raA^osihi [see A^um~N]: (S:) or wounded in what is so termed; (M, K;) having a wound such as is termed A=m~ap, q. v. (Msb.) It is also used, metaphorically, in relation to other parts than that named above; as in the saying, wa Ha$aAYa mino Har~i AlfiraAqi A^amiymu (tropical:) [And my bowels are wounded by reason of the burning pain of separation]. (M.) -A3- A stone with which the head is broken: (S, O:) but in the M and K ↓ A^mayomapN, [in a copy of the M, however, I find it without any syll. signs, so that it would seem to be ↓ A^amiymapN,] explained as signifying stones with which heads are broken: (TA:) pl. A^amaAy^imu. (S, TA.)
A^umaAy^imu *
Three hundred camels: (M, K:) so explained by Abu-l-'Alà. (M.) A_imaAmapN: see A_im~apN. A^amiymapN: see A^amiymN ― -b2- Also, (Sgh,) or ↓ A^umayomapN, (K,) A blacksmith's hammer. (Sgh, K.)
A^umayomapN *
dim. of A^um~N, q. v. (T, S, K.) -A2- See also A^amiymN: ― -b2- and A^maymapN.
AlA_imiAmiy~apu A^mAmy A_mAmy AlA^mAmyp AlA_mAmyp AlAmAmyh AlAmAmyp
One of the exorbitant sects of the Shee'ah, (TA,) who asserted that 'Alee was expressly appointed by Mohammad to be his successor. (Esh-Shahrastánee p. 122, and KT.)
A^umayomihpN *
[dim. of A^um~ahpN] : see A^um~N, first sentence.
A^um~iY~N *
(T, M, Mgh, Msb, K) and ↓ A^um~aAnN (K) [the former a rel. n. from A^um~apN, and thus properly meaning Gentile: whence, in a secondary, or tropical, sense,(assumed tropical:) a heathen;] (assumed tropical:) one not having a revealed scripture; (Bd in iii. 19 and 69;) so applied by those having a revealed scripture: (Bd in iii.69:) [and particularly] an Arab: (Jel in iii. 69, and Bd and Jel in lxii. 2:) [or] in the proper language [of the Arabs], of, or belonging to, or relating to, the nation (A^um~ap) of the Arabs, who did not write nor read: and therefore metaphorically applied to (tropical:) any one not knowing the art of writing nor that of reading: (Mgh:) or (assumed tropical:) one who does not write; (T, M, K;) because the art of writing is acquired; as though he were thus called in relation to the condition in which his mother (A^um~ahu) brought him forth: (T:) or (assumed tropical:) one who is in the natural condition of the nation (AlA^um~ap) to which he belongs, (Zj, * T, M, * K, *) in respect of not writing, (T,) or not having learned writing; thus remaining in his natural state: (M, K:) or (assumed tropical:) one who does not write well; said to be a rel. n. from A^m~N; because the art of writing is acquired, and such a person is as his mother brought him forth, in respect of ignorance of that art; or, as some say, from A^um~apu AlEarabi; because most of the Arabs were of this description: (Msb:) the art of writing was known among the Arabs [in the time of Mohammad] by the people of Et-Táïf, who learned it from a man of the people of El-Heereh, and these had it from the people of El-Ambár. (T.) A^um~iy~uwn laA yaEolamuwna, AlkitaAba, in the Kur ii. 73, means Vulgar persons, [or heathen,] who know not the Book of the Law revealed to Moses: (Jel:) or ignorant persons, who know not writing, so that they may read that book; or, who know not the Book of the Law revealed to Moses. (Bd.) Mohammad was termed A^um~iY~ [meaning A Gentile, as distinguished from an Israelite: or, accord. to most of his followers, meaning illiterate;] because the nation (A^um~ap) of the Arabs did not write, nor read writing; and [they say that] God sent him as an apostle when he did not write, nor read from a book; and this natural condition of his was one of his miraculous signs, to which reference is made in the Kur [xxix. 47], where it is said, “thou didst not read, before it, from a book, nor didst thou write it with thy right hand:” (T, TA:) but accord. to the more correct opinion, he was not well acquainted with written characters nor with poetry, but he discriminated between good and bad poetry: or, as some assert, he became acquainted with writing after he had been unacquainted therewith, on account of the expression “ before it ” in the verse of the Kur mentioned above: or, as some say, this may mean that he wrote though ignorant of the art of writing, like as some of the kings, being A^um~iy~uwn, write their signs, or marks: (TA:) or, accord. to Jaafar Es-Sádik, he used to read from the book, or scripture, if he did not write. (Kull p. 73.) [Some judicious observations on this word are comprised in Dr. Sprenger's Life of Mohammad (pp. 101-2); a work which, in the portion already published (Part I.), contains much very valuable information.] ― -b2- Also, (K,) or [only] A^um~iY~N, (AZ, T, M,) applied to a man, (AZ, T,) Impotent in speech, (EayiY~, in the K incorrectly written gabiY~, TA,) of few words, and rude, churlish, uncivil, or surly. (AZ, T, M, K.)
A^um~iy~apN *
The quality denoted by the epithet A^um~iY~N: (TA:) [gentilism: (assumed tropical:) heathenism: &c.:] (assumed tropical:) the quality of being [in the natural condition of the nation to which one belongs, or] as brought forth by one's mother, in respect of not having learned the art of writing nor the reading thereof. (Kull p. 73.) A^um~aAnN: see A^um~iY~N; and see also art. Amn A^um~ahadN: see A^um~N.
A=m~N A=m
[act. part. n. of 1;] i. q. qaASidN: [see 1, first sentence:] (TA:) pl. A_imaAmN, like as SiHaAb~N is pl. of SaAHibN, (M, K,) accord. to some, but others say that this is pl. of A_imaAmN [q. v.; the sing. and pl. being alike]; (M;) and A=m~uwna. (TA.) Hence, in the Kur [v. 2], walaA A=m~iyna Alobayota AloHaraAma [Nor those repairing to the Sacred House]. (TA.)
A=m~apN A=mh A=mp
(S, Msb) and ↓ maA^omuwmapN, as some of the Arabs say, (IB, Msb,) because it implies the meaning of a pass. part. n., originally; (Msb;) but 'Alee Ibn-Hamzeh says that this is a mistake; for the latter word is an epithet applied to the part called A^um~u Ald~imaAgi when it is broken; (IB;) or $aj~apN A=m~apN and ↓ maA^omuwmapN; (M, Mgh, K;) A wound by which the head is broken, (S, M, Msb, K,) reaching to the part called A^um~u Ald~imaAgi, (S, Msb,) or, [which means the same,] A^um~u Alr~aA^osi, (M, K,) so that there remains between it and the brain [only] a thin skin: (S:) it is the most severe of $ijaAj [except that which reaches the brain (see $aj~apN)]: ISk says that the person suffering from it roars, or bellows, (yaSoEaqu,) like thunder, and like the braying of camels, and is unable to go forth into the sun: (Msb:) the mulct for it is one third of the whole price of blood: (TA:) IAar assigns the meaning of [this kind of] $aj~ap to ↓ A^am~apN; which seems, therefore, to be either a dial. var. or a contraction of A=m~apN: (Msb:) the pl. of A=m~apN is A^awaAm~u (Mgh, Msb) and ↓ mA=y^imu; or this latter has no proper sing.: (M, TA:) the pl. of ↓ mA^omuwmapN is maA^omuwmaAtN. (Mgh, Msb.)
A^awam~u *
and A^ayam~u Better in the performance of the office termed A_imaAmapN; followed by mino: (Zj, T, M, K:) originally A^aA^am~u: the second hemzeh being changed by some into w and by some into Y. (Zj, T, M.)
A^uyayom~apN *
, or A^uyayom~apN, dim. of A^ayim~apN, pl. of A_imaAmN, q. v. (S.) muw^m~N: see A^amamN.
miy^am~N *
A camel that leads and guides: (M:) or a guide that shows the right way: and a camel that goes before the other camels: (K:) fem. with p; (M, K;) applied to a she-camel (M, TA) that goes before the other she-camels, and is followed by them. (TA.)
mA^omuwmN *
: see A^amiymN. ― -b2- Also A camel having his hump bruised internally by his being much ridden, or having his hump swollen in consequence of the galling of the saddle and the cloth beneath it, and bruised, and having his hump corroded: (S:) or whose fur has gone from his back in consequence of beating, or of galls, or sores, produced by the saddle or the like. (M, K.) ― -b3- mA^omuwmapN: see A=m~apN, in three places. muw^aAm~N: see A^amamN, in two places. mw^otam~N act. part. n. of Ay^otam~a bihi; Following as an example; imitating; taking as an example, an exemplar, a pattern, or an object of imitation. (Msb.) ― -b4- muw^otam~N bihi pass. part. n. of the same; Followed as an example; imitated; &c.: thus distinguished from the former by the preposition with the object of its government. (Msb.)
maA=y^imu *
: see A=m~apN. AmA
A^amaA *
, used to denote an interrogation, is a compound of the interrogative hemzeh and the negative maA: (M:) it is a mere interrogative [respecting a negative, like A^alaA]; as in the saying, A^amaA tasotaHoyiY mina All~`hi [Art not thou ashamed for thyself, or of thyself, with respect to God?]. (Lth, T.) ― -b2- [IHsh says, after explaining two other usages of A^amaA which we have yet to mention,] El-Málakee adds a third meaning of A^amaA, saying that it is a particle denoting EaroDN [or the asking, or requiring, a thing in a gentle manner], like [A^alaA (q. v.) and] lawolaA; and is connected peculiarly with a verb; as in A^amaA taquwmu [Wherefore wilt not thou do stand?], and A^amaA tafoEalu [Wherefore wilt not thou do such a thing?]; which may be explained by saying that the hemzeh is used as an interrogative to make one confess, or acknowledge, a thing, as it is in A^alamo and A^alaA, and that maA is a negative. (Mughnee.) ― -b3- It is also an inceptive word, used in the manner of A^alaA: (M:) followed by A^alaA, it is syn. with A^alaA: (S:) [meaning Now: or now surely: or] both of these meaning verily, or truly; i. c. Haq~FA: and for this reason Sb allows one's saying, A^amaA A_n~ah munoTalqN and A^amaA A^an~ahu munoTalqN [Verily, or truly, he is going away]; with kesr after the manner of A^alaA A_in~ahu, and with fet-h after the manner of Haq~FA A^an~ahu: and hamaA waAll~`hi laqado kaAna ka*aA is mentioned as meaning A^amaA wa All~`hi [&c., i. e. Verily, or truly, by God, such a thing did indeed happen]; the h being a substitute for the hemzeh: (M:) so too HamaY wAll~`h [or HamaA wAll~`h]: (Sgh and K in art. HmY:) it denotes the truth of the words which follow it; as when you say, A^amaA A_in~a zayodFA EaAqilN, meaning Truly, or properly speaking, not tropically, Zeyd is intelligent; and A^am~aA w All~`h qad Daraba zayodN EamorFA [Truly, &c., by God, Zeyd beat, or struck, Amr]: (S in art. Amw:) [in other words,] it corroborates an oath and a sentence; as in A^amaA wa All~`h lay^ino soharotu laka layolapF laA^a daEan~aka naAdimFA [Verily, or now surely, by God, if I remain awake for thee a night, then will I indeed leave thee repenting]; and A^amaA law Ealimotu makaAnaka laA^azoEajotuka minohu [Verily, or now surely, if I had known thy place of being, then had I unsettled thee, or removed thee, from it]; and A^amaA A_in~ahu larajulN kariymN [Verily, or now surely, he is (emphatically) a generous man]: (T:) or it is an inceptive particle, used in the manner of A^alaA; [meaning now: or now surely:] (Mughnee:) or a particle used to give notice of what is about to be said: only put before a proposition [as in exs. mentioned above]: (TA:) and often occurring before an oath [as in exs. mentioned above]: and sometimes its hemzeh is changed into h or E, before the oath; each with the A remaining; [written hamaA or EamaA;] and with the A elided; [written hama or Eama;] or with the A elided, but without the substitution; [written A^ama;] and when An~a occurs after A^amaA, it is with kesr, as it is after A^alaA: and it also means Haq~FA [verily, or truly]: or A^aHq~FA [verily? or truly?]: accord. to different opinions: and in this case, An~a after it is with fet-h, as it is after Haq~aA: accord. to Ibn-Kharoof, this is a particle: but some say that it is a noun in the sense of Haq~FA: and others, that it consists of two words, namely, the interrogative hemzeh and maA as a noun in the sense of $aYo'N; i. e. A^a*Alika Al$~aYo'u Haq~N [is that thing ture?]; so that the meaning is A^aHaq~FA: [if so, A^amaA A^an~ah munoTalqN means Verily, or truly, is he going away?] and this, which is what Sb says, is the correct opinion: maA is virtually in the accus. case, as an adverbial noun, like as Haq~FA is literally: and A^an~a with its complement is an inchoative, of which the adverbial noun is the enunciative: but Mbr says that Haq~FA is the inf. n. of yaHiq~u, which is suppressed, and that A^n~a with its complement is an agent. (Mughnee.)
A^am~aA *
is a conditional and partitive and corroborative particle; and is sometimes written A^ayomaA, by the change of the first m into Y. (Mughnee, K.) ― -b2- It is used as a conditional particle in the words of the Kur [ii.24], fA^am~aA Al~a*iyna A=manuwA fayaEolamuwna A^an~ahu AloHaq~u mino rab~ihimo waA^am~aA Al~a*iyna kafaruwA fayaquwluwna maA *aA A^araAda All~`hu bih*aA mavalAF [For as for those who have believed, they know that it is the truth from their Lord; but as for those who have disbelieved, they say, What is it that God meaneth by this as a parable?]. (Mughnee,* K,* TA.) That it denotes a condition is shown by the necessary occurrence of f after it; for if this f were a conjunction, it would not be prefixed to the enunciative; and if it were redundant, it might be dispensed with; but it may not be dispensed with except in a case of necessity in poetry or in a case of an ellipsis. ― -b3- In most cases, (Mughnee, K,) it is used as a partitive, (S, Mughnee, K,) implying the meaning of a condition; (S; [in which it is mentioned with A^amaA;]) and thus it is used in the passage of the Kur cited above; (Mughnee;) and in the following exs. [in the Kur xviii. 78 and 79 and 81], A^am~aA Als~afiynapu fakaAnato limasaAkiyna yaEomaluwna fiY AlbaHori and waA^amaA AlogulaAmu fakaAna A^abawaAhu muw^ominiyna and wA^am~aA AlojidaAru fakaAna liglaAmayni yataymayoni [As for the ship, it belonged to poor men who worked on the sea . . . and as for the boy, his two parents were believers . . . and as for the wall, it belonged to two orphan boys]. (Mughnee, * K, * TA.) [It is a partitive also in the phrase A^am~aAbaEodu, which see in art. bEd.] ― -b4- Few have mentioned its use as a corroborative: (Mughnee:) it is thus used in the phrase A^am~aA zayodN fa*aAhibN [Whatever be the case, or happen what will or what may, or at all events, Zeyd is going away], when you mean that Zeyd is inevitably going away, and determined, or decided, upon doing so: (Z cited in the Mughnee, and K:) therefore Sb explains it as meaning, in this case, mahomaA yakuno mino $aYo'K [whatever be the case, &c., as above, or, in some instances, happen what would or what might]; thereby showing it to be a corroborative, and to have a conditional meaning: (Z cited in the Mughnee: [and the same explanation of it is given, with a similar ex., in the S, in art. Amw:]) the fa, in this case, is transferred from its proper place before the inchoative, and put before the enunciative. (I 'AK p. 306.) Ks says that A^am~aA is used in commanding and forbidding and announcing: you say, A^am~aA All~`ha faAEobudo [Whatever be the case, or happen what will, &c., God worship thou]: and A^am~aA Alxamora falaA ta$orabohaA [i. e. A^am~aA Alxamora falaA ta$orabohaA (as is shown in the case of a similar ex. in the Mughnee, though you may say A^am~aA Alxamoru falaA ta$orabohaA, without an ellipsis, like as you say A^m~aA vamuwdu fahadayonaAhumo as well as A^am~aA vamuwda, in the Kur xli. 16, accord. to different readers,) Whatever be the case, &c., wine (drink not), drink not thou it]: and A^am~aA zayodN faxaraja [Whatever be the case, &c., with respect to other things, Zeyd has gone forth; or whatever be the case with respect to others, as for Zeyd, he has gone forth]: whereas A_im~aA [which see in the next paragraph] is used in expressing a condition and in expressing doubt and in giving option and in taking option. (T.) ― -b5- [IHsh says that in his opinion,] in the phrase A^am~aA AlEabiyda fa*uw EabiydK, thus heard, with AlEbyd in the accus. case, the meaning is, mahamA *akarota [&c., i. e. Whenever thou mentionest the slaves, he is a possessor of slaves: but I would rather say that the meaning is, A^am~aA *ikoruka AlEabiyda, &c., i. e. as for thy mentioning the slaves, &c.]: and so in similar phrases which have been heard. (Mughnee.) -A2- Distinct from the foregoing is A^am~aA in the saying in the Kur [xxvii. 86], A^am~aA *Akunotumo taEmaluwna [Or rather, what is it that ye were doing?]: for here it is a compound of the unconnected A^amo and the interrogative maA (Mughnee.) -A3- So too in the saying of the poet, A^abaA xuraA$apa A^am~aA A^anota *aA nasfarK faA_n~a quwomiYa lamo taA^kulohumu AlD~abuEu [O Aboo-Khurásheh, because thou wast possessor of a number of men dost thou boast? Verily, my people, the year of dearth, or of sterility, hath not consumed them]: for here it is a compound of the A^ano termed maSudariy~ap [which combines with a verb following it to form an equivalent to an inf. n.] and the redundant maA: A^am~aA A^anota is for liA^ano kunota; the preposition and the verb are suppressed for the sake of abridgment, so that the pronoun [ta in kunota] becomes separate; and maA is substituted for the verb [thus deprived of its affixed pronoun], and the n [of An] is incorporated into the m [of mA]. (Mughnee.) [See another reading of this verse voce A_im~aA; and there also, immediately after, another ex. (accord. to the Mughnee) of A^am~aA used in the manner explained above. See also A^ano as a conditional particle, like A_ino.] -A4- Also i. q. A_im~aA, q. v. (Mughnee, K.)
A_im~aA A^m A^mA A_mA AmA mA |m |mA
is sometimes written A^am~aA, and sometimes its first m is changed into Y, [forming A^ayomaA or A_iyomaA or both, as will be shown below,] (Mughnee, [in my copy of which it is written A^ayomaA, and so in some copies of the K,] and K, [in some copies of which it is written A_ymaA,]) and it is held by Sb to be a compound of A_ino and maA, (Mughnee,) or as denoting the complement of a condition it is a compound of A_ino and maA. (M, K.) ― -b2- It denotes doubt; (Ks, T, Mughnee, K;) as in maA A^adoriY mano qaAma A_im~aA zayodNwA_im~aA EamorNw [I know not who stood: either Zeyd or 'Amr]: (Ks, T:) and jaA='aniY A_im~aA zayodN waA_im~aA EamorNw [There came to me either Zeyd or 'Amr], said when one knows not which of them came. (Mughnee, K.) ― -b3- It also denotes vagueness of meaning; as in [the Kur ix. 107,] A_im~aA yuEa*~ibuhum wA^m~aA yatuwbu Ealayohimo [Either He will punish them or He will turn unto them with forgiveness]. (Mughnee, K.) ― -b4- It also denotes giving option; as in [the Kur xviii. 85,] A_im~aA A^an tuEa*~iba wA_im~aA A^ano tat~axi*a fiyihimo HusonAF [Either do thou punish, or do thou what is good to them]. (Mughnee, K.) ― -b5- It also denotes the making a thing allowable; as in taEal~amo A_im~aA fiqohFA wA_im~aA naHowFA [Learn thou either low or syntax; (an ex. given in the T, on the authority of Ks, as an instance of the usage of A_im~aA to denote giving option;)] but its use with this intent is disputed by some, (Mughnee, K,) while they assert it of A^awo. (Mughnee.) ― -b6- It is also used as a partitive; as in [the Kur lxxvi. 3,] A_m~aA $aAkirAF w A_m~aA kafuwrFA [Either, or whether, being thankful or being unthankful]; (Mughnee, K;) the two epithets being here in the accus. case as denotatives of state: or, accord. to the Koofees, A_m~aA may be here [a compound of] the conditional A_ino and the redundant maA; kaAna, accord. to Ibn-EshShejeree, being understood after it: (Mughnee:) and Fr says that the meaning is, A_ino $akara waA_ino kafara [if he be thankful and if he be unthankful]. (T.) ― -b7- It also denotes taking option; as in the saying, liY daArN biAlkuwfapi faA^naA xaArijN A_layohaA faA_m~aA A^ano A^asokunahaA wA_im~aA A^ano A^abiyEahaA [I have a house in El-Koofeh, and I am going forth to it, and either I will inhabit it or I will sell it: but this is similar to the usage first mentioned above]. (Ks, T.) ― -b8- It is a conjunction, (S in art. Amw, and Mughnee,) accord. to most authorities, i. e., the second A_im~aA in the like of the saying, jaA'aniY A_m~aA zayodN wA_im~aA EamorNw [mentioned above]; (Mughnee;) used in the manner of A^awo in all its cases except this one, that in the use of Aw you begin with assurance, and then doubt comes upon you; whereas you begin with A_im~aA in doubt, and must repeat it; as in the saying last mentioned: (S: [and the like is said in the Mughnee, after the explanations of the meanings:]) but some assert that it is like the first A_im~aA, not a conjunction; because it is generally preceded by the conjunction w: and some assert that A_im~aA conjoins the noun with the noun, and the w conjoins A_im~aA with A_im~aA; but the conjoining of a particle with a particle is strange. (Mughnee.) ― -b9- Sometimes the w is suppressed; as in the following verse, (Mughnee,) of El-Ahwas; (S;) yaA layotamaA A^um~uniA $aAlato naEaAmatuhaA A^ayomaA A_ilaY jan~apK A^ayomaA A_ilaY naAri [O, would that our mother took her departure, either to Paradise or Hell-fire!]; (S,* Mughnee, K;) cited by Ks, with AymA for A_im~aA: (T:) and sometimes it is with kesr [i. e. A_iymaA]: (S:) IB says that it is correctly A_im~aA, with kesr; asserting the original to be A_im~aA, with kesr, only. (TA.) ― -b10- And sometimes the former maA is dispensed with; as in the following verse, (Mughnee,) which shows also that maA is sometimes suppressed; saqatohu Ar~awaAEidu mino Say~ifK waA_ino mino xariyfK falano yaEodamaA [The thundering clouds of summer-rain watered him, or of autumn-rain; so he will not want sufficient drink]: i. e. A_im~aA mino Say~ifK waA_im~aA mino xariyfK. (Mughnee, K.) Mbr and As say that A_ino is here conditional, and that the f is its complement: but this assertion is of no weight; for the object is the description of a mountain-goat as having sufficient drink in every case: AO says that A_ino in this verse is redundant. (Mughnee.) ― -b11- Sometimes, also, one does not require to mention the second A_im~aA, by mentioning what supplies its place; as in the saying, A_im~aA A^ano tatakal~ama bixayorK waA_il~aA fAsokuto [Either do thou speak what is good or else be silent]. (Mughnee.) [See art. AlA, near its end.] -A2- Distinct from the foregoing is A_im~aA in the saying in the Kur [xix. 26], faA_im~aA^itaryin~a mina Aloba$ari A^aHadFAi [And if thou see, of mankind, any one]: for this is [a compound of] the conditional A_in and the redundant maA. (S * in art. Amw, and Mughnee.) [In like manner,] you say, in expressing a condition, A_im~aA ta$otiman~a zoydFA faA_in~ahu yaHolumu Eanoka [If thou revile Zeyd, he will treat thee with forbearance]. (Ks, T.) And A_im~aA taA^otiniy A^ukoirimoka [If thou come to me, I will treat thee with honour]. (S.) ― -b2- In the following saying, A_im~aA A^anota munoTaliqFA AnoTalaqotu [If thou be going away, I go away], the maA is not that which restrains the particle to which it is subjoined from governing, but is a substitute for a verb; (K and TA in art. maA;) as though the speaker said, A_i*aA Sirota munoTaliqFA [or rather A_ino Sirota]. (TA in that art.) And hence the saying of the poet, [of which a reading different from that here following has been given voce A^am~aA,] A^abaA xuraA$apa A_im~aA A^anota *aA nasfarK faA_n~a qawomiYa lamo taA_okulohumu AlD~abugu [O Aboo-Khurásheh, if thou be possessor of a number of men, verily, my people, the year of dearth, or of sterility, hath not consumed them]; as though he said, A_ino kunotu *aA nafarK. (TA in that art.) [But IHsh states the case differently; saying,] An instance of A^am~aA A^anota munTaliqFA AnoTalaqotu not used to restrain from governing, but as a substitute for a verb, occurs in the saying, A^am~aA A^anota munTaliqFA AinoTalaqotu [Because thou wast going away, I went away]; originally, AinoTalaqotu liA^ano kunota munTaliqAF: [for an explanation of which, see what is said of A^am~aA A^anota in a reading of the verse commencing with A^abaA xuraA$ap voce A^am~aA:] but accord. to El-Fárisee and IJ, the government belongs to maA; not to kaAna [or kunota]. (Mughnee in art. maA.) ― -b3- So too in the saying, AifoEalo h*aA A_im~aAlaA, meaning A_ino kunota laAtafoEalu gayorahu [i. e. Do thou this if thou wilt not do another thing; or do thou this at least]; (Mughnee and K, each in art. maA;) indicating a person's refusal to do [fully] that which he is ordered to do: (TA in that art.:) or A_im~aAlaA faAfoEalo ka*aA, meaning if thou wilt not do that, then do thou this; the three particles [A_ino and maA and laA] being made as one word: so says Lth: (T:) [J says,] A_im~aAlaA faAfoEalo ka*aA is pronounced with imáleh, [i. e. “ immá-lè, ”] and is originally A_in laA with maA as a connective; and the meaning is, if that thing will not be, then do thou thus: (S in art. laA:) [but] AHát [disallows this pronunciation, and] says, sometimes the vulgar, in the place of AifoEalo *`lika A_im~aAlaA, say, AifoEalo *`lika baAriY [Do thou that at least]; but this is Persian, and is rejected as wrong: and they say also, A^um~aAlaYo, with damm to the A [and with imáleh in the case of the final vowel, and thus it is vulgarly pronounced in the present day]; but this too is wrong; for it is correctly A_im~aAlaA, [with kesr, and] not pronounced with imáleh, for particles [in general] are not thus pronounced: (T:) and the vulgar also convert the hemzeh into h with damm [saying hum~aAlaYo]. (TA in art. maA.) [Fei says,] laA is a substitute for the verb in the saying, A_im~aAlaA faAfoEalo h`*aA, the meaning being If thou do not that, then [at least] do thou this: the origin thereof is this; that certain things are incumbent on a man to do, and he is required to do them, but refuses; and then one is content with his doing some, or a part, of them, and says to him thus: i. e., if thou wilt not do all, then do thou this: then the verb is suppressed, on account of the frequency of the usage of the phrase, and maA is added to give force to the meaning: and some say that it is for this reason that laA is here pronounced with imáleh; because it serves for the verb; like as balaY is, and the vocative yaA: but it is said that it is correctly pronounced without imáleh; because particles [in general] are not pronounced therewith; as Az says. (Msb in art. laA.) [El-Hareeree says that] A_im~aAlaA is properly [a compound of] three particles, which are A_ino and maA and laA, made as one word, and the A at the end thereof is like the A of HubaAraY [in which it is written Y, agreeably with rule]; wherefore it is pronounced with imáleh, like as is the A of this latter word. (Durrat el-Ghowwás, in De Sacy's Anthol. Gr. Ar. p. 57 of the Arabic text.) In the Lubáb it is said that laA is used as a negative of the future, as in lA tafoEalo; and the verb [in A_im~aAlaA] is suppressed; so it [lA] serves as a substitute in the saying, AifoEalo h`*aA A_im~aAlaA; therefore they pronounce its A with imáleh: and IAth says that the Arabs sometimes pronounced laA with a slight imáleh; and the vulgar make the imáleh thereof full, so that its A becomes Y; but this is wrong. (TA.) You say also, xu*o h`*aA A_im~aAlaA, meaning Take thou this if thou take not that. (T.) It is related that the Prophet saw a runaway camel, and said, “ To whom belongeth this camel? ” when, lo, some young men of the Ansár said, “ We have drawn water upon him during twenty years, and yet he has in him fat; so we desired to slaughter him; but he escaped from us. ” He said, “ Will ye sell him? ” They answered, “ No: but he is thine. ” And he said, A_im~aAlaA fA^aHosinuwA A_ilayohi Hat~aY yA^otiyahu A^ajaluhu, meaning If ye will not sell him, act well to him until his term of life come to him. (T.) Amt
1 A^amatahu *
, (T, S, M, K,) aor.
Aamita
, (T, M, K,) inf. N. A^amotN, (T, S, M,) He measured it; determined its measure, quantity, or the like; computed, or conjectured, its measure, quantity, &c.; (T, S, * M, K;) as also ↓ Am~thu, (M, K,) inf. n. taA^omiytN. (TA.) You say, Aiymito yaA fulaAnu h`*aA liY kamo huwa Compute thou, O such a one, this, for me, how many it is. (T.) And A^amata Alqawoma He computer, or conjectured, the number of the people, or company of men. (T.) And A^amata AlmaA='a He measured, or computed, the distance between him and the water. (T.) ― -b2- Also, (S, K,) aor. as above, (K,) and so the inf. n., (S,) i. q. qaSadahu [He tended, repaired, betook himself, or directed his course, to it, or towards it; aimed at it; sought after it; or intended, or purposed, it]; (S, K;) namely, a thing. (S.)
2 A^m~thu *
: see 1. ― -b2- A^um~ita bil$~ar~i He was suspected of evil. (M, TA.)
A^amotN *
A measure of distance [&c.]; as in the saying, kamo A^amotu bayonaka maA bayona Alkuwfapi What is the measure of the distance between thee and El-Koofeh? (T, TA.) -A2- Doubt: (Th, T, M:) said to be so termed because this word signifies the “ computing, or conjecturing, measure, quantity, and the like, ” in which there is doubt. (T, TA.) [See 1.] So in the following ex.: Alxamoru Harumato laA A^amota fiyhaA Wine is unlawful: there is no doubt respecting the unlawfulness of it: (Sh, Th, T, K:) or the meaning is, there is no indulgence, or lenity, with respect to it; from A^amotN as signifying “feebleness, or weakness,” in a journey, or pace. (T, TA.) And in the saying, layosa fY Alxamori A^amotN There is no doubt respecting wine, that it is unlawful. (Th, M.) [Or in the like of these two instances it signifies] Disagreement, or diversity of opinion, (AixotilaAfN,) respecting a thing (fiY $aYo'K). (M, K.) -A3- Curvity, crookedness, distortion, or unevenness: (M, K:) ruggedness in one place and smoothness in another; (K;) [inequality of surface;] one part being higher, or more prominent, than another: (TA:) an elevated place: (T, S, K:) small mounds: (Fr, Th, T, S, M, K:) or what is elevated, of ground: or, as some say, water-courses of valleys, such as are low, or depressed: (Fr, T, TA:) small hills; hillocks: (M, TA:) a hollow, or depressed place, between any two elevated portions of ground &c.: (IAar, T, M:) depression and elevation, or lowness and highness, (S, M, A, K,) in the ground; (A;) used in this sense in the Kur xx. 106; (S;) and the same in a water-skin not completely filled: (S, A: *) or laxity in a water-skin when it is not well filled so as to overflow: (T, * TA:) or a [consequence of] pouring [water] into a skin until it doubles, or creases, and not filling it; so that one part of it is higher, or more prominent, than another: (M, TA:) pl. A_imaAtN (M, K, TA, but in some copies of the K A=maAtN, and in the CK AamAtN,) and A^umuwtN. (M, K.) You say, Asotawati AlA^aroDu famaA bahaA A^amotN The earth, or ground, was even, so that there was not in it any depression and elevation. (A, TA.) And AimotalaA^a Als~iqaA='u famaA bihi A^amotN The skin became full, so that there was not in it any depression [of one part of its surface] and elevation [of another part]. (S, A. *) Az says, (TA,) I have heard the Arabs say, qado malaA^a Alqirobapa maloA^F laA A^amota fiyhi He had filled the water-skin so full that there was no laxity in it. (T, TA.) ― -b2- A fault, a defect, an imperfection, a blemish, or the like, (T, M, K,) in the mouth, and in a garment, or piece of cloth, and in a stone. (M, K.) [Hence the saying,] A^amotN fiY AlHajari laA fiyka i. e. [May there be a defect, or the like,] in stones; not in thee: meaning, may God preserve thee when the stones shall have perished: (Sb, M:) Amt is here put in the nom. case, though the phrase is significant of a prayer, because it is not a verbal word: the phrase is like Alt~urAbu laho: and the commencing the sentence with an indeterminate noun is approvable because it is virtually a prayer. (M.) This prov. is mentioned by the expositors of the Tes-heel: not by Meyd. (TA.) ― -b3- Weakness; feebleness; (T, K;) langour; remissness. (TA.) You say, sironaA sayorFA laA A^amota fiyhi We performed a journey, or went a pace, in which was no weakness, or feebleness [&c.]. (T, TA.) -A4- A good way, course, mode, or manner, of acting, or conduct, or the like. (T, K.)
muw^am~atN *
Suspected of evil and the like. (K.) [See 2.] -A2- [A water-skin] filled [so as to be equally distended: see A^amotN]. (K.)
maA=o'N maA^omuwtN *
A water of which the distance is computed, or conjectured. (TA.) ― -b2- huwa A_ilaY A^ajalK maAomuwtK It is until a determined, defined, or definite, period. (S, K. *) ― -b3- $aYo'N maA^omuwtN A thing that is known. (M, TA.) [And so mawomuwtN.] Amd
1 A^amida Ealayohi *
, aor.
Aamada
, inf. n. A^amadN, He was angry with him: (S, M, Msb, * K:) like A^abida (S) and wamad and wabida and Eabida. (T in art. Abd.)
2 A^m~d *
, inf. n. taA^omiydN, He declared the time, considered with regard to its end; or the utmost, or extreme, extent, term, limit, point, or reach; expl. by bay~ana AlA^amada. (K.)
A^amadN *
Time, considered with regard to its end: zamaAnN being time considered with regard to its end and its beginning: (Er-Rághib:) [but sometimes it is interchangeable with zamaAnN, as will be seen in what follows:] or the utmost, or extreme, extent, term, limit, point, or reach. (S, M, A, Msb, K.) You say, balaga A^amadahu He, or it, reached, or attained, his, or its, utmost, or extreme, extent, term, &c. (Msb.) And Daraba lahu A^amadFA [He assigned, or appointed, for him, or it, a term, or limit]. (A.) And huwa baEiydu AlA=maAdi [He is one whose limits are remote: A=maAdN being the pl.]. (A.) ― -b2- The period of life which one has reached; as in the saying, maA A^amaduka What is thy period of life which thou hast reached? (S.) ― -b3- Each of the two terms of the life of a man; i. e. the time of his birth, and the time of his death. (Sh, T.) El-Hasan [El-Basree], being asked by El-Hajjáj, maA A^amaduka, meaning What was the time of thy birth? answered by saying that it was two years before the expiration of 'Omar's reign as Khaleefeh. (T, L, from a trad.) ― -b4- The startingplace, and the goal, of horses in a race. (Sh, T, L.) ― -b5- (tropical:) Any space of time: (Er-Rághib:) a space of time of unknown limit. (Kull pp. 9 and 10.) ― -b6- Sometimes, (assumed tropical:) A particular time; as in the phrase A^amadu ka*aA The time of such a thing; like zamaAnu A^amadN. (Kull p. 10.) ― -b7- [It is also used for *w A^amadN, and (applied to a fem. n.) *aAt A^amadK, Having a term, or limit; limited in duration; as in the saying,] Ald~unoyaA A^amadN wAlA=xirpu A^abadN [The present state of existence is limited in duration, but the final state of existence is everlasting]. (Obeyd Ibn-'Omeyr, L in art. Abd.)
A^umodapN *
A remainder, or what remains, (K,) of anything. (TA)
siqaA='K muw^am~adN *
A skin [exhausted;] in which there remains not a gulp, or as much as is swallowed at once, of water. (K.)
A^amarahu *
An extreme term, limit, or point, reached, or attained. (K.) Amr
1 A^amarahu *
, (T, S, M, &c.,) aor.
Aamura
, (M, &c.,) inf. n. A^amorN (T, S, M, Msb, K) and A_imaArN, (M, L, K,) which latter, however, is disapproved by MF, (TA,) and A_iymaArN is syn. therewith, (K,) but this also is disapproved by MF, and deemed by him strange, [being by rule the inf. n. of ↓ A=marahu, respecting which see what follows,] (TA,) and A=mirapN, (M, K,) which is one of the inf. ns. [or quasiinf. ns.] of the measure faAEilapN, like EaAfiyapN and EaAqibapN, (M,) He commanded him; ordered him; bade him; enjoined him; the inf. n. signifying the contr. of nahoYN; (T, M, K;) as also ↓ A=mrhu, (Kr, M, K,) mentioned by A'Obeyd also as a dial. var. of A^marahu: (Msb:) but A'Obeyd says that A=marotuhu and A^amrotuhu are syn. [in a sense different from that explained above, i. e.] as meaning kav~arotuhu. (TA.) You say, A^amarahu bihi, (S, M, K,) and A^amarahu A_iy~aAhu, suppressing the prep., (M,) He commanded, ordered, bade, or enjoined, him to do it. (M, K.) And A^marotuka A^ano tafoEala, and litafoEala, and biA^no tafoEala, I commanded, ordered, bade, or enjoined, thee to do [such a thing]. (M.) [And A^amarahu bika*aA as meaning He commanded him, or ordered him, to make use of such a thing; or the like: whence, in a trad.,] A^umirotu biAls~iwaAki [I have been commanded to make use of the tooth-stick]. (El-Jámi' es- Sagheer.) [And He enjoined him such a thing; as, for instance, patience.] The imperative of A^amara is muro; originally Aw^omuro; which also occurs [with wa in the place of w^ when the A is pronounced with damm]: (M:) but [generally] when it is not preceded by a conjunction, (Msb,) i. e., by wa or fa, (T,) you suppress the ', [i. e. the radical ', and with it the conjunctive A preceding it,] contr. to rule, and say, murohu bika*aA [Command, or order, or bid, or enjoin, thou him to do such a thing]; like as you say, kulo and xu*o: when, however, it is preceded by a conjunction, the practice commonly obtaining is, to restore the waA^omuro bika*aA, agreeably with analogy, and thus to say, A^amuro bika*aA. (Msb.) ― -b2- [You say also, A^amara bihi faqutila He gave an order respecting him, and accordingly he was slain. And A^amara lahu bika*aA He ordered that such a thing should be done, or given, to him.] ― -b3- In the Kur [xvii. 17], A^amaronaA mutorafiyhaA fafasaquwA fiyhaA, so accord. to most of the readers, (T, &c.,) means We commanded [its luxurious inhabitants] to obey, but they transgressed therein, or departed from the right way, or disobeyed: (Fr, T, S, &c.:) so says Aboo-Is-hák; adding that, although one says, A^amartu zayodFA faDaraba EamorFA, meaning I commanded Zeyd to beat 'Amr, and he beat him, yet one also says, A^amarotuka faEaSayotaniY [I commanded thee, but thou disobeyedst me]: or, accord. to some, the meaning is, We multiplied its luxurious inhabitants; (T;) and this is agreeable with another reading, namely, ↓ A=maronaA; (TA;) and a reading of El-Hasan, namely, A^amironaA, like EalimonaA, may be a dial. var., of the same signification: (M:) see 4, in two places: or it may be from AlA_imaArapu; (S, TA;) [in which case it seems that we should read ↓ A^am~aronaA; or, perhaps, A^amaronaA: see 2:] Abu-l-'Áliyeh reads ↓ A^am~aronaA, and this is agreeable with the explanation of I'Ab, who says that the meaning is, We made its chiefs to have authority, power, or dominion. (TA.) ― -b4- A^amarahu, aor.
Aamura
, also signifies He commanded, ordered, bade, or enjoined, him to do that which it behooved him to do. (A.) [He counselled, or advised, him.] One says, muroniY, meaning Counsel thou me; advise thou me. (A.) ― -b5- A^amara biAqotinaASK, said of a wild animal, means He rendered the beholder desirous of capturing him. (M.) -A2- A^amara, (As, Fr, Th, T, S, M, Msb, K,) aor.
Aamura
; (Msb, TA;) and A^amura, aor.
Aamura
; (S, M, IKtt, K;) and A^amira, aor.
Aamara
; (M, K, and several other authorities; but by some this is disallowed; TA;) inf. n. A^amorN (K) and A_imorapN (S) and A_imaArapN; (As, T, S;) or the second is a simple subst.; (K;) or perhaps it is meant in the S that this and the third are quasi-inf. ns.; (MF;) He had, or held, command; he presided as a commander, governor, lord, prince, or king; (M, Msb, K;) he became an A^amiyr; (As, T, S;) EalaY Alqawomi over the people. (M, * Msb, K.) [See also 5.] A^amara fulaAnN waA^umira Ealayohi, or Elyh ↓ wA^um~ira, (as in different copies of the S,) [Such a one has held command and been commanded,] is said of one who has been a commander, or governor, after having been a subject of a commander, or governor; meaning such a one is a person of experience; or one who has been tried, or proved and strengthened, by experience. (S.) -A3- A^amarahu as syn. with A=marahu: see 4. -A4- A^amira, (S, M, Msb, K,) aor.
Aamara
, (Msb, K,) inf. n. A^amarN and A^amorap; (M, K, TA; the latter written in the CK Aamorap;) and A^mura, aor.
Aamara
; (IKtt;) (assumed tropical:) It (a thing, M, Msb, or a man's property, or camels or the like, Abu-l-Hasan and S, and a people, T, S) multiplied; or became many, or much, or abundant; (T, S, M, Msb, K;) and became complete. (M, K.) ― -b2- And the former, (assumed tropical:) His beasts multiplied; or became many; (M, K;) [as also ↓ A=mr; for you say,] banuw fulaAnK ↓ A=mr, inf. n. A_iymaArN, (assumed tropical:) The property, or camels or the like, of the sons of such a one multiplied; or became many, or abundant. (M.) -A5- A^amira AlA^amoru, (Akh, S, K,) aor.
Aamara
, inf. n. A^amarN, (Akh, S,) (assumed tropical:) The affair, or case, (i. e., a man's affair, or case, Akh, S,) became severe, distressful, grievous, or afflictive. (Akh, S, K.)
2 A^m~rhu *
, inf. n. taA^omiyrN, He made him, or appointed him, commander, governor, lord, prince, or king. (S, * Mgh, Msb.) [And it seems to be indicated in the S that ↓ A^amarahu, without teshdeed, signifies the same.] See 1, in three places. You say also, A^um~iraEalayonaA (A, TA) He was made, or appointed, commander, &c., over us. (TA.) ― -b2- Also He appointed him judge, or umpire. (Mgh.) ― -b3- A^m~r AlqanaApa (assumed tropical:) He affixed a spear-head to the cane or spear. (T, M.) [See also the pass. part. n., below.] ― -b4- A^m~rA^amaArapK He made [a thing] a sign, or mark, to show the way. (T.)
3 A=mrhu fiy A^amorihi *
, (T, * S, M, Msb,) inf. n. muw^aAmarapN, (S, K,) He consulted him respecting his affair, or case; (T, * S, M, Msb, K, * TA;) as also waAmarahu; (TA;) or this is not a chaste form; (IAth, TA;) or it is vulgar; (S, TA;) and ↓ AstA^mrhu, (M,) inf. n. Asotiy^omaArN; (S, K;) and ↓ Ay^tmrhu, (T,) inf. n. Ay^timaArN. (S, K.) It is said in a trad., A=miruwA Aln~isaA='a fiY A^anofusihin~a Consult ye women respecting themselves, as to marrying them. (TA.) And in another trad., A=marato nafosahaA, meaning She consulted herself, or her mind; as also ↓ AstA^mrt nfshA. (TA.) [See another ex. voce nafosN. And see also 8.]
4 A=mr A=mr
, inf. n. A_iymaArN: see 1, last sentence but one, in two places. -A2- A=morN; (S, M, Msb, K;) and ↓ A^amarahu, (S, M, Msb, K,) accord. to some, (M,) aor.
Aamura
, (Msb, K,) inf. n. A^amorN; (Msb;) both signifying the same accord. to AO, (S,) or A 'Obeyd, (TA,) but the latter is of weak authority, (K,) or is not allowable; (M;) and, accord. to El-Hasan's reading of xvii. 17 of the Kur, (see 1,) ↓ A^amirahu also; (M;) (assumed tropical:) He (a man) multiplied it; or made it many, or much, or abundant: (S, Msb:) He (God) multiplied, or made many or much or abundant, his progeny, and his beasts: (M, K:) and A=mr maAlahu (assumed tropical:) He (God) multiplied, &c., his property, or camels or the like. (S.) -A3- See also 1, first sentence, in two places.
5 tA^m~r *
He became made, or appointed, commander, governor, lord, prince, or king; (Msb;) he received authority, power, or dominion; Ealayohimo over them. (S, K.) [See also A^amara.] ― -b2- See also 8.
6 taAaAomara
see 8, in three places.
8 Ay^tmr *
[written with the disjunctive alif Aiytamara] He obeyed, or conformed to, a command; (S, * M, Mgh, K; *) he heard and obeyed. (Msb.) You say, Ay^tmr bixayorK, meaning He was as though his mind commanded him to do good and he obeyed the command. (M.) And [you use it transitively, saying,] Ay^tmr AlA^amora He obeyed, or conformed to, the command. (S.) And laA yaA^otamiru ru$odFA He will not do right of his own accord. (A.) Imra el-Keys says, (S,) or En-Nemir Ibn-Towlab, (T,) wayaEoduw EalaY Almaro'i maA yaA^otamiro [And that which man obeys wrongs him, or injures him]; meaning, that which his own soul commands him to do, and which he judges to be right, but in which often is found his destruction: (S:) or, accord. to Kt, that evil which man purposes to do: (T:) or that which man does without consideration, and without looking to its result. (A 'Obeyd, T.) [See what follows.] ― -b2- He undertook a thing without consulting; (Kt, T;) as though his soul, or mind, ordered him to do it and he obeyed it: (TA:) he followed his own opinion only. (Mgh.) One says, A^amarotuhu fA^otamara waA^abaY A^ano yaA^otamira, (A, Mgh,) meaning I commanded him, but he followed his own opinion only, and refused to obey. (Mgh.) ― -b3- He formed an opinion, and consulted his own mind, and determined upon it. (Sh, T.) And Ay^tmr raA^oyahu He consulted his own mind, or judgment, respecting what was right for him to do. (Sh, T.) ― -b4- Ay^tmrwA, (A, Msb,) inf. n. Ay^otimaArN; (S, K;) and ↓ tA=mrwA, (A,) inf. n. taA=murN, of the measure tafaAEulN; (S;) and ↓ tA^m~rwA, (TA,) inf. n. taA^am~urN; (K;) They consulted together: (S, * A, Msb, K: *) or Ay^tmrwA and ↓ tA=mrwA signify they commanded, ordered, bade, or enjoined, one another; like as one says, AqttlwA and tqAtlwA, and AxtSmwA and txASmwA: (T:) or Ay^tmrwA EalaY AlA^amori and Ealayohi ↓ tA=mrwA, they determined, or settled, their opinions respecting the affair, or case: (M:) and Ay^tmrwA bihi, (S, Msb,) inf. n. as above, (K,) signifies they purposed it, (S, Msb, K, *) namely, a thing, (Msb, K,) and consulted one another respecting it. (S.) It is said in the Kur [lxv. 6], waA^otamiruwA bayonakumo bimaEoruwfK And command ye, or enjoin ye, one another to do good: [such is app. the meaning,] but God best knoweth: (T:) or, accord. to Kt, purpose ye among yourselves to do good. (TA.) And in the same [xxviii. 19], A_in~a AlomalaA^a yaA^otamiruwna bika liyaqotulwuka, meaning Verily the chiefs command one another respecting thee, to slay thee: (Zj, T:) or consult together against thee, to slay thee: (AO, T:) or purpose against thee, to slay thee: (Kt, T:) but the last but one of these explanations is better than the last. (T.) ― -b5- See also 3. ― -b6- Accord. to El-Bushtee, Ay^tmrhu also signifies He gave him permission: but this has not been heard from an Arab. (Az, TA.)
10 A_isotaAomara
see 3, in two places.
A^amorN *
A command; an order; a bidding; an injunction; a decree; an ordinance; a prescript: (S, * Msb, * TA, &c.:) pl. A^awaAmiru: (S, Msb, &c.:) so accord. to common usage; and some writers of authority justify and explain it by saying that A^amorN is [originally] maA^omuwurN bihi; that it is then changed to the measure faAEilN; [i. e., to A=mirN;] like A^amorN EaArifN, which is originally maEoruwfN; and Eiy$apN rADiyapN, originally maroDiy~apN; &c.; [and then, to A^amorN;] and that faAEilN becomes in the pl. fawaAEilu; so that A^awaAmaru is the pl. of maA_omuwrN: others say that it has this form of pl. to distinguish it from A^amorN in the sense of HaAlN [&c.], in which sense it has for its pl. A^umuwrN. (Msb, TA.) [But I think that A^awaAmiru may be properly and originally pl. of A=mirapN, for A=yapN A=mirapN, or the like. MF says that, accord. to the T and M, the pl. of A^amorN in the sense explained in the beginning of this paragraph is A^umuwrN: but he seems to have founded his assertion upon corrupted copies of those works; for in the M, I find nothing on this point; and in the T, not, as he says, AlA^amoruDid~u Aln~ahoYa waAHidu AlA^umuwr, but qaAla All~ayovu AlA^amoru maEoruwfN naqiyDu Aln~ahoYi waAHidu AlA^umuwri, evidently meaning that A^amorN signifies the contr. of nahoYN, and is also, in another sense, the sing. of A^umuwrN.] [Hence,] A^uwluw AlA^amori Those who hold command or rule, and the learned men. (M, K. [See Kur iv. 62.]) And A^amoruAll~`hi The threatened punishment of God: so in the Kur x. 25, and xi. 42, and xvi.1; in which last place occur the words, A^atay A^amoru All~`hi falaA tasotaEojiluwhu, meaning The threatened punishment ordained of God hath, as it were, come: so near is it, that it is as though it had already come: therefore desire not ye to hasten it. (Zj, M, TA.) And The purpose of God. (Bd and Jel in lxv. 3; &c.) And AlA^amoru qariybN The resurrection, or the time thereof, is near. (Mgh, from a trad.) And maA faEalotuhu Eano A^amoriY, in the Kur xviii. 81, I did it not of my own judgment: (Bd:) or, of my own choice. (Jel.) [Hence also AlA^amoru, in grammar, signifies The imperative form of a verb.] ― -b2- Also A thing; an affair; a business; a matter; a concern: a state, of a person or thing, or of persons or things or affairs or circumstances; a condition; a case: an accident; an event: an action: syn. $aA^onN: (M, F, TA:) and HaAlN, (Msb, TA,) and HaAlapN: (Msb:) and HaAdivapN: (K:) and fiEolN: (MF, TA:) and a thing that is said; a saying: (TA voce A^uwluw, at the end of art. Al:) pl. A^umuwrN; (S, M, K, &c.;) its only pl. in the senses here explained. (TA.) You say, A^amoru fulaAnK musotaqiymN [The affair, or the like, of such a one is in a right state]: and Amuwruhu musotaqiymapN [His affairs are in a right state]. (S, A.) And $at~ata A^amorahu He dissipated, disorganized, disordered, unsettled, or broke up, his state of things, or affairs. (As, TA in art. $Eb.) [Amr seems to be here used, as in many other instances, rather in the sense of the pl. than in that of the sing.] ― -b3- A^amorN kul~iY~N [A universal, or general, prescript, rule, or canon]. (Msb voce qaAEidapN, KT voce qaAnuwnN, &c.)
A_imorN A^mAr A^mr Amr mAr mr |mr
a subst. from A^amiraAliA^amoru in the sense of Ai$otad~a; (S;) or a subst. from A^amira as signifying kavura and tam~a; (M;) (assumed tropical:) [A severe, a distressful, a grievous, or an afflictive, thing: or] a terrible, and foul, or very foul, thing: or a wonderful thing. (TA,) Hence, [used as an epithet, like A^amirN, q. v.,] in the Kur [xviii. 70], laqado jiy^ota $ayoy^FA A_imorFA (assumed tropical:) Verily thou hast done a severe, a distressful, a grievous, or an afflictive, thing: (S:) or a terrible, and foul, or very foul, thing: (TA:) or a wonderful thing: (S:) or an abominable, a foul, or an evil, and a wonderful, thing: (Ks, M, K: *) or a terrible and an abominable thing; signifying more than nakorFA, [which occurs after, in verse 73,] inasmuch as the [presumed] drowning of the persons in the ship was more abominable than the slaying of one person: (Zj, T:) or a crafty, and an abominable, or a foul, or an evil, and a wonderful, thing; and derived from A^amira Alqawomu as meaning kavuruwA. (Ks.)
A^amarN *
a coll. gen. n. of which A^amarapN (q. v.) is the n. un. -A2- See also taA^omuwrN.
A^amirN *
: see A_im~arN. -A2- (assumed tropical:) Multiplied; or become many, or much, or abundant. (M, K.) [See A^amira.] You say zaroEN A^amirN (assumed tropical:) Abundant seed-produce. (Lh, M.) ― -b2- (assumed tropical:) A man whose beasts have multiplied, or become many or abundant. (M.) (assumed tropical:) A man blessed, or prospered, (Ibn-Buzurj, M, K, *) in his property: (M:) fem. with p. (Ibn-Buzurj.) And with p, (assumed tropical:) A woman blessed to her husband [by her being prolific]: from the signification of kavorapN. (M.) -A3- (assumed tropical:) Severe; distressful; afflictive. (TA.) [See also A_imorN.]
A^amorapN *
A single command, order, bidding, or injunction: as in the saying, laka EalaY~a A^amorapN muTaAEapN Thou hast authority to give me one command, order, bidding, or injunction, which shall be obeyed by me. (S, M, * A, Msb, K.) You should not say, [in this sense,] A_imorapN, with kesr. (T, S.) -A2- See also A_imorapN.
A_imorapN A^mAr A^mr A^mrh A_mrp Amrh Amrp mAr mr |mr |mrh |mrp
a subst. from A^amara [q. v.]; Possession of command; the office, and authority, of a commander, governor, lord, prince, or king; (M, * Msb, K;) as also ↓ A_imaArapN (Mgh, Msb, K) and ↓ A^amaArapN; (L, K;) but this last is by some disallowed, and is said in the Fs and its Expositions to be unknown. (MF.) It is said in a trad., laEal~aka sA='a toka A_imorapu Aboni Eam~ika Perhaps thy paternal uncle's son's possession of command hath displeased thee. (TA.) ― -b2- [And hence, (assumed tropical:) Increase, or abundance, or the like; as also other forms mentioned in what follows.] You say, fiY wajohi maAlika taEorifu A_imoratahu (assumed tropical:) In the face of thy property, [meaning such as consists in camels or the like, and also money,] thou knowest its increase and abundance, and its expense: (S:) or ↓ A_im~aratahu, and ↓ A_im~ratahu, which latter is a dial. var. of weak authority, and ↓ A^am~aratahu, i. e., its increase and abundance: (M:) or ↓ A_im~aratahu as meaning its prosperous state; as also ↓ A^amaAratahu, and ↓ A^amoratahu: (Ibn-Buzurj:) accord. to AHeyth, who reads ↓ tuEorafu A_im~aratuhu, the meaning is, its decrease; but the correct meaning is, its increase, as Fr explains it. (T, TA.) It is said respecting anything of which one knows what is good in it at first sight: (Lh, M:) and means, on a thing's presenting itself, thou knowest its goodness. (T.) One says also, ↓ mA^aHosana A^amaAratahumo (assumed tropical:) How good is their multiplying, and the multiplying of their offspring and of their number! (M.) And ↓ laA jaEala All~`hu fiyhi A_im~arapF (assumed tropical:) May God not make an increase to be therein. (T.)
A^amarapN *
Stones: (K:) [or a heap of stones:] or it is the n. un. of A^amarN, which signifies stones: (M:) or the latter signifies stones set up in order that one may be directed thereby to the right way: (Ham p. 409:) and the former also signifies a hill; (M, K;) and A^amarN is [used as] its pl.: (M:) and a sign, or mark, by which anything is known; (M, K;) as also ↓ A^amaArN and ↓ A^amaArapN; (As, S;) and A^amarN is [used as] its pl. in this sense also: (M:) or a sign, or mark, set up to show the way; (AA, Fr;) as also ↓ A^amaArN and ↓ A^amaArahN: (K:) or a small sign, or mark, of stones, to show the way, in a waterless desert; (S;) as also ↓ A^amaArN [and ↓ A^amaArapN]; and any sign, or mark, that is prepared: (TA:) or a structure like a manaArap [here app. meaning a tower of a mosque], upon a mountain, wide like a house or tent, and larger, of the height of forty times the stature of a man, made in the time of 'Ád and Irem; in some instances its foundation being like a house, though it consists only of stones piled up, one upon another, cemented together with mud, appearing as though it were of natural formation: (ISh, T:) the pl. (in all the senses above, K) [or rather the coll. gen. n.,] is A^amarN. (S, K.) -A2- See also A_imorapN.
A^amaArN *
and ↓ A^amaArapN A sign, mark, or token. (As, S Mgh.) See also each voce A^amarapN, in three places. You say, hiY A^amaArapu maA bayoniY wabayonaka It is a sign, or token, of what is between me and thee. (T, * TA.) And a poet says, A_i*aA TalaEato $amosu Aln~ahaAri faA_in~ahaA A^amaArapu tasoliymiY Ealayoki fasal~imiY [When the sun of day rises, it is a sign of my saluting thee, therefore do thou salute]. (TA.) ― -b2- Also A time: (As, S, K:) so IAar explains the latter word, not particularizing the time as definite or otherwise: (M:) or a definite time: (TA:) or a time, or place, of promise or appointment; an appointed time or place; syn. mawoEidN: (M, Mgh, K:) or, accord. to some, the former word is pl. [or rather col. gen. n.] of the latter. (TA.) El- 'Ajjáj says, A_i*o rad~ahaA bikayodihi faArotad~ati A_ilay A^amaArK waA^amaAri mud~atiY When He (meaning God) brings it, (namely my soul,) by his skilful ordering, and his power, [and it is thus brought, or it thus comes, to a set time, and] to the time of the end of my appointed period: AmArmd~tY being as above; the former word being prefixed to the latter, governing it in the gen. case. (IB. [In the S we find waA^amaArN mud~atiY.])
A^amuwrN *
[an intensive epithet from A^amarahu]. You say, A_in~ahu laA^amuwrN biAlomaEorwfi wanahuw~N Eani Alomunokari Verily he is one who strongly commands, or enjoins, good conduct, and who strongly forbids evil conduct. (S in art. nhY, and A. *)
A^amiyrN *
One having, holding, or possessing, command; (S;) a commander; a governor; a lord; (M, * Msb;) a prince, or king: (M, K:) fem. with p: (S, K:) pl. A_umaraA='u. (M, Msb, K.) ― -b2- A leader of the blind. (M, K.) So in the saying of El-Aashà: A_i*aAkaAna haAdiY AlfataY fiY AlbilaA diSadora AlqanaApi A^aTaAEa AlA^amiyraA [When the young man's guide in the countries, or lands, or the like, is the top of the cane, he obeys the leader of the blind]. (M.) ― -b3- A woman's husband. (A.) ― -b4- A neighbour. (K.) ― -b5- A person with whom one consults: (A, K:) any one of whom one begs counsel, or advice, in a case of fear. (TA.) You say, huwa A^amiyriY He is the person with whom I consult. (A.)
A^amaArapN *
: see A_imorapN, in three places: ― -b2- and see also A^amarapN, in three places; and A^amaArN.
A_imaArapi A^mAr A^mArh A^mArp A_mArp AmArh AmArp mArY
: see A_imorapN. ― -b2- AlA_imaArapu is also used for SaAHibu AlA_maArapi, i. e. AlA^amiyru. (Mgh.)
A^am~arN *
: see the next paragraph, in two places.
A_im~arN A^mAr A^mr Amr mAr mr |mr
A man who consults every one respecting his case; as also ↓ A^amirN and ↓ A^am~aArapN: (M:) or a man resembling [in stupidity] a kid: [see the latter part of this paragraph:] (Th, M:) or, as also ↓ A_im~arapN (S, M, K, &c.) and ↓ A^am~arN and ↓ A^am~arapN, (K,) a man having weak judgment, (S, K,) stupid, (T, M,) or weak, without judgment, (M, L,) or without intellect, or intelligence, (T,) who obeys the command of every one, (T, S,) who complies with what every one desires to do in all his affairs; (K;) a stupid man, of weak judgment, who says to another, Command me to execute thine affair. (IAth.) It is said in a trad., mano yuTiEo A_im~arapF laA yaA^okulo vamarapF [He who obeys a stupid man, &c., shall not eat fruit: or the meaning is] he who obeys a stupid woman shall be debarred from good. (IAth.) ↓ A_im~arapN is applied to a woman and to a man: when it is applied to a man, the p is added to give intensiveness to the signification. (ISh.) The following saying, A_i*aA TalaEati Al$~iEoraY walaA A_im~arFA, ↓ safarFA falaA turosilo fiyhaA A_im~arapF, in rhyming prose, means [When Sirius rises in the clear twilight,] send not thou among them (meaning the camels) a man without intelligence [in a great degree, nor one who is so in a less degree; or a woman without intelligence, nor a man without intelligence;] to manage them. (Sh.) ― -b2- Also, (M, K,) and ↓ A_im~arapN and ↓ A^am~ara and ↓ A^um~arN, (K,) A young lamb: (M, K:) or the first (A_imarN) and the second, a young kid: (M, TA:) or the former of these two, a male lamb: (M, TA:) or a young male lamb: (S:) and the latter of them, a female lamb: (M, TA:) or a young female lamb. (S, M.) One says, ↓ maA lahu A_im~arN walaA A_im~arapN, meaning He has not a male lamb nor a female lamb: (M, TA:) or he has not anything. (T, S, M.)
A^am~arapN *
: see A_im~arN, in two places.
A_im~arapN A^mAr A^mr A^mrh A_mrp Amrh Amrp mAr mr |mr |mrh |mrp
: see A_im~arN, in six places: -A2- and see A_imorapN, in four places.
A_im~rapN A^mAr A^mr A^mrh A_mrp Amrh Amrp mAr mr |mr |mrh |mrp
: see A_imorapN.
A^am~aArN *
[Wont to command]. [Hence,] Aln~afosu AlA^am~aArapu [The soul that is wont to command]; (A;) the soul that inclines to the nature of the body, that commands to the indulgence of pleasures and sensual appetites, drawing the heart downwards, so that it is the abode of evils, and the source of culpable dispositions. (KT.) [See nafosN.]
A^am~aArapN *
fem. of A^am~aArN [q. v.]. ― -b2- See also A_im~arN.
A=mirN A=mr
[act. part. n. of A^amarahu.] ― -b2- A=mirN and ↓ muw^otamirN Two days, (S,) the last, (K,) the former being the sixth, and the latter the seventh, (M,) of the days called A^ay~aAmu Alajuwzi: (S, M, K: [but see EajuwzN:]) as though the former commanded men to be cautious, and the latter consulted them as to whether they should set forth on a journey or stay at home: (S:) accord. to Az, the latter is applied as an epithet to the day as meaning yuw^otamarufiyhi. (TA.)
taA^omuriY~u *
: see taA^omuwrN, in two places.
tuw^omuriY~N *
, and without ': see taA^omuwrN, in six places.
taA^omuwrN *
and ↓ taA^omuwrapN are properly mentioned in this art.; the measure of the former being tafoEuwlN; (K;) and that of the latter, tafoEolwlapN: (TA:) not as J has imagined; [who writes them without ', and mentions them in art. tmr;] (K;) their measures accord. to him being faAEuwlN and faAEuwlapN. (TA.) [But in all the senses here explained, they appear to be with and without '.] ― -b2- The former signifies The soul: (S in art. tmr, where it is written without '; and M, A, K:) because it is that which is wont to command. (A.) One says, qado Ealima taA^omuwruka *lika Thy soul, or self, hath known that. (AZ, and T in art. tmr.) ― -b3- The intellect: (M:) as in the saying, Earafotuhu bitaA^omuwriy I knew it by my intellect. (M in art. tmr, without '; and TA.) You say also, huwa Abonu taA^omuwrihaA, meaning He is the knowing with respect to it. (TA in art. bny.) ― -b4- The heart, (T in art. tmr without ', and M, A, K,) itself. (M, TA.) Hence the saying, HarofN fiY taA^omuwriY xayorN mino Ea$arapK fY wi EaAy^ika [One word in my heart is better than ten in thy receptacle]. (T in art. tmr, and TA.) ― -b5- The pericardium. (M in art. tmr, without '.) ― -b6- The core, or black or inner part, or clot of blood, (Hab~ap, M, K, or Ealaqap, TA,) and life, and blood, of the heart: (M, K:) or blood, (As, S, M, in art. tmr, and K,) absolutely: (TA:) and taA^omuwru Aln~afosi signifies the life-blood: (As, S:) or the blood of the body: (S in art. nfs:) and the life of the soul. (M, K.) ― -b7- Also, as being likened to blood, (TA,) (tropical:) Wine; and so ↓ taA^omuwrapN: (M, K:) and ― -b8- (tropical:) A dye: (M, TA:) and ― -b9- (tropical:) Saffron. (As, K.) ― -b10- [Hence also,] (tropical:) Water. (M, K.) You say, maA fYi Alr~akiy~api taAmuwrN, (T, S in art. tmr, and M,) or taA^omuwrN, (A,) (tropical:) There is not in the well any water. (T, S, M, A.) -A2- The wezeer (waziyr) of a king: (M, K:) because his command is effectual. (TA.) -A3- Any one: as in the saying, maAbihaA taA^omuwrN, (T in art. tmr, A, K,) as also ↓ tuw^omuwrN, (T in art. tmr, and K,) each with an augmentative t, and without ' as well as with it, accord. to Er-Radee and others, (TA,) and ↓ taA^omuriY~u, and ↓ taA^omuwriY~u, (M,) and ↓ tuw^omuriY~u, (T in art. tmr, M, TA,) or without ', (S, M, K, in art. tmr,) and ↓ A^amarN, (M, K,) There is not in it (i. e. in the house, AldAr, M, A, TA) any one. (M, A, K, and T and S in art. tmr.) You say also, bilaAdN xalaA='N ↓ layosa fiyhaA tuwmuriY~N Vacant regions wherein is not any one. (S in art. tmr.) ↓ tuw^omuriY~N (M, K) and ↓ tuwmuriY~N (S in art. tmr) and ↓ taA^omuwriY~N and ↓ taA^omuriy~N (M, K) also signify A man, or human being. (S, * M, K.) You say, speaking of a beautiful woman, A^aHosana minohaA ↓ maA raA^ayotu tuwmuriy~aA I have not seen a human being, or creature, more beautiful than she: (S and M in art. tmr:) and maA raA^ayotu A^aHosana minohu ↓ tuwmuriy~aA [I have not seen a man more beautiful than he]. (T and S in art. tmr.) Accord. to some, they are used only in negative phrases; but accord. to others, they are also used in such as are affirmative. (MF.) ― -b2- Also Anything: as in the saying A^akala Al*~iy^obu Al$~aApa famaA taraka minohaA taAmuwrFA [The wolf ate the sheep, or goat, and left not of it anything]. (T and S in art. tmr.) -A4- A child, young one, or fœtus syn. waladN. (M, K.) -A5- The receptacle (wiEaA=') of the child, young one, or fœtus. (M in art. tmr, without '; and K.) ― -b2- A wiEaA=' [in the ordinary sense; i. e. a bag, or receptacle, for travelling-provisions and for goods or utensils &c.]. (M, K.) Hence the saying, A^anota A^aEolamu bitaA^omuwrika Thou art best acquainted with what thou hast with thee; and with thine own mind. (M.) ― -b3- Also, (K,) and ↓ taA^omuwrapN, (M, [in which the former is not given in the following senses,] and K,) or ↓ taAmuwrapN, (S in art. tmr,) A ewer, syn. A_iboriyqN, (S, M, K,) for wine: (S:) and, (M, K,) or, as some say, (TA,) a Huq~ap (M, K, TA) in which wine is put. (TA.) ― -b4- Also the first, (M, K,) or ↓ third, (T and S in art. tmr,) The chamber, or cell, (SawomaEap, T and M in art. tmr, without ', and S and K, and nAmuwY, M, K,) of a monk. (M, K.) ― -b5- And hence, (TA,) the first, (K,) and ↓ second, (M, K,) or ↓ third, of these three words, (T and S, in art. tmr,) (tropical:) The covert, or retreat, of a lion. (T, S, M, K.) Whence, ↓ fulaAnN A^asadN fiY taAmuwratihi (tropical:) Such a one is a lion in his covert: (T and S in art. tmr:) a saying borrowed from 'Amr Ibn-Maadee-Kerib: (T and S ibid:) or, accord. to some, it means, a lion in the greatness of his courage, and in his heart. (TA.) -A6- Also (i. e. the first only) Play, or sport, of girls or of boys. (Th, M in art. tmr without ', and K.) -A7- See also yaA^omuwrN.
tuw^omuwrN *
A sign, or mark, set up to show the way in a waterless desert; (K, TA;) consisting of stones piled up, one upon another: (TA:) pl. taA=miyru. (K.) [See A^amarapN.] -A2- See also taA^omuwrN.
taA^omuwrapN *
, and without ': see taA^omuwrN, in eight places. ― -b2- Also The pericardium; the integument (gilaAf) of the heart. (S in art. tmr: there written without '.)
taA^omuwriY~N *
: see taA^omuwrN, in two places.
miy^omarN *
Counsel; advice: as in the saying, fulaAnN baEiydN mina Almiy^omari qariybN mina Almiy^obari Such a one is far from counsel, or advice: near to calumny, or slander. (A.)
muw^am~arN *
Made, or appointed, commander, governor, lord, prince, or king: (S, M, K: *) made to have authority, power, or dominion: (T, M, K:) in which latter sense it is explained by Khálid, as applied by Ibn-Mukbil to a spear. (T.) ― -b2- (assumed tropical:) A cane, or spear-shaft, having a spearhead affixed to it. (K.) ― -b3- (assumed tropical:) A spear-head (T, TA) sharpened; syn. muHad~adN. (T, M, K, TA.) ― -b4- Distinguished, or defined, (muHad~adN,) by signs, or marks: (TA:) or, as some say, (TA,) marked with a hot iron; syn. muwosuwmN. (K, TA.)
maA^omuwrN *
[pass. part. n. of A^amarahu, q. v.]. ― -b2- It is said in a trad., (S, &c.,) xayoru AlmaAli muhorapN maA^omuwrapN wasik~apN maA^obuwrapN (tropical:) The best of property are a prolific filly [and a row of palm-trees, or perhaps a tall palmtree, fecundated]; (AZ, A 'Obeyd, T, S, A, K;) as though the filly were commanded [by God] to be so: (A, in which the epithet mA^mwrp thus used is said to be tropical:) [or] mA^mwrp is thus for the sake of conformity to mA^bwrp, and is originally muw^omarapN, (S, M, * K,) from A=marahaA All~`hu: (TA:) or it is a dial. var. of weak authority; (K;) though, accord. to AZ, it signifies made to have abundant offspring, from A^amara All~`hu Almuhorapa, meaning “God made the filly to have abundant offspring,” a dial. var. of A=marahaA, as A 'Obeyd also asserts it to be. (TA.)
maA=miru mA=mr
and maA=miyru: see what next follows.
muw^otamirN *
[Obeying, or conforming to, a command; &c.: see 8. ― -b2- ] One who acts according to his own opinion; (T;) who follows his own opinion only: or who hastes to speak. (M.) -A2- See also A=mirN. ― -b2- Also, and Almuw^otamiru, [The month which is now commonly called] AlmuHar~amu: (M, K:) the former appellation (mw^tmr) is that by which the tribe of 'Ád called it: (Ibn-El-Kelbee:) pl. ↓ maA=miru and maA=miyru [both anomalous]. (M, K.) [See $ahorN.]
yaA^omuwrN *
; (M, K;) so in all the copies of the K but in the L and other lexicons, ↓ taA^omuwrN; (TA;) A certain beast of the sea: or, as some say, a small beast: (M:) and a kind of mountain-goat: (M, K:) or a certain wild beast, (K, TA,) or a beast resembling the mountain-goat, (M,) having a single branching horn in the middle of his head. (M, TA.) [See yaHomuwrN, the oryx.] Ams
A_amos A^ms A^msY Ams mAs ms msY wms
, meaning Yesterday, or the day before the present day (Msb, K) by one night, (K,) and tropically applied to (tropical:) what is before that, (Msb,) or a short time before, (Bd in x. 25,) [used as a subst. and as an adv.,] is indecl., with any of the three vowels for its termination: (K:) [written A^amosi and A^mosa and A^mosu:] or it is an adv. n., indecl., with kesr for its termination, unless made indeterminate, or made determinate [be the article Al]; and sometimes indecl. with fet-h: (EzZejjájee, M, TA:) or, accord. to I Hsh, the termination with fet-h is a rejected form; and that with damm is not mentioned by any of the grammarians: (TA:) but mu*o A^amosa [Since yesterday] occurs, used by poetic licence: (Sb, S:) A^amos is a noun of which the last letter is made movent to avoid the concurrence of two quiescent letters: and the Arabs differ respecting it: (S:) most of them make it indecl., with kesr for its termination, when it is determinate [without the article Al]: but some of them make it [imperfectly] decl. when it is determinate [in the same manner]: (S, K: *) [accord. to the most approved usage,] you say, [raA^ayotuhu A^amosi, and biAlA^amosi, which is more common, and AlA^amosa, I saw him yesterday; and] maA raA^ayotuhu mu*oA^amosi [I have not seen him since yesterday]; and if you have not seen him [since the day next] before that, you say, maA raA^ayotuhu mu*o A^aw~alu mino A^amosi [I have not seen him since the day before yesterday]; and if you have not seen him [since] two days before that, you say, maA raA^ayotuhu mu*o A^aw~alu mino A^aw~ala mino A^amosi [I have not seen him since the day before the day before yesterday]. (ISk, TA.) The phrase raA^ayotuhu A^amosK [I saw him yesterday] has also been heard, but it is extr. (K.) The people of El-Hijáz make A^amos indecl., with kesr for its termination; and the Benoo-Temeem do the same when it is in the accus. or gen. case; but these latter make it [imperfectly] decl. when it is in the nom. case, saying, *ahaba A^amosu bimaA fiyhi [Yesterday has gone with what happened during it]; whereas the people of El-Hijáz say, *ahaba A^amosi bimaA fiyhi, because it is [held by them to be] indecl. on account of its implying that it has the determinative article Al [understood as prefixed to it], the kesreh being added to avoid the concurrence of two quiescent letters; while the Benoo-Temeem hold it to be, in the nom. case, a deviation from AlA_amosu, and therefore imperfectly decl., because of its being determinate, [and so resembling a proper name,] and its deviation from the original form, like saHaru in the like case: (IB, TA:) all of the Arabs, however, make it decl. when the article Al is prefixed to it, (S, K, *) and when it is made indeterminate, or is prefixed to another noun: (S:) they say, using it indeterminately, kul~u gadK SaAy^irN A^amosKA [Every morrow becomes a yesterday]; (S, * IB;) and making it determinate by the article Al, they say, kaAna AlA^amosu Tay~ibFA [The yesterday was good], (IB,) and maDay AlA^amosu AlmubaAraku [The blessed yesterday has past]; (S;) and prefixing it to another noun, kul~u A^amosinaA kaAna Tay~ibFA [All of our yesterday was good], (IB,) and maDaY A^amosunaA [Our yesterday has past]: (S:) [therefore,] in the following verse, waA_in~iY waqafotu Alyawoma waAlA^amosi qabolahu bibaAbika Hat~aY kaAdati Al$~amosu tagorubu [And verily I stood to-day, and yesterday before it, at thy door until the sun was almost setting], (thus related by IAar in two different ways, AlA^amosi and AlA^amosa,) if we read AlA^amosi, the Al is redundant, because it is implied in the word A^amosi; but if we read AlA^amosa, the Al is not implied in A^amosa, and therefore is prefixed to make it determinate. (IJ, M.) The pl. is A=musN and A=maAsN, (Zj, K,) both pls. of pauc., (Zj, TA,) and A^muwsN, (Zj, K, TA, [in the CK, incorrectly, AmuwosN,]) which is a pl. of mult. (Zj, TA.) There is no dim. form of A^amos; like as there is none of gadN and AlbaAriHapu and kayofa and A^ayona and mataY and A^aY~u and maA and Einda and the names of the months and those of the days of the week, except AljumoEapu. (Sb, S.)
A_imosiY~N A^ms A^msY A^msy A^msyy AmsY Amsy msY
, contr. to analogy, (M, TA,) and A^amosiY~N [which is agreeable with analogy] is allowable, as related by Sgh on the authority of Fr, but the former is the more chaste, (TA,) Of, or relating to, or belonging to, yesterday. (M, TA.) Aml
1 A^amalahu *
, (T, S, M, &c.,) aor.
Aamula
, (T, S, M, Msb,) and
Aamila
, (so in the M accord. to the TT,) inf. n. A^amalN, (T, S, M, &c.,) this being the inf. n. accord. to IJ, [as distinguished from A^amolN and A_imolN,] (M,) He hoped it; or hoped for it; syn. rajaAhu; (S, * M, * [see A^amalN below,] K;) meaning, what was good for him; (S;) as also ↓ A^malhu, (T, * M, K,) inf. n. taA^mylN: (S, T:) or he expected it; [or had a distant, or remote, expectation of it; for] it is mostly used in relation to that of which the occurrence, or coming to pass, is deemed remote; as in the saying of Zuheyr, A^arojuw waA=mulu A^ano tadonuw mawad~atuhaA [I hope, and have a distant expectation, that her love may approach]: he who has determined upon a journey to a distant town or country says, A^amalotu AlwuSuwla [I have formed an expectation, or a distant expectation, of arriving]; but he does not say, TamiEotu until he has become near thereto; for TamaEN relates only to that of which the occurrence, or coming to pass, is [deemed] near: and Alr~ajaA='u is between AlA^amalu and AlT~amaEu; for it is sometimes attended with fear that the thing expected may not come to pass, wherefore it is used in the sense of fear; and when the fear is strong, [lest the thing expected should not come to pass, it denotes distant expectation, and thus] it is used in the sense of AlA^amalu; whence the usage in the verse of Zuheyr; but otherwise it is used in the sense of AlT~amaEu: (Msb:) or AlrjA' signifies the expectation of benefit, or advantage, from some preceding cause or means: so says El-Harállee: or it is properly syn. with AlA^amalu; and in common conventional language, means the clinging of the heart to the coming to pass of a future desired event: so says Ibn-El-Kemál: or, accord. to Er-Rághib, an opinion requiring the coming to pass of an event in which will be a cause of happiness: (TA:) and ↓ A^m~lhu, inf. n. taA^omiylN, signifies he expected it much; and is more commonly used than the form without teshdeed. (Msb.)
2 Aam~ala
see 1, in two places. -A2- taA^omiylN also signifies The inducing [one] to hope or expect. (KL.)
5 tA^mlAl$~aY'i *
[He considered the thing, or studied it, or contemplated it, carefully, or attentively, with investigation;] he looked at the thing endeavouring to obtain a clear knowledge of it: (S:) or i. q. tadab~arahu; (Msb, TA;) i. e., (Msb,) he looked into the thing, considered it, examined it, or studied it, repeatedly, (Msb, TA,) in order to know it, or until he knew it, (Msb,) or in order to ascertain its real case: (TA:) or he looked intently, or hardly, at, or towards, the thing: (TA:) or tA^m~l signifies he acted, or proceeded, deliberately, not hastily, syn. tavab~ata, (T, M,) or he paused, or waited, syn. talab~iva, (K,) in an affair, and in consideration; (M, K, TA;) he paused, and acted with deliberation. (TA.) fiyhi taA^am~ulN [meaning It requires careful, or attentive, consideration, or simply it requires consideration,] is a phrase [of frequent occurrence in the larger lexicons &c., used to imply doubt, and also to insinuate politely that the words to which it relates are false, or wrong,] like fiyhi naZarN [q. v.]. (MF in art. SfH.)
A^amolN *
: see A^amalN.
A_imolN A^mAl A^ml A^mlY Aml mAl ml mlA mlY |ml
: see A^amalN.
A^amalN *
(T, S, M, Msb, K) and ↓ A_KimolN (IJ, M, K) and ↓ A^amolN, (K,) the first of which is an inf. n., accord. to IJ, (M,) and is the form commonly known, (TA,) Hope; syn. rajaA='N: (S, M, K:) or expectation; [or distant, or remote, expectation; being] mostly used in relation to that of which the occurrence, or coming to pass, is deemed remote: applied also to an affection of the heart from some good to be attained: (Msb, TA: [in both of which are further explanations, for which see 1:]) ↓ A_imolapN, also, signifies the same as A^amalN, (S, M, K,) or taA_omiylN; (Lh, M, K;) [or a manner of hoping or expecting; for J adds,] and it is like jilosapN and rikobapN: (S:) and ↓ muw^am~alN, likewise, signifies the same as A_amalN: (TA:) the pl. of A^malN and A_amolN and A^amolN is A=malN. (M, * K, TA.) You say, xaAba saEoyuhu waA^amaluhu [His labour, and his hope, or expectation, were disappointed, frustrated, or balked]. (A and TA in art. xyb.) And ↓ maA A^aTowala A_amolatahu How far-reaching is his hope, or expectation! (T, * S, M, K:) [or his manner of hoping or expecting!] from AlA^amalu. (T.) ― -b2- Also, the first, An object of hope. (Jel in xviii. 44.)
A_imolapN A^ml A^mlY A^mlh Amlh Amlp mlA mlY |ml |mlh |mlp
: see A^amalN, in two places.
A=milN A=ml
act. part. n. of 1; [Hoping: or] expecting. (Msb.) [See 1.]
muw^am~alN *
One whose beneficence may be hoped for. (Har p. 183.) ― -b2- Almuw^am~alu The eighth of the horses that are started together in a race; (K;) these being ten: (TA:) or the ninth thereof: (TA in explanation of Als~ukayotu:) or the seventh thereof. (Ham p. 46.) -A2- See also A^amalN.
maA^omuwlN *
pass. part. n. of 1; [Hoped: or] expected. (Msb.) Amn
1 A^amina *
, (T, S, M, &c.,) aor.
Aamana
, (T, Msb, K,) inf. n. A^amonN (T, S, M, Msb, K) and A_imonN (Zj, M, K) and A^amanN (M, K) and A^amanapN (T, S, M, K) and A_imonapN (T) and A^amaAnN (M, K) [and app. A^amaAnapN, for it is said in the S that this is syn. with A^amaAnN,] and A=mnN, an instance of an inf. n. of the measure faAEilN, which is strange, (MF,) or this is a subst. like faAlijN, (M,) He was, or became, or felt, secure, safe, or in a state of security or safety; originally, he was, or became, quiet, or tranquil, in heart, or mind; (Msb;) he was, or became, secure, or free from fear; A^amonN signifying the contr. of xawofN, (S, M, K,) and so A^amanapN (S) and A=minN [&c.]: (M, K:) he was, or became, or felt, free from expectation of evil, or of an object of dislike or hatred, in the coming time; originally, he was, or became, easy in mind, and free from fear. (El-Munáwee, TA.) [See A^amonN, below.] You say also, yaA_omanu EalaY nafosihi [He is secure, or safe, or free from fear, for himself]. (M.) And A^amina Albaladu, meaning The inhabitants of the country or district, or town, were in a state of security, or confidence, therein. (Msb.) The verb is trans. by itself, and by means of the particle mino; as in A^amana zayodN AlA^asada and A^amina mina AlA^asadi, meaning Zeyd was, or became, or felt, secure from, safe from, [or free from fear of,] the lion. (Msb.) You say also, A^amina ka*iba mano A^axobarahu [He was secure from, or free from fear of, the lying of him who informed him]. (M.) And laA A=nanu A^ano yakuwna ka*lika [I am not free from fear of its being so; I am not sure but that it may be so]. (Mgh in art. nb*; and other lexicons passim.) And, of a strong-made she camel, A^aminato A^ano takuwna DaEayfapF [She was secure from, or free from fear of, being weak]: (M: [in a copy of the S A^uminato:]) and A^aminati AlEivaAra waAlA_aEoyaA='K [She was secure from, or free from fear of, stumbling, and becoming jaded]: (M:) and A^umina EivaAruhaA [Her stumbling was not feared]. (So in a copy of the S.) And, of a highly-prized camel, A^umina A^ano yunoHara [It was not feared that he would be slaughtered; or his being slaughtered was not feared]. (M.) [A^amnahu sometimes means He was, or became, free from fear, though having cause for fear, of him, or it. i. e. he thought himself secure, or safe, from him or it. (See Kur vii. 97.)] ― -b2- A^minahu (inf. n. A^amonN TK) [and accord. to some copies of the K ↓ A=manahu] and ↓ A^m~nhu (inf. n. taA^omiynN K) and ↓ Ay^tmnhu ([written with the disjunctive alif Aiytamanahu, and] also written Ait~amanahu, on the authority of Th, which is extr., like Ait~ahala [&c.], M) and ↓ AstA^mnhu all signify the same (M, K, TA) [He trusted, or confided, in him; (as also A=mn bihi, q. v.;) he intrusted him with, or confided to him, power, authority, control, or a charge; he gave him charge over a thing or person: these meanings are vaguely indicated in the M and K and TA.]. You say, yaA^omanuhu Aln~aAsu walaA yaxaAfuwna gaAy^ilatahu [Men, or people, trust, or confide, in him, and do not fear his malevolence, or mischievousness]. (T, M.) And A^aminahu EalaY ka*aA (S, Mgh, * Msb *) and ↓ Ay^tmnhu Ealayohi, (S, Msb, K,) [He trusted, or confided, in him with respect to such a thing; he intrusted him with, or confided to him, power, authority, control, or a charge, over it; he gave him charge over it;] he made him, or took him as, A^amiyn over such a thing. (Mgh.) Hence, in a trad., the muw^a*~in is said to be muw^otamanN; i. e. Aln~aAsu Eala AlA^awoqaAti Al~atiY yuw^a*~anu fiyhaA ↓ yaA^otaminuhu [Men trust, or confide, in him with respect to the times in which he calls to prayer], and know, by his calling to prayer, what they are commanded to do, as to praying and fasting and breaking fast. (Mgh.) It is said in the Kur [xii. 11], maA laka laA taA^omanunaA EalaY yuwsufa and [taA^oman~aA] with idghám [i. e. What aileth thee that thou dost not trust, or confide, in us with respect to Joseph? or, that thou dost not give us charge over Joseph?]; (S;) meaning, why dost thou fear us for him? (Bd;) some pronouncing the verb in a manner between those of the former and the latter modes of writing it; but Akh says that the latter is better: (S:) some read tiyman~aA. (Bd.) You say also, ↓ Auwtumina fulaAnN [Such a one was trusted, or confided, in &c.;] when it begins a sentence, changing the second ' into w; in like manner as you change it into Y when the first is with kesr, as in Aiytamanahu; and into A when the first is with fet-h, as in A=mana. (S.) The phrase A^amaAnapF ↓ Auwtumina, in a saying of Mohammad, if it be not correctly EalaY A^amaAnapK, may be explained as implying the meaning of AusotuHofiZa A^amaAnapF [He was asked to take care of a deposite; or he was intrusted with it]. (Mgh.) [You also say, A^aminahu bika*aA, meaning He intrusted him with such a thing; as, for instance, money or other property: see two exs. in the Kur iii. 68.] -A2- A^amuna, (M, Mgh, K,) or A^amina, (Msb,) inf. n. A^amaAnapN, (M, Mgh, Msb,) He was, or became, trusted in, or confided in: (M, K:) or he was, or became, trusty, trustworthy, trustful, confidential, or faithful: said of a man. (Mgh.)
2 A^m~nhu *
, inf. n. taA^omiynN: see 4: ― -b2- and see also A^aminahu. -A2- A^m~n, inf. n. as above, also signifies He said A=miyna or A^amiyna, (T, S, Msb,) after finishing the Fátihah, (T,) or Ealay Ald~uEaA='i on the occasion of the prayer, or supplication. (Msb.)
4 A=mana A=mn
is originally A^aA^omana; the second ' being softened. (S.) You say, A=mnhu, [inf. n. A_iymaAnN;] (S, M, Msb;) and ↓ A^m~nhu, [inf. n. taA^omiynN;] (M, TA;) meaning He rendered him secure, or safe; (Msb;) he rendered him secure, or free from fear; (S, M, TA;) contr. of A^axaAfhu: (TA:) so in A=manotuhu minohu I rendered him secure, or safe, from him, or it. (Msb.) And of God you say, A=mana EibAdahu mino A^ano yaZolimahumo [He hath rendered his servants secure from his wronging them]. (S.) And yuw^ominu EibaAdahu mino Ea*aAbihi [He rendereth his servants secure from his punishment]. (M.) You say also, A=manotu AlA^asiyra, meaning I gave, or granted, AlA^amaAn [i. e. security or safety, or protection or safeguard, or the promise or assurance of security or safety, or indemnity, or quarter,] to the captive. (Msb.) And A=mana fulaAnN AlaEaduw~a [Such a one granted security, &c., to the enemy], inf. n. as above. (T.) It is said in the Kur ch. ix. [verse 12], accord. to one reading, laA A_iymaAna lahumo They have not the attribute of granting protection; meaning that when they grant protection, they do not fulfil their engagement to protect. (T.) -A2- A_iymaAnN also signifies The believing [a thing, or in a thing, and particularly in God]; syn. taSodiyqN; (T, S, &c.;) by common consent of the lexicologists and other men of science: (T:) its primary meaning is the becoming true to the trust with respect to which God has confided in one, by a firm believing with the heart; not by profession of belief with the tongue only, without the assent of the heart; for he who does not firmly believe with his heart is either a hypocrite or an ignorant person. (T, TA.) Its verb is intrans. and trans. (TA, from a Commentary on the Mutowwal.) You say, A=mana, meaning He believed. (T.) And it is said to be trans. by itself, like Sad~aqa; and by means of bi, considered as meaning AiEotiraAfN [or acknowledgment]; and by means of li, considered as meaning A_i*oEaAnN [or submission]. (TA.) [Thus] you say, [A=mnhu and] A=mn bihi, (inf. n. A_iymaAnN, T, K,) namely, a thing. (T, M.) And A=mn biAll~`hi He believed in God. (T.) It seems to be meant by what is said in the Ksh [in ii. 2], that A=mn bihi [or A=manahu] properly signifies A=manahu Alt~ako*iyba [He rendered him secure from being charged with lying, or falsehood]; and that the meaning he believed him or in him, is tropical; but this is at variance with what its author says in the A; and Es-Saad says that this latter meaning is proper. (TA.) The phrase in the Kur [ix. 61], wayuw^ominu lilomw^ominiyna, accord. to Th, means And he believeth the believers; giveth credit to them. (M.) ― -b2- Sometimes it is employed to signify The acknowledging with the tongue only; and hence, in the Kur [lxiii. 3], *lika bA^an~ahumo A=manuwA vum~a kafaruwA That is because they acknowledged with the tongue, then disacknowledged with the heart. (TA.) ― -b3- Also (assumed tropical:) The trusting, or confiding, or having trust or confidence. (M, K.) [You say, A=mn bihi, meaning He trusted, or confided, in him, or it: for] the verb of AymAn in this sense is trans. by means of bi without implication; as Bd says. (TA.) [And it is also trans. by itself: for] you say, maA A=mana A^ano yajida SaHaAbapF, meaning (tropical:) He trusted not that he would find companions; (M, * K, * TA;) said of one who has formed the intention of journeying: or the meaning is maA kaAda [i. e. he hardly, or scarcely, found &c.; or he was not near to finding &c.]. (M, K.) See also A^aminahu. ― -b4- Also The manifesting humility or submission, and the accepting the Law, (Zj, T, * K,) and that which the Prophet has said or done, and the firm believing thereof with the heart; (Zj, T, M;) without which firm belief, the manifesting of humility or submission, and the accepting that which the Prophet has said or done, is termed A_isolaAmN, for which one's blood is to be spared. (T.) [In this sense, it is trans. by means of li, accord. to some, as shown above; or by means of bi, for, accord. to Fei,] you say, A=manotu biAll~`hi, inf. n. as above, meaning I submitted, or resigned, myself to God. (Msb.) [There are numerous other explanations which it is needless to give, differing according to different persuasions. ― -b5- See also A_iymaAn below.]
8 A_iAotamana
see 1, in five places.
10 AstA^mnhu *
He asked, or demanded, of him AlA^amaAn [i. e. security or safety, or protection or safeguard, or the promise or assurance of security or safety, or indemnity, or quarter]. (T, * Msb, TA.) ― -b2- See also A^aminahu. ― -b3- AstA^mn A_ilayohi He entered within the pale of his A^maAn [or protection, or safeguard]. (S, Msb.)
A^amonN *
[an inf. n. of A^amini: as a simple subst. it signifies Security, or safety: (see A^amina:) or] security as meaning freedom from fear; contr. of xawofN; (S, M, K;) as also ↓ A_imonN (Zj, M, K) and ↓ A^aminN (M, K) and ↓ A^amanahu (S, M, K) [and ↓ A_imonapN (see A^amina)] and ↓ A^amaAnN and ↓ A=minN, (M, K,) which last is an inf. n. of A^amina [like the rest], (MF,) or a subst. like faAlijN; (M;) and ↓ A^amaAnapN is syn. with A^amaAnN, (S,) both of these signifying security, or safety, and freedom from fear: (PS:) or A^amonN signifies freedom from expectation of evil, or of an object of dislike or hatred, in the coming time; originally, ease of mind, and freedom from fear. (El-Munáwee, TA.) You say, A^anota fiY A^amonK [Thou art in a state of security], (T, M,) mino *aAka [from that]; and ↓ fY A^amaAnK signifies the same; (T;) and so ↓ fY A=minK. (M.) And nuEaAsFA ↓ A^amanapF, in the Kur [iii. 148], means Security (A^amonFA) [and slumber]. (S.) ↓ A^amaAnN also signifies Protection, or safeguard: and [very frequently] a promise, or an assurance, of security or safety; indemnity; or quarter: in Pers. PanaAho and zinohaArN: (KL:) syn. A_il~u. (K in art. Al.) You say, ↓ daxala fiY A^amaAnihi [He entered within the pale of his protection, or safeguard]. (S, Msb.) [And All~`hi ↓ kunN fiY A^amaAni Be thou in the protection, or safeguard, of God.] And ↓ A^aEoTayotuhu AlA^amaAna [I gave, or granted, to him security or safety, or protection or safeguard, or the promise or assurance of security or safety, or indemnity, or quarter]; namely, a captive. (Msb.) And Talaba ↓ minohu AlA^amaAna [He asked, or demanded, of him security or safety, or protection or safeguard, &c., as in the next preceding ex.]. (Msb, TA.) ― -b2- A^amonFA in the Kur ii. 119 means *aA A^amon [Possessed of security or safety]: (Aboo-Is-hák, M:) or mawoDiEa A^amonK [a place of security or safety; like maA^omanFA]. (Bd.) ― -b3- See also A=minN. ― -b4- You say also, maA A^aHosana A^amonaka, and ↓ A^amanaka, meaning How good is thy religion! and thy natural disposition! (M, K.)
A_imonN A^mn A^mnn Amn mn mnA mnY |mn |mnn
: see A^amonN.
A^amanN *
: see A^amonN, first and last sentences.
A^aminN *
: see A=minN. ― -b2- Also, (K, [there said to be like katifN,]) or ↓ A=minN, (M, [so written in a copy of that work,)] Asking, or demanding, or seeking, protection, in order to be secure, or safe, or free from fear, for himself: (M, K:) so says IAar. (M.)
A_imonapN A^mn A^mnh A^mnnh Amnh Amnp mn mnA mnY |mn |mnh |mnnh |mnp
: see A^amonN.
A^manapN *
: see A^amonN, in two places: ― -b2- and see also A^amaAnapN. -A2- Also A man who trusts, or confides, in every one; (T, S, M;) and so ↓ A^umanapN: (S:) and who believes in everything that he hears; who disbelieves in nothing: (Lh, T:) or in whom men, or people, trust, or confide, and whose malevolence, or mischievousness, they do not fear: (T, M:) and ↓ A^umanapN signifies trusted in, or confided in; [like A^amiynN;] and by rule should be A^umonapN, because it has the meaning of a pass. part. n. [like luEonapN and DuHokapN and luqoTalpN &c. (see laqaTN)]: (M:) or both signify one in whom every one trusts, or confides, in, or with respect to, everything. (K.) ― -b2- See also A^amiynN.
A^umanapN *
: see A^amanapN, in two places.
A^amaAnN *
: see A^amonN, in seven places.
A^amuwnN *
, applied to a she camel, of the measure faEuwlN in the sense of the measure mafoEuwlapN, like EaSuwbN and HaluwbN, (tropical:) Trusted, or confided, in; (T;) firmly, compactly, or strongly, made; (T, S, M, K;) secure from, or free from fear of, being weak: (S, M:) also, that is secure from, or free from fear of, stumbling, and becoming jaded: (M:) or strong, so that her becoming languid is not feared: (A, TA:) pl. A^umunN. (M, K.) [See also what next follows.]
A^amynN *
Trusted; trusted in; confided in; (T, * S, * M, Msb, * K;) as also ↓ A^um~aAnN; (S, M, K;) i. q. ↓ maA^omuwnN (S, M, K) and ↓ muw^otamanN: (ISk, T, K:) [a person in whom one trusts or confides; a confidant; a person intrusted with, or to whom is confided, power, authority, control, or a charge, EalaY $aYo'K over a thing; a person intrusted with an affair, or with affairs, i. e., with the management, or disposal, thereof; a confidential agent, or superintendent; a commissioner; a commissary; a trustee; a depositary;] a guardian: (TA:) trusty; trustworthy; trustful; confidential; faithful: (Mgh, Msb: *) pl. A^umanaA='u, and, accord. to some, ↓ A^amanapN, as in a trad. in which it is said, A^aSoHaAbiY A^amanapN liA^um~atiY, meaning My companions are guardians to my people: or, accord. to others, this is pl. of ↓ A=minN [app. in a sense mentioned below in this paragraph, so that the meaning in this trad. is my companions are persons who accord trust, or confidence, to my people]. (TA.) Hence, A^alamo taEolamiY yaA A^asoma wayoHaki A^an~aniY Halafotu yamiynFA laA A^axuwnu A^amiyniY [Knowest thou not, O Asmà (A^asomaA=', curtailed for the sake of the metre), mercy on thee! or woe to thee! that I have sworn an oath that I will not act treacherously to him in whom I trust?] i. e. ↓ maA^omuwniY: (S:) or the meaning here is, him who trusts, or confides, in me; (ISk, T;) [i. e.] it is here syn. with ↓ A=miniY. (M.) [Hence also,] AlA^amiynu fiY AlqimaAri, (K voce mujumidN, &c.,) or A^amiynu, AlqimaAri, [The person who is intrusted, as deputy, with the disposal of the arrows in the game called Almayosir; or] he who shuffles the arrows; Al~a*iY. yaDoribu biAlqidaAHi. (EM p. 105.) [Hence also,] Alr~uwHu AlA^amiynu [The Trusted, or Trusty, Spirit]; (Kur xxvi. 193;) applied to Gabriel, because he is intrusted with the revelation of God. (Bd.) ↓ A^um~aAnN, mentioned above, and occurring in a verse of El-Aashà, applied to a merchant, is said by some to mean Possessed of religion and excellence. (M.) ↓ muw^otamanN is applied, in a trad., to the muw^a*~in, as meaning that men trust, or confide, in him with respect to the times in which he calls to prayer, and know by his call what they are commanded to do as to praying and fasting and breaking fast. (Mgh.) AlmuEaAmalapi ↓ huwa maA^omuwnu means He is [trusty, or trustworthy, in dealing with others; or] free from exorbitance and deceit or artifice or craft to be feared. (Msb.) ― -b2- An aid, or assistant; syn. EawonN [here app. meaning, as it often does, an armed attendant, or a guard]; because one trusts in his strength, and is without fear of his being weak. (M.) ― -b3- (assumed tropical:) The strong; syn. qawiY~N. (K, TA: [in the latter of which is given the same reason for this signification as is given in the M for that of Ewn; for which qwY may be a mistranscription; but see A^amuwnN.]) ― -b4- One who trusts, or confides, in another; (ISk, T, K;) [as also ↓ A=minN, of which see an ex. voce Ha*irN;] so accord. to ISk in the verse cited above in this paragraph: (T:) thus it bears two contr. significations. (K.) ― -b5- See also A=minN, in five places. -A2- And see A=miyna.
A^amaAnapN *
: see A^amonN, first sentence. ― -b2- Trustiness; trustworthiness; trustfulness; faithfulness; fidelity; (M, Mgh, K;) as also ↓ A^amanapN. (M, K.) A^amaAnapu All~`hi [for A^amaAnapu All~`hi qasamiy or maA A^uqosimu The faithfulness of God is my oath or that by which I swear] is composed of an inf. n. prefixed to the agent, and the former is in the nom. case as an inchoative; the phrase being like laEamoru All~`hi, as meaning an oath; and the enunciative being suppressed, and meant to be understood: accord. to some, you say, A^amaAnapa All~`hi [app. for na$adotuka A^amaAnapa All~`hi I adjure thee, or conjure thee, by the faithfulness of God, or the like], making it to be governed in the accus. case by the verb which is to be understood: and some correctly say, waA^amaAnapi All~`hi [By the faithfulness of God], with the w which denotes an oath: (Mgh:) or this last is an oath accord. to Aboo-Haneefeh; but Esh-Sháfi'ee does not reckon it as such: and it is forbidden in a trad. to swear by AlA^amaAnap; app. because it is not one of the names of God. (TA.) [Or these phrases may have been used, in the manner of an oath, agreeably with explanations here following.] -A2- A thing committed to the trust and care of a person; a trust; a deposite; (Mgh, Msb;) and the like: (Msb:) property committed to trust and care: (TA:) pl. A^amaAnaAtN. (Mgh, Msb.) It is said in the Kur [viii. 27], wataxuwnuwA A^amaAnaAtikumo [Nor be ye unfaithful to the trusts committed to you]. (Mgh.) And in the same [xxxiii. 72], A_in~aA EaraDonaAAlA^amaAnapa EalaY Als~mwaAti waAloA^aroDiwaAlojibaAli faA^abayona A^ano yaHomilonahaA waA^a$ofaqona minohaA waHamalahaA AloA_inosaAnu [Verily we proposed, or offered, the trust which we have committed to man to the heavens and the earth and the mountains, and (accord. to explanations of Bd and others) they refused to take it upon themselves, or to accept it, and they feared it, but man took it upon himself, or accepted it: or, (accord. to another explanation of Bd, also given in the T, and in the K in art. Hml, &c.,) they refused to be unfaithful to it, and they feared it, but man was unfaithful to it: but in explaining what this trust was, authors greatly differ: accord. to some,] AlAmAnp here means obedience; so called because the rendering thereof is incumbent: or the obedience which includes that which is natural and that which depends upon the will: [for] it is said that when God created these [celestial and terrestrial] bodies, He created in them understanding: or it may here [and in some other instances] mean reason, or intellect: [and the faculty of volition: and app. conscience: these being trusts committed to us by God, to be faithfully employed: (see an ex. voce ja*orN:)] and the imposition of a task or duty or of tasks or duties [app. combined with reason or intellect, which is necessary for the performance thereof]: (Bd:) or it here means prayers and other duties for the performance of which there is recompense and for the neglect of which there is punishment: (Jel:) or, accord. to I'Ab and Sa'eed Ibn-Jubeyr, (T,) the obligatory statutes which God has imposed upon his servants: (T, K: *) or, (T, K,) accord. to Ibn-'Omar, [the choice between] obedience and disobedience was offered to Adam, and he was informed of the recompense of obedience and the punishment of disobedience: but, in my opinion, he says, (T,) it here means the intention which one holds in the heart, (T, K,) with respect to the belief which he professes with the tongue, and with respect to all the obligatory statutes which he externally fulfils; (K;) because God has confided to him power over it, and not manifested it to any [other] of his creatures, so that he who conceives in his mind, with respect to the acknowledgment of the unity of God, (T, K,) and with respect to belief [in general], (T,) the like of that which he professes, he fulfils the AmAnp [or trust], (T, K,) and he who conceives in his mind disbelief while he professes belief with the tongue is unfaithful thereto, and every one who is unfaithful to that which is confided to him is [termed] HaAmilN, (T,) or HaAmilu AlA^amaAnapi, and muHotamiluhaA: (Bd:) and by AlA_inosaAnu is here meant the doubting disbeliever. (T.) ― -b2- Also, [as being a trust committed to him by God, A man's] family, or household; syn. A^aholN. (TA.)
A^um~aAnN *
: see A^amynN, in two places. -A2- Also One who does not write; as though he were (kaA^an~ahu [in the CK lAan~ahu because he is]) an A^um~iY. (K, TA.) [But this belongs to art. Am; being of the measure fuEolaAnN, like EuroyaAnN.] ― -b2- And A sower, or cultivator of land; [perhaps meaning a clown, or boor;] syn. zar~aAEN: (CK:) or sowers, or cultivators of land; syn. zur~aAEN: (K, TA:) in one copy of the K ziraAE. (TA.)
A=minN A=mn
Secure, safe, or free from fear; as also ↓ A^amiynN (Lh, T, * S, * M, Msb, K) and ↓ A^aminN. (M, K.) Hence, in the Kur [xcv. 3], ↓ wah*aA Alobaladi AloA^amiyni [And this secure town]; (Akh, Lh, T, S, M;) meaning Mekkeh. (M.) baladN A=minN and ↓ A^amiynN means A town, or country, or district, of which the inhabitants are in a state of security, or confidence, therein. (Msb.) It is also said in the Kur [xliv. 51], ↓ A_in~a Alomut~aqiyna fiy maqaAmK A^amiynK, meaning [Verily the pious shall be in an abode] wherein they shall be secure from the accidents, or casualties, of fortune. (M.) [And hence,] ↓ AlA^amiynu is one of the epithets applied to God, (Mgh, K,) on the authority of El-Hasan; (Mgh;) an assertion requiring consideration: it may mean He who is secure with respect to the accidents, or casualties, of fortune: but see Almuw^ominu, which is [well known as] an epithet applied to God. (TA.) A=minu AlmaAli means What is secure from being slaughtered, of the camels, because of its being highly prized; by AlmAl being meant AlA_ibil: or, as some say, (tropical:) what is highly esteemed, of property of any kind; as though, if it had intellect, it would feel secure from being exchanged. (M.) You say, A^aEoTayotuhu mino A=mini maAliy, (K, TA, [in the CK A=mani,]) meaning (tropical:) I gave him of the choice, or best, of my property; of what was highly esteemed thereof; (K, TA;) and maAliY ↓ mino A^amoni which Az explains as meaning of the choice, or best, of my property. (TA: [in which is given a verse cited by ISk showing that A^amon, thus used, is not a mistranscription for A=min.]) And A=minu AlHilomi means Steadfast in forbearance or clemency; of whose becoming disordered in temper, and free from self-restraint, there is no fear. (M.) ― -b2- See also A^amiynN, in three places: ― -b3- and see AaminN. -A2- See also A^amiynN, in two places.
A=miyna A=myn
[in the CK, erroneously, A=miynu] and ↓ A^amiyna; (Th, T, S, M, Mgh, Msb, K;) both chaste and well known, (TA,) the latter of the dial. of El-Hijáz, (Msb, TA,) as some say, (TA,) [and this, though the less common, is the original form, for] the medd in the former is only to give fulness of sound to the fet-hah of the A^, (Th, M, Msb, TA,) as is shown by the fact that there is no word in the Arabic language of the measure faAEiylN; (Msb, TA;) and some pronounce the former A=m~iyna, (K,) which is said by some of the learned to be a dial. var., (Msb,) but this is a mistake, (S, Msb,) accord. to authorities of good repute, and is one of old date, originating from an assertion of Ahmad Ibn-Yahyà, [i. e. Th,] that A=miyna is like EaASiyna, by which he was falsely supposed to mean its having the form of a pl., [and being consequently A=m~iyna,] (Msb, [and part of this is said in the M,]) whereas he thereby only meant that the m is without teshdeed, like the S in EaASiyna; (M;) beside that the sense of qaASidiyna [which is that of A=m~iyna, from A^am~a,] would be inconsistent after the last phrase of the first chapter of the Kur [where A=myna is usually added]; (Msb;) and sometimes it is pronounced with imáleh, [i. e. “émeena,”] as is said by ElWáhidee in the Beseet; (K;) but this is unknown in works on lexicology, and is said to be a mispronunciation of some of the Arabs of the desert of El-Yemen: (MF:) each form is indecl., (S,) with fet-h for its termination, like A^ayona and kayofa, to prevent the occurrence of two quiescent letters together: (T, S, TA:) it is a word used immediately after a prayer, or supplication: (S, * M:) [it is best expressed, when occurring in a translation, by the familiar Hebrew equivalent Amen:] El-Fárisee says that it is a compound of a verb and a noun; (M;) meaning answer Thou me; [i. e. answer Thou my prayer;] (M, Mgh;*) or O God, answer Thou: (Zj, T, Msb, K:) or so be it: (AHát, S, Msb, K:) or so do Thou, (K, TA,) O Lord: (TA:) it is strangely asserted by some of the learned, that, after the Fátihah, [or Opening Chapter of the Kur-án,] it is a prayer which implies all that is prayed for in detail in the Fátihah: so in the Towsheeh: (MF:) or it is one of the names of God: (M, Msb, K:) so says El-Hasan (M, Msb) El-Basree: (Msb:) but the assertion that it is for yaA Aall~`hu [O God], and that AsotajibN [answer Thou] is meant to be understood, is not correct accord. to the lexicologists; for, were it so, it would be with refa, not nasb. (T.)
A_iymaAnN A^ym A^ymAn A_ymAn AymAn ymyn
[inf. n. of 4, q. v. ― -b2- Used as a simple subst., Belief; particularly in God, and in his word and apostles &c.: faith: trust, or confidence: &c.] ― -b3- Sometimes it means Prayer; syn. SalaApN: as in the Kur [ii. 138], where it is said, wamaA kaAna All~`hu liyuDiyEa A_iyamAnakumo, (Bd, Jel, TA,) i. e. [God will not make to be lost] your prayer towards Jerusalem, (Bd, * Jel,) as some explain it. (Bd.) ― -b4- Sometimes, also, it is used as meaning The law brought by the Prophet. (Er-Rághib, TA.)
maA^omanN *
A place of security or safety or freedom from fear; or where one feels secure. (M, TA.)
muw^omanN *
pass. part. n. of A=manahu. (T.) It is said in the Kur [iv. 96], accord. to one reading, (T, M,) that of Aboo-Jaafar El-Medenee, (T,) lasota muw^omanFA [Thou art not granted security, or safety, &c.; or] we will not grant thee security, &c. (T, M.)
muw^ominN *
[act. part. n. of 4; Rendering secure, &c.]. Almuw^ominu is an epithet applied to God; meaning He who rendereth mankind secure from his wronging them: (T, S:) or He who rendereth his servants secure from his punishment: (M, IAth:) i. q. Almuhayominu, (M,) which is originally Almuw^aA^ominu; [for the form mufoEilN is originally muw^afoEilN;] the second ' being softened, and changed into Y, and the first being changed into h: (S:) or the Believer of his servants (Th, M, TA) the Muslims, on the day of resurrection, when the nations shall be interrogated respecting the messages of their apostles: (TA:) or He who will faithfully perform to his servants what He hath promised them: (T, TA:) or He who hath declared in his word the truth of his unity. (T.) ― -b2- [Also Believing, or a believer; particularly in God, and in his word and apostles &c.: faithful: trusting, or confiding: &c.: see 4.]
maA^omuwnN *
: see A^amiynN, in three places. ― -b2- maA^omuwnapN A woman whose like is sought after and eagerly retained because of her valuable qualities. (M.)
maA^omuwniy~apN *
A certain kind of food; so called in relation to El-Ma-moon. (TA.)
muw^otamanN *
: see A^amiynN, in two places. Amh
1 A^amiha *
, aor.
Aamaha
, inf. n. A^amahN, He forgot. (S, K.) Hence the reading of I'Ab, [in the Kur xii. 45,] waAd~akara baEoda A^amahK [And he remembered, or became reminded, after forgetting]. (S.) AHeyth is said to have read baEoda A^amohK; and accord. to AO, A^amohN signifies nisoyaAnN [like A^amahN]; but this is not correct. (Az, TA.) ― -b2- He confessed, or acknowledged: (S, K:) occurring in this sense in a trad. of Ez-Zuhree; but not well known. (S.) The reading of I'Ab, mentioned above, baEoda A^amahK, is explained by A'Obeyd as meaning after confessing, or acknowledging. (TA.)
5 tA^m~h A^um~aA *
He adopted a mother; (M, K;) as also taA^am~amahaA. (M in art. Am.)
A^um~ahapN *
i. q. A^um~N [A mother of a human being and of any animal]: (M, K:) the former is [said by some to be] the original of the latter: (S:) Aboo-Bekr says that the h in the former is a radical letter: (TA:) or the former applies to a rational creature; and the latter, to [a rational and] an irrational: (K:) or, accord. to Az, the pl. of the former applies to the rational; and that of the latter, to the irrational: (TA:) the former sing. sometimes applies to an irrational creature: (IJ, TA:) [for some further remarks on both of these words and their pls., see the latter of them:] the pl. [of the former] is A^um~ahaAtN and [that of the latter is] A^um~aAtN: (T, S:) Az says that the Amw is added in the former for the purpose of distinguishing between the daughters of Adam [to whom it is generally applied] and other animate beings. (TA.) Amw
1 A=mato A=mt
, (S, * M, K, [in the CK, erroneously, A=mato,]) second pers. A^amawoti; (S;) and A^amiyato, (M, K,) like samiEato; (K;) and A^amuwato, (Lh, M, K,) like karumatN; (K;) inf. n. A^umuw~apN; (S, M, K;) She (a woman) became a slave; (S, * M, K;) as also ↓ taA^am~ato. (Msb.) -A2- A^amati Als~in~aworu, aor. taA^omuw, inf. n. A^umaA='N, The cat [mewed, or] uttered a cry; (S, K;) like maA='a to, aor. tamuwo'u, inf. n. muwaA='N. (S.)
2 A^am~aAhaA *
, (M, K,) inf. n. taA^omiyapN, (K,) He made her a slave. (M, K.)
5 taA^am~atu *
: see 1. -A2- tA^m~Y A^amapF He took for himself a female slave; (S, M, Msb, K;) as also ↓ AisotaA^omaAhaA. (S, K.)
8 huwayaA^otamiY bihi *
He follows his (another person's) example; imitates him; i. q. yaA^otam~u bihi (TA in the present art.) And Ay^tmY biAl$~aYo'i [written with the disjunctive alif AiytamaY] is used for Ay^tam~a bihi [He made the thing to be a rule of life or conduct], by substitution [of Y for m], (M and K in art. Am,) the doubling [of the m] being disapproved. (M in that art.)
10 A_isotaAo^aaa
see 5.
A^amapN *
, originally Amwp, (Msb,) [but whether A^amawapN or A^amowapN is disputed, as will be seen in what follows,] A female slave; (M, K;) a woman whose condition is that of slavery; (T;) contr. of Hur~apN: (S:) [in relation to God, best rendered a handmaid:] dual A^amataAni: (Msb:) pl. A=mK, (Lth, T, S, M, Msb, K, &c.,) like qiADK, (Msb,) a pl. of pauc. [respecting which see what follows after the other pls.], (Lth, T,) and A_imaA='N [the most common form] (T, S, M, Mgh, Msb, K) and A_imowaAnN (T, S, M, Msb, K) and A^umowaAnN (K, and so in some copies of the M) and A^amowaAnN (K, and so in some copies of the M) [the last, or last but one, accord. to different copies of the M, on the authority of Lh,] and A^amawaAtN, (M, Msb, K,) for which one may say A^amaAtN. (Ibn-Keysán, TA.) Accord. to Sb (M) and Mbr (TA) it is originally A^amawapN, (S, M, K,) because it has for a pl. A=mK, (S, M,) which is [originally A^aA^omuwN,] of the measure A^afoEulN, (Lth, T, S,) like A=kumN, pl. of A^akamapN, (Sb, M,) and like A^ayonuqN, [pl. of naAqpN, which is originally nawaqpN,] for a sing. of the measure faEolapN has not a pl. of this form; (S;) and Mbr says that there is no noun of two letters but a letter has been dropped from it, which it indicates by its pl. or dual, or by a verb if it is derived therefrom: (TA:) or it is originally faEolapN: (AHeyth, T, K:) AHeyth says that they suppressed its final radical letter, and, forming a pl. from it after the manner of naxolapN and naxolN, instead of saying A^amN, which they disliked as being of only two letters, they transposed the suppressed w, changing it into A, and placing it between the A and m. (T: [in which this opinion, though it does not account for the termination of the pl. A=mK, is said to be preferable.]) One says, jaA='a toniYF A^amapu All~`hi [The handmaid of God came to me]: and in the dual, jaA='a toniY A^mataA All~`hi: and in the pl., jaA='a niY A_imaA='u All~`hi and A_imowaAnu All~`hi and A^amawaAtu All~`hi; and one may also say, A^amaAtu All~`h. (Ibn-Keysán, TA.) [ISd says,] wamaAhu All~`hu mino kul~i A^amapK bHajarK is mentioned by IAar as said in imprecating evil on a man; but I think it is mn kl~ A^amoti [May God cast a stone at him from every elevated place, or the like]. (M.)
A^amawiY~u *
Of, or relating or belonging to, a female slave. (S.)
A^umay~apN *
dim. of A^amapN; (S, Msb;) originally A^umayowapN. (Msb.) An
1 A^an~a *
, aor. yay^in~u, inf. n. A^aniynN and A^unaAnN (S, M, Msb, K) and taA^onaAnN (S, K) and A^an~N, (M, K,) He moaned; or uttered a moan, or moaning, or prolonged voice of complaint; or said, Ah! syn.
taA^aw~aha *
; (M, K;) by reason of pain: (S, TA:) he complained by reason of disease or pain: (TA:) he uttered a cry or cries: (Msb:) said of a man. (S, Msb.) ― -b2- A^an~iti Alqawosu, aor. tay^in~u, inf. n. A^aniynN, The bow made a gentle and prolonged sound. (AHn, M.) -A2- laA A^afoEaluhu maA A^an~a fiY Als~amaA='i najomN means I will not do it as long as there is a star in the heaven: (S, M, K:) A^an~a being here a dial. var. of Ean~a. (S.) You say also, maA A^an~a fiy AlfuraAti qaTorapN As long as there is a drop in the Euphrates. (T, S.) And laA A^afoEaluhu maA A^an~a fiY Als~amaA='N [I will not do it as long as there is rain in the heaven]. (S.) [It is said in the M that Lh mentions the last two sayings; but it is there indicated that he read qaTorapF and samaA='F: and] ISk mentions the saying, laA A^afoEaluhu maA A^an~a fiY Als~amaA='i najomFA, (T, M,) and maA Ean~a fiY Als~amaA='i najomN; (T;) [in the former of which, A^an~ must be a particle (which see below); but it seems that it should rather be A_in~a, in this case, as ISd thinks; for he says,] I know not for what reason An~ is here with fet-h, unless a verb be understood before it, as vabata or wujida: [and he adds,] Lh mentions maA A^an~a *lika Aljabala makaAnahu [as long as that mountain is in its place]: and maA A^an~a HiraA='F makaAnahu [as long as Mount Hirà is in its place]: but he does not explain these sayings. (M.)
A^anN *
is a pronoun, denoting the speaker, [I, masc. and fem.,] in the language of some of the Arabs: they say, A^ano faEalotu [I did], with the n quiescent: but most of them pronounce it [↓ A^ana] with fet-h when conjoined with a following word; (Mughnee, K;) saying, A^ana faEalotu: (TA:) and [↓ A^anaA] with A in a case of pause: (Mughnee, K:) and some pronounce it with A also when it is conjoined with a following word; saying, A^anaA faEalotu; [as we generally find it written in books;] but this is of a bad dialect: (TA:) [this last assertion, however, requires consideration; for the dial. here said to be bad is that of Temeem, accord. to what here follows:] the Basrees hold that the pronoun consists of the ' and the n, and that the [final] A is redundant, because it is suppressed in a case of conjunction with a following word; but the Koofees hold that the pronoun is composed of all the three letters, because the A is preserved in a case of conjunction with a following word in the dial. of Temeem. (Marginal note in a copy of the Mughnee.) [Accord. to Az,] it is best to say ↓ A^anaA in a case of pause; and ↓ A^ana in a case of conjunction with a following word, as in A^ana faEalotu *aAka [I did that]; but some of the Arabs say, faEalotu *aAka ↓ A^anaA; and some make the n quiescent in a case of this kind, though this is rare, saying, A^ano qulotu *aAka [I said that]; and Kudá'ah prolong the former A, saying, qulotuhu ↓ A=na. (T.) [Accord. to J,] ↓ A^anaA is a pronoun denoting the speaker alone, and is made to end invariably with fet-h to distinguish it from the particle A^ano which renders the aor. mansoob; the final A being for the purpose of showing what is the vowel in a case of pause; but when it occurs in the middle [or beginning] of a sentence, it is dropped, except in a bad dialect. (S.) [Accord. to ISd,] ↓ A^ana is a noun denoting the speaker; and in a case of pause, you add A at the end, [saying ↓ A^anaA,] to denote quiescence; (M;) [or] it is better to do this, though it is not always done: (TA:) but it is said, on the authority of Ktr, that there are five dial. vars. of this word; namely, faEalotu ↓ A^ana, and ↓ A^anaA, and ↓ A=na, and A^anN, and ↓ A^anahN, all mentioned by IJ; but there is some weakness in this: IJ says that the h in ↓ A^anahN may be a substitute for the A in A^anaA, because the latter is the more usual, and the former is rare; or it may be added to show what is the vowel, like the h, and be like the h in kitaAbiyaho and HisaAbiyahN. (M.) For the dual, as well as the pl., only naHonu is used. (Az, TA.) ― -b2- It is also a pronoun denoting the person addressed, or spoken to, by assuming the form ↓ A^anota [Thou, masc.]; t being added to it as the sign of the person addressed, (S, M, Mughnee, K,) and A^ano being the pronoun, (M, Mughnee, K,) accord. to the general opinion; (Mughnee, K;) the two becoming as one; not that one is prefixed to the other as governing it in the gen. case: (S:) and so ↓ A^anoti, (S, M, Mughnee, K,) addressed to the female: (S, M:) and ↓ A^anotumaA, (M, Mughnee, K,) addressed to two; not a regular dual, for were it so it would be A^anotaAn; but like kumaA in DarabotukumaA: (M:) and ↓ A^anotumN and ↓ A^anotun~a, (S, Mughnee, K,) which are [respectively] the masc. and fem. pls. (TA.) ― -b3- To each of these the k of comparison is sometimes prefixed; so that you say, ↓ A^anota kaA^anaA [Thou art like me, or as I], and ↓ A^anaA kaA^anota [or A^ana kaA^anota I am like thee, or as thou]; as is related on the authority of the Arabs; for though the k of comparison is not prefixed to the [affixed] pronoun, and you say, A^anota kazayodK but not A^anota kiy, yet the separate pronoun is regarded by them as being in the same predicament as the noun; and therefore the prefixing it to the latter kind of pronoun is approved. (S.) It is said in the Book of layosa, by IKh, that there is no such phrase, in the language of the Arabs, as A^anota kiY, nor as A^anaA kaka, except in two forged verses; wherefore Sb says that the Arabs, by saying A^anota mivoliY and A^anaA mvoluka, have no need of saying A^anota kiY and A^anaA kaka: and the two verses are these: walawolaA AlbalaA='u lakaAnuwA kanaA falawolaA AlHayaA=A_u lakun~aA kahumN [And but for the sense of shame, we had been like them, or as they: and but for trial, or affliction, they had been like us, or as we]: and A_ino takuno kiY fiA_in~aniy kaka fiyhaA A_in~anaA fiY AlmalaAmi muSoTaHibaAni [If thou art like me, or as I, verily I am like thee, or as thou, in respect of her, or it, or them: verily we, in respect of blame, are companions]. (TA.) Az mentions his having heard some of the Benoo-Suleym say, kamaA A^anotaniy, [the latter word being a compound of the pronoun A^anota, regularly written separately, and the affixed pronoun niY,] meaning Wait thou for me in thy place. (TA.) -A2- It is also a particle: and as such, it is—First, a particle of the kind called maSodariY~N, rendering the aor. mansoob: (Mughnee, K:) i. e., (TA,) it combines with a verb [in this case] in the future [or aor.] tense, following it, to form an equivalent to an inf. n., and renders it mansoob: (S, TA:) you say, A^uriydu A^ano taquwma [I desire that thou stand, or that thou wouldst stand, or that thou mayest stand]; meaning A^uriydu qiyaAmaka [I desire thy standing]. (S.) It occurs in two places: first, in that of the inchoative, or in the beginning of a phrase, so that it is in the place of a nom. case; as in the saying [in the Kur ii. 180], waA^ano taSuwmuwA xayorN lakumo [And that ye fast is better for you]; (Mughnee, K;) i. e. SiyaAmukumo [your fasting]. (TA.) And, secondly, after a word denoting a meaning which is not that of certainty: and thus it is the place of a nom. case; as in the saying [in the Kur lvii. 15], A^alamo yaA^ani lil~a*iyna A=manuwA A^anN taxo$aEa quluwbuhumo [Hath not the time that their hearts should become submissive, i. e. the time of their hearts' becoming submissive, yet come unto those who have believed?]: and in the place of an accus. case; as in the saying [in the Kur x. 38], wamaA kaAna h*aA AlqoroA=nu A^ano yufotara' [And this Kur-án is not such that it might be forged; i. e., AfutiriA='N; so in Bd and Jel; and so in a marginal note to a copy of the Mughnee, where is added, meaning mufotarFY forged]: and in the place of a gen. case; as in the saying [in the Kur lxiii. 10], mino qaboli A^ano yaA^otiYa A^aHadakumu Alomawotu [Before that death come unto any one of you; i. e. before death's coming unto any one of you]. (Mughnee, K.) Sometimes it makes the aor. to be of the mejzoom form, (Mughnee, K,) as some of the Koofees and AO have mentioned, and as Lh has stated on the authority of certain of the Benoo-Sabbáh of Dabbeh; (Mughnee;) as in this verse: A_i*aA maA gadawonaA qaAla wilodaAnu A^aholinaA taEaAlwogA A_ilaY A^ano yaA^otinaA AlS~ayodu naHoTibi [When we went away in the morning, the youths of our family, or people, said, Come ye, until that the chase come to us, (i. e. until the coming of the chase to us,) let us collect firewood]. (Mughnee, K.) And sometimes it is followed by an aor. of the marfooa form; as in the saying [in the Kur ii. 233], accord. to the reading of Ibn-Moheysin, limano A^araAda A^ano yutim~u Alr~aDaAEapa [For him who desireth that he may complete the time of sucking; i. e. the completing thereof]; (Mughnee, K;) but this is anomalous, (I 'Ak p. 101, and TA,) or A^ano is here a contraction of A^an~a [for A^an~ahu]: (I 'Ak:) and in the saying of the poet, A^ano taqaraA=ni Ealay A^asomaA='i wayoHakumaA min~iY Als~alaAma waA^ano laA tuxobiraA A^aHadaA [That ye two convey, or communicate, to Asmà, (mercy on you! or woe to you!) from me, salutation, and that ye inform not any one]; but the Koofees assert that A^anN is here [in the beginning of the verse] a contraction of A^an~a, and anomalously conjoined with the verb; whereas the Basrees correctly say that it is A^anN which renders the aor. mansoob, but is deprived of government by its being made to accord with its co-ordinate maA, termed maSodariy~ap; (Mughnee;) or, as IJ says, on the authority of Aboo-'Alee, A^anN is here used by poetic licence for A^an~akumaA; and the opinion of the Baghdádees [and Basrees], that it is likened to maA, and therefore without government, is improbable, because A^ano is not conjoined with a verb in the present tense, but only with the preterite and the future. (M.) When it is suppressed, the aor. may be either mansoob or marfooa; but the latter is the better; as in the saying in the Kur [xxxix. 64], A^afagayora All~`hi taA^omuruwn~iY A^aEobudu [Other than God do ye bid me worship?]. (S.) If it occurs immediately before a preterite, it combines with it to form an equivalent to an inf. n. relating to past time; being in this case without government: you say, A^aEojayaniyA^ano qumota [It pleased me that thou stoodest]; meaning thy standing that is past pleased me: (S:) and thus it is used in the saying [in the Kur xxviii. 82], lawolaA A^anN man~a All~`hu EalayonaA [Were it not for that God conferred favour upon us; i. e., for God's having conferred favour upon us]. (Mughnee.) It is also conjoined with an imperative; as in the phrase mentioned by Sb, katabotu A_ilayhi biA^anp qumN [I wrote to him, Stand; i. e. I wrote to him the command to stand]; which shows that AHei is wrong in asserting that whenever it is conjoined with an imperative it is an explicative [in the sense of A^ayN], and that in this particular instance the b may be redundant, which it cannot here be, because, whether redundant or not, it is not put immediately before anything but a noun or what may be rendered by a noun. (Mughnee.) ― -b2- Secondly, it is a con- traction of A^an~a; (Mughnee, K;) and occurs after a verb denoting certainty, or one used in a manner similar to that of such a verb: (Mughnee:) so in the saying [in the Kur lxxiii. 20], Ealima A^anN sayakuwnu minokumN maroDay [He knoweth that (the case will be this:) there will be among you some diseased; the affixed pronoun hu, meaning A$~aA^ona, being understood after A^ano, which therefore stands for A^an~ahu, i. e.
A^an~a Al$~aA^ona *
]: (Mughnee, K: *) and in the phrase, balaganiY A^ano qado kaAna ka*aA wka*aA [It has come to my knowledge, or been related to me, or been told to me, or it came to my knowledge, &c., that (the case is this:) such and such things have been]; a phrase of this kind, in which A^ano occurs with a verb, not being approved without qado, unless you say, balaganiY A^an~ahu kaAna ka*aA waka*aA: (Lth, T:) [for] when the contracted A^ano has for its predicate a verbal proposition, of which the verb is neither imperfectly inflected, like layosa and EasaY, nor expressive of a prayer or an imprecation, it is separated from the verb, according to the more approved usage, by qado, or the prefix sa, or sawofa, or a negative, as laA &c., or lawo: (I 'Ak pp. 100 and 101:) but when its predicate is a nominal proposition, it requires not a separation; so that you say, Ealimotu A^ano ziayodN qaAy^imN [I knew that (the case was this:) Zeyd was standing]; (I 'Ak p. 100;) and balaganiY A^ano zaydN xaArijN [It has come to my knowledge, or been related to me, or been told to me, &c., that (the case is this:) Zeyd is going, or coming, out, or forth]; (TA;) except in the case of a negation, as in the saying in the Kur [xi. 17], wA^ano laA A_ilha A_il~aA huwa [And that (the case is this:) there is no deity but He]. (I 'Ak p. 100.) Thus used, it is originally triliteral, and is also what is termed maSodariy~ap; [Ealima A^ano, in the first of the exs. above, for instance, meaning Ealima A^an~ahu, i. e. Ealima A^an~a Al$~aA^ona, which is equivalent to Ealima kawona Al$~aA^oni;] and governs the subject in the accus. case, and the predicate in the nom. case: and its subject must be a pronoun, suppressed, [as in the exs. given above, where it means Al$~aA^oni, and in a verse cited before, commencing A^ano taqoraA=ni, accord. to A'boo-'Alee,] or expressed; the latter, accord. to the more correct opinion, being allowable only by poetic license: and its predicate must be a proposition, unless the subject is expressed, in which case it may be either a single word or a proposition; both of which kinds occur in the following saying [of a poet]: biA^anoka rabiyEN wgayovN mariyEN waA^anoka hunaAka takuwna Alv~imaAlaA [he is speaking of persons coming as guests to him whom he addresses, when their provisions are exhausted, and the horizon is dust-coloured, and the north wind is blowing, (as is shown by the citation of the verse immediately preceding, in the T,) and he says, They know that thou art like rain that produces spring-herbage, and like plenteous rain, and that thou, there, art the aider and the manager of the affairs of people]. (Mughnee. [In the T, for rabiyEN, I find Al~arbiyEu; and for waA^anoka, I there find waqidomFA: but the reading in the Mughnee is that which is the more known.]) [J says,] A^ano is sometimes a contraction of A^an~a and does not govern [anything]: you say, balaganiY A^anN zayodN xaArijN [explained above]; and it is said in the Kur [vii. 41], wanuwduwA A^ano tilokumu Aljan~apu [And it shall be proclaimed to them that (the case is this:) that is Paradise]: (S:) [here, however, A^anp is regarded by some as an explicative, as will be seen below:] but in saying this, J means that it does not govern as to the letter; for virtually it does govern; its subject being meant to be understood; the virtual meaning being A^an~ahu tilokumu Aljan~apu. (IB.) [In another place, J says,] You may make the contracted A^ano to govern or not, as you please. (S.) Aboo-Tálib the Grammarian mentions an assertion that the Arabs make it to govern; as in the saying [of a poet, describing a beautiful bosom], kaA^ano va*oyayohi Huq~aAni [As though its two breasts were two small round boxes]: but [the reading commonly known is kaA^ano vadoyaAhu Huq~aAni (this latter reading is given in De Sacy's Anthol. Gram. Ar. p. 104 of the Ar. text; and both are given in the S;) kaA^ano here meaning kaA^an~ahu; and] Fr says, We have not heard the Arabs use the contracted form and make it to govern except with a pronoun, in which case the desinential syntax is not apparent. (T.) The author of the K says in the B that you say, Ealimotu A^ano zyodFA lamunoTaliqN [I knew that Zeyd was indeed going away], with l when it is made to govern; and Ealimotu A^ano zayodN munoTaliqN [I knew that (the case was this:) Zeyd was going away], without l when it is made to have no government. (TA. [But in the latter ex. it governs the subject, which is understood, as in other exs. before given.]) [See an ex. in a verse ending with the phrase wakaA^ano qadi cited voce qad, where kaA^ano is for kaA^an~ahu, meaning kaA^an~a Al$~A^na, and a verb is understood after qd. And see also A^an~a, below.]― -b2- Thirdly, it is an explicative, (Mughnee, K,) meaning A^ayo (S, M, and so in some copies of the K,) or [rather] used in the manner of A^ayo; (Mughnee, and so in some copies of the K;) [meaning qaAy^ilFA, or qaAy^iliyna; or yaquwlu, or yaquwluwna; or some other form of the verb qaAla; i. e. Saying ; &c.;] as in the saying [in the Kur xxiii. 27], faA^awoHayonaA A_ilayohi A^ani ASonaEi Aloquloka [And we revealed, or spake by revelation, unto him, saying, Make thou the ark]; (Mughnee, K) and [in the Kur vii. 41,]wanuwduwA A^ano tilokumu Alojan~apu [And it shall be proclaimed to them, being said, That is Paradise]; or in these two instances it may be regarded as what is termed maSodariy~ap, by supposing the preposition [bi] understood before it, so that in the former instance it is the biliteral, because it is put before the imperative, and in the second it is the contraction of A^an~a because it is put before a nominal proposition; (Mughnee;) and [in the Kur xxxviii. 5,] waAnoTalaqa AlomalaA^u minohumo A^ani Amo$uwA(S, M, Mughnee) i. e. [And the chief persons of them] broke forth, or launched forth, with their tongues, or in speech, [saying,] Go ye on, or continue ye, in your course of action &c. (Mughnee.) For this usage of A^ano certain conditions are requisite : first, that it be preceded by a proposition : secondly, that it be followed by a proposition; so that you may not say, *akarotu EasojadFA A^ano *ahabFA, but you must say A^aYN in this case, or must omit the explicative : thirdly, that the preceding proposition convey the meaning of Alqawolu, as in the exs. above; in the last of which, AnTlq has the meaning assigned to it above; not that of walking or going away : fourthly, that there be not in the preceding proposition the letters of Alqawolu; so that one may not say, qulotu lahu A^ani AfoEalo; or, if there be in it those letters, that the word which they compose shall be interpreted by another word; as in the saying, in the Kur [v, 117], maA qulotu lahumo A_il~aA maA A^amarotaniY bihi A^ani AEobuduwA All~`ha which may mean, as Z says, I have not commanded them [aught save that which Thou commandedst me, saying, Worship ye God]; (Mughnee;) in which instance Fr says that it is an explicative : (T :) fifthly, that there be not a preposition immediately before it; for if you say, katabotu A_ilayohi biA^ani AfoEalo ka*aA, it is what is termed maSodariy~ap [as we have before shown]. (Mughnee.) When it may be regarded as an explicative and is followed by an aor. with lA as in A^a$arotu A_ilayohi A^ano laA tafoEal ka*aA, it may be marfooa, [namely, the aor.,] on the supposition that lA is a negative ; or mejzoom, on the supposition that it is a prohibitive; and in both cases An is an explicative ; [so that the meaning is, I made a sign to him, as though saying, Thou wilt not do such a thing, in the former case ; or, in the latter, Do not thou such a thing ;] or mansoob, on the supposition that lA is a negative and that An is what is termed maSodariy~ap: but if lA is wanting, it may not be mejzoom, but may be marfooa [if we use An as an explicative] or mansoob [if An be what is termed maSodariy~ap]. (Mughnee.)― -b3- Fourthly, it is redundant, as a corroborative, (Mughnee, K,) like whatever else is redundant : and thus it is in four cases : one of these, which is the most common, being when it occurs after lam~aA denoting time; [and this is mentioned in the M ; ] as in the saying [in the Kur xxix. 32], walm~aA A^ano jaA='a to rusulunaA luwTFA [And when our apostles came to Lot]: (Mughnee:) [or,] accord. to J, (TA,) it is sometimes a connective to lam~aA; as in the saying in the Kur [xii. 96], falam~aA A^ano jaA='a Aloba$iyru [And when that (like as we say, " now that,") the announcer of good tidings came] : and sometimes it is redundant ; as in the saying in the Kur [viii. 34], wamaA lahumo A^ano laA yuEa*ibahumu All~`hu [as though it might be rendered But what reason have they, God should not punish them?] : (S, TA:) but IB says that the connective is redundant ; and [that An is not redundant in the latter instance, for] if it were redundant in this verse of the Kur it would not render the [aor.] verb mansoob. (TA. [The author of the Mughnee, like IB, disallows that An is redundant in a case of this kind, which Kh asserts it to be ; and says that fiY is under- stood before it.]) The second case is when it occurs between lawN and a verb signifying swearing, the latter being expressed; as in this verse: faA^uqosimu A^ano lawi A@lotaqayonaA waA^anotumu lakaAna lanaA yawomN mina Al$~ar~i muZolimu [And I swear, had we and you met, there had been to us a dark day of evil]: and when that verb is omitted; as in the following ex.: A^amaA waA@ll~`hi A^ano lawo kunota Hur~iA wamaA biA@loHuiriA^anota walaA AlEatiyqi [Verily, or now surely, by God, if thou wert freeborn; but thou art not the freeborn nor the emancipated]: so say Sb and others: Ibn-'Os- foor holds it to be a particle employed to connect the complement of the oath with the oath; but this is rendered improbable by the fact that it is in most cases omitted, and such particles are not. (Mughnee.) The third case, which is extr., is when it occurs between the k [of comparison] and the noun governed by it in the genitive case; as in the saying, wayawomFA tuwaAfiynaA biwajohK muqas~amK kaA^anN ZaboyapK taEoTuw A_ilaY waAriqi Als~alamo [And on a day thou comest to us with a beautiful face, like a doe-gazelle raising her head towards the goodly green-leaved tree of the selem kind], accord. to the reading of him who makes Tbypo to be governed in the genitive case [instead of the accus. or the nom.; for if we read it in the accus. or the nom., A^ano is a contraction of A^an~a; in the former case, Zbyp being its subject, and its predicate being suppressed; and in the latter case, the meaning being kaA^an~ahaA ZaboyapN, so that the subject of An is suppressed]. (Mughnee.) The fourth case is when it occurs after A_i*aA; as in the following ex.: faA^umohluhu Hat~aY A_*aA A^ano kaA^an~ahu muEaATiY yadK fiy luj~api AlmaA='i gaAmiru [And I leave him alone until when he is as though he were a giver of a hand to be laid hold upon, in the fathomless deep of the water immerged]. (Mughnee.) ― -b4- [Fifthly,] among other meanings which have been assigned to it, (Mughnee,) it has a conditional meaning, like A_inN: (Mughnee, K:) so the Koofees hold; and it seems to be most probably correct, for several reasons: first, because both these forms occur, accord. to different readings, in several instances, in one passage of the Kur; as in [ii. 282,] A^ano taDil~N A_iHodaAhumaA [If one of them twain (namely, women,) err]; &c.: secondly, because [the prefix] fa often occurs after it; as in a verse commencing with A^abaA xuraA$apa [as cited voce A^am~aA, accord. to some who hold that A^m~aA in that verse is a compound of the conditional A^ano and the redundant maA; and as in the Kur ii. 282, where the words quoted above are immediately followed by fatu*ak~ira A_iHodaAhumaA A@loA^uxoraY]: thirdly, because it is conjoined with A_inN [which forms a part of the compound A_ik~aA] in this ex.: A_im~aA A^aqamota waA^am~aA A^anota murotaHilFA faA@ll~`hu yakolaA^u maA taA^otiY wamaA ta*aru [If thou remain, and if thou be going away (A^am~aA meaning A^ano kunota, as syn. with A_ino kunota), may God guard thee (yakolaA^u being marfooa because of the f) as long as thou doest and as long as thou leavest undone]: thus related, with kesr to the former An [in A_in~aA] and with fet-h to the latter [in A^am~aA]. (Mughnee.) ― -b5- [Sixthly,] it is a negative, like A_ino: (Mughnee, K:) so, as some say, in [the Kur iii. 66,] A^anE yuw^otaY A^aHadN mivola maA A^uwtiytumo [meaning accord. to them Not any one is given the like of that scripture which ye have been given]: but it is said [by others] that the meaning is, [taken with what precedes it,] And believe not ye that (biA^ano) any one is given the like of that scripture which ye have been given, except it be given to him who followeth your religion; and that the phrase “ say thou, Verily the direction is the direction of God, ” is parenthetic. (Mughnee.) ― -b6- [Seventhly,] it is syn. with A_i*o, (AZ, T, Mughnee, K, [in Freytag's Lex., from the K, A_i*o qiyla, but qyl in the K relates to what there follows,]) as some say, in [the Kur l. 2,] balo EajibuwA A^anN jaA='ahumo muno*irNminohumo [Verily they wonder because a warner from among themselves hath come unto them]; (Mughnee, K;) and in other instances; but correctly, in all these instances, An is what is termed maSodariy~ap, and li denoting cause is understood before it. (Mughnee.) [See also A^am~aA and A_im~aA.] ― -b7- [Eighthly,] it is syn. with liy^al~A, accord. to some, in [the Kur iv. last verse,] yubay~inu A@ll~`huA^ano taDil~uwA [God explaineth to you (the ordinances of your religion, Jel), lest ye should err, or in order that ye may not err]; (Mughnee, K;) and in the saying, nazalotumo manozila AlA^aDoyaAfi min~aA faEaj~alonaA AlqiraY A^ano ta$otimuwnaA [Ye became, or have become, in the condition of our guests; so we hastened, or have hastened, the entertainment, lest ye should revile us, or in order that ye should not revile us]: (Mughnee:) but correctly, in such a case [likewise], An is what is termed maSodariy~ap, and the original wording is karaAhapa A^ano taDil~uwA [from a motive of dislike that ye should err], (Mughnee, K,) and maxaAfapa A^ano ta$otimuwnaA [from a motive of fear that ye should revile us]: so say the Basrees: some say, extravagantly, that l is meant to be understood before it, and Al~a*iY after it. (Mughnee.) ― -b8- [Ninthly,] it occurs in the sense of Al~a*iY; as in the saying, zayodN A^aEoqalu minN A^ano yako*ib [Zeyd is more reasonable than he who lies; which is equivalent to saying, Zeyd is too reasonable to lie: but respecting its usage in a phrase of this kind, and respecting the form of the aor. after it in such a case, see mino]. (Kull p. 78.) ― -b9- By a peculiarity of pronunciation termed EanoEatapN, the tribe of Temeem say Eano instead of A^anN. (M.)
A_inN A^n A_n An wnY |n
is used in various ways: first, as a conditional particle, (S, M, Msb, Mughnee, K,) denoting the happening of the second of two events in consequence of the happening of the first, (S, Msb, *) whether the second be immediate or deferred, and whether the condition be affirmative or negative; (Msb;) [and as such it is followed by a mejzoom aor., or by a pret. having the signification of an aor.;] as in the saying, [A_ino tafoEalN A^foEalN If thou do such a thing, I will do it; and] A_ino taA^otiniY A=tika [If thou come to me, I will come to thee]; and A_inN jiy^otaniY A^akoramotuka [If thou come to me, I will treat thee with honour]; (S;) and A_ino faEalota faEalotu [If thou do, I will do] for which the tribe of Teiyi say, as IJ relates on the authority of Ktr, hino faEalota faEalotu; (M;) and A_ino daxalot Ald~aAra A^awN [If thou stand, I will stand]; and A_ino daxaloti Ald~aAra A^awo lamo tadoxuliY Ald~aArD faA^anoti TaAlqN [If thou enter the house, or if thou enter not the house, thou shalt be divorced]; (Msb;) and [in the Kur viii. 39,] A_ino yanotahuwA yugofarN lahumo maA qad salafa [If they desist, what hath already past shall be forgiven them]; and [in verse 19 of the same ch.,] waA_ino taEuwduwA naEudo [But if ye return to attacking the Apostle, we will return to assisting him]. (Mughnee, K.) [On the difference between it and A_i*A, see the latter.] When either it or A_i*aA is immediately followed by a noun in the nom. case, the said noun is governed in that case by a verb necessarily suppressed, of which it is the agent; as in the saying, in the Kur [ix. 6], waA_ino A^aHadN mina A@lomu$orikiyna A@stajaAraka; the complete phrase being waA_ini AsotajaAraka A^aHadN mina A@lomu$orikiyna A@sotajaAraka [And if any one of the believers in a plurality of gods demand protection of thee, (if) he demand protection of thee]: so accord. to the generality of the grammarians. (I 'Ak p. 123.) Sometimes it is conjoined with the negative laA, and the ignorant may imagine it to be the exceptive A_il~aA; as in [the saying in the Kur ix. 40,] A_il~aA tanoSuruwhu faqad naSarahu A@ll~`hu [If ye will not aid him, certainly God did aid him]; and [in the next preceding verse,] A_il~aA tanofiruwA yuEa*~ibokumo [If ye will not go forth to war, He will punish you]. (Mughnee, K. *) It is sometimes used to denote one's feigning himself ignorant; as when you say to one who asks, “ Is thy child in the house? ” and thou hast knowledge thereof, A_ino kaAna fiY Ald~aAri A^aEolamotuka bihi [If he be in the house, I will inform thee thereof]. (Msb.) And to denote one's putting the knowing in the predicament of the ignorant, in order to incite to the doing or continuing an action; as when you say, A_inN kunota A@buniY faA^aTiEoniY [If thou be my son, obey me]; as though you said, “ Thou knowest that thou art my son, and it is incumbent on the son to obey the father, and thou art not obedient; therefore do what thou art commanded to do. ” (Msb.) And sometimes it is divested of the conditional meaning, and becomes syn. with law; as in the saying, Sal~i waA_inN Eajazota Eani AlqiyaAm [Pray thou though thou be unable to stand;] i. e. pray thou whether thou be able to stand or unable to do so; and in the saying, A^akorimN ziyodFA waA_ino qaEada i. e. [Treat thou Zeyd with honour] though he be sitting; or, whether he sit or not. (Msb.) [A_im~aA as a compound of the conditional A_inN and the redundant maA, see in an art. of which AmA is the heading.] ― -b2- [Secondly,] it is a negative, (S, Mughnee, K,) syn. with maA; (S;) and is put before a nominal proposition; (Mughnee, K;) as in the saying [in the Kur lxvii. 20], A_ini A@lokaAfiruwna A_il~aA fiY guruwrK [The unbelievers are not in aught save in a deception]; (S, Mughnee, K;) and before a verbal proposition; as in [the Kur ix. 108,] A_ino A^aradonaA A_il~aA A@loHusonaY [We desired not, or meant not, aught save that which is best]. (Mughnee, K.) The assertion of some, that the negative A_inN does not occur except where it is followed by A_il~aA, as in the instances cited above, or by lam~aA, with tesh-deed, which is syn. therewith, as, accord. to a reading of some of the Seven [Readers], in the saying [in the Kur lxxxvi. 4], A_ino kul~u nafosK lam~aA EalayohaA HaAfiZN, i. e., maA kul~u nafosK A_il~aA EalayohaA HaAfiZN [There is not any soul but over it is a guardian], is refuted by the sayings in the Kur [x. 69 and lxxii. 26], A_ino Eindakumo mino suloTaAnK bih`*aA [meaning, accord. to the Jel., Ye have no proof of this that ye say], and A_ino A^adoriyA^aqariybN maA tuwEaduwna [I know not whether that with which ye are threatened be nigh]. (Mughnee, K. *) The conditional and the negative both occur in the saying in the Kur [xxxv. 39], walay^ino zaAlataA A_ino A^amosakahumaA mino A^aHadK mino baEodihi [And I swear that, if they should quit their place, not any one should withhold them after Him]: the former is conditional; and the latter is negative, and is [part of] the complement of the oath which is denoted by the l prefixed to the former; the complement of the condition being necessarily suppressed. (Mughnee.) When it is put before a nominal proposition, it has no government, accord. to Sb and Fr; but Ks and Mbr allow its governing in the manner of layosa; and Sa'eed Ibn-Jubeyr reads, [in the Kur vii. 193,] A_ini A@l~a*iyna tadoEuwna mino duwni A@ll~`hi EibaAdFA A^amovaAlakumN [Those whom ye invoke beside God, or others than God, are not men like you]: also, the people of El-'Áliyeh have been heard to say, A_inN A^aHadN xayorFAmino A^aHdK A_il~aA biAlEaAfiyapi [Any one is not better than any other one, except by means of health, or soundness]; and A_ino *`lika naAfiEaka walaA DaAr~aka [That is not profitable to thee nor injurious to thee]: as an ex. of its occurrence without government, which is mostly the case, the saying of some, qaAy^mN ↓ A_in~a may be explained as originally A_inN A^anaA qaAy^imN [I am not standing]; the A^ of A^anaA being elided for no reason in itself, and the n of A_inN being incorporated into the n of A^anaA, and the A of this latter being elided in its conjunction with the following word; but A_in~a qaAy^imFA has also been heard. (Mughnee.) Sometimes it occurs [as a negative] in the complement of an oath: you say, waA@ll~`hi A_inN faEalotu, meaning maA faEalotu [By God, I did not]. (S.) ― -b3- [Thirdly,] it is a contraction of A_in~a, and is put before a nominal and before a verbal proposition. (Mughnee, K.) In the former case, it is made to govern and is made to have no government: (S, * K:) [i. e.] in this case, it is allowable to make it govern; contr. to the opinion of the Koofees: (Mughnee:) Lth says that he who uses the contracted form of A_in~a uses the nom. case with it, except that some of the people of El-Hijáz use the accus. case with it: (T:) thus it is said, accord. to one reading, [in the Kur xi. 113,] A_ino kul~aA lamaA layuwaf~iyan~ahumN rab~uka A^aEomaAlahumN [Verily all of them, thy Lord will indeed fully render them the recompense of their works]: (T, Mughnee:) Fr says, We have not heard the Arabs use the contracted form and make it to govern, unless with a pronoun, in which case the desinential syntax is not apparent; and he adds that in the instance cited above, they make kul~A to be governed in the accus. case by lywf~yn~hm; as though the phrase were layuwaf~iyan~ahumo kul~aA; and that kul~u would be proper; for you say, A_ino zayodN laqaAy^imN [Verily Zeyd is standing]: (T:) the ex. given by Sb is, A_ino EamorFA lamunTaliqN [Verily 'Amr is going away]. (Mughnee.) But it is [most] frequently made to have no government; as in the saying [in the Kur xliii. 34 accord. to one reading], waA_ino kul~u *`lika lamaA mataAEu A@loHayaApi A@ld~unoyaA [And verily all that is the furniture of the present life]; and, accord. to the reading of Hafs, [and of 'Ásim and Kh, in the Kur xx. 66, respecting which see A_in~a,] A_ino h`*aAni lasaAHiraAni [Verily these two are enchanters]; &c. (Mughnee.) When it is put before a verbal proposition, it is necessarily made to have no government: (Mughnee, K:) and in most cases the verb is a preterite and of the kind called naAsix [which effects a change of the grammatical form or of the meaning in a nominal proposition before which it is placed]; as in the saying [in the Kur ii. 138], waA_ino kaAnatN lakabiyrapF [And verily it was a great matter]; and [in the Kur xvii. 75,] waA_ino kaAduwA layafotinuwnaka [And verily they were near to seducing thee]; (Mughnee;) in which last ex. AZ says, it means laqado, i. e. without doubt; and so in the same ch. vv. 78 and 108: (T:) less frequently it is an aor. of a verb of this kind; as in the saying [in the Kur xxvi. 186], waA_ino naZun~uka lamina A@lokaA*ibyna [And verily we think thee to be of the number of the liars]: and both these kinds of expression may be taken as exs. to be imitated: less frequently than this it is a preterite of a verb not of the kind termed nasx; as in the saying [of a poet], $al~atN yamiynuka A_inN qatalota lamusolimFA [May thy right arm, or hand, dry up, or become unsound! verily thou hast slain a Muslim]; but this may not be taken as an ex. to be imitated; contr. to the opinion of Akh; for he allows the phrase, A_ino qiAma laA^anaA [Verily I stood], and A_inN qaEada lA^anota [Verily thou sattest]: and less frequently than this it is an aor. of a verb not of the kind termed nAsx; as in the saying, A_ino yaziynuka lanafosuka waA_inN ya$iynuka lahiyahN [Verily thy soul is that which beautifies thee, and it is that which deforms thee]; and this, by common consent, may not be taken as an ex. to be imitated. (Mughnee.) Wherever you find A_inN with la after it, decide that it is originally A_in~a; (Mughnee, K;) as in the exs. above: but respecting this l there is a difference of opinion: see this letter. (Mughnee.) J says, (TA,) A_inN is sometimes a contraction of A_in~a, and this must have l put before its predicate, to compensate for what is elided, of the doubled letter; as in the saying in the Kur [lxxxvi. 4, accord. to him who reads lamaA instead of lam~aA], A_ino kul~u nafosK lamaA EalayohaA HaAfiZN [Verily every soul hath over it a guardian]; and in the saying, A_inN zaydN laA^axuwka [Verily Zeyd is thy brother]; in order that it may not be confounded with A_inN which is syn. with the negative maA: (S, TA:) but IB says, l is here introduced to distinguish between negation and affirmation, and this A_ino has neither subject nor predicate; so J's saying that the l is put before its predicate is without meaning: and this l is sometimes introduced with the objective complement of a verb; as in A_ino Darabotu lazayodFA [Verily I struck, or beat, Zeyd]; and with the agent; as in A_ino qaAma lazayodN [Verily Zeyd stood]. (TA.) When the contracted A_ino governs, this l is not necessary; so you may say, A_ino zayodFA qaAy^imN [Verily Zeyd is standing]; because in this case it cannot be confounded with the negative; for the negative does not render the subject mansoob and the predicate marfooa: and when it does not govern, if the meaning is apparent, the l is not needed; as in wanaHonu A^ubaApu AlD~ayomi mino A=li maAlikK waA_ino maAlikN kaAnato kiraAma AlmaEaAdini [And we are persons who refuse to submit to injury, of the family of Málik: and verily the family of Málik are generous in respect of their origins]; kaAnato being here for lakaAnatN. (I 'Ak p. 99.) ― -b4- [Fourthly,] it is redundant, (S, Mughnee, K,) occurring with maA; as in the saying, maA A_ino yaquwmu zayodN [Zeyd does not stand]; (S;) and in the saying [of a poet], kaA A_ino A^atayota bi$oY'K A^anota takorahuhu [Thou didst not a thing which thou dislikest]. (Mughnee, K: in the CK Aatotu.) It is mostly thus used after the negative mA, when put before a verbal proposition; as above; or before a nominal proposition; as in the saying, manaAyaAnaA wadawolapu A=xariynaA wamaA A_ino Tib~unaA jbunN wl`kinN [And our habit is not cowardice; but our destinies and the good fortune of others caused our being defeated]: and in this case it prevents the government of mA, as in this verse: but in the saying, baniY gudaAnapa maA A_ino A^anotumu *ahabFA walaA SariyfFA wal`kinN A^anotumu Alxazafu [Sons of Ghudáneh, ye are not indeed gold, nor silver, or pure silver, but ye are pottery], accord. to him who relates it thus, saying *hbFA and SryfFA, in the accus. case, it is explained as a negative, corroborative of mA: (Mughnee:) and accord. to J, (TA,) the negatives maA and A_inN are sometimes thus combined for corroboration; as in the saying of the rájiz, (El-Aghlab El-'Ijlee, TA,) A^akovara minohu qirapF waqaAraA maA A_inN raA^ayonaA malik~aA A^agaAraA [We have not indeed seen a king who has made a hostile incursion possessing more numerous sheep, or goats, and camels, than he]; (S, TA;) but IB says that An is here redundant, not a negative. (TA.) Sometimes it is redundant after the conjunct noun maA; as in the saying, yurajiY~ AlmaroA_u maA A_inN laA yaraAhu wataEoriDu duwna A^adonaAhu AlxuTuwbu [Man hopes for that which he will not see; for calamities intervene as obstacles in the way to what is nearest thereof]. (Mughnee.) And after the maA termed maSodariy~ap, (Mughnee,) [i. e.,] after the adverbial maA [which is of the kind termed mSdry~p]; (TA;) as in the saying (of Maaloot El-Kurey'ee, cited by Sb, TA), waraj~i AlfataY liloxayori maA A_ino raA^ayotahu Ealay Als~in~i xayorFA laAyazaAlu yaziydu [And hope thou that the youth is destined for good as long as thou hast seen him not ceasing to increase in good with age]. (Mughnee.) And after the inceptive A^alaA; as in the saying, A^alaA A_ino saraY layoliY fbit~u kay^iybaA A^uHaA*iru A^ano tanoA^aY Aln~awaY bigaDuwbaA [Now he journeyed on, or during, that my night, and I passed the night in an evil state, broken in spirit by grief, being fearful that the distance to which he was going with Ghadoob (a woman so named) would become far]. (Mughnee.) And before the meddeh denoting disapproval: [for] Sb heard a man, on its being said to him, “ Wilt thou go forth if the desert become plentiful in herbage? ” reply, A^aA^anaA A_iniyhN [What, I, indeed?] disapproving that he should think otherwise than that. (Mughnee. [See also art. AnY.]) ― -b5- [Fifthly,] it is syn. with qado: so it is said to be in the saying [in the Kur lxxxvii. 9], A_ino nafaEati A@l*~ikoraY [Admonition hath profited], (T, Mughnee, K,) by IAar (T) and by Ktr: (Mughnee:) and Abu-l-' Abbás relates that the Arabs say, A_inN nafaEati A@l*~ikoraY meaning qadoqaAma zayodN [Zeyd has stood]; and he adds, that Ks states his having heard them say so, and having thought that it expressed a condition, but that he asked them, and they answered that they meant qadoqaAma zayodN, and not maA qaAma zayodN. (T.) [So too, accord. to the K, in all the exs. cited in the next sentence as from the Mughnee; but this is evidently a mistake, occasioned by an accidental omission.] ― -b6- [Sixthly,] it is asserted also by the Koofees, that it is syn. with A_i*o, in the following exs.: in the Kur [v. 62], waA@t~aquwA A@ll~`ha A_inN kunotumo muw^ominiyna [And fear ye God, because ye are believers: and so, accord. to AZ, as is said in the T, in a similar instance in the Kur ii. 278: and in the same, iv. 62]: and [in the Kur xlviii. 27,] latado xulun~a A@lmasojida A@loHaraAma A_ino $aA='a A=miniyna [Ye shall assuredly enter the sacred mosque, because God hath willed, in security]: and in like instances, when the verb therein expresses what is held sure to happen or to have happened: and in the saying, A^atagoDabu A_inN A^udonaA qutayobapa Huz~ataA jihaArFA walamo tagoDabo liqatoli A@boni HaAzimi [Art thou angry because the ears of Kuteybeh have been cut, openly, or publicly, and wast not angry for the slaughter of Ibn-Házim?]: (Mughnee:) but in all these instances [it is sufficiently obvious that] An may be otherwise explained. (Mughnee, K.) ― -b7- [Seventhly,] it is sometimes syn. with A_i*aA; as in the Kur [ix. 23], laA tat~axi*uwA A=baA='akumo waA_ixowaAnakumo A^awoliyaA='a A_ini A@sotaHab~uwA A@lokuforaEalaY A@loA_iymaAni [Take not ye your fathers and your brethren as friends when they love unbelief above belief]; and in the same [xxxiii. 49], waA@moraA^apF muw^ominapF A_ino wahabato nafosahaA liln~abiY~ [And a believing woman when she giveth herself to the Prophet]: so says AZ. (T.) ― -b8- [Eighthly,] it is used for A_im~aA, (Mughnee and K, voce A_im~aA,) distinct from A_im~aA which is a compound of the conditional A_inN and the redundant maA. (Mughnee ibid.) [See an ex. in a verse cited voce A_im~aA in the present work, commencing with the words saqatohu Alr~awaAEidu.]
A^ana *
: see A^ano, in four places.
A^an~a *
is one of the particles which annul the quality of the inchoative; and is originally A_in~a; therefore Sb has not mentioned it among those particles [as distinct from A_in~a, from which, however, it is distinguished in meaning]: (I 'Ak p. 90:) it is a corroborative particle; (I 'Ak, Mughnee;) a particle governing the subject in the accus. case and the predicate in the nom. case, (S, I 'Ak, Mughnee, K,) combining with what follows it to form an equivalent to an inf. n., (S,) [for,] accord. to the most correct opinion, it is a conjunct particle, which, together with its two objects of government, is explained by means of an inf. n. (Mughnee.) If the predicate is derived, the inf. n. by means of which it is explained is of the same radical letters; so that the implied meaning of balaganiy A^an~aka tanoTaliqu [It has come to my knowledge, or been related to me, or been told to me, or it came to my knowledge, &c., that thou goest away], or A^an~aka munoTaliqN [that thou art going away], is balaganiy AlAinoTilaAqu [or rather A@noTilaAquka thy going away has come to my knowledge, &c.]; and hence, the implied meaning of balaganiY A^an~aka fiy Ald~aAri [It has come to my knowledge, &c., that thou art in the house] is balaganiY A@sotiqoraAruka fiy Ald~aAri [thy remaining in the house has come to my knowledge, &c.], because thea predicate is properly a word suppressed from Aistaqar~a or musotaqir~N: and if the predicate is underived, the implied meaning is explained by the word kawoni; so that the implied meaning of balaganiY A^an~a h`*A zayodN [It has come to my knowledge, &c., that this is Zeyd] is balaganiY kawonuhu zayodFA [his being Zeyd has come to my knowledge, &c.]; for the relation of every predicate expressed by an underived word to its subject may be denoted by a word signifying “ being; ” so that you say, h`*aA zayodN and, if you will, h`*aA kaAy^inN zayodFA; both signifying the same. (Mughnee.) There are cases in which either A^an~a or A_in~a may be used: [see the latter, in twelve places:] other cases in which only the former may be used: and others in which only the latter. (I 'Ak p. 91.) The former only may be used when the implied meaning is to be explained by an inf. n. (I 'Ak, K.) Such is the case when it occurs in the place of a noun governed by a verb in the nom. case; as in yuEojibuniY A^an~aka qaAy^imN [It pleases me that thou art standing], i. e. qiyaAmuka [thy standing pleases me]: or in the place of a noun governed by a verb in the accus. case; as in Earafotu A^at~aka qaAy^imN [I knew that thou wast standing], i. e. qiyaAmaka [thy standing]: or in the place of a noun governed in the gen. case by a particle; as in Eajibotu mino A^an~aka qaAy^imN [I wondered that thou wast standing], i. e. mino qiyaAmka [at, or by reason of, thy standing]: (I 'Ak p. 91:) [and sometimes a preposition is understood; as in laA $ak~a A^an~ahu ka*aA, for laA $ak~a fiY A^an~ahu ka*aA There is no doubt that it is thus, i. e. laA $~k~a fiY kawonihi ka*aA There is no doubt of its being thus:] and A^an~a must be used after lawo; as in lawo A^an~aka qaAy^imN laqumotu [If that thou wert standing, I had stood, or would have stood, i. e. lawo vabata qiyaAmuka, or lawo qiyaAmuka vaAbitN, accord. to different opinions, both meaning if thy standing were a fact: see I 'Ak pp. 305 and 306]. (K.) Sometimes its A^ is changed into E; so that you say, Ealimotu Ean~aka munoTaliqN [meaning I knew that thou wast going away]. (M.) ― -b2- With k prefixed to it, it is a particle of comparison, (S, * M, TA,) [still] governing the subject in the accus. case and the predicate in the nom. case: (TA:) you say, kaA^an~a zayodFA EamorNw [It is as though Zeyd were 'Amr], meaning that Zeyd is like 'Amr; as though you said, A_in~a zayodFA kaAy^inN kaEamorKw [verily, Zeyd is like 'Amr]: [it is to be accounted for by an ellipsis: or] the k is taken away from the middle of this proposition, and put at its commencement, and then the kesreh of A_in~a necessarily becomes changed to a fet-hah, because A_in~a cannot be preceded by a preposition, for it never occurs but at the commencement [of a proposition]. (IJ, M.) Sometimes, kaA^an~a denotes denial; as in the saying, kaA^an~aka A^amiyrunaA fataA^omuranaA [As though thou wert our commander so that thou shouldst command us], meaning thou art not our commander [that thou shouldst command us]. (TA.) It also denotes wishing; as in the saying, kaA^on~aka biy qado qulotu Al$~iEora faA^ujiydahu, meaning Would that I had poetized, or versified, so that I might do it well: (TA:) [an elliptical form of speech, of which the implied meaning seems to be, would that I were as though thou sawest me that I had poetized, &c.; or the like: for] you say [also], kaA^an~iY bika meaning kaA^an~iY A^aboSuru bika [It is as though I saw thee]; i. e. I know from what I witness of thy condition to-day how thy condition will be tomorrow; so that it is as though I saw thee in that condition: (Har p. 126: [see also bi; near the end of the paragraph:]) [thus,] kaA^an~a also denotes knowing; and also thinking; [the former as in the saying immediately preceding, and] as when you say, kaA^an~a A@ll~`ha yafoEalu maA ya$aA='u [I know, or rather it appears, as though seen, that God does what He wills]; and [the latter as when you say,] kaA^an~aka xaArijN [I think, or rather it seems, that Thou art going forth]. (TA.) ― -b3- [When it has The affixed pronoun of the first person, sing. Or Pl., you say, A^an~iY and A^an~aniY, and A^an~aA and A^an~anaA: and When it has also the k of comparison prefixed to It,] you say, kaA^an~iY and kaA^an~aniY, [and kaA^an~aA and kaA^an~anaA,] like as you say, l`kin~iY and l`kin~aniY [&c.]. (S.) ― -b4- As A^an~a is a derivative from A_in~a, it is correctly asserted by Z that A^an~amaA imports restriction, like ↓ A_in~amaA; both of which occur in the saying in the Kur [xxi. 108], yuwHaY A_ilaY~a A^an~amaA ↓ qulo A_in~amaA A_il`hukumo A_il`hF waAHidN [Say thou, It is only revealed to me that your God is only one God]: the former is for the restricting of the quality to the qualified; and the latter, for the reverse: (Mughnee, K:) i. e. the former is for the restricting of the revelation to the declaration of the unity; and the latter, for the restricting of “ your God ” to unity: (Marginal note in a copy of the Mughnee:) but these words of the Kur do not imply that nothing save the unity was revealed to the Prophet; for the restriction is limited to the case of the discourse with the believers in a plurality of gods; so that the meaning is, there has not been revealed to me [aught], respecting the godhead, except the unity; not the attribution of any associate to God. (Mughnee.) [A^an~amaA, however, does not always import restriction; nor does always even ↓ A_in~amaA: in each of these, mA is what is termed kaAf~apN; i. e., it restricts the particle to which it is affixed from exercising any government; and sometimes has no effect upon the signification of that particle: (see art. maA; and see A_in~amaA, below, voce A_in~a:) thus, for instance, in the Kur viii. 28, waA@EolamuwA A^an~amaA A^amowaAlukumo fitonapF means And know ye that your possessions and your children are a trial; not that they are only a trial. When it has the k of comparison prefixed to it, it is sometimes contracted; as in the following ex.:] a poet says, kaA^am~aA yaxotaTiyna Ea$laY qataAdK wayasotaDoHikona Eano Hab~i AlgamaAmi [As though, by reason of their mincing gait, they were walking upon tragacanthas; and they were laughing so as to discover teeth like hailstones: kaA^am~aA being for kaA^an~amaA. (IAar.) ― -b5- A^an~a is someTimes contracted into A^ano; (S, Mughnee;) and in This case, it governs in the manner already exPlained, voce A^ano. (Mughnee.) ― -b6- It is also syn. with laEal~a; (Sb, S, M, Mughnee, K;) as in the saying, Aiyti Als~uwqa A^an~aka ta$otariY lanaA $ayoy^FA [Come thou to the market; may-be thou wilt buy for us something; Aiyti being originally Aiy^oti]; i. e. laEal~aka: (Sb, M, Mughnee, K: *) and, accord. to some, (M, Mughnee, K,) so in the Kur [vi. 109], where it is said, wamaA yu$oEirukumo A^an~ahaA A_i*aA jaA='ato laA yuw^ominuwna [And what maketh you to know? (meaning, maketh you to know that they will believe when it cometh? i. e. ye do not know that: Jel:) Maybe, when it cometh, they will not believe]: (S, M, Mughnee, K:) thus accord. to this reading: (Mughnee, K:) and Ubeí here reads laEal~ahaA. (S.) A^an~a and laA^an~a and lawo A^an~a are all syn. with Eal~a and laEal~a; and A^an~iY and A^an~aniY, and laA^an~iY and lA^an~aniY, and luwo A^an~iY and lawo A^an~iniY, with Eal~iY and laEal~iY. (K voce laEal~a.) ― -b7- It is also syn. with A^ajalo [Yes, or yea; or it is as thou sayest]. (M, TA.) [See also A_in~a as exemplified by a verse commencing with wayaqulona and by a saying of Ibn-Ez-Zubeyr.]
A_in~a A^n A_n An wnY |n
is one of the particles which annul the quality of the inchoative, like A^an~a, of which it is the original: (I 'Ak p. 90:) it is a corroborative particle, (I 'Ak, Mughnee,) corroborating the predicate; (S, K;) governing the subject in the accus. case and the predicate in the nom. case; (S, I 'Ak, Mughnee, K;) [and may generally be rendered by Verily, or certainly, or the like; exactly agreeing with the Greek ὃτι, as used in Luke vii. 16 and in many other passages in the New Testament; though it often seems to be nothing more than a sign of inception, which can hardly be rendered at all in English; unless in pronunciation, by laying a stress upon the predicate, or upon the copula;] as in the saying, A_in~a zayodFA qaAy^imN [Verily, or certainly, Zeyd is standing; or simply, Zeyd is standing, if we lay a stress upon standing, or upon is]. (I 'Ak p. 90.) But sometimes it governs both the subject and the predicate in the accus. case; as in the saying, A_i*aA A@$otad~a junoHu All~ayoli falotaA^oti walotakunN xuTaAka xifaAfFA A_in~a Hur~aAsanaA A^usodaA [When the darkness of night becomes, or shall become, intense, then do thou come, and let thy steps be light: verily our guardians are lions]; (Mughnee, K; [but in the latter, for A@$otad~a, we find A@sowad~a, so that the meaning is, when the first portion of the night becomes, or shall become, black, &c.;]) and as in a trad. in which it is said, An~a qaEora jahan~ama saboEiyna xariyfFA [Verily the bottom of Hell is a distance of seventy years of journeying]: (Mughnee, K:) the verse, however, is explained by the supposition that it presents a denotative of state [in the last word, which is equivalent to $ijoEaAnFA or the like], and that the predicate is suppressed, the meaning being, taloqaAhumo A^usodFA [thou wilt find them lions]; and the trad. by the supposition that qaEora is an inf. n., and saboEiyna is an adverbial noun, so that the meaning is, the reaching the bottom of hell is [to be accomplished in no less time than] in seventy years. (Mughnee.) And sometimes the inchoative [of a proposition] after it is in the nom. case, and its subject is what is termed Damiyru $aA^onK, suppressed; as in the saying of Mohammad, A_in~a mino A^a$ad~i Aln~aAsi Ea*aAbFA yawoma Alqiy`mapi AlmuSaw~iruwna [Verily, (the case is this:) of the men most severely to be punished, on the day of resurrection, are the makers of images], originally A_in~ahu, i. e. A_in~a Al$~aA^ona; (Mughnee, K; *) and as in the saying in the Kur [xx. 66], A_in~a h`*aAni lasaAHiraAni, [accord. to some,] as will be seen in what follows. (TA.) ― -b2- Of the two particles A_in~a and ↓ A^an~a, in certain cases only the former may be used; and in certain other cases either of them may be used. (I' Ak p. 91.) The former must be used when it occurs inceptively, (Kh, T, I' Ak p. 92, Mughnee, K,) having nothing before it upon which it is syntactically dependent, (Kh, T,) with respect to the wording or the meaning; (K;) as in A_in~a zayodFA qaAy^imN [Verily Zeyd is standing]. (I' Ak, K.) It is used after A^alaA, (I' Ak, K,) the inceptive particle, (I' Ak,) or the particle which is employed to give notice [of something about to be said]; (K;) as in A^alaA A_in~a zayodFA qaAy^imN [Now surely Zeyd is standing]. (I' Ak K.) And when it occurs at the commencement of the complement of a conjunct noun; (I' Ak, K; *) as in jaA='a Al~a*iY A_in~ahu qaAy^imN [He who is standing came]; (I' Ak;) and in the Kur [xxviii. 76], waA=tayonaAhu mina A@lokunuwri maA A_in~a mafaAtiHahu latanuwo'u biA@loEuSobapi A^uwliY Alquw~api [And we gave him, of treasures, that whereof the keys would weigh down the company of men possessed of strength]. (I' Ak, * K, * TA.) And in the complement of an oath, (I' Ak, K,) when its predicate has la, (I' Ak,) or whether its subject or its predicate has la or has it not; (K;) as in waA@ll~`hi A_in~a zayodFA laqaAy^imN [By Allah, verily Zeyd is standing], (I' Ak,) and A_in~ahu qaAy^imN: or, as some say, when you do not employ the l, the particle is with fet-h; as in qaAy^imN ↓ waA@ll~`hi A^an~aka [I swear by Allah that thou art standing]; mentioned by Ks as thus heard by him from the Arabs: (TA:) but respecting this case we shall have to speak hereafter. (I' Ak.) And when it occurs after the word qawolN or a derivative thereof, in repeating the saying to which that word relates; (Fr, T, I' Ak, * K; *) as in the saying [in the Kur iv. 156], waqawolihimo A_in~aA qatalonaA A@lomasiyHa [And their saying, Verily we have slain the Messiah]; (Fr, T;) and qulotu A_in~a zayodFA qaAy^imN [I said, Verily Zeyd is standing]; (I' Ak;) and [in the Kur v. 115,] qaAla A@ll~`hu A_in~Y mun~z~iluhaA Ealayokumo [God said, Verily I will cause it to descend unto you]; accord. to the dial. of him who does not pronounce it with fet-h: (K:) but when it occurs in explaining what is said, you use ↓ A^an~a; as in the saying, qado qulotu laka kalaAmFA HasanFA A^an~a A^abaAka $ariyfN waA^an~aka EaAqilN [I have said to thee a good saying; that thy father is noble and that thou art intelligent]; (Fr, T;) or when the word signifying “ saying ” is used as meaning “ thinking; ” as in A^ataquwlu A^an~a zayodFA qaAy^imN [Dost thou say that Zeyd is standing?], meaning A^ataZun~u [Dost thou think?]. (I' Ak.) Also, when it occurs in a phrase denotative of state; (I' Ak;) [i. e.,] after the w denotative of state; (K;) as in zurotuhu waA_in~iY *uwA^amalK [I visited him, I verily having hope, or expectation]; (I' Ak;) and in jaA='a ziyodN wa A_in~a yadahu EalaY raA^osihi [Zeyd came, he verily having his hand upon his head]. (K.) And when it occurs in a phrase which is the predicate of a proper (as opposed to an ideal) substantive; (I' Ak, K; *) as in zayodN A_in~ahu qaAy^imN [Zeyd, verily he is standing], (I' Ak,) or *aAhibN [going away]; contr. to the assertion of Fr. (K.) And when it occurs before the l which suspends the grammatical government of a verb of the mind, preceding it, with respect to its objective complements; (I' Ak, K; *) as in Ealimotu A_in~a zayodFA laqaAy^imN [I knew Zeyd verily was standing]; (I' Ak;) and in [the Kur lxiii. 1,] waA@ll~`hu yaEolamu A_in~aka larasuwluhu [And God knoweth thou verily art his apostle]: (K:) but if the l is not in its predicate, you say, ↓ A^an~a; as in Ealimotu A^an~a zayodFA qaAy^imN [I knew that Zeyd was standing]. (I' Ak.) And in the like of the saying in the Kur [ii. 171], waA_in~a A@l~a*iyna A@xotalafuwA fiY A@lokitaAbi lafiY $aqaAqK baEiydK [And verily they who differ among themselves respecting the book are in an opposition remote from the truth]; because of the l [of inception] which occurs after it, in lafiY: (Ks, A 'Obeyd:) the l of inception which occurs before the predicate of A_in~a should properly commence the sentence; so that A_in~a zayodFA laqaAy^imN [Verily Zeyd is standing] should properly be laA_in~a zayodFA qaAy^imN; but as the l is a corroborative and A_in~a is a corroborative, they dislike putting two particles of the same meaning together, and therefore they put the l later, transferring it to the predicate: Mbr allows its being put before the predicate of ↓ A^an~a; and thus it occurs in an unusual reading of the saying [in the Kur xxv. 22], A_il~aA A^an~ahumo layaA^okuluwna A@lT~aEaAma [But they ate food]; but this is explained by the supposition that the l is here redundant: (I' Ak p. 95:) this is the reading of Sa'eed Ibn-Jubeyr: others read, A_il~aA A_in~ahumo layaA^okuluna AlT~aEaAma [but verily they ate food]: and A_in~a [as well as ↓ A^an~a] is used after the exceptive A_il~aA when it is not followed by the l [of inception]. (TA.) Also, When it occurs after Hayovu; as in Aijoliso Hayovu A_in~a zayodFA jaAlisN [Sit thou where Zeyd is sitting]. (I' Ak p. 92, and k) And after Hat~aY; as in mariDa zayodN Hat~aY A_in~ahumo laA yarojuwnahu [Zeyd has fallen sick, so that verily they have no hope for him: whereas after a particle governing the gen. case, [i. e. a preposition,] you say, ↓ A^an~a. (IHsh in De Sacy's Anthol. Gr. Ar. P. 76.) ― -b3- Either of these two forms may be used after A_i*aA denoting a thing's happening suddenly, or unexpectedly; as in xarajotu faA_i*aA A_in~a zayodFAqaAy^imN [I went forth, and lo, verily Zeyd was standing], and zayodFA qaAy^imN ↓ faA_i*aA A^an~a [and lo, or at that present time, Zeyd's standing]; in which latter case, A^an~a with its complement is [properly] an inchoative, and its enunciative is A_i*aA; the implied meaning being, and at that present time was the standing of Zeyd: or it may be that the enunciative is suppressed, and that the implied meaning is, [and lo, or at that present time,] the standing of Zeyd was an event come to pass. (I' Ak p. 93.) Also, when occurring in the complement of an oath, if its enunciative is without l: (I' Ak:) [see exs. given above:] or, as some say, only ↓ A^an~a is used in this case. (TA.) Also, when occurring after fa denoting the complement of a condition; as in mano yaA^otiniY faA_in~ahu mukoramN [He who cometh to me, verily he shall be treated with honour], and mukoramN ↓ A^an~ahu; in which latter case, A^an~a with its complement is an inchoative, and the enunciative is suppressed; the implied meaning being, honourable treatment of him shall be an event come to pass: or it may be an enunciative to an inchoative suppressed; the implied meaning being, his recompense shall be honourable treatment. (I' Ak p. 94.) Also, when occurring after an inchoative having the meaning of a saying, its enunciative being a saying, and the sayer being one; as in xayoru Alqawoli A_in~Y A^aHomadu [The best saying is, Verily I praise God], and A^aHomadu ↓ A^an~iY; in which latter case, A^an~a with its complement is an enunciative of xayoru; the implied meaning being, the best saying is the praising of God [or my praising of God]. (I' Ak ubi suprà.) You also say, lab~ayoka A_in~a AlHamodalaka [At thy service ! Verily praise belongeth to Thee! O God]; commencing [with A_in~a] a new proposition: and sometimes one says, ↓ A^an~a; meaning biA^an~a AlHamoda laka [because praise belongeth to Thee]. (Msb.) ― -b4- The cases in which A_in may not be used in the place of A^an~a have been mentioned above, voce A^an~a. ― -b5- [When it has the affixed pronoun of the first person, sing. or pl.,] you say, A_in~iY and A_in~aniY, (S,) and A_in~aA and A_in~anaA, (TA,) like as you say l`kin~iY and l`kin~iniY [&c.]. (S.) A_in~a as a contraction of A_in~a A^anaA has been mentioned above, as occurring in the phrase A_in~a qaAy^imN, voce A_ino, q. v. ― -b6- Accord. to the grammarians, (T,) A_in~amaA is a compound of A_in~a and maA, (T, S,) which latter prevents the former's having any government: (T:) it imports restriction; like A^an~amaA, which see above, voce A^an~a, in three places: (Mughnee, K:) [i. e.] it imports the restriction of that which it precedes to that which follows it; as in A_in~amaA zayodN munoTaliqN [Zeyd is only going away], and A_in~amaA yanoTaliqu zayodN [Only Zeyd goes away]: (Bd in ii. 10:) [in other words,] it is used to particularize, or specify, or distinguish a thing from other things: (S:) it affirms a thing in relation to that which is mentioned after it, and denies it in relation to other things; (T, S;) as in the saying in the Kur [ix. 60], A_in~amaA A@lS~adaqaAtu lilofuqaraA='i [The contributions levied for pious uses are only, or but, for the poor]: (S:) but El- Ámidee and AHei say that it does not import restriction, but only corroboration of an affirmation, because it is a compound of the corroborative A_in~a and the redundant maA which restrains the former from exercising government, and that it has no application to denote negation implied in restriction, as is shown by the trad., A_in~amaA Al~iribaA fiY Aln~asiyoy^api [which must mean, Verily usury is in the delay of payment], for usury is in other things beside that here mentioned, as ribaA AlfDoli [or profit obtained by the superior value of a thing received over that of a thing given], by common consent: (Kull p. 76:) some say that it necessarily imports restriction: J says what has been cited above from the S: some say that it has an overt signification in denoting restriction, and is susceptible of the meaning of corroboration: some say the reverse of this: El-Ámidee says that if it were [properly] restrictive, its occurrence in another sense would be at variance with the original import; but to this it may be replied, that if it were [properly] corroborative, its occurrence in another sense would be at variance with the original import: it [therefore] seems that it is susceptible of both these meanings, bearing one or the other according as this or that suits the place. (Msb.) A_in~amaA is to be distinguished from A_in~a with the conjunct [noun] maA, which does not restrain it from governing [though its government with this is not apparent, and which is written separately]; as in A_in~a maA Einoka HasanN meaning Verily what is with thee is good, and in A_in~a maA faEalota HasanN meaning Verily thy deed is good. (I' Ak pp. 97 and 98.) ― -b7- A_in~a is sometimes contracted into A_inN; (S, Mughnee, K;) and in this case, it is made to govern and is made to have no government: (S:) it is seldom made to govern in this case; often made to have no government: the Koofees say that it is not contracted; (Mughnee, K;) and that when one says, A_ino zayodN lamunoTaliqN [the meaning is virtually Verily Zeyd is going away, but] A_inN is a negative and the l is syn. with A_il~A; but this assertion is refuted by the fact that some make it to govern when contracted, as in exs. cited above, voce A_ino, q. v. (Mughnee.) ― -b8- It is also syn. with naEamN [Even so; yes; yea]; (Mughnee, K;) contr. to the opinion of AO. (Mughnee.) [See also A^an~a, last sentence.] Those who affirm it to have this meaning cite as an ex. the following verse (Mughnee, K *) of 'Obeyd-Allah Ibn-Keys-er-Rukeiyát: (S, * TA:) ka waqado kabirota faqulotu A_in~aho wayaqulona $ayobN qado EalaA [And they say, (namely, the women,) Hoariness hath come upon thee, and thou hast become old: and I say, Even so, or yes, or yea]: (Mughnee, K:) but this has been rebutted by the saying, We do not concede that the h is here added to denote the pause, but assert that it is a pronoun, governed by A_in~a in the accus. case, and the predicate is suppressed; the meaning being, A_in~ahu ka*`lika [Verily it, i. e. the case, is thus]. (Mughnee.) [J says,] The meaning is, A_n~ahu qado kaAna kamaA taqulona [Verily it, i. e. the case, hath been as ye say]: A 'Obeyd says, This is a curtailment of the speech of the Arabs; the pronoun being deemed sufficient because the meaning is known: and as to the saying of Akh, that it signifies naEamo, he only means thereby that it may be so rendered, not that it is originally applied to that signification: he says that the h is here added to denote the pause. (S.) There is, however, a good ex. of A_in~a in the sense of naEamo in the saying of Ibn-Ez-Zubeyr, to him who said to him, “May God curse a she camel which carried me to thee,” A_in~a waraAkibahaA, i. e. Even so, or yes, or yea; and may God curse her rider: for the suppression of both the subject and the predicate is not allowable. (Mughnee.) And hence, accord. to Mbr, the saying in the Kur [xx. 66], as thus read, A_in~a h`*Ani lasaAHiraAni [meaning, if so, Yes, these two are enchanters]. (Mughnee.) [But this phrase has given rise to much discussion, related in the Mughnee and other works. The following is a brief abstract of what has been said respecting it by several of the leading authorities.] A booIs-hák says that the people of El-Medeeneh and El-Koofeh read as above, except 'Ásim, who is reported to have read, A_inN h`*aAni, without tesh-deed, and so is Kh; [so too is Hafs, as is said above, voce A_ino;] and that AA read A_in~a h`*yoni, the former word with teshdeed, and the latter in the accus. case: that the argument for A_in~a h`*aAni, with teshdeed and the nom. case, [or rather what is identical in form with the nom. case,] is, that it is of the dial. of Kináneh, in which the dual is formed by the termination An in the nom. and accus. and gen. cases alike, as also in the dial. of Benu-l-Hárith Ibn-Kaab: but that the old grammarians say that h is here suppressed; the meaning being, A_in~ahu h`*aAni: (T:) this last assertion, however, is weak; for what is applied to the purpose of corroboration should not be suppressed, and the instances of its suppression which have been heard are deviations from general usage, except in the case of A^an~a, with fet-h, contracted into A^ano: (Mughnee:) Aboo-Is-hák then adds, that some say, A_in~a is here syn. with naEamo: this last opinion he holds to be the best; the meaning being, naEamo h`*aAni lahumaA saAHiraAni [Yes, these two, verily they are two enchanters: for this is not a case in which the l (which is the l of inception) can be regarded as transferred from its proper place, at the commencement of the sentence or proposition, as it is in some instances mentioned in the former half of this paragraph: but it is said in the Mughnee that this explanation is invalidated by the fact that the combining of the corroborative l and the suppression of the inchoative is like the combining of two things inconsistent, or incompatible; as is also the opinion that the l is redundant, because the redundant l prefixed to the enunciative is peculiar to poetry]: next in point of goodness, in the opinion of A booIs-hák, is, that it is of the dial. of Kináneh and Benu-l-Hárith Ibn-Kaab: the reading of AA he does not allow, because it is at variance with the written text: but he approves the reading of 'Ásim and Kh. (T.) -A2- A_in~a also occurs as a verb: it is the third person pl. fem. of the pret. from AlA^ayonu, syn. with Alt~aEabu; or from A=na syn. with qaruba: or the third person sing. masc. of the pret. passive from AlA^anyinu, in the dial. of those who, for rud~a and Hub~a, say rid~a and Hib~a, likening these verbs to qiyla and biyEa: or the sing. masc. of the imperative from the same: or the pl. fem. of the imperative from AlA^ayonu; or from A=na syn. with qaruba: or the sing. fem. of the corroborated form of the imperative from waA^aY, syn. with waEada. (Mughnee.) A^anaA, signifying I: see A^ano, in seven places.
A^anahN *
, signifying I: see A^ano, in two places.
A^an~apN *
i. q. A^aniynN [inf. n. of A^an~a, but app. a simple subst., signifying A moan, moaning, or prolonged voice of complaint; or a saying Ah: or a complaint: or a cry]. (TA.)
A^anota *
, signifying Thou: fem. A^anoti; dual A^anotumaA; pl. masc. A^anotumo, and pl. fem. A^anotun~a: see A^ano, in six places.
A^unanapN *
see A^an~aAnN
A^unaAnN *
see A^an~aAnN
A^an~aAnN *
One who moans; who utters a moaning, or prolonged voice of complaint; or who says Ah; much, or frequently; as also ↓ A^unaAnN and ↓ A^unanapN: (M, K:) or this last signifies one who publishes complaint, or makes it public, much, or frequently: (M:) or one who talks and grieves and complains much, or frequently; and it has no verb derived from it: (T:) and you say, rajulN A^unanapN qunanapN, [in which the latter epithet is app. an imitative sequent to the former,] meaning an eloquent man. (TA.) The fem. of A^an~aAnN is with p: (M, K:) and is said to be applied to a woman who moans, or says Ah, and is affected with compassion, for a dead husband, on seeing another whom she has married after the former. (MF.) [See also Han~aAnapN, voce Han~aAnN.]
A=na A=n
, signifying I: see A^ano, in two places.
A=n~N A=n
part. n. of A^an~a, [Moaning; or uttering a moan or moaning or a prolonged voice of complaint; or saying Ah; by reason of pain: complaining by reason of disease or pain: or] uttering a cry or cries: fem. with p. (Msb.) [Hence,] you say, maA lahu HaAn~apN walaA A=n~apN He has not a she camel nor a sheep, or goat: (S, M, A, K:) or he has not a she camel nor a female slave (M, K) that moans by reason of fatigue. (M.)
may^in~apN *
, occurring in a trad., (S, Mgh, K, &c., in the first and last in art. mA^n, and in the second in the present art.,) where it is said, A_in~a Tuwla AlS~alaApi waqiSara AlxuTobapi may^in~apN mino fiqohi Alr~ajuli, (S, Mgh, TA, &c.,) is of the measure mafEilapN waqiSara AlxuTobapi may^in~apN mino fiqohi Alr~ajuli, [originally maA^oninapN,] from A_in~a, (S, Z in the Fáïk, IAth, Mgh, K,) the corroborative particle; (Z, IAth, Mgh;) like maEosaApN from EasaY; (S, K;) but not regularly derived from A_in~a, because a word may not be so derived from a particle; or it may be said that this is so derived after the particle has been made a noun; (Z, IAth;) or neither of these modes of derivation is regular: (MF:) the meaning is, [Verily the longness of the prayer and the shortness of the oration from the pulpit are (together)] a proper ground for one's saying, Verily the man is a person of knowledge or intelligence: (Z, * Mgh, K in art. mA^n:) this is the proper signification: accord. to AO, the meaning is, a thing whereby one learns the knowledge, or intelligence, of the man: (Mgh:) or it means a thing suitable to, (S, Mgh,) and whereby one knows, (S,) the knowledge, or intelligence, of the man: (S, Mgh:) or a sign (As, S, K) of the knowledge, or intelligence, of the man; and suitable thereto: (As, S:) or an evidence thereof: (M:) or an indication, or a symptom, thereof; everything that indicates a thing being said to be may^in~apN lahu: [so that may^in~apN lika*aA may be well rendered a thing that occasions one's knowing, or inferring, or suspecting, such a thing; and in like manner, a person that occasions one's doing so: or, more properly, a thing, &c., in which such a thing is usually known to take place, or have place, or be, or exist, like maZin~apN:] one of the strangest of the things said of it is, that the ' is a substitute for the Z of maZin~apN: (IAth:) this seems to have been the opinion of Lh: (Az, L:) accord. to AA, it is syn. with A=yapN [a sign, &c.]. (TA.) As says (S, * K, TA, all in art. mA^n) that the word is thus, with teshdeed to the n, in the trad. and in a verse of poetry, as these are related; (S, TA;) but correctly, in his opinion, it should be may^iynapN of the measure faEiylapN, (S, K, * TA,) unless it be from A_in~a, as first stated above: (S, TA:) AZ used to say that it is may^it~apN, with t, (S, K, * TA,) meaning a thing (lit. a place) meet, fit, or proper, or worthy or deserving, and the like; of the measure mafoEilapN, [originally maA^otitapN,] from A^at~ahu meaning “he overcame him with an argument or the like:” (S, K, TA:) but some say that it is of the measure faEil~apN, from maA^ana meaning AiHotamala: see art. mA^n. (K in that art.) You say also, huwa may^in~apN liloxayori, from A_in~a, He is a person fit, or proper, for one's saying of him, Verily he is good; and in like manner, maEosaApN, from EasaY, as meaning “a person fit, or proper, for one's saying of him, May-be he will do good.” (A, TA.) And A_in~ahu lamay^in~apN A^ano yakuwna ka*aA Verily it is meet, fit, or proper, for one's saying of it, Verily it is thus; or is worthy, or deserving, of one's saying &c.: or verily it is a thing meet, fit, or proper, for one's saying &c.; or is a thing worthy, or deserving, of one's saying &c.: of the measure mafoEilapN, from A_in~a. (K in the present art.) And A_in~ahu lamay^in~apN A^ano yafoEala *aAka Verily he is meet, fit, or proper, for doing that; or is worthy, or deserving, of doing that: or verily he is a person meet, fit, or proper, for doing that; or is a person worthy, or deserving, of doing that: and in like manner you say of two, and of more, and of a female: but may^in~apN may be of the measure faEil~apN [from mA^n], i. e. a triliteral-radical word. (M.) ― -b2- You also say, A^ataAhu Ealay may^n~ap *aAka, meaning He came to him at the time, or season, [or fit or proper time,] of that; and at the first thereof. (M.) AnA
A^anaA *
(pronoun of the first person sing.): see art. An. Anb
2 A^n~bhu *
, inf. n. taA^oniybN, He blamed, reproved, reprehended, chid, or reproached, him: (S, M, A, K:) or he did so severely, or angrily: (ISk, T, S, M, A, K:) or, with the utmost severity or harshness: (T, M, TA:) or he repulsed him, meaning a person who asked something of him, in the most abominable manner. (M, * K, * TA.)
A^unobuwbN *
An internodal portion, or the portion between any two joints, or knots, of a cane, or reed, and of a spear-shaft: (T:) [and] a spear, or lance: pl. A^anaAbiybu: mentioned in this art. [in the T, and] by Ibn-El-Mukarram [in the L]. (TA.) [See also art. nb.] Ant
A^anota *
,A^anoti,A^anotumaA,A^anotumo, and A^anotun~a: see A^ano, in art. An. Anv
1 AanVva
[A^anuva, aor.
Aanuva
, inf. n. A^anaAvapN and A^unuwvapN, (see the former of these two ns. below,) It was, or became, female, feminine, or of the feminine gender. ― -b2- And hence, A^anuvato, said of land (A^aroD), (tropical:) It was, or became, such as is termed A^aniyvap. ― -b3- Hence also,] A^anuva, said of iron, (tropical:) It was, or became, soft. (Golius, from the larger of two editions of the lexicon entitled mrqAp Allgp.) Accord. to IAar, softness is the primary signification. (M.) [But accord. to the A, the second and third of the meanings given above are tropical: (see A^aniyvN:) and the verb in the first of the senses here assigned to it, if not proper, is certainly what is termed Haqiyqap Eurofiy~ap, i. e., conventionally regarded as proper.]
2 A^n~vhu *
, inf. n. taA^oniyvN, He made it (namely, a noun [&c.], S and Msb) feminine; (S, M, L, Msb;) he attached to it, or to that which was syntactically dependent upon it, the sign of the feminine gender. (Msb.) ― -b2- (assumed tropical:) He, or it, rendered him effeminate. (KL.) [See the pass. part. n., below.] -A2- A^n~v lahu, inf. n. as above, (tropical:) He acted gently, [or effeminately] towards him; as also lh ↓ tA^n~v. (K, TA.) And A^n~v fiY A^amorihi, inf. n. as above, (T, A,) (tropical:) He acted gently in his affair: (A:) or he applied himself gently to his affair: (T:) and some say, fY Amrh ↓ tA^n~v, meaning he acted effeminately in his affair. (T, TA.)
4 A=navato A=nvt
, (S, M, A, K,) inf. n. A_iynaAvN, (K,) She (a woman) brought forth a female, (S, A, K,) or females. (M.) ― -b2- [And hence,] (assumed tropical:) It (land, A^aroD,) was, or became, such as is termed miy^onaAv. (A.)
5 tA^nv *
It (a noun [&c.]) was, or became, or was made, feminine. (S, L.) ― -b2- See also 2, in two places.
A^unovay *
Female; feminine; of the female, or feminine, sex, or gender; contr. of *akarN: (T, S, M:) an epithet applied to anything of that sex or gender: (T:) IAar asserts, that a woman is termed Anvy from the phrase baladN A^aniyvN, q. v, because of her softness; she being more soft than a man: (M, L:) [but see the observation at the end of the first paragraph of this art.:] the pl. is A_inaAvN; (T, S, M, A, Msb, K;) and sometimes one says A^unuvN, as though it were pl. of A_inaAvN; (S;) or it is [truly] pl. of A_inaAvN, like as numurN is of nimaArN; (T;) and A^anaAvaY, (T, A, Msb, K,) which last occurs in poetry. (T.) You say, h`*aA TaAy^irN wa A^unovaAhu [This is a (male) bird and his female]: not A^unovaAtuhu. (ISk, T.) In the Kur iv. 117, I'Ab reads A^uvunFA [in the place of A^unuvFA or A_inaAvFA]; and Fr says that it is pl. of wavanN, the w in wuvunN being changed into A^ as in A^uq~itatN [for wuq~itatN]. (T, L.) ― -b2- AimoraA^apN A^anovaY (tropical:) [A feminine woman,] means a perfect woman; (T, A, K;) a woman being thus termed in praise; like as a man is termed rajulN *akarN. (T, A.) ― -b3- [The pl.]
A_inaAvN A^nvY A_nAv AnAv
also signifies (assumed tropical:) Inanimate things; (Lh, T, M, K;) as trees and stones (T, K) and wood. (T.) In the passage of the Kur mentioned above, A_inaAvFA is said to have this meaning: (T, M:) [or it there means females; for] Fr says that El-Lát and El-'Ozzà and the like were said by the Arabs to be feminine divinities. (T, TA.) ― -b2- Also (assumed tropical:) Small stars. (K.) ― -b3- And [the dual] AlA^unovayaAni (tropical:) The two testicles; syn. AlxuSoyataAni; (S, K;) or AlxuSoyaAni [which is said by some to mean the scrotum; but the former is generally, though app. not always, meant by AlAnvyAn]. (M, Mgh, Msb.) ― -b4- And The two ears: (As, T, S, M, A, Mgh, K:) because they are of the fem. gender. (TA.) ― -b5- And (assumed tropical:) The two tribes of Bejeeleh and Kudá'ah. (K) ― -b6- And A^unovayaA Alfarasi (assumed tropical:) The inner parts (Alr~abalataAni) of the thighs of the horse. (M, L.) ― -b7- And AlA^unovay is also used to signify (assumed tropical:) The [engine of war called] manojaniyq; because the latter word is [generally] of the feminine gender. (M.)
A^aniyvN *
: see muw^an~avN. ― -b2- A^aroDN A^aniyvapN, (AA, * IAar, T, S, M, K,) and ↓ miy^onaAvN, (ISh, T, M, K,) (tropical:) Plain, even, or soft, land, or ground, (ISh, IAar, T, M, K,) that produces many plants, or much herbage; (AA, T, M, K;) or that produces herbs, or leguminous plants, and is plain, even, or soft; (El-Kilábee, S;) or fitted for producing plants, or herbage; not rugged. (ISh, T, L.) And makaAnN A^aniyvN A place in which the herbage grows quickly, and becomes abundant. (T, L.) And baladN A^aniyvN (assumed tropical:) A country, or district, of which the soil is soft, and plain, or even. (IAar, M, L.) ― -b3- HadiydN A^aniyvN (tropical:) Female iron; that which is not what is termed *akarN: (S, M, L, K:) soft iron. (T and K in art. Anf.) And sayofN A^aniyvN (tropical:) A sword of female iron: (M, L:) or a sword that is not sharp, or cutting; a blunt sword: (T, M, * L:) and ↓ sayofN miy^onaAvN, and ↓ miy^onaAvapN, (T, M, L, K,) mentioned by Lh, (T, L,) a blunt sword; (K;) as also ↓ muw^an~avN: (TA:) or a sword of soft iron. (T, L.)
A^anaAvapN *
[inf. n. of A^anuva, q. v.:] The female, or feminine, nature, or quality, or gender; (M;) as also ↓ A^unuwvapN. (A.) ― -b2- (tropical:) The quality of land which is termed A^aniyvapN. (A.) ― -b3- [(tropical:) Softness of iron: see A^anyvN.]
A^unuwvapN *
: see the paragraph next preceding.
muw^onivN *
A woman bringing forth, or who brings forth, a female, (S, K,) or females. (M.)
miy^onaAvN *
A woman who usually brings forth females: (S, M, K:) and a man who usually begets female children; for the measure mifoEaAlN applies equally to both sexes: (S:) the contr. epithet is mi*okaArN. (TA.) ― -b2- See also muw^an~avN, in two places. ― -b3- A^aroDN miy^onaAvN: see A^aniyvN. ― -b4- sayofN miy^onaAvN, and miy^onaAvapN: see A^aniyvN.
muw^an~avN *
[A feminine word; a word made feminine. ― -b2- Also,] (T, A, K,) and ↓ A^aniyvN, (AA, T,) and ↓ miy^onaAvN, (K,) and ↓ miy^onaAvapN, (TA,) (tropical:) i. q. muxan~avN, (AA, T, A, K,) i. e. An effeminate man; one who resembles a woman (AA, T, TA) in gentleness, and in softness of speech, and in an affectation of languor of the limbs: (TA:) or a man in the form, or make, of a female. (T.) ― -b3- sayofN muw^an~avN: see A^aniyvN. ― -b4- TiybN muw^an~avN (tropical:) Perfume that is used by women; such as xaluwq and zaEofarAn, (Sh, T, L,) and what colours the clothes: (L:) *ukuwrapu AlT~iybi being such perfumes as have no colour; such as gaAliyap and kaAfuwr and misok and Euwd and Eanobar and the like, which leave no mark. (T, L.) AnH
1 A^anaHa *
, aor.
AaniHa
, inf. n. A^anoHN and A^aniyHN and A^anuwHN, He (a man, S) breathed hard, or violently, in consequence of heaviness, or oppression, experienced by him as an effect of disease, or of being out of breath, (S, K, TA,) as though he made a reiterated hemming in his throat, (kaA^an~ahu yatanaHonaHu,) and did not speak clearly, or plainly: (S, TA:) or he made a reiterated hemming in his throat (tanaHonaHa), when asked for a thing, by reason of niggardliness: (L:) or he uttered a long, or vehement, sigh, or a kind of groaning sound, (zafara,) when asked for a thing. (A.) You say, yaA^oniHu EalaY maAlihi He utters a long, or vehement, sigh, or a kind of groaning sound, over his property [from unwillingness to part with it]. (A.) ― -b2- It is said in a trad. of Ibn-'Omar, raA^aY rajulFA yaA^oniHu bibaTonihi, meaning, [it is asserted, though this seems doubtful, He saw a man] raising, or lifting, his belly with an effort, oppressed by its weight: from A^unuwHN in the last of the senses assigned to it below. (TA.)
A^un~aHN *
: see A=niHN, with which it is syn., and of which it is also pl.
A^anuwHN *
: see A=niHN, in two places.
A^unuwHN *
: [see 1:] it is also explained as signifying A sound like that which is termed zafiyrN, arising from grief, or anger, or repletion of the belly, or jealousy: (L:) a sound accompanied by a reiterated hemming in the throat (SawotN maEa tanaHonuHK): (As:) and a sound that is heard from a man's inside, with breathing, and a shortness of breath, or panting for breath, which affects fat men; as also ↓ A^aniyHN. (L.)
A^aniyHN *
: see A^unuwHN. [See also 1.]
A^an~aAHN *
: see A=niHN.
A=niHN A=nH
act. part. n. of 1; A man breathing hard, or violently, &c.: and a man who, when he is asked for a thing, makes a reiterated hemming in his throat (yatanaHonHu), by reason of niggardliness; as also ↓ A^anuwHN, and ↓ A^un~aHN, (S, K,) and ↓ A^an~aAHN: (Lh:) or ↓ A^anuwHN signifies a man who hangs back from, or falls short of, doing generous deeds; as also A^azuwHN: (El-Ghanawee and S in art. AzH, and TA in the present art.:) and is also applied to a horse, meaning that runs, and makes a kind of groaning noise; A_i*aA jaraY fazafara: this is the right reading in the K: in some copies A*A jrY qaroqara [that makes a rumbling sound in his belly when he runs]: (TA:) the pl. of A=niHN is A^un~aHN. (S, K.) ― -b2- A=niHapN, applied to a female, signifies Short. (K.) Ans
1 A^anisa bihi *
, (AZ, S, M, A, Msb, K,) and A_ilayohi, (A,) aor.
Aanasa
; (Msb, TA;) and A^anasa, (S, M, A, Msb, K,) aor.
Aanisa
(M, Msb, TA) and
Aanusa
; (M;) and A^anusa, aor.
Aanusa
; (M, Sgh, K;) inf. n. A^anasN and A^anasapN, (S, K,) both of A^anisa, (S,) or A_inasN, (AZ, AHát, T, M, Msb,) also of A^anisa, (AZ, AHát, Msb, TA,) but this is rare, (T, TA,) and A^unosN, (T, S, M, A, K,) which is the more common, (T, TA,) and is of A^anasa, (S,) or A^unosN has a different signification from A_inosN the inf. n. of A^anisa, [see A^unosN below,] (AZ, AHát,) or it is a subst. from A^anisa bihi, (Msb,) and A^unosapN; (M;) [but this also is probably a subst.;] one says A^unosN and A^unosapN, like as one says buEodN and buEodap; (Ham p. 768;) He was, or became, sociable, companionable, conversable, inclined to company or converse, friendly, amicable, or familiar, with him, or by means of him, and to him: and [Ans bh] he was, or became, cheered, or gladdened, by his company or converse, or by his, or its, presence; or cheerful, gay, or gladsome: the inf. n. signifying the contr. of waHo$apN: (T, S, A, K:) or he was, or became, at ease, or tranquil, with him: (M:) or his heart was, or became, at ease, or tranquil, with him; without shrinking, or aversion: (Msb:) and bihi ↓ AstA^ns, (S, M, A, Msb,) and A_ilayohi, (A,) and bihi ↓ tA^n~s, signify the same, (S, M, Msb,) i. e., the same as A^anisa (M, A, Msb, TA) and A^anasa (M, Msb) and A^unusa: (M:) A^anisa bifulaAnK is likewise explained as signifying he delighted, or rejoiced, in such a one; he was happy, or pleased, with him: (IAar, TA:) [and ↓ A=nshu, a form of frequent occurrence, inf. n. muw^aAnasapN, which occurs in this art. in the TA, also signifies he was, or became, sociable, &c., with him; like A^anisa bihi &c.: it is also said in the TA that A^anisa bihi and bihi ↓ A=nasa are syn., meaning, app., like AstA^ns and tA^n~s bh, and that A=ns in this case is therefore of the measure faAEala; but this admits of some doubt, as it is said immediately after A=nshu as meaning the contr. of A^awoHa$ahu:] and ↓ AstA^ns, (K, TA,) said of a wild animal, (TA,) signifies [he became familiar, or tame, or domesticated; or] his wildness (tawaH~u$uhu) departed: (K, TA:) you say A_i*aA jaA='a All~ayolu A@sotaA^onasa kul~u waHo$iY~K waA@sotawoHa$a kul~u A_inosiYN [When the night comes, every wild animal becomes familiar with his kind, and every human being becomes shy of his kind, i. e., of such thereof as he does not know, when meeting them in the dark]. (A, TA, Msb in art. wH$.)
2 Aan~asa
A^n~shu, inf. n. taA^oniysN, He rendered him familiar; or tame. (KL.) -A2- See also 4, in three places.
3 AaAonasa
see 1, in two places.
4 A=nshu A=nsh A=nsp
, (M, K,) inf. n. A_iynaAsN, (S,) He behaved in a sociable, friendly, or familiar, manner with him; [see 1, in two places;] he, or it, cheered him, or gladdened him, by his company or converse, or by his, or its, presence; he, or it, solaced, or consoled, him; contr. of A^awoHa$ahu; (S, * K;) as also ↓ A^n~shu, (K,) inf. n. taA^oniysN: (S, K:) or he, or it, rendered him easy, at ease, or tranquil; as also ↓ the latter verb, occurring in the following ex.: sam~aAhaA biA@lomuw^onisaAti liA^an~ahun~a yuw^an~isonahu biA^aqoraAnihi fayuw^am~in~ahu A^awoyuHas~in~a Zan~ihu [He has called them (referring to weapons) Almw^nsAt because they render him at ease with his adversaries, and secure, or cause him to have a good opinion of his safety, and thus, cheer him, or solace him, by their presence]. (M: [and the like is said in the A.]) -A2- He perceived it; syn. of the inf. n. A_idoraAkN. (TA.) ― -b2- He saw him, or it, (S, M, A, * Msb, K,) and looked at him, or it; (M, TA;) as also ↓ A^n~shu, inf. n.
taA^oniysN *
; (K;) and ↓ AstA^nshu: (M:) or he saw it so that there was no doubt or uncertainty in it: or he saw it, meaning a thing by the sight or presence of which he was cheered, gladdened, solaced, or consoled; A_iynaAsN signifying A_iboSaAru maA yuw^onasu bihi: (Bd in xx. 9:) or he saw it, not having before known it, or been acquainted with it. (TA.) ― -b2- He heard it; namely, a sound or voice. (S, K.) ― -b3- He felt it; was sensible of it; (M, K, TA;) experienced it in himself; (TA;) namely, [for instance,] fright, or fear. (A, TA.) ― -b4- He knew it: (S, M, Msb, K:) he was acquainted with it: (TA:) he had certain knowledge of it; was certain of it. (M, TA.) You say, A=nasotu minohu ru$odFA (S, A, TA) I knew him to be characterized by ru$od, (S, TA,) i. e., maturity of intel-lect, and rectitude of actions, and good management of affairs. (TA.) [See Kur iv. 5.] And it is said in a prov., baEoda A@T~ilaAEK A_iynaAsN, i. e. After appearance [is knowledge, or certain knowledge]. (Fr, TA.)
5 tA^n~s bihi *
: see 1. -A2- tA^n~s AlbaAzy The falcon looked, raising his head (M, A, K) and his eyes. (A.) ― -b2- tA^n~s lahu: see 10.
10 AstA^ns *
, and AstA^ns bihi and A_ilayohi: see 1. -A2- AstA^ns signifies also He (a wild animal) became sensible of the presence or nearness of a human being. (S, K.) -A3- He looked; as in the phrase Ai*ohabo faA@sotaA^oniso halo taraY A^aHadFA [Go thou and look if thou see any one]: (Fr, TA:) he considered, or examined, endeavouring to obtain a clear knowledge of a thing; (K, TA;) and looked aside, or about, to ascertain if he could see any one: (TA:) he sought, or asked for, knowledge, or information; he inquired: (M, TA:) and hence, (Bd in xxiv. 27,) he asked permission. (Fr, Zj, K, TA, and Bd ubi suprà.) It is said in the Kur [xxiv. 27], laA tadoxuluwA buyuwtFA gayora buyuwtikumo Hat~ay tasotaA^onisuwA watusal~imuwA [Enter ye not houses other than your own houses] until ye inquire whether its inhabitants desire that ye should enter or not; [and salute:] (M:) or (which is essentially the same, M) until ye ask permission: (Fr, Zj, M, TA:) but Fr says that the sentence presents an inversion, and that the meaning is, until ye salute, and ask if ye shall enter or not: (TA:) I'Ab says that tastA^nswA is a mistranscription; and he and Ubeí and Ibn-Mes'ood read tasotaA^o*inuwA, which signifies the same: (Az, TA:) [it is said that] AstA^ns also signifies he made a reiterated hemming, like a slight coughing; [as a man does to notify his nearness;] syn. tanaHonaHa: and so some explain it in the text of the Kur quoted above. (TA.) ― -b2- AstA^ns lahu He listened to, or endeavoured or sought to hear, him, or it; as also ↓ tA^n~s. (A.) [See the Kur xxxiii. 53.] -A4- AstA^nshu: see 4.
A^unosN *
Sociableness; companionableness; conversableness; inclination to company or converse; friendliness; amicableness; socialness; familiarity: cheerfulness; gayness; gladsomeness: contr. of waHo$apN: (T, S, A, K:) joy; gladness; happiness: (Har p. 652:) or ease, or tranquillity: (M:) or ease, or tranquillity, of heart, and freedom from shrinking, or from aversion: (Msb:) an inf. n. of 1, (S, M,) as are also ↓ A^anasN and ↓ A^anasapN (S, K) and ↓ A_inosN, (M,) but this is rare as signifying the contr. of waHo$apN: (T, TA:) or ↓ A_inosN is the inf. n. of A^anisa bihi; but A^unusN is not: (AZ, AHát, Msb, TA:) this latter is a subst. from that verb [signifying as explained above]: (Msb:) or only signifying converse, and companionship, or familiarity, with women; (AZ, AHát, TA;) or amatory conversation and conduct; or the talk of young men and young women: (Fr, TA:) [but of all the forms above, A^unosN is that which is most commonly used, at least in post-classical works, as signifying the contr. of waHo$apN.] ― -b2- [Also (assumed tropical:) Delight, as meaning a cause of delight, or thing that gives delight.] A poet says, yaA saAkiniY mak~apa laA zilotumu A^unosFA lanaA A_in~iYa lamo A^anosakumo maA fiykumu EayobN siwaY qawolikumo Einoda All~iqaA A^awoHa$anaA A^unosukumo [O inhabitants of Mekkeh, may ye not cease to be a delight to us: verily I have not forgotten you: there is in you no fault beside your saying, at meeting, Your sociableness, or companiableness, &c., has made us feel lonely and sad; meaning, in your absence]. (TA in art. wH$.) [See A^awoHa$a. But this signification, though allowable as tropical, is perhaps post-classical.] ― -b3- Aibonu A^unos: and fulaAnN A@bonu A^unosi fulaAnK: and kayofa A@bonu A^unosika: and kayofa taraY A@bona A^unosika: see A_inosN.
A_inosN A^ns A^nsY A_ns Ans nAs nsy |ns
: see A^unosN, in two places. -A2- (tropical:) A chosen, select, particular, or special, friend or companion; (S, K;) as also Aibonu A_inosK (S, K,) or ↓ Aibonu A^unosK. (So in a copy of the A.) You say, h`*aA A_inosiY; (S;) and A_inosuka, and A@bonu A_inosika; (K;) (tropical:) This is my chosen, or particular, friend; (S;) and thy chosen, or particular, friend. (K.) And fulaAnN A@bonu A_inosi fulaAnK (S,) or flAn ↓ Abn A^unosi (A,) (tropical:) Such a one is the chosen, or particular, friend of such a one. (S, A.) One also says, kayofa A@bonu A_inosika and ↓ A^unosika, (S, M,) or kayofa taray A@bona A_inosika (AZ, Fr, A) and ↓ A^unosika, (A,) meaning himself, (AZ, Fr, S, S TA,) i. e., (assumed tropical:) How dost thou regard me in my companionship with thee? (S:) or the meaning is, (tropical:) how dost thou find thyself? (A:) or how is thyself? (M, TA.) -A3- Mankind; (S, M, A, K;) the opposite of jin~N; (Msb;) as also ↓ A^anasN, (Akh, S, TA,) and ↓ A_inosaAnN; (A, K;) the last being a gen. n., (Msb,) but applied to the male (S, * Msb) and female, (S, Msb, K,) and sing. and pl.: (Msb:) one is [also] termed ↓ A_inosiY~N and ↓ A^anasiY~N; (S, K;) the former of which is a rel. n. from A_inosN; (M;) [and the latter, from A^anasN: the fem. of each is with p:] the vulgar apply to a woman, instead of ↓ A_inosaAnN, [which is the more approved,] ↓ A_inosaAnapN: (S, K:) this latter [accord. to some] should not be used: (S:) but it is correct, though rare: it is said in the K to occur in poetry, but supposed to be post-classical: it occurs, however, in classical poetry, and has been transmitted by several authors: (MF:) the pl. (of A_inosN, M, TA) is A=naAsN; (M, K, TA;) and (of the same, K in art. nws, or of ↓ A_inosaAnN, M) A^unaAsN, (M, K ubi suprà,) with which naAsN is syn., (S, M, Msb, K,) being a contraction thereof; (Sb, S, M, Msb;) and (of ↓ A_inosiY~N, S, M, or ↓ A^anasiY~N, S, or of ↓ A_inosaAnN, Lh, S, M, Msb) A^anaAsiY~N, (Lh, S, M, Msb, K,) like as karaAsiY~u is pl. of kurosiY~N, or like as saraAHynu is pl. of sirHaAnN, but Y being substituted for n, (M, TA,) after the same manner as they say A^araAnK for A^araAnibu; (Fr, TA;) and A^anaAsK, (Lh, M,) in the accus. case A^anaAsiYa, as the word is read in the Kur xxv. 51, by Ks, (TA,) and by Yahyà Ibn-El-Hárith, (K, TA,) dropping the Y between the second and last radical letters, [for, with some others, it seems, they held the word to be derived from the root nsY,] (TA,) and A^anaAsiyapN, (S, M, K,) in which the p is a substitute for one of the two yás in A^anaAsiY~u, a pl. of A_inosaAnN; or, accord. to Mbr, A^anaAsiyapN is pl. of A_inosiY~N, [in the TA, of A_inosiy~apN, which I regard as a mistranscription,] and is like zanaAdaqapN for zanaAdiyqu, and faraAzitapN for faraAziynu; (M, TA;) and you say also A_inosay~uwna. (TA.) naAsN is masc., as in the Kur ii. 19, &c.; and sometimes fem., as meaning A tribe, or a body of men, qabiylapN, or TaAy^ifapN; as in the phrase, mentioned by Th, jaA='atoaka Aln~aAsu, meaning, The tribe, or portion of people (qiToEap), came to thee. (M, TA.) ↓ banuwAlA_inosaAni means The sons of Adam. (M.) And Aln~aAsu Aln~aAsu, an expression mentioned by Sb, means, Men in every place and in every state are men: a poet says, bilaAdN bahaA kun~aA wakun~aA nuHib~uhaA A_i*i Aln~aAsu naAsN waAlbilaAdu bilaAdu meaning [A country in which we were, and which we used to love,] since the men were ingenuous men, and the country was a fruitful country. (M.) The following trad., lawo A^aTaAEa A@ll~`hu Aln~aAsa fiY Aln~aAsi lamo yakuno naAsN If God complied with the prayer of men with respect to men there would be no men, is said to mean, that men love to have male children born to them, and not females, and if there were no females, or if the females were not, men would cease to be. (TA.) It is related that a party of the jinn, or genii, came to a company of men, and asked permission to go in to them, whereupon the latter said to them, Who are ye? and they answered, naAsN mina Aljn~i [A people of the jinn], making their answer to accord. with common usage; for it is customary for men, when it is said to them, Who are ye? to answer, naAsN mino baniY fulaAnK [Men of the sons of such a one]. (IJ, M, L: but in the L, for nAs, in both instances, we find A^unaAsN.) [See also naAsN in art. nws.] Respecting the derivation of ↓ A_inosaAnN, authors differ, though they agree that the final n is augmentative: the Basrees say that it is from AlA_inosu; (Msb;) and its measure is fiEolaAnN; (S, Msb;) but an addition, of Y, is made in its dim., [which is A^unayosiyaAnN,] like as an addition is made in ruwayojilN, the dim. of rajulN: (S:) [but it should be observed that ruwayojilN is more probably the dim. of raAjilN:] some say that it is from A_iynaAsN, signifying “perception,” or “sight,” and “knowledge,” and “sensation;” because man uses these faculties: (TA:) and Mohammad Ibn-'Arafeh El-Wásitee says that men are called A_insiy~uwni because they are seen (yuw^onasuwna, i. e.
yurawona rA^Y wrY yrwn
), and that the jinn are called jin~ because they are [ordinarily] concealed (mujotan~uwna, i. e. mutawaAruwna,) from the sight of men: (TA:) [it is said in the B, as cited in the TA, that the form A^anisaAn is also used for A_inosaAnN; as though it were a dual, meaning “a double associate,” i. e., an associate with the jinn and with his own kind; for it is added, A^anisa biA@lA=ojin~i waA^anisa biA@lA=oxaloqi:] some derive the word from Aln~awosu, signifying “motion:” (TA:) some (namely, the Koofees, Msb) say that it is originally A_insiyaAnN, (S, Msb, TA,) of the measure A_ifoEilaAnN, (S, Msb,) from Aln~isoyaAnu [“forgetfulness”], (Msb,) and contracted to make it more easy of pronunciation, because of its being so often used; (S;) but it is restored to its original in forming the dim., (S, Msb,) which is A^unayosiyaAnN: (Msb, TA:) this form of the dim., they say, shows the original form of the word which is its source; (TA;) and they adduce as an indication of its derivation the saying of I'Ab, A_in~amaA sum~iya A_inosaAnFA liA^an~ahu Euhida A_ilayohi fanasiYa [He (meaning the first man) was only named AnsAn because he was commanded and he forgot]: (S, TA:) [in like manner,] it is said that Aln~aAsu is originally Aln~aAsiY; the former of these, accord. to one reading, and the latter accord. to another, occurs in the Kur ii. 195; the latter referring to Adam, and to the words of the Kur in xx. 114: (TA:) but Az holds that A_inosiyaAnN is of the measure fiEoliyaAnN, from AlA_inosu, and similar to xiroSiyaAnN. (L, TA. *)
A^anasN *
i. q. A^unosN, q. v. (S, K.) -A2- Also i. q. A_inosN, q. v. (Akh, S, TA.) ― -b2- Also A numerous company of men; (K, * TA;) many men. (TA.) ― -b3- A tribe (HaY~u) staying, residing, dwelling, or abiding: (S, K:) the people of a place of alighting or abode: (M, TA: [but in the latter, in one place, said to be A_inosN, with kesr; though a verse cited in both, as an ex., shows it to be A^anasN:]) the inhabitants of a house: (AA, TA:) pl. (of the word in the first sense, of these three, TA, and in the second, M, TA) A=naAsN. (M, TA.) ― -b4- One with whom a person is sociable. (Ham p. 136.) You say also, humo A^anasu fulaAnK They are they with whom such a one is sociable (Aal~a*iyna yasotaA^onisu A_ilayohimo). (Lh, M.) And huwa A^anasu fulaAnK He is much accustomed to the serving of him. (Har p. 472.)
A^anasapN *
i. q. A^unosN, q. v. (S, K.)
A_inosiY~u A^ns A^nsY A^nsy A_ns A_nsy AnsY Ansy nsy
Of, or belonging to, mankind; human; [as also ↓ A^anasiY~N, and ↓ A_inosaAniY~u;] a rel. n. from A_inosN. (M.) ― -b2- A human being; a man; as also ↓ A^anasiY~N, (S, K,) and ↓ A_inosaAnN. (S, A, Msb, K.) See A_inosN, in two places. ― -b3- [Domestic, as opposed to wild. Ex.] HumurN A_inosiy~apN Domestic asses; asses that are accustomed to the houses: commonly known as written with kesr to the A^unosiy~apN: but in the book of Aboo-Moosà is an indication of its being with damm to the ' [A^anasiy~apN]: and as some relate a trad. in which it occurs, A^anasiy~apN, which is said to be of no account. (TA.) ― -b4- The left side (AZ, S, M, Msb, K) of an animal, (Msb,) or of a beast and of a man, (M,) or of anything: (AZ, S, K:) or the right side: (As, S:) [but the latter seems to be a mistake:] Az says that Lth has well explained this term and its contrary waHo$iY~N, saying that the latter is the right side of every beast; and the former, the left side; agreeably with those of the first authority in sound learning; and [that] it is related of El-Mufaddal and As and AO, that all of them asserted the latter to be, of every animal except man, [the “far” side, or “off” side,] the side on which it is not milked nor mounted; and the former, [the near side,] the side on which the rider mounts and the milker milks: (TA in art.
wH$ *
:) [and the like is said, as a citation from Az, in the Msb in art. wH$: but after this, in my copy of the Msb, there seems to be an omission; for it is immediately added, “But Az says, This is not correct in my opinion:”] it is said that everything that is frightened declines to its right side; for the beast is approached to be mounted and milked on the left side, and, fearing thereat, runs away from the place of fear, which is the left side, to the place of safety, which is the right side: (S, * IAmb in Msb; both in art. wH$:) [accordingly,] Er-Rá'ee describes a beast as declining to the side termed AlwH$Y because frightened on the left side: (S and Msb in art. wH$:) and 'Antarah alludes to one's shrinking with the side so termed from the whip, [which he likens to a cat,] because the whip of the rider is in his right hand: (S in art. wH$:) but Abu-l-'Abbás says that people differ respecting these two terms when relating to a man: that, accord. to some, they mean the same in this case as in the cases of horses and other beasts of carriage, and of camels: but some say, that in the case of a man, the latter term means the part next the shoulder-blade; and the former, the part next the arm-pit. (TA in art.
wH$ *
.) Of every double member of a man, as the upper half of each arm, and the two fore arms, and the two feet, it means That [side] which is towards the man; and wH$Y~, that which turns away from him: (As, S:) or, of the foot, the former means that [side] which is towards the other foot; [i. e., the inner side;] and the latter, the contrary of the former. (TA in art. wH$.) Of a bow, (S, M, K,) or of a Persian bow, (TA in art. wH$,) That [side] which is towards thee; (S, K;) and wH$Y~, the back: (S and K in art.
wH$ *
:) or the former, that [side] which is next to the archer; and the latter, that which is next to the animal shot at: (M, TA:) or of a bow, whether Persian or not is not said, [the former means the side against which the arrow lies; and] the latter, the side against which the arrow does not lie. (TA in art. wH$.) A^anasiY~N: see A_inosN and A_inosiY~N, each in two places.
A_inosaAnN A_nsAn AnsAn
and A_nosaAnapN: see A_inosN, passim; and A_inosiY~N. ― -b2- A_inosaAnu AlEayoni (tropical:) The image that is seen [reflected] in the black of the eye; (S, K;) what is seen in the eye, like as is seen in a mirror, when a thing faces it: (Zj in his “Khalk el-Insán:”) or the pupil, or apple, (naAZir,) of the eye: (M:) or the black (Hadaqap) of the eye: (Msb:) pl. A^anaAsiY~u, (S, Msb, K,) but not A^unaAsN. (S.)
A_inosaAniY~N A^ns A^nsAny A^nsY A_nsAn A_nsAny A_nsAnyy AnsAnY AnsAny nsy |ns |nsAny
: see A_inosiY~N, first signification. [
A_inosaAniy~apN A_nsAn A_nsAny A_nsAnyh A_nsAnyp AnsAnyh AnsAnyp
Human nature; humanity; as also naAsuwtN, which is probably post-classical, opposed to laAhuwtN, q. v., in art. lyh.]
A^anuwsN *
A tame, or gentle, dog; contr. of EaquwrN: pl. A^unusN. (M, A, K.) ― -b2- See also A=nisapN.
A^aniysN *
i. q. ↓ muw^aAnisN [generally used as an epithet in which the quality of a subst. is predominant, meaning, A sociable, companionable, conversable, friendly, or familiar, person; a cheerful companion]: (S, K:) one with whom one is sociable, companionable, conversable, friendly, familiar, or cheerful: (K:) a person, (A,) or anything, (S,) by whose company, or converse, or presence, one is cheered, gladdened, solaced, or consoled. (S, A.) You say, maA biAld~aAri A^niyso (or, as in some copies of the K, mino A^aniysK,) There is not in the house any one by whose company, or converse, or presence, one is cheered, gladdened, solaced, or consoled: (A:) or there is not in the house any one. (S, M, K.) [See also A=nisapN.] ― -b2- AlA^aniysu (assumed tropical:) The domestic cock; (AA, K;) also called Al$~uqaru. (TA.) ― -b3- AlA^aniysapu (tropical:) The fire; (IAar, A, K;) as also ↓ maA^onuwsapu, [imperfectly decl., being a proper name and of the fem. gender,] (M,) and ↓ AlmaA^onuwsapu, (M, K,) of which [says ISd] I know no verb: (M:) because, when a man sees it in the night, he becomes cheerful and tranquil thereat, even if it be in a desert land. (TA.) You say, baAtati AlA^aniysapu A^aniysatahu (tropical:) [The fire was during night his cheerful companion, or his cheerer by its presence]. (A, TA.)
A=nasu A=ns
[More, and most, sociable, &c.]. Hence, A=nasu mina AlHum~aY (assumed tropical:) [A closer companion than fever]: a saying of the Arabs, meaning, that fever scarcely ever quits the patient; as though it were sociable with him. (M, TA.)
jaAriyapN A=nisapN jAryp A=nsh jAryp A=nsp
A girl of cheerful mind, (Lth, A, K, TA,) whose nearness, and conversation, or discourse, thou lovest, (Lth, TA,) or whose conversation, or discourse, and nearness, are loved: (A:) or a girl of pleasant conversation or discourse; as also ↓ A^anuwsN: (M:) and A=nisapu AlHadiyvi who becomes sociable, companionable, conversable, friendly, familiar, or cheerful, by means of thy conversation or discourse: it does not mean who cheers thee [by conversation or discourse]: (S:) pl. A^awaAnisu (Lth, A, TA) and A=nisaAtN: (Lth, TA:) and the pl. of A^anuwsN is A^unusN. (M, TA.) [See also A^aniysN.]
maA^onasN *
[app. i. q. makaAnN maA^onuwsN, q. v.] (A.)
muw^onis *
(assumed tropical:) A name which the Arabs, (S, M,) and the ancients, (M,) used to give to Thursday; (S, M;) because on that day they used to incline to places of pleasure; and 'Alee is related to have said that God created Paradise on Thursday, and named it thus. (M, TA.) ― -b2- Almuw^onisaAtu (tropical:) Weapons: (M, A:) or all weapons: (K:) or the spear and the migofar and the tijogaAf and the tasobigap and the turos (Fr, K) and the sword and the helmet: (IKtt, TA:) so called because they render their possessor at ease with his adversaries, and secure, or cause him to have a good opinion [of his safety, and thus, cheer him, or solace him, by their presence: see 4]. (M, A. *) ― -b3- See also baAbuwnajN.
makaAnN maA^onuwsN *
, (M,) and maHal~N maA^onuwsN, (A,) [A place, and] a place of alighting or abode, in which is A^unos [i. e. sociableness, &c.]: (A:) mA^nws is a kind of possessive noun, because they did not say A^anasotu AlmakaAna, nor A^anisotuhu. (M, L.) ― -b2- maA^onuwsapu and AlmaA^onuwsapu: see A^aniysN.
muw^aAnisN *
: see A^aniysN.
AlmutaA^an~isu *
(assumed tropical:) The lion; (TS, K;) as also ↓ AlmusotaA^onisu: (TS, TA:) or he that is sensible of the prey from afar, (K, TA,) and examines and looks about for it. (TA.)
AlmusotaA^onisu *
: see what next precedes. Anf
1 A^anafahu *
, (T, S, M, K,) aor.
Aanifa
(M, K) and
Aanufa
, (K,) inf. n. A^anofN, (M,) He struck, (T, S, K,) or hit, or hurt, (M,) his nose; (T, S, M, K;) namely, a man's. (S.) ― -b2- It (the water) reached his nose, (T, S, K,) on the occasion of his descending into a river; (S;) as also ↓ A=nfhu, (K, [but in some copies written again A^anafahu,]) inf. n. A_iynaAfN. (TK.) -A2- A^anafati AlA_ibilu, (inf. n. as above, TA,) The camels trod herbage, or pasture, such as is termed A^unuf, (ISk, S, K,) i. e., which had not been pastured upon. (S.) [But in the TT, as from the M, I find ↓ A=Anafa, (which should rather be written A^aAnafa, or, accord. to the more usual mode, A=nafa,) He trod such herbage, or pasture.] -A3- A^anifa, aor.
Aanafa
, (S, M, K,) inf. n. A^anafN, (M,) He (a camel) had a complaint of, or suffered pain in, his nose, from the burap [or nose-ring]: (S, M, K:) from ISk. (S.) ― -b2- A^anifati AlA_ibilu, accord. to certain of the Kilábees, means The flies alighted upon the noses of the camels, and they sought places which they did not seek before. (T.) ― -b3- A^anifa minohu, aor.
Aanafa
, inf. n. A^anafN (S, M, Msb, K) and A^anafapN, (S, M, K,) or the latter is a simple subst., (Msb,) [He turned up his nose at it;] he disdained it; scorned it; abstained from it, or refused to do it, by reason of disdain and pride; (S, M, Msb, K;) he disliked it, or hated it, and his soul was above it; (L;) namely, a thing: (S, M, L, Msb:) and he shunned it, avoided it, or kept himself far from it: (Msb:) and he disliked it, or hated it; namely, a saying. (AZ, T, Msb.) You say, maAraA^ayotu A^aHomaY A^anafFA mino fulaAnK [I have not seen any one more vehemently disdainful, or scornful, than such a one]. (S.) And Hamala mino *`lika A^anafFA He conceived, in consequence of that, disdain, or scorn, arising from indignation and anger. (TA, from a trad.) [The verb is also trans. without mn: you say,] yaA^onafu A^ano yuDAma [He disdains, or scorns, or refuses to bear, or to submit to, being injured]. (K.) [When immediately trans.,] A^anifa also signifies He loathed, disliked, or regarded with disgust. (IAar, T.) You say, A^anifa AlbaEiyru AlkalaA^a The camel loathed, disliked, or regarded with disgust, the herbage, or pasture. (T.) And A^anfa AlT~aEaAma wagayorahu He disliked the food &c. (M.) And A^anifato farasiY h`*ihi h`*aA Albalada This my mare disliked this region. (T, as heard from an Arab of the desert.) And taA^onafu faHolahaA She (a woman, and a mare, and a camel, being pregnant,) dislikes her male, or stallion. (T.) And A^anifato, said of a woman, signifies She, being pregnant, had no appetite for anything. (Ibn-Abbád, K.)
2 Aan~afa
see 4. -A2- taA^oniyfN also signifies (assumed tropical:) The sharpening, or making pointed, the extremity of a thing. (S.) You say of a spear-head, or an arrow-head, or a blade, A^un~if~, inf. n. taA^oniyfN, (K,) (assumed tropical:) It was sharpened or pointed [at its extremity]. (TA.) ― -b2- [Used as a subst.,] (assumed tropical:) Sharpness of the extremity of the hock; which, in a horse, is approved. (TA.) ― -b3- A^un~ifa taA^oniyfa Als~ayori, said by an Arab of the desert in describing a horse, means (assumed tropical:) He was made even, like as is made even the cut thong or strap. (M.) -A3- (assumed tropical:) The seeking after herbage, or pasture, (K, TA,) such as is termed A^unuf. (TA.) ― -b2- A^n~f maAlahu, (T,) or AlA_ibila, (K,) inf. n. as above; and ↓ A=nafahaA, (T, S, K,) inf. n. A_iynaAfN; (T;) (assumed tropical:) He pastured his beasts upon the first of the herbage: (T:) or he pursued, with the camels, repeatedly, or gradually, or step by step, (S, K, TA,) after the first of the herbage, (S,) or after the herbage which had not been pastured upon: (K, * TA:) or he went with them thereto. (L.)
4 A=nfhu A=nfh A=nfp
, (S, M, K,) inf. n. A_iynaAfN, (S,) He, (S,) or it, (M,) made him to have a complaint of, or to suffer pain in, his nose. (S, M, K.) ― -b2- See also A^anafahu. ― -b3- He, or it, induced him to feel disdain, scorn, indignation, and anger; (IF, M, K, TA;) as also ↓ An~fhu, inf. n. taA^oniyfN: (K:) or caused him to dislike, or hate, or to loath, or feel disgust. (T.) -A2- (assumed tropical:) He hastened it; namely, his affair. (Ibn-'Abbád, K.) -A3- See also 2. -A4- A=nf as an intrans. verb: see 1.
5 tataA^an~afu Al$~ahawaAti *
(assumed tropical:) She desires of her husband, with eagerness, one thing after another, by reason of intense longing in pregnancy. (T, the Moheet, L, K. *) ― -b2- yataA^an~afu AlA_ixowaAna (assumed tropical:) He seeks the brethren, they disdaining, or scorning, or disliking; not holding social intercourse with any one. (TA.)
8 A_iAotanafa
see 10.
10 AstA^nfhu *
and ↓ Ay^tnfhu [written with the disjunctive alif Aiytanafahu] (assumed tropical:) He took [its A^anof, i. e.,] the first of it: (M:) he began it, or commenced it: (S, ↓ M, Msb, K: *) or i. q. Aisotaqobalahu [which has also the latter of the two significations mentioned above, (Mgh in art. qbl,) and moreover signifies he anticipated it; and from what follows here, it seems to be probable that this last signification, as well as the other, may be meant by it in this instance]: (T, M:) namely, a thing, (M, Msb,) or an affair. (T.) You say, AstA^nfhu biwaEodK (assumed tropical:) He made him a promise in anticipation; without his asking it of him. (M.) And, of a woman, Ausotuw^onifato biAln~ikaAHi A^aw~alFA (assumed tropical:) [She was just married, or bedded, for the first time]. (M.) See also A^unufN, last sentence. ― -b2- [Hence, Harofu A@sotiy^onaAfK, in grammar, An inceptive particle, placed at the commencement of a new proposition grammatically independent of that which precedes it.]
A^anofN *
a word of well-known meaning; (Lth, T, K;) The nose; syn. maEoTisN; (Msb;) the aggregate composed of the two nostrils and the septum and the [bone called] qaSabap, which is the hard part of the Anf; (MF;) i. q. manoxirN [which is evidently an explanation by a synecdoche, as this word properly signifies nostril]: (M:) it pertains to man and to others: (S:) ↓ A^unofN is a dial. var. of the same; (MF, TA;) and so is ↓ A_inofN, which is a form used by the vulgar peculiarly: (TA:) the pl. [of pauc.] is A=nufN and A=naAfN (S, M, Msb, K) and [of mult.] A^unuwfN. (T, S, M, Msb, K.) The dual is applied to The two nostrils; as in the saying of Muzáhim El-'Okeylee, yasuwfu biA^anofiyohi Aln~iqaAEa [He scents with his two nostrils the dust]. (TA.) You say also, huwa yatatab~aEu A^anofahu (tropical:) He scents, or sniffs, the odour, and follows it. (T, [in which, however, I find yatobaEu in the place of yttb~E] O, L, K, TA.) And, of a she-camel, taroA^amu biA^anofihiA (assumed tropical:) [She makes a show of affection with her nose, by smelling her young one; not having true love]. (S, M, K, voce mu*aAy^irN; &c.: see also muEaAriDN.) And maAta Hatofa A^anofihi (S, K, &c., in art. Htf,) and Htf A^anofiyohi, (K ibid.,) (assumed tropical:) He died [a natural death,] on his bed, (K,) without being slain or beaten (S, K) or drowned or burned. (K. [See art. Htf]) And HamiYa A^anofuhu (tropical:) He became vehemently angry, or enraged; as also warima A^anofuhu. (IAth. [See also art. Hmy]) And rajulN HamiY~u AlA^anofi (tropical:) A disdainful, or scornful, man; who disdains, or scorns, being injured. (T, K, TA. [See, again, art. Hmy.]) And samiY~u AlA^anofi (assumed tropical:) [lit. Highnosed, signifies the same;] i. q. A^anofaAnu. (T, K.) And A^anofN fiy Als~amaA='i waA@sotN fiY AlmaA='i (assumed tropical:) [A nose in the sky and a rump in the water]; a prov., applied to him who magnifies himself in words and is little in actions. (Har p. 641.) And HaEala A^anofahu fiY qafaAhu (tropical:) [lit. He put his nose in the back of his neck]; meaning he turned away from the truth, or what was right, and betook himself to what was false, or vain: (K, TA:) expressing the utmost degree of turning away, or turning the head, from a thing. (TA.) And A^aDaAEa maTolaba A^anofihi, (M, K,) and muwoDiEa A^anofihi, (M,) (assumed tropical:) [He neglected, or left unprotected,] the womb from which he had come forth: (Th, M:) or the faroj of his mother. (Ibn-'Abbád, K.) And huwa AlfaHolu laA yuqoraEu A^anofuhu, and laA yuqodaEu, He is the speaker, or orator, who is not to be rebutted. (TA.) AlA^asdi A^anofu (assumed tropical:) [The nose of the lion] is the asterism called Aln~avorapu, q. v. (Kzw in his Description of the Mansions of the Moon.) ― -b2- (assumed tropical:) [A prominent part of anything, as being likened to a nose;] the extremity of anything. (M.) [Thus,] A^anofu jabalK (tropical:) A prominence, or projecting part, of a mountain. (T, S, M, Msb, TA.) A^anofu Aln~aAbi, (S, M. K, TA,) in [some of] the copies of the K erroneously, AlbaAbi, (TA,) (tropical:) The extremity, (S, M, K, TA,) or edge, (M, TA,) of the canine tooth, or tush, when it comes forth. (S, M, K, TA.) A^anofu xuf~i AlbaEiyri (assumed tropical:) The extremity of the manosim [i. e. toe, or each of the two nails of the foot,] of the camel. (T, K.) A^anofu All~iHoyapi (tropical:) The fore part, (M, TA,) or side, (K,) of the beard. (M, K, TA.) A^anofu Aln~aEoli (assumed tropical:) The toe, or foremost extremity, of the sandal [also called its A^asalap and its *unaAbap]. (M.) A^anofaA Alqawosi (assumed tropical:) The two extremities which are in the inner sides of the two curved ends of the bow. (M.) ― -b3- (assumed tropical:) The first, or first part, of anything; (S, M, K;) relating also to times; (M;) as also ↓ musotaA^onafN (M, TA.) Thus, A^anofu AlmaroEaY (assumed tropical:) The first of the herbage, or pasture. (S, * M.) A^anofu AlmaTari (assumed tropical:) The first vegetation produced by the rain. (T, K.) jaA='a fiY A^anofi Alxayoli (tropical:) [He came among the first of the horses, or horsemen]. (TA.) saAra fiY A^anofi Aln~ahaAri (tropical:) [He journeyed in the first part of the day]. (TA.) h`*aA A^anofu Eamali fulaAnK (tropical:) This is the first of the things which such a one has begun to do. (T, TA.) A^anofu Al$~ad~i, (T, S, M,) and AlEadowi, (M,) (assumed tropical:) The first of the run, or running: (T:) the most vehement thereof. (T, S, M, K. *) A^anofu Albarodi (assumed tropical:) The first of the cold: (T:) the most vehement thereof; (T, S, M;) so says Yaákoob. (S.) ― -b4- (tropical:) A lord, or chief. (IAar, T, K.) You say, huwa A^anofu qawomihi (tropical:) He is the lord, or chief, of his people. (TA.) ― -b5- (tropical:) A piece broken off of a cake of bread. (K, TA.) ― -b6- (assumed tropical:) A part of ground, or land, that is hard, and lying open, exposed to the sun. (IF, K.)
A^unofN *
: see A^anofN, first sentence: -A2- and see A^unufN.
A_inofN A^nAf A^nf A^nwf Anf nAf nf nfA nfY |nf
: see A^anofN, first sentence.
A^anifN *
A camel having a complaint of, or suffering pain in, his nose, from the burap [or nose-ring]: (ISk, S, M, K:) or wounded by the nose-rein, whether it be with a xi$aA$ or burap (A 'Obeyd, T, M) or xizaAmap [all of which are different kinds of nose-rings]. (A' Obeyd, T.) And consequently, Submissive, and tractable: (S, TA:) or submissive and obedient, that dislikes chiding and beating, and goes as he is able to do spontaneously and easily: (Aboo-Sa'eed, TA:) and ↓ A=nifN signifies the same; (A 'Obeyd, M, K;) but the former is the more correct and the more chaste: (Sgh, K:) by rule, it should be maA^onuwfN, like maSoduwrN, (T, S, M,) and maboTuwnN. (T, S.) To such a camel, the believer is likened in a trad.; (T, S, M;) because he ceases not to complain, or suffer pain; (M;) or because he does not require to be chidden nor to be punished, but endures and performs what is incumbent on him. (Aboo-Sa'eed, TA.) ― -b2- Disdaining, or disdainful; scorning, or scornful; i. q. HamiY~u AlA^anofi: and ↓ A^anofaAnu [signifies the same;] i. q. samiY~u AlA^anofi. (T, K.) -A2- See also A=nifN.
rawoDapN A^unufN *
(tropical:) A meadow of new herbage, (Msb,) not pastured upon (S, Msb, K) by any one; (S;) as also ↓ muw^onifN: (Ibn-'Abbád, K:) or untrodden: contracted, by poetic licence, into ↓ A^unofN, in a verse of Abu-n-Nejm. (M.) And kalaA^N A^unufN (assumed tropical:) Herbage not pastured upon (S, M) by any one. (M.) ― -b2- kaA^osN A^onufN (assumed tropical:) A cup of wine not drunk: (K:) or from which one has not drunk before; as though the drinking thereof were [but just] begun; like rawoDapN A^unufN: (S) or (assumed tropical:) full: and in like manner, manohalN A^unufN (assumed tropical:) [a full watering-place]; (M;) or (tropical:) not before drunk from. (TA.) And xamorN A^unufN (tropical:) Wine of which none has before been taken from its jar. (M, TA. *) ― -b3- A^aroDN A^unufN i. q. A^aniygapN, q. v. (M, TA.) ― -b4- naqiy*apN A^unofN (assumed tropical:) A long [as though new and undiminished] coat of mail. (L in art.
nq* *
, from El-Mufaddal.) ― -b2- A^amorN A^unufN (assumed tropical:) An event brought to pass at the first, not being before decreed: (K, TA:) accord. to those who assert that there is no decreeing [by God]. (TA.) ― -b3- mi$oyapN A^unufN (assumed tropical:) A goodly [as though novel] gait, or manner of walking. (Ibn-'Abbád, K.) ― -b4- A=tiyka mino *iY A^unufK is like the phrase mino *iY qabalK; i. e., fiymaA yusotaqobalN [I will come to thee in what is (now) to be begun (of time); meaning, immediately; nearly the same as A=nifFA, but relating to the nearest future time, whereas this latter relates to the nearest past time]. (S, K.) And A^afoEalu *aAka mino *iY A^unufK: i. e., ↓ fiymaA yusotaA^onafu [I will do that in what is (now) to begun &c.]; like mino *iY EawoDK. (K in art. EwD.)
A^anofapu AlS~alaApi *
(assumed tropical:) The beginning, or commencement, of prayer; (K;) i. e. the first saying of Aall~`hu A^akobaru: (TA:) accord. to a relation of a trad., in which it occurs, with damm, [A^unofap,] (IAth, K,) but correctly with fet-h. (Hr, IAth, K.) The p seems to be here added to A^anof as it is in *anabapN for *anabN. (Sgh.)
A^anafapN *
Disdain; scorn; disdainful and proud incompliance or refusal; (Msb;) indignation; and anger: (TA:) a subst. [or, accord. to the S and M and K, an inf. n.] from A^anifa minohu. (Msb.)
A^anofaAnu *
: see A^anifN.
A^anofiy~apN *
Snuff, for the nose: but this is postclassical. (TA.)
A^anuwfN *
A man very disdainful, scornful, or indignant; very disdainfully and proudly incompliant or refusing; (M;) who disdains, or scorns, exceedingly, to do ignoble deeds: (Har p. 312:) pl. A^unufN. (M.) ― -b2- A woman whose nose has a pleasant odour: (S, M, K:) or whom one likes to smell: (IAar, M:) or who disdains, scorns, abstains from, shuns, or dislikes, that in which is no good. (Ibn-'Abbád, Sgh, K.)
A^aniyfN *
(assumed tropical:) A mountain which produces vegetation before other regions. (Ibn-'Abbád, K.) And A^aroDN A^aniyfapN, (T, M,) or A^aniyfapu Aln~aboti, (S, K,) (assumed tropical:) Land that produces its vegetation early: (T:) or that produces vegetation quickly: (Et-Táee, ISk, S, K:) or that produces vegetation; as also ↓ A^unufN. (M.) -A2- Applied to iron, i. q. A^aniyvu; i. e. Soft. (Aboo-Turáb, T, K.)
A^unaAfiY~N *
(with damm, K) Having a large nose; (Yaakoob, S, M, K;) applied to a man: (M, K:) similar to EuDaAd~iYN and A^u*aAniY~N. (TA.)
A=nafu A=nf
[More, and most, disdainful, &c.]. You say, maA raA^ayotu A=nafa mino fulaAn I have not seen any one more disdainful, or scornful, or indignant, than such a one. (S, TA.) -A2- h`*ihi A=nafu bilaAdi A@ll~`hi This is the speediest, in producing vegetation, of the countries of God. (T, S, * M, * K. *)
A=nifN A=nf
: see A^anifN. -A2- A=nifFA means (assumed tropical:) In the beginning, or first part, of this present time in which we are; from A^anofN as meaning the “ first, ” or “ first part, ” of a thing: and hence what here immediately follows. (Ham p. 348.) maA *aA qaAla A=nifFA, (T, S, * M, K, * &c.,) and ↓ A^anifFA, (IAar, Bd, K, Jel,) in the Kur [xlvii. 18], (M, &c.,) means (tropical:) What was this that he said just now? (Zj, T, M, Bd, Jel:) or, a little while ago? (IAar, T, K:) i. e., in the first time near to us? (Zj, T, M:) from AisotaA^onafotu Al$~aYo'a “ I began the thing. ” (Zj, T, M.) You say also, A^atayotu fulaAnFA A=nifFA (tropical:) [I came to such a one a little while ago]; like as you say, mino *iY qibalK. (Lth, T.) And jaA='a A=nifFA (tropical:) He came a little while ago; syn. qubayola. (M.) And ↓ faEalahu biA=nifapK, mentioned by IAar, but not explained by him; in my opinion, [says ISd,] like faEalahu A=nifFA (tropical:) [He did it a little while ago: or just now]. (M.) And it is said in a trad., A^unozilato Ealay~a suwrapN A=nifFA A chapter of the Kur-án has been sent down to me now. (TA.)
A=nifapN A=nfh A=nfp
(tropical:) The first part of life (mayoEap and A^aw~aliy~ap) of a boy. (Ks, K, TA.) ― -b2- See also A=nifN.
muw^onafN *
: its fem., with p, see voce muw^an~afN.
muw^onifN *
: see A^unufN.
muw^an~afN *
(assumed tropical:) Sharpened at its extremity; or pointed; (M, K;) applied to a spear-head, or an arrowhead, or a blade, (K,) or anything. (M.) ― -b2- (assumed tropical:) Made even: a thong, or strap, made of a certain measure, and evenly. (M.) -A2- A_ibilN muw^an~afapN (assumed tropical:) Camels with which one pursues repeatedly, or gradually, or step by step, after the first of the herbage; and so ↓ muw^onafapN: (M:) and the former epithet is applied to sheep or goats. (K.) ― -b2- The former of these two epithets, applied to a woman, signifies (assumed tropical:) Just married or bedded, (Al~atiY A@sotuw^onifato biAln~ikaAHi,) for the first time. (M.)
maA_onuwfN A^wfY mAnwf wfY
A camel that is urged on by [means of the rein attached to] his nose. (M.)
miy^onaAfN *
(assumed tropical:) A man who begins to make use of the places of pasturing and alighting; (M;) who pastures his beasts upon the first of the herbage. (As, T, K. * [In the CK, Aunufu AlkalaA^i is put for A^anofa AlkalaA^i.]) ― -b2- (assumed tropical:) A man (TA) journeying in the beginning, or first part, of the night: (K:) so in all the copies of the K; but correctly, as in the Moheet and the O, in the beginning, or first part, of the day. (TA.)
muw^otanafN *
(assumed tropical:) [A place] from which nothing has been eaten; as also ↓ mutaA^an~ifN; (K;) which latter is explained by Ibn-'Abbád as signifying a place not eaten [from] before. (TA.) ― -b2- jaAriyapN muw^otanafapu Al$~abaAbi (assumed tropical:) A girl [in the prime of youth;] in whom no trace of agedness appears. (Sgh, K.)
mutaA^an~ifN *
: see muw^otanafN.
musotaA^onafN *
: see A^anofN, in the latter part of the paragraph. Anq
1 A^aniqa *
, aor.
Aanaqa
, inf. n. A^anaqN, It excited admiration and approval by its beauty or goodliness; it pleased, or rejoiced. (Msb.) ― -b2- Also, aor. and inf. n. as above, He rejoiced; was joyful, happy, or pleased. (S, K.) You say, A^aniqotu bihi, (Lth, JK, Msb, K,) aor. and inf. n. as above, (Lth, JK,) I was pleased with it, or by it; or was rejoiced by it. (Lth, JK, Msb, K. [In the CK AaEojaba is erroneously put for A^uEojiba] It is said in a trad., maA mino EaA$iyapK A^a$ad~u A^anaqFA walaA A^aboEadu $ibaEFA mino TaAlibi EilomK There is not any eater by night [i. e. any man] who hath more pleasure and approval and desire and love [in his pursuit, nor any who is further from satiation therein, than the student, or pursuer, of science]; meaning that the man of learning is excessively greedy and insatiable, persevering in vehement desire. (L.) ― -b3- And A^anaqa Al$~aYo'a, (AZ, K,) inf. n. as above, (AZ,) He loved the thing. (AZ, K.)
2 A^n~q *
, inf. n. taA^oniyqN, He made, or caused, to wonder. (K, TA.)
4 A=naqaniY A=nqnY A=nqny
, (S, Msb, K,) inf. n. A_iyonaAqN and niyqN, (K,) [but the latter is properly a quasi-inf. n.,] It excited my admiration and approval; pleased me; or rejoiced me. (S, Msb, K.) ― -b2- maA A=naqahu fiY ka*aA How vehemently does he seek, or pursue, or desire, such a thing! or how vehement is he in seeking, pursuit, or desire, with respect to such a thing! (JK, K.)
5 tA^n~q *
He sought, pursued, or desired, the most pleasing of things; (TA;) [he affected nicety, or refinement; he was dainty, nice, exquisite, refined, or scrupulously nice and exact; or chose what was excellent, or best; and he exceeded the usual bounds; as also tanaw~aqa and tanay~aqa, in all these senses;] fiY AlmaToEami, in respect of food, never eating anything but what was clean [and choice]; and fiY Almalobasi, in respect of apparel, never dressing otherwise than well; and fiY AlkalaAmi, in respect of speech, never speaking otherwise than chastely; and fiY jamiyEi AlA^umuwri, in respect of all affairs. (TA in art. nTs.) tA^n~q fiyhi is like tanaw~aqa; (JK, S, K;) i. e. He did it, or performed it (namely, a thing, or an affair,) with niyqap [i. e. daintiness, nicety, exquisiteness, refinement, neatness, or scrupulous nicety and exactness; or in a manner exceeding what is usual]: (S:) or he chose what was excellent, or best, to be done in it, and did it admirably: (TA:) or he did it (namely, his work, Msb) firmly, solidly, soundly, or thoroughly, (Msb, K,) and skilfully. (K: [but in this last sense, 'Alee Ibn-Hamzeh allows only the latter of these two verbs. TA in art. nwq.]) You say also, tA^n~q fulaAnN fiY Al~ar~awoDapi Such a one found himself in the meadow, or garden, (waqaEa fiyhaA,) pleased, or rejoiced, therewith: (S:) or he found it pleasant or delightful, delighted in it, or took pleasure or delight in it, and enjoyed its beauties: and he sought after its beauties, step by step, and was pleased, or rejoiced, therewith, and enjoyed it. (TA.) And tA^n~q AlmakaAna He was pleased, or rejoiced, with the place, and attached to it, not quitting it: (L:) he loved the place. (Fr, K.) It is said in a trad. of Ibn-Mes'ood, A_i*aA waqaEotu fiY A=li H=m= waqaEotu fiy rawoDaAtK A^ataA^an~aquhun~a, or, as in the T, A^ataA^an~aqu fiyhin~a, meaning [When I find myself in the chapters of the Kur-án commencing with Há Meem,] I find myself in meadows, or gardens, the beauties of which I seek after step by step, and with which I am pleased, or rejoiced, and which I enjoy: i. e., I find pleasure, or delight, in reading them, or reciting them, and enjoy their beauties. (TA.)
A^anaqN *
inf. n. of 1 [q. v.] (Lth, JK, &c.) ― -b2- [Hence, A pleasing, or rejoicing, state, or condition.] You say, huwa fiY A^anaqK mino Eayo$ihi waxiSobK [He is in a pleasing, or rejoicing, state, or condition, in respect of his life, and in a state of plenty]. (JK.) ― -b3- Goodliness, or beauty, and pleasingness, of aspect, or outward appearance: or, as some say, a uniform and uninterrupted state of verdure before the eye; because it pleases, or rejoices, its beholder. (TA.) ― -b4- Herbage, or pasturage, (K, TA,) that is goodly, or beautiful, and pleasing, or rejoicing: an inf. n. used as a subst. (TA.)
A^aniqN *
: see A^aniyqN.
maA lahu fiY Al$~aYo'i A^aniqapN *
He has no pleasure, or pride, in the thing. (JK.)
A^anuwqN *
A certain bird; (S;) i. e. the raxamap [or female of the vultur percnopterus]; (IAar, S;) called by Kumeyt *aAtu A@somayoni [possessor of two names] because having these two appellations: (S:) or the eagle: and also the former bird: (K:) ISk cites 'Omárah as saying that it is in his opinion the eagle; but that people say it is the rxmp; and he adds, [alluding to a prov., which see below,] that the eggs of the rxmp are found in ruins, and in plain country: (TA:) or the male of the raxam: (JK, TA:) or a certain black bird, having what resembles the Eurof [or comb of the cock], (AA, K,) that deposits its eggs in remote places: (AA:) or a certain black bird, (AA, K,) like a great hen, (AA,) bald in the fore part of the head, (AA, K,) having a yellow bill, (K,) or having a long bill: (AA:) she guards her eggs, and defends her young one, and keeps with her offspring, and submits not herself to any but her mate, and migrates among the first of the migrating birds, and returns among the first of the returning birds, and will not fly while moulting, and will not be deceived by her small feathers but waits until they become quills and then flies, and will not remain constantly in the nests, and will not alight upon the quiver (K) knowing it to contain arrows: (TA:) the word is sing. and pl.: (TA:) or its pl. is A^unuqN. (JK.) Hence the prov., (JK, S,) A^aEaz~u mino bayoDi AlA^anuwqi [More rare than the eggs of the anook]: (JK, S, K:) because this bird guards its eggs, so that they are hardly ever, or never, found; for its nests are on the tops of mountains, and in difficult and distant places; (S, K;) notwithstanding which, it is said to be stupid: (S:) ISd says that the female bird called rxmp may be meant thereby; or the male, because the eggs of the male exist not; or the eggs of the latter may be meant because he often guards them, like as does the male ostrich. (TA.)
A^aniyqN *
Goodly, or beautiful; (S, K;) pleasing, or rejoicing; (JK, S, Msb, K;) as also ↓ A^anaqN: (JK, TA:) and loved. (TA.) You say, rawoDapN A^aniyqN A meadow, or garden, that is loved: and rawoDapN A^aniyqapN a meadow, or garden, that is pleasing, or rejoicing. (TA.)
lahu A_inaAqapN lh AnAqh lh AnAqp
and A^anaAqapN (K, and so in some copies of the S,) He has goodliness, or beauty, and pleasingness: but in the L, [and in some copies of the S,] lahu A_inaAqapN walabaAqpN; and what precedes it indicates that the meaning is he has a faculty of doing well or excellently [and of nice or refined skilfulness]. (TA.)
A=naqu A=nq
[originally A^A^onaqu] More, or most, pleasing or rejoicing. (TA.)
mutaA^an~iqN *
[part. n. of 5; Seeking, pursuing, or desiring, the most pleasing of things; affecting nicety, or refinement; dainty, nice, exquisite, refined, &c.; in respect of food, apparel, speech, &c.:] one who is in a pleasing condition (fiY A^anaqK) in respect of his life, and in a state of plenty. (JK.) It is said in a prov., layosa AlmutaEal~iqu kaAlmutaA^an~iqi, (JK, TA,) i. e. He who is content with what is little, (S, K, in art. Elq,) or what is barely sufficient, of sustenance, (TA in the present art.,) is not like him who seeks, pursues, or desires, the most pleasing of things, or who is dainty, &c., (mano yataA^an~aqu,) and eats what he pleases, (S, K, in art. Elq,) or him who is not content save with the most pleasing of things. (TA in the present art.) Ank
A=nukN A=nk
pure raSaAS [or lead]: or black riSiAS: (Msb:) i. q. A^usorub~u; (S, K;) i. e. raSaASN qaloEiY~N; so says Kt; and Az says, I think it is an arabicized word: (TA:) or white Asrb~: or black Asrb~: or pure Asrb~: (K:) or i. q. qazodiyrN [which is applied in the present day to tin, and pewter]: (Kr:) El-Kásim Ibn-Maan says, I heard an Arab of the desert say, h`*aA raSaASN A=nukN, i. e. [this is] pure [lead]: (TA:) it is of the measure A^afoEulN, [originally A^aA^onukN,] (S, K,) which is one of the forms of pls., (S,) like A^afolusN; (Msb;) and there is no other word of this measure, (Az, S, K,) among sing. nouns, (Az, S,) except A^a$ud~N [originally A^a$odudN], (S, Sgh, K,) and A=jurN in the dial. of those who pronounce it without teshdeed: (Sgh:) it is disputed, however, whether A^a$ud~N be a sing. or a pl.: (Az, TA:) [and as to A=jurN, see what follows:] or, accord. to some, (Msb,) A=nukN is of the measure faAEulN, (Kr, Msb,) and is the only word of that measure in Arabic: (Kr:) or it is a foreign word; and so are A=jurN and [the proper names] A=mulu and kaAbulu. (Msb.) It is said, in a trad., that he who listens to a singing female slave, A=nuk shall be poured into his ears (S, TA) on the day of resurrection. (TA.) Anm
AlA^anaAmu *
(T, M, Msb, K) and ↓ AlA=naAmu (K) and ↓ AlA^aniymu, (M, K,) the last allowable in poetry, (M,) i. q. Alxaloqu; (M, K, and Bd and Jel in lv. 9;) i. e. [Mankind; for such is the general meaning of Alxaloqu, or] mankind and the jinn (or genii) and others: (Jel ubi suprà:) or the jinn and mankind: (T, Msb, K:) or what are on the face of the earth of all that are termed Alxaloq [or created beings]: (Lth, T, Msb:) or all that is on the face of the earth: (K:) or everything having a ruwH [i. e. soul, or spirit]: (Bd ubi suprà:) or every one who is subject to sleep. (TA [as though it were derived from Aln~awomu.]) AlAnAm is not mentioned by J, though occurring in the Kur-án. (TA.)
AlA^aniymu *
: see above.
AlA=naAmu AlA=nAm
: see above. AnmA
A_in~amaA A_nmA AnmA
: see A_in~a, in art. An Anw
A_inowN A^nw Anw nwY
: see A_inoYN, in two places. AnY
1 A^anaY *
, (S, M, K,) aor. yaA^oniY, (S,) inf. n. A_inNY (S, M, K) and A^anoYN and A^anaA='N, (M, K,) or, accord. to [some of the copies of] the M, A^anFY, (TA, [in which this is said to be the right form,]) or A^anFA, (as written in the CK,) said of a thing, Its time came; or it was, or became, or drew, near; syn. A^ataY waqotuhu, and jaA='a A^anaAhu; (Bd lvii. 15 [in explanation of a passage cited voce A^ano];) or HaAna: (S, M, K:) or A^anaY, aor. yaA^oniY, inf. n. A^anoYN, signifies it was, or became, or drew, near; and it was, or became, present. (Msb.) You say, A^anaY laka A^ano tafoEala, aor. yaA^oniY; and A=na, aor. yay^iynu; and naAla lk, aor. yaniylu; and A^anaAla; all meaning HaAna laka [The time has come, or has drawn near, for thee that thou shouldst do such a thing: or the time of thy doing such a thing has come to thee: or thy doing such a thing has drawn near]: so says Zj; and Fr says the like: but the best of these is A^anaY laka. (T.) And A^anaY Alr~aHiylu The time of departure came, or drew near; syn. HaAna waqotuhu. (TA, from a trad.) ― -b2- It came, or attained, to its time; to its full, or final, time or state; to maturity, or ripeness; it became mature, or ripe; (T, S, M, IAmb, * Msb, * K;) or, accord. to some, only when said of a plant; (M, K;) [or it signifies also] it became thoroughly cooked. (T, Msb. *) Hence, in the Kur [xxxiii. 53], gayoranaAZiriyna A_inaAhu Not waiting, or watching, for its becoming thoroughly cooked; or for its cooking becoming finished. (T, S, * M.) [See also A_inFY, below.] You say also, A^anaY AlHamiymu, (inf. n. A^anoYN, TA,) The hot water became heated to the utmost degree. (S, K.) And A^anaY AlmaA='u The water became hot to the utmost degree. (M.) -A2- A^anaY, aor. A^uniY~N, inf. n. A^anoYN, It (a thing) was, or became, behind, or after, its time: (Lth, T:) or A^anaY, inf. n. A^uniY~N, it, or he, (a man, TA,) was, or became, behind, backward, or late; it, or he, delayed, or held back; (M, K;) as also A^aniYa, aor. yaA^onaY, inf. n.
A_inFY A^n A^nY A^ny A_n A_ny AnY Any wnY |n |ny
; and ↓ A^an~aY, inf. n. taA^oniyapN. (K.) ― -b2- See also 5, in two places.
2 Aan~aYa
see 4, in two places: -A2- and see 1. ― -b2- You say also, A^an~ayotu fiY Al$~aYo'i I fell short, or fell short of what was requisite or what I ought to have done, or flagged, or was remiss, in, or in respect of, the thing. (TA. [The verb is there written without any syll. signs; but the context seems to indicate that it is as above.])
4 A=nY A=nY A=ny
and ↓ A^n~Y signify the same. (IAar, T, M.) You say, A=naAhu, (T, S, M, Msb, K,) with medd, (Msb,) aor. yuw^oniyhi, (S,) inf. n. A_iynaA='N, (S, K,) [in the CK, Aanayotuhu AinoyFA is erroneously put for A=nayotuhu A_iynaA='N,] He postponed it, put it off, deferred it, delayed it, retarded it; (T, S, M, Msb, K;) retrained it, withheld it, impeded it; (S, TA;) whatever the thing be. (T.) And AlT~aEaAma fiY Aln~aAri ↓ A^an~ayotu I kept the food long upon the fire. (TA.) And laA tuw^oni furoSataka Postpone not thou, or defer not, thine opportunity, or the time when thou art able to do a thing. (T.) And it is said in a trad., respecting the prayer of Friday, raA^ayotuka A=nayota waA=*ayota (M, * Mgh, * TA) I see thee to have delayed coming, and to have done what is annoying to others by stepping over the necks [of those already in their places in the mosque]: (As, Mgh, * TA:) a saying of 'Omar. (Mgh.) -A2- A=naAhu also signifies He made him, or it, to be distant, remote, or far off; removed far away, alienated, or estranged, him, or it; like A^anoA=hu [from which it is formed by transposition]. (TA.) [Hence,] yuw^oniyka occurs in a verse of Es-Sulameeyeh; (M, TA;) meaning yunoy^iyka; the ' being put before the n (M.)
5 tA^n~Y *
He acted deliberately, or leisurely, not hastily; as also ↓ AstA^nY; and ↓ A^aniYa, (M, K,) aor. yaA^onaY, (K,) inf. n. A^noYN: (TA:) he acted with moderation, gently, deliberately, or leisurely; without haste; and with gravity, staidness, sedateness, or calmness; fiY AlA^amori in the affair; as also ↓ AstA^nY: (Mgh:) or he acted gently; (IAar, T, TA;) as also ↓ A^aniYa, aor. and inf. n. as above: (TA:) or he acted gently, and waited; fiY AlA^amori in the affair: (S:) or he waited, or was patient, or waited with patience, (T, Msb,) and did not hasten, in an affair. (Msb.) Alt~aA^at~iY and Alt~aA^an~iY are nearly syn.: you say, tA^n~Y lahu He acted gently with him, [or to him,] and did not hasten in his affair. (Mgh.) You say also, bihi ↓ AstA^nY He waited patiently with him; or waited, and had patience, with him; (S, TA;) he did not hasten him; (Lth, T;) as also ↓ AstA^nAhu. ('Eyn, Har p. 67.) And bihi HawolFA ↓ Ausotuw^oniYa [He was waited patiently with for a year]. (S.) And fiY A^amorika ↓ AisotaA^oni Hasten not in thine affair. (Lth, T.) And fiY AlT~aEaAmi ↓ AisotaA^onayotu I waited for the food to become perfectly prepared or cooked. (Har p. 67.) And taA^an~ayotu Alr~ajula (and Ealayohi, M and K in art. nZr, [see AinotaZarahu,]) I waited for the man; as also bihi ↓ AisotaA^onayotu: whence, biAlojiraAHaAti ↓ yusotaA^naY One should wait for the issues, or consequences, or results, of wounds. (Mgh.) And taA^n~ayotuka Hat~aY laA A^anaApa biY [I have waited patiently for thee until there is no disposition to wait patiently in me]. (S.)
10 A_isotaAonaYa
see 5, passim.
A^anoYN *
: see what next follows.
A_inoYN A^n A^nY A^ny A_n A_ny AnY Any wnY |n |ny
(AO, T, S, M, Msb, K) and ↓ A_inFY, (Akh, T, S, Msb,) the latter in [some of] the copies of the K erroneously written A^anaA='N, (TA,) [and in other copies of the same omitted,] and ↓ A_inowN, (Akh, Th, T, S, M, K,) with w substituted for Y, (AAF, M,) and ↓ A^anoYN (K) and ↓ A^anFY, (M, I Amb,) An hour, or a short portion, or a time, or an indefinite time, (saAEapN,) of the night: (Zj, T, S, M, K:) or a time or season (waqotN) of the night: (M in art. Anw:) or i. q. wahonN [the period about midnight; or the time after an hour, or a short period, of the night; or when the night is departing]: (M, K:) or any saAEap [i. e. hour, or short portion, or time,] (M, K) of the night: (M:) [and any period of time; as will be seen below:] or, accord. to some, (M,) ↓ A_inFY signifies the whole day; (M, K;) as also ↓ A^anFY: (K:) the pl. is A=naA='N (T, S, M, Msb, K) and A^unY~N and A_iniY~N. (M, K.) You say, maDaY A_inoYN mina Al~ayoli and ↓ A_inowN [&c.] A time, or season, [&c.,] (waqotN, [&c.,]) of the night passed: (M in art. Anw:) dual A_inoyaAni and A_inowaAni. (S.) And a poet says, A^atam~ato HamolahaA fiY baEoDi $ahorK waHamolu AlHaAmalaAti A_nFY Tawiylu [She completed her gestation in a portion of a month; but the gestation of the pregnant in general is a long period of time]. (IAar, T.) Another uses the phrase DaH~aAku AlA^uniYo, occurring at the end of a verse, [for DH~Ak AlA^uniY~i,] meaning Found to be laughing whenever one comes to him. (M.)
A^anFY *
: see A_inoYN, in two places. ― -b2- The utmost point, reach, or degree, (M, K,) of a thing; (M;) as also ↓ A_inFY: so in the phrase, balaga A^anaAhu and A_inaAhu It (a thing, M) attained its utmost point, reach, or degree: (M, K:) or this means, [or, accord. to the CK, “and” it means,] its state of being thoroughly cooked; its state of maturity; or its full, or final, time or state. (K.) [See 1, where an ex. from the Kur xxxiii. 53 is cited. Both words are said to be inf. ns.] -A2- See also A^anaApN.
A_inFY A^n A^nY A^ny A_n A_ny AnY Any wnY |n |ny
: see A_iniYN, in two places: ― -b2- and see A^anFY.
A^anaA='N *
[Postponement; a putting off; a deferring; a delaying; a retarding: restraint; a withholding; an impeding:] a subst. from A=naAhu, aor. yuw^oniyhi, inf. n. A_iynaA='N, meaning “he postponed it,” &c.: (S, Msb, * TA:) the context of the K erroneously requires it to be understood as a subst. from A^anaY, aor. yaA^onY. (TA.)
A_inaA='N AnA='
A certain thing of which one makes use, (M,) well known; (S, K;) namely, a vessel, or receptacle, (Mgh, Msb,) for water [&c.]: (Mgh:) pl. A=niyapN, (T, S, M, Mgh, Msb, K,) originally A^aA^oniyapN; (M;) and A^awaAnK; (T, S, M, Mgh, K;) the former a pl. of pauc.; and the latter a pl. of mult., (Mgh,) pl. of A=niyapN. (T, S, M.)
A^anaApN *
Moderation; gentleness; deliberateness; a leisurely manner of proceeding, or of deportment, &c.; patience, as meaning contr. of hastiness: and gravity; staidness; sedateness; calmness: a subst. from taA^an~aY; (S, Msb;) syn. tuw^adapN; (T;) and rifoqN; (Ham p. 317;) and HilomN and waqaArN; (M, Mgh, K;) as also ↓ A^nFY. (M, K, TA. [In the CK, kAlAanoYi is erroneously put for kaAlA^anaY.]) ― -b2- Also Hope: [in this sense, accord. to the TA, written with kesr; but this is doubtless a mistake, probably occasioned by a mistranscription:] so in the charge of 'Orweh to his sons; yaA baniY~a A_i*aA raA^ayotumo xal~apF raAy^iEapF mino rajulK falaA taqoTaEuwA A^anaAtakumo mitohu waA_ino kaAna Einoda Aln~aAsi rajula saw^o'K [O my sons, when ye see a quality exciting admiration and approval, in a man, cut not ye off your hope of him, though he be in the estimation of the people a bad man]. (M.) -A2- A woman in whom is a languor on the occasion of rising, or standing up; (T, S, K;) and a gentle, or grave, deportment: (S:) or in whom is a languor impeding from rising, or standing up: (As:) and wahonaAnapN signifies the like: (T:) Sb says that it is originally wanaApN, like as A^aHadN is originally waHadN; from AlwanaY: (S:) the people of El-Koofeh say that it is only wanaApN: so says Lth: and he says that A^anaApN signifies, as applied to a woman, blessed, prospered, or abounding in good, as it is explained also by ADk, and forbearing, gentle, grave, staid, sedate, or calm, and compliant, or agreeing with another in mind or opinion: and the pl. is A^anawAtN: or, as some say, it signifies a grave, staid, sedate, or calm, woman, who does not clamour, nor utter foul language. (T.)
A^aniY~N *
, as part. n. of 1, A thing of which the time has come, or drawn near: and which has come, or attained, to its time; to its full, or final, time or state; to maturity, or ripeness: but accord. to some, only applied to a plant. (M, K.) [Compare A=nK.] -A2- Behind, or after, the time; backward, or late; delayed, or held back; (K, TA; [but wanting in a MS. copy of the former in my possession, and in the CK;]) as also ↓ A=nK. (TA.)
A_Kniyho A^nyh A_nA' Anyh Anyp wnY |ny |nyh |nyp
a word expressive of disapproval, and of deeming a thing remote or improbable: Sb relates that it was said to an Arab of the desert, who had taken up his abode in a town, or place, “Wilt thou go forth when the desert shall have become plentiful in herbage?” and he said, A^aA^anaA A_iniyho [What, I, indeed?], meaning “Do ye say this to me when I am know to do thus?” as though he disapproved of their questioning him: but there is much diversity of opinion respecting this word: (TA:) [accord. to some,] it is composed of the redundant A_ino and the meddeh denoting disapproval [followed by the h of silence]. (Mughnee voce A_inN.) [See what is said of the redundant Ano in the present work.]
A^an~aY *
signifies Whence? syn. mino A^ayona; (T, S, M;) being an interrogative respecting the direction, or quarter, from which a thing is: (Msb:) and whence [used to denote a condition]: (TA:) and where? and where [used to denote a condition]; syn. A^ayona: (T, K: [in which latter the first signification is not mentioned:]) and as one of the adverbial nouns used to denote a condition, whencesoever; from whatever direction or quarter: (S:) and wherever; wheresoever: (Lth, T:) and when? and when [used to den a condition]; syn. mataY: (T, K: [but in the latter of these, in art. An, in the place of mataY we find Hayovu, which I regard as a mistake:]) and how? syn. kayofa: (Lth, T, S, M, K:) and however. (Lth, TA.) [I mention all these significations together because one of them is assigned by some authorities and another by others to An~Y in one and the same instance.] You say, A^an~aY yakuwnu h`*aA Whence, from what direction or quarter, from what way, will, or should, be this? (Msb.) And A^an~aY laka h`*aA Whence [came, or cometh,] to thee this? (S.) It is said in the Kur [iii. 32], yaA maroyamu A^an~aY laki h`*aA O Mary, whence [came] to thee this? (T.) And in the same [xxxiv. 51], waA^an~aY lahumu A@lt~anaAwu$u mino makaAnK baEiydK, meaning [But] whence [shall the attaining of belief be possible to them from a distant place, i. e., (as explained in the S in art.
nw$ *
,) in the world to come, when they have disbelieved in the present world? or but how &c.?]. (T.) And in the same [1xxx. 25], accord. to one reading, A^an~aY SababonaA AlmaA='a Sab~aA, meaning Where have we poured forth the water, pouring? but in this is an allusion to the direction [whence the rain comes]; and it may be rendered whence? &c.; and accord. to this reading, the pause upon TaEaAmihN [immediately preceding] is complete. (IAmb, T.) And you say, A^an~aY taA^otiniY A=tika, (S, K,) meaning Whencesoever, or from whatever direction or quarter, thou shalt come to me, I will come to thee. (S.) In the saying of 'Alkameh, wamuToEamu Algunomi yuwoma Algunomi muToEamuhu A^an~aY tawaj~aha waAlmaHoruwmu maHoruwmu the meaning is, [And he who is given spoil to enjoy, (lit., who is fed therewith,) on the day of spoil, is given it to enjoy] wherever he repairs, or however he repairs, [and the prohibited is prohibited.] (Lth, T, TA.) The saying in the Kur [iii. 159], qulotumN A^an~aY h`*aA means Ye say, When is this? or How is this? (T,) or Whence is this? (T, Bd, Jel.) And A^an~aY $y^otumo, in the same, [ii. 223,] may mean Whence, or when, or how, ye will. (TA.) You say also, A^an~aY laka A^ano tafotaHa AlHiSona, meaning How [is it, or will it be, possible for thee to open, or conquer, the fortress]? (S.)
A=nK A=n
Hot, or heated, to the utmost degree: applied to hot water, (S, M, K,) in the Kur lv. 44: (S, M:) fem. A=niyapN; occurring in the Kur lxxxviii. 5. M.) -A2- See also A^aniY~N. -A3- Also A man much characterized by moderation, gentleness, or deliberateness; by a leisurely manner of proceeding, or of deportment, &c.; by patience, as meaning contr. of hastiness; by gravity, staidness, sedateness, or calmness. (S, K. *)
A^atayotuhu A=niyapF baEoda A=niyapK *
is a phrase mentioned by AAF, meaning I came to him time after time: in which, [says ISd,] I am of opinion that A=nyp is of the measure faAEilapN from AlA_naY: but the word commonly known is A=winap [pl. of A^awaAnN; or A=yinap, which is syn. with A=winap: see A^awaAnN]. (M.) Anyh
A_iniyho A^nyh A_nA' Anyh Anyp wnY |ny |nyh |nyp
: see art. AnY. Ah
1 A^ah~a *
, (S in art. Awh, and K,) inf. n. A^ap~N (K) and A^ah~apN (S, * K) and the same without teshdeed; (K, * TA; [app. meaning A=hapN, which, however, belongs to art. Awh, q. v.;]) or A_ih~apN; (so in the CK; [but in some copies of the K, and ↓ A^ah~aha, as in the TK, where it is said that the inf. n. of this form of the verb is taA^ohiyhN;]) and ↓ tA^h~h; (K;) [i. q. A=ha and A^aw~aha and taA^ahiyhN; or] He expressed pain or grief or sorrow, or he lamented or complained or moaned, (S, K,) as one in an evil state, and broken in spirit by grief or mourning, and said A=hi, or haAho. (K.) [See a verse cited in art. Awh, voce A=hapN.]
2 Aah~a3a
and 5: see above.
A_iho A^h Ah Ap whY |h
, i. e. A_i with the h of pausation; imperative of waA^ay, q. v. (Mughnee in art. Alf)
A=hi A=h A=p
and A=hK and A=hFA &c.: see art. Awh. Ahb
2 A^h~bhu liloA^amori *
, [inf. n. taA^ohiybN,] He furnished, prepared, equipped, or accoutred, him, for the thing, or affair; he furnished him, or provided him, with the apparatus, gear, tackling, implements, instruments, tools, or the like, proper, or necessary, for it. (MF.) ― -b2- A^h~b AlA^amora He prepared the thing, or affair. (MF.) ― -b3- See also 5.
5 tA^h~b *
He furnished, prepared, equipped, or accoutred, himself; furnished, or provided, himself with proper, or necessary, apparatus, gear, tackling, implements, instruments, tools, or the like; (S, A, Msb, K;) lils~afari for journeying; (Msb;) or liloA^amori for the thing, or affair; as also ↓ A^h~b. (K.)
A^ahabN *
: see A_ihaAbN.
A^uhobapN *
Apparatus, equipments, equipage, accoutrements, furniture, gear, tackling, implements, instruments, tools, or the like; (S, A, Msb, K;) as in A^uhobapu AlHarobi [the apparatus, arms, weapons, equipage, or accoutrements, of war]; (S;) as also hubapN: (K:) pl. of the former, A^uhabN. (S, Msb.) You say, A^axa*a li*`lika AlA^amori A^uhobathu [He took his apparatus, &c., for that thing, or affair; also meaning, he made his preparation, or he prepared himself, for it]. (TA.)
A_ihaAbN A^hAb A_hAb AhAb hAb
A skin, or hide, (A, Msb, K,) in an absolute sense, (A,) of a bull or cow, sheep or goat, or wild animal: (TA:) or a skin, or hide, not yet tanned: (S, A, Mgh, Msb, K:) and sometimes applied to the skin of a man: (Msb:) pl. (of pauc., TA) A=hibapN (IAar, K) and (of mult., TA) A^uhubN, (S, A, Mgh, Msb, Msb, K,) with two dammehs, (Mgh, Msb,) and ↓ A^habN, (S, Msb, K,) contr. to rule, (S, Msb,) or, accord. to Sb, (L,) this last is a quasi-pl. n.: (Mgh, L:) in one copy of the K, it is written A=hub. (TA.) You say, jaAEuwA Hat~aY A^akaluwA AlA^uhuba [They hungered so that they ate the skins, or hides]. (A.) And kaAda yaxoruju mino A_ihaAbihi fiY Eadowihi (assumed tropical:) [He almost issued from his skin in his running]. (A.) And Haqana Ald~imaA='a fiY A^uhubihaA (assumed tropical:) [He spared the people's blood in their bodies]. (TA, from a trad.) Ahl
1 A^ahala *
, aor.
Aahula
, inf. n. A^uhuwlN; (Msb;) or A^uhila, like EuniYa; (K, TA;) It (a place, Msb, TA) was, or became, peopled, or inhabited. (Msb, K, TA.) ― -b2- A^ahala, aor.
Aahula
and
Aahila
, inf. n. as above, He married, or took a wife; (Yoo, S, Msb, K;) as also ↓ tA^h~l; (S, Mgh, Msb, K;) and ↓ A@t~ahala, [written with the disjunctive alif Ait~ahala, like A@t~axa*a and A@t~azara and A@tamana &c.], (K,) of the measure AftEl. (TA.) ― -b3- A^ahala; (Ks, S, Msb;) or A^ahila, aor.
Aahala
; (K;) or both; (JK;) bihi, (JK,) i. e. biAlr~ajuli, (Ks, S,) or biAl$~aY'i; (Msb;) i. q. A^anisa [He was, or became, sociable, companionable, friendly, amicable, or familiar, with him, i. e. the man; or he was, or became, cheered, or gladdened, by his company or converse, or by his, or its (the thing's) presence]. (JK, S, Msb, K.)
2 A^h~l bihi *
, (K,) or A^h~lhu, (Ham p. 184,) inf. n.
taA^ohiylN *
, (Ham, K,) He said to him A^aholFA: (Ham:) or he said to him maroHabFA waA^aholFA: (K:) like raH~aba bihi: (TA:) [see A^aholN:] IB says that [the first pers. of] the aor. of this verb is with fet-h to the h [contr. to rule: a strange assertion]. (TA.) ― -b2- A^h~lhu li*`lika, inf. n. as above; and ↓ A=hlhu; He saw him, judged him, thought him, or held him, to be worthy, or deserving, of that; to merit it; to have a right, or just title or claim, to it: (K, * TA:) or he made him to be worthy, or deserving, of that; &c. (TA.) You say, A^ah~alaka A@ll~`hu liloxayori [May God make thee worthy, or deserving, of good, good fortune, prosperity, or the like]. (S.)
4 A=halaka A@ll~`hu fiY Aljan~api *
, inf. n. A_iyhaAlN, May God make thee to enter with thy wife into Paradise: (AZ, S, TA:) or may God make thee to have a family in Paradise, and unite thee with them [therein]. (TA.) ― -b2- See also 2.
5 taAah~ala
see 1.
8 A_iAotahala
see 1.
10 AstA^hlhu *
as signifying He was, or became, worthy, or deserving, of it, or he merited it, or he had a right, or just title or claim, to it, is not allowable: (Msb, * MF:) not only does J disallow it, but the generality of those before him do so; saying that it is not chaste: in the Fs it is said to be of weak authority; and the expositors thereof confirm this assertion, saying that it occurs, but is inferior to other words in chasteness; and El-Hareeree asserts it to be erroneous: (MF:) or it is good in this sense; and J's disallowance of it is of no account: (K:) Az and Z and Sgh and others assert it to be good: and Az says, in the T, some have asserted the saying fulaAnN yasotaA^ohilu A^ano yukorama A^awo yuhaAna, as meaning [Such a one] is worthy, or deserving, [of being treated with honour, or of being held in light estimation,] to be erroneous; and AlAisotiy^ohaAlu to be only from AlA_ihaAlapu; but I do not disallow it, nor charge with error him who says thus; for I have heard the verb thus used by a chaste Arab of the desert, of the BenooAsad, and there was present a number of Arabs of the desert who did not disapprove his saying: and this is confirmed by the saying in the Kur [lxxiv. 55], huwa A^aholu Alt~aqoway wa A^aholu Almagofirapi [explained below: see A^aholu]. (T.) -A2- AstA^hl, (JK, K,) or AstA^hl AlA^ahaAlapa, (Msb,) He took the A_ihaAlapa: (JK, K:) or he ate the AhAlp: see this word below. (Msb, TA.)
A^aholN *
[The people of a house or dwelling, and of a town or village, and of a country: and the family of a man:] a man's cohabitants of one dwelling or place of abode, (Er-Rághib, Kull p. 84,) and of one town or country: (Er-Rághib:) afterwards applied to a man's fellow-members of one family or race, and of one religion, and of one craft or art or the like: (Er-Rághib, Kull:) or, as some say, relations, whether they have followers or dependents, or not; whereas A=lN signifies relations with their followers or dependents: (Kull:) or it originally signifies relations: and sometimes is applied to followers or dependents: and signifies also the A^ahol [i. e. people, or inhabitants, or family,] of a house or tent: (Msb:) or a man's nearer, or nearest, relations by descent from the same father or ancestor; or his kinsfolk; his relations: (K:) or, accord. to [the Imám] Mohammad, a man's wife [or wives] and his children and household who are the objects of his expenditure; and thus, any brother and sister, or paternal uncle and son of a paternal uncle, or strange or distantly-related child, whom a man feeds or sustains in his abode: the most particular, or most special, dependents, or the like, of a man: on the authority of El-Ghooree: (Mgh:) [J indicates some of these meanings merely by saying that it signifies] the A^ahol of a man, and the A^ahol of a house; as also ↓ A^aholapN: (S:) [see also A=lN; in the explanations of which, certain distinctions between it and A^aholN will be found mentioned:] the pl. is A^aholuwna, [like A^aroDuwna, a form sometimes used for A^araDuwna] (Mgh, Msb, K,) and A^ahaAlK, (S, Mgh, Msb, K,) with an additional Y [implied by the tenween, and expressed in the accus. case, and when the word is determinate, as in AlA^ahaAliY,] (S,) contr. to rule, (S, Mgh,) like layaAlK, pl. of layolN, (S,) [and like A^araAD, respecting which and lyaAlK and A^ahaAlK, see A^aroDN,] and A=haAlN, (S, K,) a pl. [of pauc.] sometimes occurring in poetry, (S,) [like A=raADN,] and A^aholaAtN and A^ahalaAtN [as though pls. of A^aholapN]. (S, K.) ― -b2- A^aholu Albayoti The [people or] inhabitants [or family] of the house or tent. (Mgh, K.) But A^awoSaY lA^aholi bayotihi means the same as AwSY lijinosihi, i. e. He left by will, of his property, to the children of his father, [or his kindred by the father's side,] exclusively of all relations of the mother. (Mgh in art. jns.) [See also A^aholu Alr~ajuli, below.] ― -b3- A^ahola AlquraY The [people or] inhabitants of the towns or villages. (TA.) And A^aholu Albaladi The settled, or constant, inhabitants of the country or town. (Msb.) And A^aholu AlHaDari The people of the region, or regions, of cities, towns, or villages, and of cultivated land. (A in art. HDr.) And A^aholu Almadari wa Alwabari (S in art. mdr, &c.) [The people of the towns or villages, or] the inhabitants of the buildings, and of the tents, (Kull,) or deserts. (TA in art. wbr) ― -b4- [A^aholu Alqubuwri, and AlmaqaAbiri, The people of the graces, and of the places of graves; i. e., those buried therein.] ― -b5- [A^aholu Aljan~api The people of Paradise.] ― -b6- [A^aholu Aln~aAri The people of the fire, i. e., of Hell.] ― -b7- See also A^ahilapN. ― -b8- The following is an ex. of Ahl as explained above in the first sentence on the authority of the K: AlA^aholu A_ilaY AlA^aholi A^asoraEu mina Als~iyli A_ilaY Als~aholi a prov. [meaning Kinsfolk are quicker of tendency to kinsfolk than the torrent to the plain]. (TA.) So, too, a saying of a poet cited voce xafoDN. (TA.) [And] A^aholaka waAll~ayola a prov. meaning baAdir A^aholaka waA@Ho*ari All~ayola wa Zulomatahu [Betake thyself early to thy family, and beware of the night and its darkness]. (Har p. 175.) [And] maroHabFA waA^aholFA (S, K) a saying meaning Thou hast come to an ample, or a spacious, or roomy, place, and to [people like thine own] kinsfolk; therefore be cheerful, or sociable, not sad, or shy: (S:) or thou hast found, or met with, [an ample, or a spacious, or roomy, place, and] kinsfolk, not strangers. (K.) [And] A^aholFA wa saholFA wamaroHabFA Thou hast come to a people who are [like] kinsfolk, and to a place that is plain, even, not rugged, and that is ample, spacious, or roomy; therefore rejoice thyself, and be not sad, or shy. (Msb.) ― -b9- A^aholu Aln~abiY~i The [family or] wives and daughters of the Prophet, and his son-in-law 'Alee: or his women; and (as some say, TA) the men who are his A=l; (K, TA;) comprising the grandchildren (A^aHofaAd) and [other] progeny: and so A^aholu Albayoti as used in the Kur xxxiii. 33, occurring also [in a like sense] in xi. 76: (TA:) and AlA^aholu is conventionally applied to the nearer, or nearest, kinsfolk of the Prophet. (Er-Rághib.) ― -b10- A^aholu kul~i nabiY~K also means The people to whom any prophet is sent; (K, TA;) and those who are of his religion. (TA.) ― -b11- In the phrase A=lN A@ll~`hi warasuwlihi, meaning The friends, or the like, (A^awoliyaA=' K, TA,) and the assistants, (TA,) of God and of his apostle, the first word is originally A^ahol. (K, TA.) ― -b12- A^aholu A@ll~`hi is also an appellation which used to be applied to The readers or reciters [of the Kur-án]. (TA.) ― -b13- A^aholu Alr~ajuli also signifies (tropical:) The man's wife; (Mgh, * Msb, * K;) as well as his wife and children; (TA;) [so, too, in the present day, A^aholu bayoti Alr~ajuli;] and so, too, ↓ A^aholatuhu. (K.) Hence the phrase banaY Ealay A^aholihi [see art. bnYi]: (Kull:) and daxala biA^aholihi and daxala EalaY A^aholihi [see art. dxl]. (Har p. 502; &c.) ― -b14- A^aholu ma*ohabK [The people of, or] those who follow, (K, TA,) and believe, (TA,) a certain persuasion, or body of tenets. (K, TA.) [Hence,] A^aholu Als~unapi [Those who conform to the institutes of Mohammad]. (TA.) [And] A^aholu AlA^ahowaA='i [The people of erroneous opinions;] those whose belief is not that of the class termed A^aholu Als~un~api, but who hare the same qibolap. (TA.) [And] A^aholu AlA_isolaAmi Those who follow the religion of El-Islám. (Mgh.) [And] A^aholu AlquroA=ni Those who read, or recite, the Kur-án, and perform the duties enjoined thereby. (Mgh.) [And] A^aholu AlkitaAbi [The people of the Scripture, or Bible: and] the readers, or reciters, of the Mosaic Law, and of the Gospel. (TA.) ― -b15- A^aholu AlEilomi [The people of knowledge, or science;] those who are characterized by knowledge, or science. (Msb.) ― -b16- A^aholu AlA^amori [The possessors of command: or] those who superintend the affairs [of others]; (K, TA;) like A^uluwAlA^amri, q. v. (TA.) ― -b17- A^aholu AlmaraAtibi [The people of exalted stations, posts of honour, or dignities]. (TA in art. rtb.) ― -b18- A^aholu Al*~im~api (Mgh in art. *m) and A^aholu AlEahodi (TA in art. Ehd) Those persons, (Mgh, TA,) of the unbelievers, (Mgh,) [namely, Christians, Jews, and Sabians, but no others,] who have a compact, or covenant, with the Muslims, (Mgh, TA,) paying a poll-tax, whereby they are secure of their property and blood, (Mgh,) or whereby the Muslims are responsible for their security [and freedom and toleration] as long as they act agreeably to the compact. (TA.) ― -b19- A^aholN also signifies The possessors, or owners, of property: as in the Kur iv. 61. (TA.) ― -b20- A^aholN lika*aA A person, (S, K,) and persons, for it is used as a sing. and as a pl., (K,) having a right, or just title, to such a thing; entitled thereto; worthy, or deserving, thereof; meet, or fit, for it: (S, K:) the vulgar say ↓ musotaA^ohilN, which is not allowable: (S:) or this assertion of J's is of no account. (K: see 10.) You say, huw A^aholN liA_ikoraAmi He is entitled to be, or worthy of being, treated with honour. (Msb.) And lik~uli ↓ huwa A^aholapN xayor [He is entitled to, or worthy of, all that is good]. (Ibn- 'Abbád.) And wud~K ↓ A^ahlapN He who is, or they who are, entitled to, or worthy of, love, or affection. (S, Sgh.) And hence, in the Kur [lxxiv. last verse], huwa A^aholu Alt~aqowaY waA^aholu Almagofirapi (TA) He is the Being entitled to be regarded with pious fear, and the Being entitled to forgive those who so regard Him. (Jel.) In the phrase A^hola AlvanaA='i waAlmajodi [0 Thou who art the Being entitled to praise and glory], occurring in a form of prayer, the first word is mansoob as a vocative: and it may be marfooa, as the enunciative of an inchoative suppressed; i. e. A^anota A^aholu [Thou art the Being entitled &c.]. (Msb.) ― -b21- [Frequently, also, A^aholN signifies The author, or, more commonly, authors, of a thing; like SaAHibN and A^aSoHaAbN; as in A^aholu AlbidaEi The author, or authors, of innovations; and A^aholu AlZ~ulomi The author, or authors, of wrong.]
A^ahilN *
: see A^aholiyYN.
A^aholapN *
: see A^aholN, in four places: -A2- and see A^ahlapN.
A^ahilapN *
i. q. maAlN [Property; or cattle]: so in the saying A_in~ahumo laA^aholu A^ahilapK (JK, K) [app. meaning Verily they are sojourners, or settlers, possessed of property, or cattle]: ↓ A^aholN here signifying HuluwlN [pl. of HaAl~N]. (JK, TA.) [But] Yoo says that ↓ humo A^aholu A^aholapi and A^ahilapK means They are people of the distinguished sort. (TA.)
A^aholiY~N *
A domestic beast [or bird]; a beast [or bird] that keeps to the dwelling [of its owner]; (JK, Msb, K, TA;) contr. of waHo$iY~N; (TA;) as also ↓ A^ahilN. (K.) You say HumurN A^aholiy~apN [Domestic asses]: (JK, TA:) occurring in a trad., in which their flesh is forbidden to be eaten. (TA.)
A^aholiy~apN *
The quality of having a right, or just title, to a thing; worthiness, or desert; meetness, or fitness; in Pers. sazawaAriY: (Golius, app. from a gloss. in a copy of the KL:) the state, or quality, of meetness, or fitness, [of a person,] for the bindingness of the rights which the law imposes for one or upon him. (TA.)
A_ihaAlapN A^hAl A^hAlh AhAlh AhAlp
Grease: (S:) or melted grease: (Msb:) or fat: or melted fat: or olive-oil: and anything that is used as a seasoning or condiment: (K:) such as fresh butter, and fat, and oil of sesame: (TA:) or melted fat of a sheep's tail and the like. (JK.) Hence, saroEaAna *aA A_ihaAlapN, a prov., mentioned in art. srE; (K, * TA;) or, as some say, wa$okaAna. (TA.)
A=hilN A=hl
, (JK, S, Msb, K,) [said by those unacquainted with the verb A^ahala in the first of the senses explained in this art. to be] a kind of rel. n., (TA,) and ↓ maA^ohuwlN, (JK, K,) A place peopled, or inhabited: (Msb:) or a place having people: (JK:) or the former has this signification; and the latter signifies having its people in it: (ISk, K:) or the former has this last signification: (Yoo, S:) pl. of the latter maA=hilu, occurring in a poem of Ru-beh [app. by poetic licence for maA=hiylu]. (TA.) You say qaroyapN A=hilapN A peopled, or inhabited, town or village. (Msb.) And A^amosato niyraAnuhumo A=hilapN Their fires became in the evening attended by many people. (TA.)
maA^huwlN *
: see A=hilN. -A2- variydapN maA^ohuwlapN [A mess of crumbled bread] having much A_ihaAlap, q. v. (A, TA.)
mutaA^ah~ilN *
Having a wife. (Har p. 571.)
musotaA^ohilN *
: see A^aholN; latter part of the paragraph. -A2- Also Taking, or eating, A_ihaAlap, q. v. (S.) Aw
A^awo *
a conjunction, (M, Mughnee, K,) to which the later authors have ascribed meanings amounting to twelve: (Mughnee:) a particle which, when occurring in an enunciative phrase, [generally] denotes doubt, and vagueness of meaning; and when occurring in an imperative or a prohibitive phrase, [generally] denotes the giving of option, or choice, and the allowing a thing, or making it allowable. (S.) ― -b2- First, (Mughnee,) it denotes doubt. (T, S, M, Msb, Mughnee, K.) So in the saying, raA^ayotu zayodFA A^awo EamorFA [I saw Zeyd or 'Amr]. (T, * S, Msb.) And jaA=niY rajulN A^awi A@moraA^apN [A man or a woman came to me]. (Mbr, T.) And labiy^onaA yawomFA A^awo baEoDa yawomK [in the Kur xviii. 18 and xxiii. 115, We have remained a day or part of a day]. (Mughnee.) ― -b3- Secondly, (Mughnee,) it denotes vagueness of meaning. (S, Msb, Mughnee, K.) S [it may be used] in the first of the .exs. given above. (Msb.) And so in the saying, waA^an~aA A^awo A_iy~aAkumo laEalaY hudFy A^awo fiY DalaAlK mubiynK [And verily we or ye are following a right direction or in manifest error], (S, Mughnee,) in the Kur [xxxiv. 23]; (S;) the ex. being in the former Aw. (Mughnee.) ― -b4- Thirdly, (Mughnee,) it denotes the giving of option, or choice. (T, S, M, Mughnee, K.) So in the saying, kuli Als~amaka A^awi A@$orabi All~abana [Eat thou the fish, or drink thou the milk]; i. e. do not thou both of these actions; (Mbr, T, S;) but choose which of them thou wilt. (Mbr, T.) And tazaw~ajo hinodFA A^awo A^uxotahaA [Take thou as wife Hind or her sister]. (Mughnee.) And [in like manner] it denotes the making choice. (T.) [So when you say, saA^atazaw~aju hinodFA A^awo A^uxotahaA, meaning I will take as wife Hind or her sister; whichever of them I choose.] ― -b5- Fourthly, (Mughnee,) it denotes the allowing a thing, or making it allowable. (T, S, Msb, Mughnee, K.) So in the saying, jaAlisi Hasana A^awi A@bona siyriyna [Sit thou with El- Hasan or Ibn-Seereen]. (Mbr, T, S.) And qumo A^awi A@qoEudo [Stand thou or sit]: and the person to whom this is said may do [one or] both of the se actions. (Msb.) [And similar exs. are given in the Mughnee.]) But walaA tuTiEo minohumo A=vimFA A^aw kafuwrFA [in the Kur lxxvi. 24, And obey not thou, of them, a sinner or a person very ungrateful to God,] means that thou shalt not obey either of such persons: (Mbr, T, Mughnee:) in which case Aw is more forcible than wa; for when you say to a person, laA tuTiEo zayodFA waEamorFA [Obey not thou Zeyd and 'Amr], he may obey one of them, since the command is that he shall not obey the two. (Zj, T.) ― -b6- Fifthly, (Mughnee,) it denotes unrestricted conjunction. (Mughnee, K.) So in the saying, in the Kur [iv. 46 and v. 9], A^awo jaA='a A^aHadN minokumo mina AlgaAy^iTi [And if any one of you cometh from the privy]; (TA;) [where, however, it may also be rendered or, though] meaning wajaA='a; (T, TA;) the w in this explanation being what is termed a denotative of state. (T.) So, too, accord. to AZ, in the expression A^awo yaziyduwna [And they exceeded that number], in the Kur [xxxvii. 147]: but see below. (TA.) And so in the words, A^awo A^ano nafoEala fiY A^amowaAlinaA maA na$aA='u [And our doing, in respect of our possessions, what we will], in the Kur [xi. 89]. (T, TA.) ― -b7- Sixthly, it denotes transition, (Mughnee,) used in the sense of [the adversative particle] balo, (T, S, M, Mughnee, K,) in a case of amplification of speech; (S;) accord. to Sb, on two conditions; that it shall be preceded by a negation or a prohibition, and that the agent shall be mentioned a second time; as in maA qaAma zayodN A^awo maA qaAma EamorNw [Zeyd did not stand: nay, rather 'Amr did not stand]; and laA yaqomN zaydN A^awo laA yaqumo Eamoruw [Let not Zeyd stand: nay, rather let not 'Amr stand]. (Mughnee.) Accord. to Fr, (Th, M, Mughnee,) it has this meaning in A^awo yaziyduwna [Nay, rather they exceeded that number], (Th, S, M, Mughnee,) in the Kur [xxxvii. 147, cited above]: (S:) or the meaning is, or they would exceed [that number] in your estimation: or these words with those preceding them in the same verse mean, we sent him to a multitude of whom, if ye saw them, ye would say, They are a hundred thousand, or they exceed [that number]; (M, Mughnee; *) so that it denotes doubt on the part of men, not of God, for He is not subject to doubt: (M:) or we sent him to a hundred thousand in the estimation of men, or they exceeded [that number] in the estimation of men; for God does not doubt: (S:) or Aw is here used to denote vagueness of meaning: (IB, Mughnee:) or, it is said, to denote that a person might choose between saying, “they are a hundred thousand,“ and saying, “they are more;“ but this may not be when one of the two things is the fact: or, accord. to some of the Koofees, it has the meaning of wa: and each of these meanings, except the last, has been assigned to Aw as occurring in the Kur ii. 69 and xvi. 79. (Mughnee.) ― -b8- Seventhly, it denotes division; (Mughnee, K; *) as in the saying, Alkalimapu A@somN A^awo fiEolN A^awo HarofN [The word is a noun or a verb or a particle]: so said Ibn-Málik: or, as he afterwards said, in preference, it denotes separation (Alt~afriyq) divested of the attribute of denoting doubt and vagueness of meaning and the giving of option or choice; adducing as one of his exs. of this meaning the saying, waqaAluwA kuwnuwA huwdFA A^awo naSaAraY [in the Kur ii. 129, And they said, “Be ye Jews” or “Christians”]; because the use of w in division is better; as when you say, Alkalimapu A@somN wafiEolN waHarofN: or it denotes, accord. to some, distinction (Alt~afoSiyl); and the meaning of the ex. last cited, say they, is, and the Jews said, “Be ye Jews,” and the Christians said, “Be ye Christians.” (Mughnee.) It is [said to be] used in this last sense (that of AltfDyl) in the saying, kunotu A=kulu All~aHoma A^awi AlEasala [I used to eat flesh-meat or honey]; i. e. I used to eat flesh-meat one time and honey another time: and so in the Kur vii. 3 and x. 13. ― -b9- Eighthly, (Mughnee,) it is used in the sense of the exceptive A_il~aA, (Mughnee, K,) or A_il~aA A^ano (M;) and in this case the aor. after it is mansoob, because of A^ano suppressed. (Mughnee, K.) So in the saying, laA^aqotulan~ahu A^awo yusolima [I will assuredly slay him or he shall become a Muslim; i. e., unless he become a Muslim]. (Mughnee. [And a similar ex. is given in the M.]) So, too, in the saying, wakunotu A_i*aA gamazotu qanaApa qawomK kasarotu kuEuwbahaA A^awo tasotaqiymaA [And I used, when I pinched and pressed the spear of a people, to break its knots, or joints, or its internodal portions, (the shaft being a cane,) or, i. e. unless, it became straight]: (Mughnee, K: *) a prov., of which the author is Ziyád ElAajam; meaning, when a people behaved with hardness to me, I endeavoured to soften them: (TA in art. gmz:) thus related by Sb, the verb ending it being rendered mansoob by Aw; and thus he heard it from some one or more of the Arabs; but in the original verses, which are but three, it is tasotaqiymu, with refa. (IB and TA in art. gmz.) [And similar to these above are the sayings,] A_n~ahu lifulaAnK A^awomaA binajodK qarZahu [Verily it belongs to such a one or there is not, i. e. unless there be not, in Nejd, a qaraZap (see art. qrZ)]: and laA=tiyan~aka A^awo maA binajodK qaraZapN [I will assuredly come to thee or there is not, i. e. unless there be not, in Nejd, a qaraZap]; meaning I will assuredly come to thee, in truth. (T.) ― -b10- Ninthly, (Mughnee,) it is used in the sense of A_ilaY, (Mughnee, K,) or A_ilaY A^ano; (S;) in which case also the aor. after it is mansoob, because of A^ano suppressed: (Mughnee:) and in the sense of Hat~aY [which is also syn. with A_itaY]. (Fr, T, M, K.) So in the saying, laA^aDoriban~ahu A^awo yatuwba [I will assuredly beat him until he repent]. (S. [And similar exs. of Aw as explained by Hat~ay are given in the T (from Fr) and in the M and in the Mughnee.]) And so in the saying of the poet, laA^asotasohilan~a AlS~aEoba A^awo A^udorika AlmunaY famaA A@noqaAdati AlA=maAlu A_il~aA liSaAbiri [I will assuredly deem easy what is difficult until I attain the objects of wish; for hopes become not easy of accomplishment save to one who is patient]. (Mughnee.) ― -b11- Tenthly, some say, (Mughnee,) it denotes nearness [of one event or thing to another]; as in the saying, maA A^adoriY A^asal~ama A^awo wad~aEa [I know not whether he saluted or bade farewell]: (Mughnee, K: [but in the CK this ex. is misplaced:]) this, however, is manifestly wrong; Aw being here used to denote doubt, and the denoting of nearness being only inferred from the fact of the saluting being confounded in the mind with the bidding farewell, since this is impossible or improbable when the two times are far apart. (Mughnee.) ― -b12- Eleventhly, (Mughnee,) it occurs as a conditional, (T, Mughnee, K,) accord. to Ks alone; (T;) or rather as a conjunctive and conditional; waA_ino being meant to be understood in its place; though in truth the verb that precedes it indicates that the conditional particle [A_ino] is meant to be understood [before that verb], and Aw retains its proper character, but forms part of that which has a conditional meaning because conjoined with a preceding conditional phrase. (Mughnee.) So in the saying, laA^aDoriban~ahu EaA$a A^awo maAta, (Mughnee, K,) i. e., A_ino EaAiD baEoda AlD~arobi wa A_ino maAta [I will assuredly beat him if he live (after the beating) or if he die]: so says Ibn-Esh-Shejeree. (Mughnee.) ― -b13- Twelfthly, accord. to Ibn-Esh-Shejeree, on the authority of some one or more of the Koofees, (Mughnee,) it denotes division into parts, or portions; as in the saying [in the Kur ii. 129, before cited,] waqaAluwA kuwnuwA huwdFA A^aw naSaAraY, (Mughnee, K,) i. e. And they said, “Be ye, some of you, Jews, and, some of you, Christians:” (TA:) but [IHsh says,] it appears to me that the meaning here is that of Alt~afoSiyl mentioned before. (Mughnee.) ― -b14- [In the K it is said to occur also in the sense of A^ano: but this is evidently a mistake, app. originating in one of the two principal sources of the K, namely, the M, in which the same is said, but is exemplified by a phrase in which it is explained by A_il~aA A^ano, the eighth of the meanings of A^awo mentioned above.] ― -b15- See also A^aw~N below.
A^awa *
in A^awa lamo yarawoA &c. is [the conjunction] wa with the interrogative A prefixed to it. (Fr, T.)
A^aw~i mino ka*aA *
(T, M) and A^aw~a (M) [Alas, on account of, or for, such a thing!] an expression denoting complaint of distress, or of anxiety, or of grief or sorrow; (T;) or an expression of grief or sorrow; (M;) like ↓ A=wi and ↓ A=wK and ↓ A^awataAh (K and TA in art. Awh,) or ↓ A^awataAhu (CK in that art.,) or ↓ A^aw~ataAh, or ↓ A=w~ataAh, (S in that art., [the h in one copy of which is marked as quiescent,]) and like A=hi and A^awohi &c. (S and Msb and K in art. Awh: see A=hi in that art.) AZ says, one says, A^awohi EalaY zayodK [meaning Alas, for Zeyd!] with kesr to the h, and Ealayoka ↓ A^aw~ataA [thus without h, meaning Alas, for thee!] with t; an expression of regret for a thing, whether of great or mean account. (T.)
A^aw~N *
The word ↓ A^awo when made a noun. (T, K.) So say the grammarians. (T.) You say, h`*hi A^aw~NHasanapN [This is a good A^awo]. (T.) And to one who uses the phrase A^afoEalu ka*aA A^awo ka*aA, (T,) you say, daEi AlA^aw~ajaAnibFA [Let thou, or leave thou, the word A^awo alone]. (T, K.)
A^aw~apN *
[A moaning (see its syn. A=hapN in art. Awh)] is said by some to be of the measure faEolapN, in which the p is the sign of the fem. gender; for they say, samiEotu A^aw~ataka [I heard thy moaning], making it t: and so says Lth; A^aw~apN is after the manner of faEolapN: (T:) you say, A^aw~apF laka [May God cause moaning to thee!], (Lth, T, and S in art. Awh,) and A=hapF laka: [but accord. to J, the former of these is cognate with the latter; for he says that] the former is with the h suppressed, and with teshdeed to the w. (S in art. Awh, where see A=hapN.) ― -b2- A^aw~ataA Ealayka; and A^aw~ataAh, or A=w~ataAh, or A^awataAh, or A^awataAhu: see A^aw~i mino ka*aA.
A^uw~apN *
i. q. daAhiyapN [A calamity, a misfortune, &c.: or, perhaps, very cunning, applied to a man]: pl.
A^uwawo *
; (AA, T, K, TA; [but in copies of the K, written A^uwawN;]) which is one of the strangest of the things transmitted from the Arabs; the regular form being A^uw~aY, like quw~ay, pl. of quwapN; but the word occurring as above in the saying of the Arabs, maA huwa A_il~aA A^uw~apN mina AlA^uwawo [It is no other thing than a calamity of the calamities: or, perhaps, he is no other than a very cunning man of the very cunning]. (AA, T, TA.)
A=wi A=w
and A=wK: see A^aw~i: and see A=hi in art. Awh.
A^awawiY~N *
and A=wiY~N: see A=yapN, in art. AY.
A=w~ataAh A=wtAh A=wtAp
: see A^aw~i. Awb
1 A=ba A=b
, aor. yaw^uwbu, (T, S, &c.,) inf. n. A^awobN (S, M, Msb, K) and A_iyaAbN and A^awobapN (T, S, M, K) and A^ayobapN, (M, K,) Y taking the place of w, (M,) and A_iybapN (Lh, M, K) and maA=bN [like maA=lN], (Msb, TA,) He (an absent person, T) returned (T, S, M, A, Mgh, Msb, K) to his place, (Sh,) or to a thing, (M,) or from his journey; (Msb;) as also ↓ A^w~b, (M,) inf. n. taA^owiybN and taA^oyiybN; (K;) and ↓ tA^w~b; (M, K;) and ↓ Ay^tAb [written with the disjunctive alif AiytaAba]; (S;) and ↓ A^ay~aba, [a quasi-quadriliteralradical verb, originally A^ayowaba,] of the measure fayoEala, (M,) inf. n. A_y~aAbN, (M, K,) originally A_ywaAbN, of the measure fiyEaAlN, (M, TA,) or, accord. to Fr, A_iy~aAbN is incorrect, and the right word is A_iyaAbN: (TA:) [and if so, A^ay~aba is perhaps changed from A^aw~aba, like as A^ayobapN is from A^awobapN; and taA^oyiybN is perhaps its inf. n., changed from taA^owiybN:] or, as some say, A_iyaAbN signifies only the returning to one's family at night: (M, TA:) and A^aholahu ↓ tA^w~b and Ahlh ↓ Ay^tAb [as well as A=ba A_ilaY A^aholihi] signify he returned to his family at, or in, the night: (T, TA:) or A=ba A_ilayohimo, (S,) [or A=bahumo, accord. to a copy of the A, where we find A^ubotu baniy fulaAnK,] aor. as above; (TA;) and ↓ taA^aw~abahumo (S, A, K) and ↓, taA^ay~abahumo, (K,) Y taking the place of w, (TA,) inf. n. mutaA^aw~abN and mutaA^ay~abN, (M, * [in which the two forms of the verb are also given, but with the sing. pronoun of the third pers. instead of the pl.,] and K,) each in the form of a pass. part. n.; (TA;) he came to them at night: (S, M, * A, K:) and A=ba AlmaA='a, (M,) inf. n. A^awobN, (K,) signifies he came to the water, to drink, at night; as also ↓ Ay^tAbhu; (M, K;) and ↓ tA^w~bhu: (M:) or, accord. to AZ, taA^aw~abtu signifies I came in the beginning of the night. (S.) You say also, A=bati Al$~amosu, (T, S, &c.,) aor. taw^uwbu, (M,) inf. n. maA=bN, (T,) or A_iyaAbN [in the CK AayAb] and A^uyuwbN, (M, K,) The sun returned from its place of rising, and set: (Msb:) or the sun set; (T, S, M, A, K;) as though it returned to the place whence it commenced its course; (M;) [or] it is a dial. var. of gaAbat. (S.) And A=ba A_ilayohi People came to him from every direction, or quarter. (TA, from a trad.) The poet Sáideh Ibn-El-'Ajlán uses the expression, laA=baka murohafN, meaning A thin sword would have come to thee; in which the verb may be trans. by itself, or the prep. A_ilaY may be understood. (M, TA.) ― -b2- He returned from disobedience to obedience; he repented. (TA.) And A=ba A_ilaY A@ll~`hi He returned unto God from his sin, or offence, and repented. (Msb.) ― -b3- A=ba bihi A_ilayohi He made him to return to him, or it; as also A_layohi ↓ Aw~bhu. (M.) And A=ba yadahu A_ilaY sayofihi, (as in a copy of the T,) or biyadihi, (as in a copy of the A, [which is probably here the more correct],) He put back his hand to his sword to draw it: (Lth, T, A:) and AlY qawosihi [to his bow] to draw it: and AlY sahomihi [to his arrow] to shoot it. (A.) ― -b4- See also 2.
2 A^w~b *
: see 1, first sentence: ― -b2- and the same again, near the end. ― -b3- He repeated, or echoed, the praises of God: thus in the saying [in the Kur xxxiv. 10], yaA jibaAlu A^aw~ibiY maEahu 0 mountains, repeat ye, or echo ye, the praises of God with him; [i. e., with David;] (S, * M, TA;) but some read mEh ↓ AuwbiY, meaning return ye with him in praising as often as he returneth therein: (M, TA:) or, accord. to the former reading, the meaning is, 0 mountains, labour ye with him in praising God all the day, until the night: (T:) for ― -b4- A^w~b, (T, A,) inf. n. taA^owiybN, (T, A, K) also signifies It (a company of men) journeyed by day: (Aboo-Málik, T:) or all the day, (T, A, K,) to the night, (T,) without alighting to rest: (TA:) tA^wyb being the same kind of day-journeying as A_isoA=dN is of night-journeying: (T, M:) or he journeyed all the day, and alighted at night: (T, S:) or he journeyed by night: (Msb:) or tA^wyb (M, L, K) and ↓ muw^aAwabapN (Lth, T, L, K) signify the vying, one with another, of travellingcamels, in pace, or going. (Lth, T, M, L, K.) A poet says, ↓ tajidohu miy^owabaA ↓ waA_ino tuw^aAwibohu [And if thou, or they, (meaning camels,) vie with him in pace, or going, thou wilt, or they will, find him to be one that overcomes therein]: so as related by Lth: but as related by others, tuw^aw~ibohu. (T.)
3 A=wb 5
, inf. n. muw^aAwabapN: see 2, in two places.
5 tA^w~b * and tA^y~b
: see 1, in five places.
8 Ay^tAb *
: see 1, in three places.
Q. Q. 1 A^ay~aba *
, originally A^ayowaba: see 1, first sentence.
A=bu A=b
The name of a [Syrian] month [corresponding to August, O. S.]: an arabicized word. (IAar, M, K.)
A^awobN *
an inf. n. of 1. (S, M, Msb, K.) ― -b2- Also The returning of the fore and hind legs of a beast in going along: (T, M, A, * K:) or quickness in the changing, or shifting, of the fore and hind legs in going along: (S:) and simply quickness, or swiftness. (M, K.) One says, maA A^aEojaba A^awoba yadayohaA How wonderful is the returning [or quick shifting] of her fore legs! (A.) And to one going at a quick pace, one says, AlA^awoba AlA^awoba [meaning Keep to the quick changing, or shifting, of the legs; a verb being understood: or Trot on! Trot on!]. (A.) ― -b3- A right, or direct, way, course, or tendency; syn. qaSodN and AisotiqaAmapN. (M [in which these two syns. are mentioned together] and K [in which another explanation intervenes between them, namely EAdp, as though they were meant to be understood in different senses, which I do not think to be the case].) ― -b4- A direction: as in the saying, ramaY A^awbFA A^awo A^awobayoni [He shot, or cast, in one direction, or in two directions]. (M, A.) ― -b5- A course, way, mode, or manner, of acting, or conduct, or the like: (A:) custom. (Lh, M, A, K.) You say, kunotu EalaY Sawobi fulaAnK waA^awobihi I was [proceeding] in the course, way, mode, or manner, of acting, &c., of such a one. (A.) And maA zaAla h`*aA A^awobahu This ceased not to be his course, way, mode, or manner, &c.: (A:) or his custom. (Lh, M, A.) ― -b6- A way, or road: (M, Msb, K:) a quarter: ('Eyn, M, A, K:) a tract, or side: ('Eyn, S:) a place: (S:) a place to which one returns [like maA=bN]. (A, Msb.) You say, jaAw^uwA mino kul~i A^awobK They came from every way, or road, (M, Msb,) or quarter, ('Eyn, M, A,) or tract, or side, ('Eyn, S,) and place, (S,) or place to which one returns. (A, Msb.) And A^awobaA AlwaAdiY signifies The two sides of the valley. (A.) -A2- Bees: (M, K:) a quasi-pl. n.: as though the sing. were A=y^ibN: AHn says that they are so called because of their returning to the mabaA='ap, i. e. the place where they hive for the night. (M, TA.) See A=y^ibN. ― -b2- The clouds. (K.) ― -b3- The wind. (K.)
A^awobapN *
and ↓ A^ayobapN Return; (T, A, K;) as also ↓ A_iyaAbapN, a subst. from A=ba. (Msb.) You say, liyahoniy^oka A^awobapu AlgaAy^ibi [May the return of the absent give thee joy]. (TA.) And fulAnN sariyEu AlA^awobapi and ↓ AlA^ayobapi Such a one is quick in return. (A 'Obeyd, T, S. *) ― -b2- Return from disobedience to obedience; repentance. (TA in art. Ayb.) ― -b3- kalaAmN laA A^awobapa lahu Speech, or language, without profit. (A.) -A2- A^awobapN is also the sing. of A^awobaAtN, which signifies The legs of a beast. (K, TA.)
A^ayobapN *
: see A^awobapN, in two places. -A2- Also, (as in some copies of the K,) or ↓ A_iybapN, (accord. to the CK,) or ↓ A=y^ibapN, (accord. to the TK,) A noon-day draught or drink. (K.)
A_iybapN Aybh Aybp |yb |ybh |ybp
: see what next precedes.
A^awuwbN *
A she-camel quick in the changing, or shifting, of her fore and kind legs in going along. (S.)
A_iyaAbapN A_yAb A_yAbh AyAbh AyAbp
: see A^awobapN.
A^aw~aAbN *
Frequent in returning. (T.) ― -b2- Frequent in returning unto God, from one's sins; (M, TA;) wont to repent, or frequent in repenting: (Zj, T, A, Mgh, Msb:) or turning from disobedience to obedience: or (S, L:) or a praiser of God; (Sa'eed Ibn-Jubeyr, TA;) by which is here meant, in the prayer of the period of the forenoon called AlD~uHaY, when the sun is high, and the heat violent; hence termed SalaApu AlA^aw~aAbiyna; which is performed when the young camels feel the heat of the sun from the parched ground: (TA:) or obedient: (Katádeh, TA:) or one who reflects upon his sins in solitude, and prays God to forgive them: (TA:) or one who keeps, or is mindful of, the ordinances prescribed by God, (HafiyZN, [which is thus explained by Bd and Jel as occurring in the Kur l. 31,]) and does not rise from his sitting-place until he begs forgiveness of God: ('Obeyd Ibn-'Omeyr, T, TA: * [but this is evidently meant as an explanation of A^aw~aAbN together with HafiyZN: see the Kur ubi suprà:]) or one who sins, and then returns to obedience, and then sins, and then returns to obedience. (TA.)
A=y^ibN *
act. part. n. of A=ba; Returning: [&c.:] (M, Msb:) pl. A^uw~aAbN and A^uy~aAbN and ↓ A^awobN [q. v.]: (M, K:) or, accord. to some, the last is a quasipl. n. (M, TA.)
A=y^ibapN *
The coming of camels to water, to drink, every night: whence the saying, laA taridan~a AlmaA='a A_il~aA A=y^ibaho [Do not thou come to the water, to drink, unless coming to it every night]. (IAar, M.) ― -b2- See also A^ayobapN.
maA=bN mA=b
A place to which one returns: (T, S, K:) a settled, or fixed, abode, or dwelling-place: (TA:) the place to which one is translated, or removed, by death: (K, TA:) the goal to which the course of life ultimately leads one; or place to which one returns in the ultimate state, or world to come. (T, TA.) ― -b2- The place where the sun sets. (TA.) ― -b3- [A day-journey: pl. maA=wibu; as in the saying,] bayonahuma valaAvu maA=wiba Between them two are three day-journeys. (K.)
miy^owabN *
[A camel that overcomes in vying with another, or others, in pace, or going]: see an ex. voce A^aw~aba. (T.)
maA=bapu Albiy^ori *
[The place where the water flows again into the well to supply the deficiency occasioned by drawing;] the mabaA='ap of the well; i. e. the place where the water collects in the well. (TA.)
riyHN muw^awibapN *
, (IB, CK,) or muw^aw~abapN, (as in a copy of the M, and in some copies of the K,) A wind blowing throughout the whole day: (M, K:) or a wind that comes at night. (IB.)
muw^otaAbN *
: see mutaA^aw~ibN, in two places.
mutaA^aw~abN *
an inf. n. of 5, q. v.; as also ↓ mutaA^ay~abN. (M, * K.)
mutaA^aw~ibN *
Returning to one's family at, or in, the night; as also ↓ muw^otaAbN: (TA:) or, as also ↓ mutaA^ayibN, coming at night: or coming in the beginning of the night: (S:) [and so ↓ muw^otaAbN, as in the following ex.:] wamano yat~aqo faA_in~a A@ll~`ha maEohu warizoqu A@ll~`hi muw^otaAbN wagaAdi [And whoso feareth God, verily God is with him; and the supply of God cometh to him at night, or in the beginning of the night, and cometh early in the morning: yat~aqo being here put for yat~aqi, by a necessary poetical licence: see art. wqY]. (S.)
mutaA^ay~abN *
: see mutaA^aw~abN.
mutaA^ayibN *
: see mutaA^aw~ibN. Awd
1 A^awida *
, aor. yaA^owadu, inf. n. A^awadN, It (a thing, T, S, M, or an arrow, AHn, M) was, or became, of itself, crooked, curved, or bent. (T, S, M, A, * K.) [See also 5.] -A2- A=da, aor. yaw^uwdu, inf. n. A^awodN, It (the day) receded, in the evening. (T, L.) ― -b2- It (the evening, T, S) declined. (T, S, K.) ― -b3- It (a thing, L) returned. (M, L, K.) ― -b4- A=dati AlZ~ilaAli The shadows returned, and inclined towards the east. (L.) ― -b5- A=da Ealayohi He inclined towards him; or pitied him. (M.) -A3- A=dahu, (T, S, Msb,) first pers. A^udotuhu, (M,) or A^udt~uhu, (K, TA, [in the CK, erroneously, Aidt~uhu,]) aor. yaw^uwdu, inf. n. A^awodN, (As, T, M, Msb,) He crooked, curved, or bent, it; (As, T, S, L, Msb, K;) i. e., a stick, (As, T, L,) or other thing; (L;) as also ↓ A^w~dhu. (L, K.) ― -b2- A=dahu, aor. yaw^uwdu, (T, S, M, &c.,) inf. n. A^awodN (S, M, K) and A^uwuwdN, (M, K,) It (a load) oppressed him by its weight; pressed heavily upon him; burdened him. (AZ, T, S, A, Msb.) And It (a thing, or an affair,) oppressed, distressed, or afflicted, him: (M, L, K:) and [in like manner] ↓ tA^w~dhu, (L, K,) or ↓ tA=wdhu, (T,) as also tA=dAhu, (L, K,) the last formed by transposition (T, L) from the second, (T,) or first, (L,) said of an affair, it pressed heavily upon him; oppressed him. (T, L, K.) You say, ↓ maA A=daka fahowa liY A=y^idN What hath burdened [or distressed] thee, it (that thing) is burdening [or distressing] to me. (S.)
2 Aaw~ada
see 1.
5 tA^w~d *
It (a stick, T, L, or some other thing, L) became, by an extraneous operation, crooked, curved, or bent; (T, S, M, A, L, K;) as also ↓ AnA=d. (T, S, M, L, K: [in the CK faA^otAda is erroneously put for faA@noA=da.]) El-'Ajjáj says, lamo yaku yanoA=du faA^amosaY A@noA=daA [He used not to become bent, and he has become bent], making the pret. to be a denotative of state because qado is meant to be understood, as in the saying in the Kur [iv. 92], A^awo jaAw^uwkumo HaSirato Suduwruhumo. (S.) You say also, taA^aw~adato fiY qiyaAmihaA She (a woman) bent in her rising, by reason of her heaviness. (T and L in art. wA^d.) -A2- : see A=dahu.
6 tA=wdhu tA=wdh tA=wdp
: see A=dahu.
7 AnA=d AnA=d
: see 5, in two places. ― -b2- Also He became oppressed, or burdened [by a load]. (Msb.)
A^awidN *
; (T, M;) or ↓ A=wadu; fem. A^awodaA='u; (K;) Crooked, curved, or bent. (T, M, K.)
A=wadu A=wd
; fem. A^awodaA='u: see what next precedes.
A=y^idN *
Burdening [or distressing]. (S.) See 1, last sentence.
maw^uwdN *
Oppressed, pressed heavily upon, or burdened, by a load. (S.)
maA=widu mA=wd
Calamities: (IAar, M, L, K:) as also mawaAy^idu, which is app. formed by transposition. (M, L.) Some say that mA=wd is pl. of muw^oyidN, and derive this word [which see in art. Ayd] from A=dahu, aor. yaw^uwdN, meaning “ it oppressed him by its weight: ” (T, L:) or it has no sing. (IAar, M.) Awz
A_iwaz~N A^wz A_wz A_wzp Awz wz
(S, Msb, K) and A_iwaz~apN, (S,) or the latter is the n. un. of the former, [which is a coll. gen. n.,] (Msb,) i. q. baT~N [The goose, or geese; and the duck, or ducks; but Awz~ is generally applied to the former of these birds; and bT~, to the latter; agreeably with a statement in the Jm, that baT~N is applied by the Arabs to the small, and A_iwaz~N to the large]; (S, K;) as also waz~N, of which the n. un. is waz~apN: (Msb:) A_iwaz~N is of the measure fiEal~N: (Msb:) [but see what follows:] the pl. is A_iwaz~uwna, (S, Msb, K,) a form which is sometimes used, (S, Msb,) and which is anomalous. (Msb.) [See also kurokiY~N.] ― -b2- [Hence,] A_iwaz~N also signifies (assumed tropical:) Short and thick: (K:) fleshy without being tall: (Lth, TA:) fem. with p. (TA.) El-'Okberee asserts that the A^ is augmentative, because it is followed by three radical letters: (MF, TA:) but ISd says that it is of the measure fiEal~N, and may not be of the measure A_ifoEalN, [i. e., originally A_iwozazN,] because this does not occur as the measure of an epithet. (TA.) [It seems, however, that Awz~ is in this case a subst. used tropically as an epithet, after the manner of many nicknames.] ― -b3- Also, applied to a man, and to a horse, and to a camel, Firm in make: (AHei in the Expos. of the Tes-heel, and TA:) or, applied to a horse, compact and strong in make. (TA.)
A_iwaz~ay A_wzp A_wzy AwzY Awzy
A manner of walking in which is a moving up and down: or leaning on one side; (K;) [the latter omitted in the CK;] at one time on the right and at another on the left [like a goose or duck]: (TA:) and the walk of a sprightly horse. (TA.) Az says that it may be of the measure A_ifoEalaY, [i. e., originally A_iwozaz~aY,] or fiEal~aY; but Abu-l-Hasan holds the latter to be the more correct, because it is the measure of many words relating to walking; as jiyaD~aY, and difaq~aY. (TA.)
A^aDN maA^owazapN *
A land abounding with the birds called A_iwaz~. (Sgh, K.) Aws
A=sN A=s
[The myrtle;] a certain kind of tree, (S, Msb, K,) well known, (S, K,) fragrant, (IDrd, M, Msb,) and evergreen, abundant in the land of the Arabs, growing in the plains and mountains, and increasing so as to become a great tree: (AHn, M, TA:) n. un. with p: (AHn, M, Msb, K:) IDrd says, I think it an adventitious word, although used by the Arabs, and occurring in chaste poetry. (M, TA.) Awf
1 A=fati AlbilaAdu A=ft AlblAd
, aor. taw^uwfu, inf. n. A^awofN and A=fapN (M, TA) and A^uwuwfN, (M,) or A^uw^uwfN, (TA,) The country, or countries, had therein what is termed A=fap [i. e. a blight or blast or the like, or a pest or plague or the like]. (M, TA.) And A_iyfa AlT~aEaAmu, (Ibn Buzurj, T,) or Alz~aroEu, (K,) or Alb~a$oY'u, with the verb in the pass. form, (Msb,) like qiyla, (K,) The wheat, or seed-produce, or thing, became affected, or smitten, with what is termed A=fap [i. e. a blight, blast, taint, canker, or the like]. (T, K, Msb.) And A=fa Alqawomu, (M, TA,) and A^uwfuwA, (K,) thus in a correct copy of the 'Eyn, (TA,) and A_iyfuwA, (Lth, T, K,) and A^ufuwA, (K, TA,) [in the CK Auf~ifuwA,]) and A_ifuwA, (Lth, T, K, [in the CK AufuwA,]) the last, namely, A_ifuwA, with the A termed mumaAlap, having a quiescent letter [i. e. Y] rendered apparent by utterance but not by writing, between it and the f, (T, K, * [in which is a strange omission, of the words saAkinN bay~anahu All~afoZu laA AlxaT~u as in the T, or saAkinapN yubay~inuhaA Alx as in the TA,] TA,) The people became affected, or smitten, with what is termed A=fap [i. e. a pest or plague or the like]. (Lth, T, M, K.) Lth says, in this case one says A_ifuwA, and in one dial. A_iyfuwA: (T:) in several copies of his book, in one dial. A^uf~ifuwA, with two distinct f s, of which the former is with teshdeed: but in some copies as mentioned just before. (Sgh, TA.)
A=fapN A=fh A=fp
[A blight, blast, taint, canker, disease, bane, pest, plague, or the like; any evil affection; an evil; a cause of mischief or harm or injury; anything that is noxious or destructive; a calamity;] i. q. EaAhapN; (S, Msb, K;) i. e. (Msb, [in the K “ or, ”]) an accident that mars, or corrupts, that which it affects, or befalls, or smites: (T, M, O, Msb, K:) pl. A=faAtN. (Msb, K.) [See 1.] One says, A=fahu AlZ~arofi AlS~alafu wa A=fapu AlEilomi Aln~isEyaAnu [The bane of elegance in manners, or the like, is the overpassing the due limits therein, and arrogating to oneself superiority therein, through pride; and the bane of science is forgetfulness]. (T.) And it is said in a trad., A=fapu AlHadiyvi Alka*ibu wa A=fapu AlEilomi Aln~isoyaAnu [The bane of discourse is lying; and the bane of science is forgetfulness]. (TA.) And hence the saying, likul~i $aYo'K A=fapN wa liloEilom A=faAtN [To everything there is a bane; and to science there are banes]. (TA.)
maw^uwfN *
, (Ks, T, S, M, Msb, K,) originally maA^owuwfN, (Msb,) and ↓ may^iyfN, (Ibn-Buzurj, T, K,) Affected, or smitten, with what is termed A=fap; (T, S, M, &c.;) applied to wheat, (Ks, Ibn-Buzurj, T, M,) or seed-produce, (S, K,) &c. (Msb.)
may^iyfN *
: see maw^uwfN. Awq
A^uwqiy~apN *
: see art. wqY. Awl
1 A=la A=l
, aor. yaw^uwlu, (T, S, M, &c.,) inf. n. A^awolN (T, M, Mgh, Msb, K) and maA=lN (M, K) and A_iyaAlN, which last is used as a subst. in relation to objects of the mind, (Msb,) and A^ayoluwlapN [like dayomuwmapN], (TA,) He, or it, returned; syn. rajaEa; (T, S, M, Mgh, Msb, K;) and EaAda; (T;) [and he resorted; (see an instance voce A_iy~alN;)] A_ilayohi to it; (M, K;) namely a thing [of any kind; the thing, or place, whence he, or it, originated, or came; his, or its, origin, or source; his, or its, original state, condition, quantity, weight, &c.; any place; and a former action, or saying, or the like: see rajaEa, by which, as the explanation of A=la, may be meant to be implied some other significations, here following, which these two verbs have in common]: (M:) and A=la Eanohu he (a man, M) returned, or reverted, from it. (M, K.) ― -b2- From A=la as syn. with rajaEa is the phrase, fulaAnN yaw^uwlu A_ilaY karamK [meaning either Such a one returns to generosity, or, as karamN is used in the sense of kiraAmN, is referable to generous, or noble, ancestors]. (TA.) [And hence the phrase,] A=la A_ilayohi binasabK [He bore a relation to him, as a member to a head, by kindred], and bidiynK [by religion]. (Ibn-'Arafeh.) And the saying, in a trad., mano SaAma Ald~ahora falaA SaAma wa laA A=la, i. e. (tropical:) [He who fasts ever, or always, may he neither fast] nor return to what is good. (TA.) [In the Mgh, art. dhr, for A=l I find A^afoTara; and it is there said that this is an imprecation uttered by the Prophet, lest a man should believe this kind of fasting to be ordained by God; or, through impotence, should become insincere; or because, by fasting all the days of the year, he would do so on the days on which fasting is forbidden. See other readings voce A^alaA in art. Alw.]) ― -b3- Hence also the saying, A=lti AlD~arobahu A_ilaY Aln~afosi, meaning (assumed tropical:) The blow, or stroke, resulted in destroying life; in slaying, or killing. (Mgh.) ― -b4- Hence also, A=la AlA^amoru A_ilaY ka*aA [The affair, or case, became ultimately reduced to such a state, or condition; came to such a result; came to be thus]. (Msb.) ― -b5- Hence also, Tabaxotu Al$~araAba faA=la A_ilaY qadori ka*aA I cooked the wine, or beverage, and it became reduced (rajaEa) to such a quantity. (S.) And Tabaxahu Hat~aY A=la A_ilaY Alv~uluvi A^awiAlr~ubEi He cooked it (namely nabiy* [i. e. must, or mead, or wort,]) until it became reduced (rajaEa) to the third, or to the fourth: (T:) or, said of the same, (Mgh,) or of medicine, (TA,) Hat~aY A=la Alman~aAni man~aA waAHidFA, (Mgh,) or A_ilaY man~K waAHidK, (TA,) until twice the quantity, or weight, of a man~ became [reduced to] (SaAra) one man~. (Mgh.) ― -b6- [Hence also, majaAzu AlA^awoli The proleptic, or anticipative, trope; as faSiylN applied to “a young camel” before it is weaned, because it is to be weaned.] ― -b7- [And hence also, app.,] A=la Al$~aYo'u, inf. n. maA=lN, The thing [became reduced in quantity or size;] decreased; diminished; or became defective, or deficient. (M, K.) And A=la laHomu Aln~aAqapi The flesh of the she-camel went away, so that she became lean, or slender and lean, or lean and lank in the belly. (T, K.) ― -b8- A=la, (T, S, M, K,) inf. n. A^awolN (T, M, K) and A_iyaAlN, (M, K,) is also said of tar, (T, S, M,) and of honey, (S,) and of milk, (M,) and of wine, or beverage, (TA,) and of urine, (M,) or of the urine of camels that have been contented with green pasture instead of water, at the end of their being in that state, (T,) and of oil, (M, K,) and other things, (K,) as meaning It became thick: (T, S, M, K:) said of milk, it thickened and coagulated: (M:) said of wine, or beverage, it thickened, and became intoxicating in its utmost degree: (Az, TA:) and said of oil, it attained its full perfume, or sweetness of odour, by being well prepared or compounded. (T.) ― -b9- maA laka taw^uwlu A_ilaY katifayoka [written in the TA without any vowel-signs, app. meaning (tropical:) What aileth thee that thou shruggest thy shoulders? lit., drawest thyself together to thy two shoulder-blades?] is said [to a man] A_i*aA A@noDam~a A_ilayohimaA waA@jotamaEa [when he draws himself together to them, and contracts himself]; and is a tropical phrase: so says Z. (TA.) ― -b10- A=la mino fulaAnK He escaped, or became safe or secure, from such a one: a dial. var. of waA^ala: (T, K:) of the dial. of the Ansár. (TA.) ― -b11- You say also, A=la, aor. yaw^uwlu; (T, Msb;) or A^awila, aor. yaA^owalu; (K;) meaning He, or it, preceded; went before; was, or became, before, beforehand, first, or foremost; (T, Msb, K;) and came: (Msb:) with this, also, waA^ala is syn.; and from it [says Az] is most probably derived A^aw~alu, so that its original form is A^aA^owalu: [or, as Fei says,] hence is derived the phrase, used by the vulgar, AlEa$oru AlA^aw~alu with fet-h to the hemzeh [as meaning “the first, or preceding, ten (nights of the month),” for AlA^uwalu, pl. of AlA^uwlaY, fem. of AlA^aw~alu; but this is generally regarded as being originally AlA^awoA^alu, from waA^ala]. (Msb.) -A2- A=lahu: see 2. ― -b2- Accord. to Lth, (TA,) A^ulotuhu, (M, K,) aor. A^aw^uwluhu, inf. n. A^awolN, (TA,) signifies I made it (namely, milk, M, or oil &c., K) to thicken, (M, K,) and to coagulate; (M;) the verb being both intrans. and trans.: (K:) but Az says that it is not known as trans., in this sense, in the language of the Arabs [of the classical ages]. (TA.) -A3- A=la raEiy~tahu, (S, M, Msb, K,) aor. yuw^uwlu, inf. n. A^awolN (S) and A_iyaAlN, (S, M, K,) of which the simple subst. is A_iyaAlapN, (S, * Msb,) He (a prince or commander, S, or a king, M, K) ruled, or governed, his subjects; presided over their affairs, as commander or governor; (S, M, Msb, K;) and did so well: (S:) and A=la Ealayohimo, inf. n. A^awolN and A_iyaAlN and A_iyaAlapN, [or this last, as said above, is a simple subst.,] he presided over them; held command, or authority, over them; (M, K;) namely, a people, or company of men; (K;) or, over their affairs. (TA.) It is said in a prov., (M,) qado A^ulonaA waA_iyla EalayonaA (T, S, M) We have ruled and been ruled; (T;) we have presided and been presided over. (M.) ― -b2- A=la maAlhu, (T, S, M, * Msb, K,) inf. n. A_iyaAlapN, (T, Msb,) He put into a good, or right, state, or condition, and managed, or tended, his mAl [meaning cattle]; (T, S, M, * K;) as also ↓ Ay^tAlhu [written with the disjunctive alif AiytaAlahu], (K,) inf. n. AiytiyaAlN: (S:) or he managed his camels, and his sheep or goats, in such a manner that they throve, or became in a good state or condition, by his management. (Msb.) Lebeed describes a female singer A_ibohaAmuhaA ↓ bimuwat~arKtaA^otaAluhu (T, S,) meaning with a stringed lute, (EM p. 169,) which her thumb adjusts; (S, EM;) from A^ulotu, (T, S,) signifying I put into a good, right, or proper, state, or condition. (T. [But see another reading in the first paragraph of art. Awy.]) You say also, A^ulotu Al$~aYo'a meaning I composed, or collected together, the thing, and put it into a good, right, or proper, state, or condition: and some of the Arabs say, A@ll~`hu Ealayoka ↓ A^aw~ala A^amoraka, i. e. May God compose for thee thine affair: and, by way of imprecation, A@ll~`hu ↓ laA A^aw~ala Ealayohi $amolahu [May God not compose for him his discomposed, disorganized, deranged, or unsettled, affair, or affairs]. (T.) ― -b3- A^ulotu AlA_ibla, inf. n. A^awolN and A_iyaAlN, also signifies I drove the camels: (M:) or, accord. to the T, I bound the camels' udders with the A^aSir~ap (SararotuhaA) until the time of milking, when I loosed them. (TA.)
2 A^w~lhu A_ilayohi *
, (M, K,) inf. n. taA^owiylN, (TA,) He returned it (namely, a thing, M) to him, or it; he made it, or caused it, to return to him, or it; syn. rajaEahu: (M, K: in the CK raj~aEahu:) and ↓ A=lahu also signifies the same; syn. rad~ahu. (TA.) You say, A^aw~ala A@ll~`hu Ealayoka DaAl~ataka May God restore to thee thy stray; (T, * TA;) cause it to return to thee; (TA;) bring together thee and it. (T.) And A^aw~alotuhu A_ilaY ka*aA I caused him, or it, to come to such a state or condition; brought, or reduced, him, or it, thereto; syn. Say~arotuhu A_ilayohi. (T.) ― -b2- See also 1, near the end of the paragraph, in two places. ― -b3- taA^owiylN also signifies The discovering, detecting, revealing, developing, or disclosing, or the explaining, expounding, or interpreting, that to which a thing is, or may be, reduced, or that which it comes, or may come, to be: (S, O, TA:) you say, A^aw~alotuhu, inf. n. taA^owiylN; and ↓ taA^aw~alotuhu, inf. n. taA^aw~ulN; in one and the same sense: and hence the saying of El-Aashà: Hub~ihaA ↓ EalaY A^an~ahaA kaAnato taA^aw~ulu riboEiY~i Als~iqaAbi faA^aSoHabaA ↓ taA^aw~ula (S:) or Hub~ahA ↓ tAw~al: (so in a copy of the T: [the former word being, accord. to this reading, a contraction of tataA^aw~alu; but this does not altogether agree with what here follows:]) AO says, taA^aw~ulu Hub~ihaA means tafosiyruhu wamarojiEuhu: [i. e., the explanation of her love, or of the (poet's) love of her, and the state, or condition, to which it eventually came, is this:] (S:) it was small in his heart, and ceased not to grow until it became great; like as the little young camel [born in the season called rbyE, or in the beginning of the breeding-time,] ceases not to grow until he becomes great like his mother, (T, * S,) and has a son accompanying him: (S:) [or] A^w~lhu and ↓ tA^w~lhu, (M, K,) inf. n. of the former as above, (K,) when said of language, signify dab~arahu waqad~arahu wafas~arahu [he considered its end, or what it might be to which it led or pointed, and compared one part of it with another, and then explained, or expounded, or interpreted, it]: (M, K:) hence, [if the explanation in the M and K be meant to denote three distinct meanings, which I do not think to be the case,] it would seem as though taA^owiylN and tafosiyrN were syn.; but accord. to other authorities, they differ: (TA:) [Az says,] accord. to Ahmad Ibn-Yahyà, these two words and maEonFY are all one: but tA^wyl seems to me to signify the collecting the meanings of dubious expressions by such expression as is clear, or plain, without dubiousness: or, accord. to Lth, it is the interpreting of language that has different meanings; and this cannot be rightly done but by an explanation which changes the expression; as also ↓ tA^aw~ulN: (T:) or the turning a verse of the Kur-án from its apparent meaning to a meaning which it bears, or admits, when the latter is agreeable with the Scripture and the Sunneh: for instance, in the words of the Kur [vi. 95, &c.], yuxoriju A@loHaY~a mina Almay~iti, if the meaning be [thus explained] “He produceth the bird from the egg,” this is tfsyr: and if [it be explained as meaning] “He produceth the believer from the unbeliever,” or “the knowing from the ignorant,” this is tA^wyl: so says Ibn-El-Kemál: (TA:) [hence, although it may often be rendered by interpretation, like tfsyr, it more properly signifies the rendering in a manner not according to the letter, or overt sense; explaining the covert, or virtual, meaning; interpreting in a manner not according to the obvious meaning:] or the reducing a thing to its ultimate intent, whether it be a saying or an action: (Er-Rághib, TA:) or tfsyr signifies the “discovering, detecting, revealing, or disclosing, what is meant by a dubious expression;” and tA^wyl, the reducing one of two senses, or interpretations, which an expression bears, or admits, to that which suits the apparent meaning: (L and K in art. fsr, and TA in that and in the present art.:) or the former signifies the “expounding, explaining, or interpreting, the narratives which occur collected without discrimination in the Kur-án, and making known the significations of the strange words or expressions, and explaining the occasions on which the verses were revealed;” and the latter, the explaining the meaning of that which is muta$aAbihi, [or what is equivocal, or ambiguous,] i. e., what is not understood without repeated consideration. (TA: [in which are some further explanations; but these add nothing of importance.]) ― -b4- [Hence, A^w~l lafoZFA, in grammar, He rendered a word, or an expression, or a phrase, in grammatical analysis, by another word, or expression, or phrase.] ― -b5- And [hence likewise,] taA^owiylN signifies also The interpretation, or explanation, of a dream; the telling the final sequel, or result, thereof: (M, K:) as in the Kur xii. 101. (M.) ― -b6- It is also used [as a simple subst.] to signify The end, issue, result, or final sequel, of a thing; syn. EaAqibapN; (Bd in iv. 62 and xvii. 37;) or ↓ maA=lN; (Jel in the same places;) or marojiEN, and maSiyrN; as in the Kur [iii. 5], wamaA yEolamu taA^owiylahu A_il~aA A@ll~`hu [But none knoweth the end, &c., thereof, except God]: (A'Obeyd, T:) or this phrase means, but none knoweth when will be the resurrection, and to what the case will eventually come, (T, M,) when the hour shall arrive, (TA,) except God: (T, M:) so says Aboo-Is-hák: (T:) and in like manner, [in the Kur vii. 51,] halo yanoZuruwna A_il~aA taA^owiylahu means Do they wait for aught save the result to which their case will come by the resurrection? (Aboo-Is-hák, T, M:) or, the result to which it will come (Bd, Jel) in the manifestation of its truth by the appearance of the promises and threats of which it has told? (Bd:) in like manner, also, the saying, taqowy A@ll~`hi A^aHosanu taA^owiylFA means The fear of God is best in respect of result; syn. EaAqibapF. (TA.)
5 taAaw~ala
see 2, in the former half of the paragraph, in six places. ― -b2- tA^w~l fiyhi Alxayora He discovered in him the existence of good, or goodness, from its outward signs: and he sought, or looked for, good, or goodness, in him. (TA.) You say also, taA^aw~alotu fiY fulaAnK AlA^ajora I sought, or looked for, recompense in (or of or from) such a one. (T.)
8 A_iAotawala
see 1, near the end of the paragraph, in two places.
10 AstA=l Alr~uw^oyaA *
He sought the interpretation of the dream, by consideration. (TA in art. swA^.)
A=lN A=l
A man's A^ahol [or family]; (T, S, M, Msb, K;) i. e. his relations: (Msb:) his Ea$iyrap [or kinsfolk; or nearer, or nearest, relations by descent from the same father or ancestor; &c.]; from A^awolN as signifying rujuwEN, because recourse is had to them in all affairs: (Har p. 578:) and his household; (S, TA;) the people of his house: (Msb:) and his followers; (S, Msb, K;) including soldiers: (S, TA:) and his A^awoliyaA=' [i. e. friends, and the like]: (K:) those who bear a relation to him, as members to a head, (mano A=la A_ilayohi,) by religion or persuasion or kindred; as in the Kur iii. 9 and viii. 54 and 56 &c.: (Ibn-'Arafeh:) [or in these and many other instances, it may be rendered people:] but in general it is not used save in relation to that in which is eminence, or nobility; so that one does not say, A=lu AlA_isokaAfi, like as one says A^aholuhu: (K:) and it is peculiarly used as a prefix to the proper names of rational beings; not to indeterminate nouns, nor to nouns of places or of times; so that one says, A=lu fulaAnK; but not A=lu rajulK, nor A=lu zamaAni ka*aA, nor A=lu mawoDaEi ka*aA, like as one says, [A^aholu rajulK, and A^aholu zamaAni ka*aA, and] A^aholu baladi ka*aA and mawoDiEi ka*aA: (TA:) Ks disallows its being prefixed to a pronoun; so that one should not say, A=luhu, but A^aholuhu; but his opinion in this matter is not correct: it is originally A^awalN; the w being changed into A, (M, * Msb,) as in qaAla [which is originally qawala]: so say some: (Msb:) or it is originally A^aholN, (T, M, Msb, K,) then A^aA^olN, and then A=lN: (K:) so say some, arguing thus from its having A^uhayolN for its dim.: (T, Msb:) but accord. to Ks, it assumes the form ↓ A^uwayolN as a dim.: (T:) or each of these is its dim. (M, K.) By the A=l of the Prophet are meant, accord. to some persons, His followers, whether relations or others: and his relations, whether followers or not: (Ahmad Ibn-Yahyà, T:) or, as some say, his family (A^aholuhu [q. v.]) and his wives: [but it seems to be indicated that what I have rendered “and his wives” is meant as an explicative adjunct to Ahlh:] or, as some say, the people of his religion: (Esh-Sháfi'ee, T:) being himself asked who were his A=l, he answered all pious persons: (Anas, TA:) but in a trad. in which it is said that the poor-rates are prohibited to him and to his A=l, by this is meant those to whom was appropriated the fifth [of the spoils] instead of the poor-rates; and these were the genuine descendants of Háshim and El-Muttalib. (Esh-Sháfi'ee, T.) ― -b2- yaA lazayodK and yaAla zayodK, accord. to the Koofees, are contractions of yaA A=la zayodK [O family of Zeyd]. (Mughnee, on the letter l; and El-Ashmoonee on the Alfeeyeh of Ibn-Málik, section AlAstgAvp. [See the letter l.]) ― -b3- [See also A_iylapN.] -A2- (tropical:) I. q. $axoSN [meaning The body, or corporeal form or figure or substance, (of anything, as is said in the T,) which one sees from a distance; or, in this case, often, though not always, the person, or self]; (AA, T, S, M, K;) of a man: a metaphorical application, from A=lN as signifying A^aholN and Ea$iyrapN; because comprising the members and the senses. (Har p. 578.) ― -b2- Sometimes, it is redundant, or pleonastic; [being only used for the sake of metre in verse, or to give more force to an expression;] as in the following instance: A^ulaAqiY mino ta*ak~uri A=li layolaY kamaA yaloqaY Als~aliymu mina AlEidaAdi [I experience, from remembrance of Leylà, or of Leylà's person or self, the like of what the person bitten or stung by a venomous reptile experiences from the paroxysm of pain occasioned by the bits or sting]. (TA.) [See also another ex., voce jaA^obN; and another, voce mizomaArN.] ― -b3- [Like $axoSN, it seems to be sometimes applied to Any material thing that is somewhat high, and conspicuous: and hence, perhaps, the signification next following.] ― -b4- maA A^a$orafa mina AlbaEiyri [app. meaning The overtopping, or higher, part, or parts, of the camel]. (M, K.) ― -b5- A [tent of the kind called] xayomap. (M.) ― -b6- The poles of the xayomap; (M, K;) as also ↓ A=lapN; of which the pl. is A=lAtN: (K:) or ↓ A=lapN is the sing. of A=lN and A=laAtN, [or n. un. of the former and pl. of the latter,] which signify the pieces of wood (xa$abaAt) upon which the xymp is raised, or constructed: and hence Kutheiyir likens the legs of his she-camel to four A=lAt of the [wood of the tree called] TaloH. (S.) ― -b7- The pieces of wood (xa$ab, T, M, K) of xayom [or tents], (M,) stripped [of the tent-cloths]. (T, TA.) ― -b8- Also, [app. because rising from the general surface of the ground,] The extremities and sides of a mountain. (M, K. *) -A3- The saraAb [or mirage]: (As, T, M, K:) or peculiarly applied to that which is in the first part of the day, (K,) as though raising figures seen from a distance ($uxuwS), and making them to quiver: (TA:) or that which one sees in the first part of the day, and in the last part thereof, as though raising figures seen from a distance ($xwS); not the same as the srAb: (S:) or what resembles the srAb: (Msb:) or, as some say, that which is in the DuHaY [or early part of the day when the sun is yet low], like water between the sky and the earth, [in appearance] raising figures seen from a distance ($xwS), and making them to quiver; whereas the srAb is that which is at mid-day, [apparently] cleaving to the ground, as though it were running water: Th says, the A=l is in the first part of the day: (M:) As says that the A=l and the srAb are one: but others say that the former is from the DuHaY [see above] to the declining of the sun from the meridian; whereas the srAb is after the declining of the sun from the meridian to the prayer of the EaSor; and in favour of their assertion they urge, that the former [in appearance] raises everything so that it becomes what is termed A=l, i. e. $axoS; for the A=l of everything is its $xS; and that the srAb [in appearance] lowers every $xS in it so that it becomes [as though it were] cleaving to the ground, having no $xS: Yoo says, the Arabs say that the A=l is from the gudowap [or period between the prayer of daybreak and sunrise] to the time when the sun is very high, or near the meridian; then it is called srAb for the rest of the day: ISk says, the A=l is that which [in appearance] raises figures seen from a distance ($xwS), and is in the DuHaY [explained above]; and the srAb is that which is upon the surface of the ground, as though it were water, and is at midday: and this, I [namely Az] say, is what I have found the Arabs in the desert to say: (T:) El- Hareeree speaks of the glistening of the A=l; app. using this word in the sense of srAb; for it is the latter that glistens; not the former: (Har p. 363:) the word is masc. and fem. (Msb, K.) The phrase yarfaEu A@loA=laA, ending a verse (S, M) of En-Nábighah, (M, TA,) i. e. Edh-Dhubyánee, (TA,) or El-Jaadee, (S,) [variously cited in the S and M and TA,] is an instance of inversion; the meaning being yarofaEuhu A@loA=lu [The A=l raising it]: (S, TA:) or the meaning is, making the A=l conspicuous more than it would otherwise be; the agent of the verb being a prominent portion of a mountain, which, being itself raised [in appearance] by the A=l, has the effect of doing this. (M.) -A4- See also the next paragraph. -A5- And see A^alayaAnN, in art. Aly.
A=lapN A=lh A=lp
i. q. A^adaApN [i. e. An instrument; a tool; an implement; a utensil: and instruments; tools; implements; utensils; apparatus; equipments; equipage; accoutrements; furniture; gear; tackling;] (S, M, K) with which one works, for himself or for another: it is both sing. and pl.: (M, K:) or, (K,) as some say, (M,) it is a pl. having no sing. (M, K) as to the letter: (M:) [but it is very often used as a sing.:] and the pl. is A=laAtN. (S, K.) In the saying of 'Alee, yasotaEomilu A=lapa Ald~iyni fiY Talabi Ald~unyaA [lit. He makes use of the instrument of religion in seeking the goods of the present world], (assumed tropical:) science, or knowledge, is meant; because thereby only is religion. (M.) ― -b2- [A musical instrument;] a lute; a musical reed, or pipe; the [kind of mandoline called] Tunobuwr. (TA.) ― -b3- The male organ of generation. (TA.) ― -b4- The bier of a corpse. (Abu-l-'Omeythil, S, M, K.) Thus, accord. to some, in the following verse, (S, * M,) of Kaab Ibn-Zuheyr: kul~u A@boni A^unovaY waA_ino TaAlto salaAmatuhu yawomFA EalaY A=lapK HadobaA='a maHomuwlu [Every son of a female, though his health, or safety, long continue, is one day borne upon a gibbous bier: for the bier of the Arabs of the desert was generally composed of two poles connected by a net-work of cords upon which the corpse lay depressed]: (S, M:) or, as some say, [in a distressing state, or condition; for, they say,] A=lap here signifies Halap. (TA.) ― -b5- See also A=lN, in two places, near the middle of the paragraph. -A2- A state, or condition; i. q. HaAlapN [as mentioned above]: (T, S, M, K:) pl. [or rather coll. gen. n.] ↓ A=lN. (T, S.) You say, huwabiA=lpi sawo'K [He is in an evil state or condition]. (S.) ― -b2- I. q. $i*~apN [Straitness; difficulty; distress; &c.]. (M, K.)
A_iylapN A^yl A^ylh A^ylp Aylh Aylp |yl |ylh |ylp
sometimes signifies The relations to whom one goes [or is traced] back in genealogy. (Ibn- 'Abbád.) [See also A=lN.] ― -b2- You say also, radadotuhu A_ilaY A_iylatihi I made him to go back, or revert, to his natural disposition: or, to his [original] state or condition. (Ibn-'Abbád.)
A^uwluw *
, in the gen. and accus. A^uwliY: see A^uluw, in art. A^uwlaY.
A^uwlaY *
fem. of A^aw~alu: see the latter in art. wA^l. -A2- A^uwlaY as a pl., and its var. A^uwlaA='i; and A^uwl`y^ika, or A^uwlaA=y^ika; &c.: see A^ulaY, in art. AlY.
A^awaAlN *
A certain idol of [the tribes of] Bekr and Teghlib, (K, TA,) the two sons of Wáïl. (TA.)
A^wayolN *
dim. of A=lN, q. v. (Ks, T, M, K.)
A_iyaAlN AyAl
The vessel, or receptacle, of thickening, or thick, milk: (M:) [or, accord. to the K, this seems to be termed ↓ A^uy~alN: see A=y^ilN:] or, in which wine ($araAb), or expressed juice, or what is pressed, or squeezed, so that its juice is forced out, or the like thereof, is made to thicken. (TA.) -A2- [Also an inf. n. of 1, which see throughout.]
A_iyaAlapN A_yAlp AyAlh AyAlp
Rule, or government: (S, Msb:) [accord. to some, an inf. n. of A=la as a trans. verb: accord. to others,] a simple subst. (Msb.)
A^aw~alu *
and its variations &c., see art. wA^l: some, on account of difference of opinion from others respecting its radical letters, have mentioned this word in the present art. (TA.)
A^ay~ilN *
: see A_iy~alN: -A2- and see also A=y^ilN, last sentence.
A^uy~alN *
: see A_iy~alN: -A2- and see also A=y^lNi, in four places; and A_iyaAlN.
A_iy~alN A^yl A_yl Ayl |yl
and ↓ A^uy~alN (T, S, Mgh, Msb, K, the first and third and fourth in art. Ayl) and ↓ A^y~ilN, (T, K,) the last on the authority of IAar, (TA,) but A'Obeyd says that it is A_iy~alN, with kesr, (T,) and this is the approved form, (TA,) The [animal called] waEol: (K:) or the male waEol; (ISh, T, S, Mgh, Msb;) i. e. the mountain-goat: (Msb:) accord. to some, (S,) what is called in Persian kawazon; (S, Mgh;) by which word Sh explains the word A_iy~alN: ISh says, it is the animal that is very wide between the horns, and bulky, like the domestic bull: (T:) [see baqaru AlwaHo$i in art. bqr:] and Lth says, it is called thus because it resorts (yaw^uwlu) to the mountains: sometimes the Y is changed into j: the fem. is of the same three forms with p: (TA:) and the pl. is A^ayaAy^ilu [like sayaAy^idu pl. of say~idN]. (Lth, T, Mgh, Msb.) ― -b2- See also A=y^ilN, in two places.
A=y^ilN *
[act. part. n. of 1 in all its senses: and thus, particularly,] Thickening, or thick; (T, S, M, TA;) applied to the urine of camels that have been contented with green pasture instead of water, at the end of their being in that state; (T;) or to milk, (S, M, TA,) and to oil, and other things, such as tar, and honey, and wine, or beverage: (TA:) pl. ↓ A^uy~alN: (S, M:) which last word [in one copy of the M written A_iylN, but this I think a mistranscription,] signifies also the remains of thickening, or thick, milk; or, as some say, the [seminal] water in the womb: (M:) or this same word (A^uy~alN) has the last of these significations; and also, [as a sing. epithet,] the first of the meanings explained in this paragraph; as also A=y^ilN, applied to milk; (K;) or to milk thickening, or thick, and mixed; not excessively thick, but in a somewhat good degree, and changed in its flavour: (AHát, TA:) or it [app. A^uy~alN, as in the TK,] signifies the vessel, or receptacle, thereof; (K;) [a meaning assigned in the M to A_iyaAlN;] in which milk thickens: (TA:) Sh says that ↓ A_iy~alN signifies the milk of the A^ayaAy^il [pl. of A_iy~alN]; and so says AA: but AHeyth says that this is absurd; and that the right word is ↓ A^uy~alN, having the signification first explained in this paragraph, i. e. thickening, or thick, milk: En-Nadr says that ↓ A_iy~alN signifies thick urine of she-goats of the mountain; which, when drunk by a woman, excites her venereal faculty: (T:) or this last word is used to signify milk of an A_iy~al, which is said to strengthen in the venereal faculty, and to fatten, as Ibn-Habeeb asserts; and ↓ A^uy~alN, which he affirms to be wrong, is a dial. var. thereof; and it may also be a quasi-pl. n. thereof: (M:) as a pl. [of A=y^ilN], applied to milk, ↓ A=uy~alN is extr. in two respects; as a pl., of this form, of an epithet not applied to an animal; and as being regularly A^uw~alN. (IJ, M.) -A2- A_in~ahu laA=y^ilu maAlK and maAlK ↓ A^ay~ilu Verily he is a good manager, or tender, of cattle, or camels, or the like. (M, TA.)
taA^owiylN *
used as a simple subst. in the sense of EaAqibapN &c.: see 2, last sentence.
maA=lN mA=l
inf. n. of A=la, in two senses pointed out above. (M, K, TA.) ― -b2- [Hence, maA=luhu A_ilaY ka*aA His, or its, return, or course, or transition, is to such a state or condition.] -A2- Also, [as a noun of place &c.,] i. q. marojiEN [as signifying A place, and a state, or condition, to which a person, or thing, returns; and, to which he, or it, ultimately, or eventually, comes]. (TA, [where this is given as a signification not mentioned in the K; so that mrjE is not here used as an inf. n.: it is, moreover, a signification well known.]) See also 2, last sentence. ― -b2- A refuge: applied in this sense to God. (Har p. 361.)
huwa muw^otaAlN liqawomihi muqotaAlN Ealayohimo *
He is ruler, or governor, of his people; a possessor of dictatorship over them, or of authority over them to judge or give judgment or pass sentence or decide judicially. (A, TA.)
h`*aA mutaA^aw~alN HasanN *
[app. This is a good discovery made from outward signs]. (TA, where it immediately follows taA^aw~ala fiyhi Alxayora with its explanations given above.)
mutaA^aw~ilN *
: see its verb. ― -b2- [Sometimes it signifies] Veracious: opposed to mutaqaw~ilN. (Har p. 256.) Awlw
A^uwluw *
, in the gen. and accus. A^uwliY: see A^uluw in art. Alw. AwlY
A^uwlaY *
fem. of A^aw~alu: see the latter in art. wA^l. -A2- A^uwlaY as a pl., and its var. A^uwlaA='a; and A^uwl`y^ika, or A^uwlaA=y^ika; &c.: see A^ulaY, in art. AlY. Awm
A^awam~u *
for A^aA^am~u: see art. Am. Awn
1 A=na A=n
, aor. yaw^uwnu, inf. n. A^awonN, He was, or became, at rest, or at ease; he rested in a journey. (IAar, T.) ― -b2- A^unotu, aor. and inf. n. as above, I enjoyed a life of ease and plenty; a state of freedom from trouble or inconvenience, and toil or fatigue; a state of ease, repose, or tranquillity. (AZ, T, S, M, K.) ― -b3- I was, or became, grave, staid, steady, sedate, or calm. (S, K.) ― -b4- I was, or became, gentle; or I acted gently: (T, S, M, Msb, K:) and I acted, or proceeded, with moderation, without haste or hurry, in pace or journeying: (M:) I went gently, softly, or in a leisurely manner: (S, K:) A^awonN [the inf. n.] is formed by substitution [of A^ for h] from hawonN. (S.) You say, A^unotu biAl$~aYo'i, and EalaY Al$~aYo'i, I was gentle, or I acted gently, with the thing; (M;) and fiY AlA^amori in the affair. (Msb.) And A^uno EalaY nafosika Act thou gently with thyself, or be thou gentle, in pace or journeying: and proceed thou with moderation, without haste or hurry: (T, S:) said in the latter sense to one who has become unsteady, or irresolute. (T.) [In like manner,] you say, EalaY qadorika ↓ A^aw~ino, meaning Ait~ay^ido EalaY naHowika [app. Act thou with moderation, gentleness, deliberation, or in a leisurely manner, according to thine ability, or to the measure of thine ability; for qadorN and naHowN are both syn. with miqodaArN]. (T, K.) And fiY sayorikumo ↓ A^aw~inuwA Proceed ye with moderation in your course or pace or journeying. (ISk, T.) And fiY ↓ taA^aw~ana AlA^amori He paused, or was patient, in the affair. (M.) -A2- A^awonN also signifies The being weary, or fatigued; like A^ayonN. (M.) [Whether, in this sense, it have a verb, is doubtful: see its syn. here mentioned.] ― -b2- Also The putting oneself to trouble, or inconvenience, for the sake of what one may expend upon himself and his family. (M.) And hence, accord. to one [whose name is imperfectly written in the TA], the word ↓ maw^uwnapN, [as being originally maA^owunapN,] of the measure mafoEulapN: but others say that it is of the measure faEuwlapN, from maA^anotu. (TA.) -A3- ↓ A=na A^awonuka and A^awaAnuka [and A^ayonuka] signify the same. (M.) [See art. Ayn.]
2 Aaw~ana
see 1, in two places.
5 taAaw~ana
see 1.
AlA=na AlA=n
and its vars.: see art. Ayn. [Accord. to some, it belongs to the present art., in which it is mentioned in the Msb.]
A^awonN *
: see 1 [of which it is the inf. n.]: and see also what next follows.
A^awaAnN *
(T, S, M, Msb, K) and ↓ A_iwaAnN, (T, M, Msb, K,) the latter mentioned by Ks on the authority of Aboo-Jámi', but the former is the usual mode of pronouncing it, (T,) and ↓ A^awonN, (M,) A time; a season: pl. A=winapN; (T, S, M, Msb, K;) but Sb says A=wnAtN; (M; [so in a copy of that work; app. A=winaAtN, as though pl. of A=winapN;]) and A=yinapN is syn. with A=winapN. (AA, T, K.) You say, jaA='a A^awaAnu Albarodi [The time, or season, of cold came]. (T.) And fulaAnN yaSonaEu *`lika AlA^amora A=winapF, (S, K, *) and A=yinapF, (K, [in the CK A=y^inapF,]) Such a one does that thing sometimes, leaving it undone sometimes. (S, K. *) And A^atayotuhu A=ynapF baEoda A=yinapK I came to him times after times. (AA, T.) And A=winapF signifies Time after time. (TA, from a trad.) In the saying (of Aboo-Zubeyd, L), TalabuwA SuloHanaA walaAta A^awaAnK (M,) or A_iwaAnK, (L,) [They sought our reconciliation with them, but it was not the time that reconciliation should be sought], accord. to Abu-l- 'Abbás, the tenween of the last word is not a sign of the genitive case, but is, as in the instance of A_i*K, because of the suppression of a proposition to which the word should be prefixed, as when you say, jiy^otu A^awaAna qaAma zayodN I came at the time that Zeyd stood. (M, L.) ― -b2- [Hence, A^awaAnay^i*K At that time or season; then; like Hiynay^i*K.]
A_iwaAnN A^wAn A_nA' AwAn
: see A^awaAnN: -A2- and see also A_iyawaAnN.
A=y^inN *
[part. n. of 1:] A man enjoying a life of ease and plenty; a state of freedom from trouble or inconvenience, and toil or fatigue; a state of ease, repose, or tranquillity. (AZ, T, S, K.) ― -b2- [Hence the saying,] riboEN A=y^in xayorN mino gib~K HaSoHaASK [An easy, or a gentle, journey in which the camels are watered only on the first and fourth days is better than a laborious, or quick, journey in which they are watered only on the first and third days]. (TA.) [The fem. is A=y^inapN: the pl. of which is A^awaAy^inu and A=y^inaAtN.] You say, bayonanaA wabayona mak~Fpa valaAvu layaAlK A^awaAy^inu Between us and Mekkeh are three nights of easy, or gentle, journeying: (S, K: *) and Ea$orulayaAl A=y^inaAtN ten nights of easy journeying. (S, M, K.)
A_iywaAnN A_ywAn AywAn
and ↓ A_iwaAnN (T, S, M, Msb, K) [each] a foreign word, [i. e. Persian,] (M,) A chamber, or an apartment, (T, Msb,) or a large Suf~ap [i. e. porch, or roofed vestibule, or the like], (S, K,) similar to an A^azaj [or oblong arched or vaulted structure, or a portico], (T, S, M, K,) or built in the form of an A^azaj, (Msb,) not closed in the front, or face: (T, M, Msb: *) [and a palace; often used in this sense in Arabic as well as in Persian: and in the present day, the former, and more commonly liywaAn, which is Persian, is also applied to an estrade; a slightly-raised portion of the floor, generally extending nearly from the door to the end, or to each end, of a room:] pl. of the former, A^awaAwiynu, (T, S, K,) because the sing. is originally A_iwowaAnN, (S,) and A_iywaAnaAtN; and pl. of the latter, A^uwnN. (T, S, K.) Hence, A_iywaAnu kisoraY [The great porch, or the palace, of Kisrà, or Chosroes, who is called SaAHibu AlA_iywaAni]. (T, S, Msb.) ― -b2- Also the latter, [and app., accord. to the Msb, the former also,] Any prop, or support, of a thing: (T, Msb:) particularly, a pole of a [tent of the kind called] xibaA='. (T.) ― -b3- The A_iywaAn of the lijaAm [is The headstall of the bridle; and] has for its pl. A_iywaAnaAtN. (T, K.)
maw^uwnapN *
: see 1, and see art. mA^n. Awh
1 AawVha
and 2: see 5.
5 tA^w~h *
; (S, Mgh, Msb, K;) and ↓ A^w~h, (S, Mgh, K,) inf. n. taA^owiypN; (S, K;) and ↓ A=ha, inf. n. A^awohN; (K;) He said A=hi or A^awohi &c. [i. e. Ah! or alas!]; (S, Mgh, K;) he moaned; or uttered a moan, or moaning, or prolonged voice of complaint; (S, TA;) i. q. tawaj~aEa. (Msb.)
A=hi A=h A=p
, (Az, S, Msb, K, &c.,) as also A=hK, (IAmb, K,) and A=hFA, and ↓ A=hapF, (TA,) and ↓ A^awohi, (S, Msb, K,) and ↓ A^awoha, (ISd, K,) and ↓ A^awohu, (K,) and ↓ A^aw~iho, (S,) or ↓ A^aw~ihi, (K,) and ↓ A^aw~aho, (Hr, Mgh, Msb, K,) so in some copies of the S, but in a copy in the author's handwriting ↓ A=w~aho, there said to be with medd, and with teshdeed and fet-h to the w, and with the h quiescent, (TA,) [or,] accord. to Aboo- Tálib, A=w~aho, with medd, thus pronounced by the vulgar, is wrong, (T in art. Aw,) and ↓ A^aw~aAh, and ↓ A^aw~uwh, [in both of which, and in some other forms which follow, it is doubtful whether the h be quiescent or movent, and if movent, with what vowel,] (TA,) and ↓ A=wuwhu, (K, TA,) or ↓ A^awuwhu, but said by ISd to be with medd, and mentioned by AHát as heard from the Arabs, (TA,) and ↓ A^awataAh, (K, TA,) or ↓ A^awataAhu, (CK,) or ↓ A^aw~ataAh, and ↓ A=w~ataAh, (S, [in one copy of which the h is marked as quiescent,]) and ↓ A=way~aAh, (K, TA,) with medd, (TA,) or ↓ A^awiy~aAhu, (CK,) and A^aw~i (S, Msb, K,) and A=wi, and A=wK, (K, TA,) and waAhFA, and haAhN or haAhu, (TA,) [Ah! or alas!] a word imitative of the voice, cry, or exclamation, of the mutaA^ah~ih; (Az and TA in explanation of A=hi;) [i. e.] a word expressive of pain, grief, sorrow, lamentation, complaint, or moaning; (S, Mgh, Msb, K, TA;) denoting the prolongation of the voice with complaint: (S, TA, after A^aw~aho or A=w~aho:) sometimes, also, a man says A=hi from a motive of affection, or pity, or compassion, and of impatience: (Az, TA:) [and it is also said that] A=hFA is a word expressive of grief or lamentation, or of most intense grief or lamentation or regret; [that] it is put in the accus. case as being used in the manner of inf. ns.; and [that] the hemzeh is originally w: but IAth says, A=hFA is a word expressive of pain, grief, sorrow, lamentation, complaint, or moaning, used in relation to evil, like as waAhFA is used in relation to good: (TA in art. Ah:) and A=w~aho and A=wi and A=wK are cries uttered to horses, to make them return. (ISh and TA in art. AwY. See 2 in that art. in the present work.) You say, A=hi mino ka*aA [Ah, or alas, on account of, or for, such a thing!]; (S, Msb;) and in like manner, A^awohi [&c.], followed by mino, and by li, (S, TA,) and by EalaY. (TA.) [See also A^aw~i in art. Aw.]
A=hapN A=hh A=hp
a subst. from taA^aw~aha; occurring in the saying of El-Muthakkib El-'Abdee, A_i*aA maAqumotu A^aroHaluhaA bilayolK taA^aw~ahu A=hapa Alr~ajuli AlHaziyni [When I arise to saddle her, by night, she moans with the moaning of the sorrowful man]: (S, ISd:) ISd says that, in his opinion, the subst. is here put in the place of the inf. n., i. e. taA^aw~uh: (TA:) but some recite the verse differently, saying, A^ah~apa, from A^ah~a meaning tawaj~aEa: (S:) and some say, tahaw~ahu haAhapa. (TA.) And hence the saying, in imprecating evil on a man, A=hapF laka [May God cause moaning to thee!], and A^aw~apF laka, with the h suppressed, and with teshdeed to the w. (S.) [See also A^aw~apN in art. Aw.] And see A=hi above. -A2- [Also] Measles: thus in the phrase, used in imprecating evil on a man, A=hapF wamaAhapF [May God cause] measles and small-pox [to befall thee]! (K, * TA,) mentioned by Lh on the authority of Aboo-Khálid. (TA.)
A^awohi *
and `A^awoha and A^awohu and A^aw~ih &c.: see A=hi.
A^aw~aAhN *
A man often saying Ah! or alas! or often moaning: (Mgh:) or one who says Ah! or alas! from a motive of affection, or pity, or compassion, and fear: or mourning, or sorrowing, much, or often: (TA:) or compassionate; tender-hearted: or often praying, or frequent in prayer: (K, * TA:) or one who celebrates the praises of God, or praises Him greatly, or glorifies Him: or who praises much, or often: or who abases himself, or addresses himself with earnest supplication, [to God], confident of his prayer's being answered: (TA:) or one having certain knowledge (K, TA) of his prayer's being answered: (TA:) or inviting much, or often, to what is good: (TA:) or skilled in the law: or a believer; so in the Abyssinian language: (K:) occurring in the Kur [ix. 115 and xi. 77]. (TA.) -A2- See also A=hi.
A^awuwhu *
, or A=wuwhu, and A^aw~uwh: see A=hi.
A^awataAh *
, or A^awataAhu, or A^aw~ataAh, and A=w~ataAh: see A=hi.
A^awiy~aAhu *
, or A=way~aAh: see A=hi.
mutaA^aw~ihN *
[Saying Ah! &c.: (see the verb:) and] abasing himself; or addressing himself with earnest supplication [to God]. (TA.) [See also A^aw~aAhN.] AwY
1 A^awaY A_ilayohi *
, (T, S, M, Mgh, Msb, K,) and A^awaAhu, (M, Msb, K,) aor. yaA^owiY, (T, S, Msb,) imperative Aiywi (T,) inf. n. A^uwiY~u, (T, S, M, Mgh, Msb, K,) with damm, (K,) of the measure fuEuwlN, [originally A^uwuwYN,] (S,) and A_iwiY~N, (Fr, M, K,) with kesr, (K,) and A_iwaA='N; (S;) and Alyh ↓ A^w~Y, (M, K,) inf. n. taA^owiyapN; (K;) and ↓ tA^w~Y; (M, K;) and ↓ A@A^otawaY, (thus [more commonly Ay^twY] accord. to a copy of the M,) or ↓ A@t~awaY, (K,) like A@t~axa*a, (TK,) and ↓ AiytawaY, (M, K,) both of the measure AftEl; (TA;) and ↓ A=waY is used by some in the same sense, but rejected, in this sense, by several; (Msb;) the pronoun relating to a place of abode; (T, S, M, Msb, K;) He betook himself to it, or repaired to it, for lodging, covert, or refuge; (Mgh;) and [simply] he got him or got himself, betook himself, repaired, or resorted, to it; (T, Mgh;) he returned to it; (M;) he took up his abode in it; he lodged, or abode, or dwelt, in it. (Msb, K.) Hence, in the Kur [xi. 45], saA=wiY A_ilaY jabalK yaEoSimuniY mina AlmaA='i [I will betake myself for refuge to a mountain that shall preserve me from the water]. (S.) AlA^uwiY~u properly relates to living beings; but is used otherwise, metaphorically. (M.) In the saying of Lebeed, biSabuwHi SaAfiyapK waja*obi kariynapK lahu A_ibohaAmuhaA ↓ bimuwatrK taA^otaY [With a morning-potation of clear wine (xamorK being understood), and a female singer's straining of her chords, with a stringed instrument to which her thumb returns after the straining], he means taA^otawiY lahu, of the measure tafotaEilu, from A^awayotu A_ilayohi signifying Eudotu; the w being changed into A [written Y], and the Y, which is the final radical, being elided. (M. [But see another reading near the end of the first paragraph of art. Awl.]) A^awaY, aor. as above, inf. n. A^uwiYN, also signifies He turned away: and hence, [it is said,] A_i*o A^awaY Alfitoyapu A_ilaY Alkahofi [When the young men turned away to the cave: though the verb may be here well rendered betook themselves for refuge]. (Har p. 246.) You say also, A^awayotu A_ilaY fulaAnK, (A'Obeyd, T,) or lahu, (as afterwards written in a copy of the T,) [I betook myself to such a one, or repaired to him, for lodging, covert, or refuge; or] I joined myself, got myself, betook myself, repaired, or resorted, to such a one: and accord. to AHeyth, A^awayotu fulaAnFA signifies the same; but he did not know A^awayotu to be syn. with A=wayotu as explained below. (T.) And A^awaY A_ilaY A@ll~`hi He returned unto God. (TA, from a trad.) ― -b2- A^awaY said of a wound: see 5. -A2- See also 4, in seven places. -A3- A^awaY lahu, (T, S, M, Mgh, K,) like rawaY, (K, TA,) but it would have been more explicit if the author of the K had said like ramaY, (TA,) [as is shown by the false reading in the CK, A^wiYa lahu karawiY~,] aor. yaA^wiY, (T, S, Mgh,) inf. n. A^awoyapN (S, K) and A_iy~apN, (S, Mgh, K,) with kesr, (TA,) [originally A_iwoyapN,] the w being changed into Y because of the kesreh before it, (S,) or because combined with Y and preceded by sukoon [a mistake for “kesreh”], (IB as cited in the TA,) [in a copy of the T written Ay~ap, and in a copy of the M and in the CK Aay~ap,] and maA^owiyapN, (S, M, K,) without teshdeed, (S, TA,) [in my copy of the Mgh written with tesh-deed,] and maA^owaAhN, (S, M, K,) He compassionated him; felt compassion, or pity, for him; (T, S, M, Mgh, K;) as also ↓ Ay^twY, (T, K,) of the measure AftEl. (TA.) In using the imperative form, you say, Aiwi lahu, [unless this be a mistranscription for Aiywi lahu,] meaning Be thou compassionate to him. (T, TA.)
2 Aaw~aYa
see 1, first sentence: -A2- and see 4. -A3- A^aw~ayotu biAlxayoli (ISh, T) [I drew together the horses: this meaning seems to be indicated in the T, by the context: or] I called out to the horses A=w~aho, in order that they should return at hearing my voice: (ISh:) and in like manner one says to them ↓ A=wi or A=wK; (ISh, T, TA;) a well-known call of the Arabs to horses; and sometimes A=Y, with a long meddeh, is said to them from afar. (T, TA.) [See also 5.]
4 A=wAhu A=wAh A=wAp
, (T, S, M, Mgh, Msb, K,) inf. n. A_ywaA='N; (T, S, Mgh;) and ↓ A^w~Ahu; (K;) and ↓ A^awaAhu; (T, S, M, Mgh, Msb, K;) the first of which is the [most] approved; (T;) the last used by some; (T, Msb;) both given on the authority of AZ, (S,) and of A'Obeyd, accord. to whom you say, A^awayotu A_ilayohi, with the short A only; (T, M;) He, or it, gave him, or afforded him, lodging, covert, or refuge; harboured him; sheltered him; protected him; (Mgh;) he lodged him, or lodged him with himself; made him his guest; or gave him refuge or asylum, absolutely, or with himself; syn. A^anozalahu; (K;) or A^anozalahu. (T, S, TA.) You say also, Alr~ajula A_ilaY~a ↓ A^awayotu and A=wayotuhu [I took the man to me to lodge, to be my guest, or to give him refuge or asylum]. (M.) And A=waAhu saqofN [A roof shel-tered him]. (Mgh.) And AlA_ibila ↓ A^awayotu and A=wayotuhaA [I lodged the camels in their nightly resting-place]; both meaning the same. (T.) And it is said in a trad., AlHamodu lil~hi Al~a*iY kafaAnaA waA=waAnaA i. e. [Praise be to God who hath sufficed us and] hath brought us to a place of abode for us, and not made us to be scattered like the beasts. (TA.) AHeyth disallowed ↓ A^awayotu as syn. with A=wayotu; but it is correct. (T.) It is said in a form of divorce, ↓ laA yaA^owiyniY waA_iy~aAki bayotN [A house, or tent, shall not lodge, or comprise, me with thee]. (Mgh.) And among other instances, is the saying of the Prophet, (T,) AlD~aAl~apN A_l~aA DaAl~N ↓ laA yaA^owiY [No one will harbour the stray beast but a person straying from the right course of conduct]. (T, Mgh.) And his saying, Aljariynu ↓ laA qaToEa fiY vamarK Hat~aY yaA^owiyih i. e. [There shall be no cutting off of the hand in the case of stealing fruit] unless the place where the fruit is dried contain it [at the time of the stealing thereof]. (TA.) ― -b2- Hence, A_iywaA='u xa$abi AlfaHomi The throwing of dust, or earth, upon the wood of which charcoal is made, and covering it therewith. (Mgh.) -A2- See also 1, first sentence.
5 taAaw~aYa
see 1, first sentence. ― -b2- taA^aw~ati AlT~ayoru The birds collected, or flocked, together; (Lth, T, S, M, K;) as also ↓ taA=wat: (K:) the latter is allowable. (T.) And in like manner one says of other things. (M.) [Thus,] one says, taA^aw~ati Alxayolu The horses drew, or gathered, themselves together: and tA^w~Y Aln~aAsu The men did so. (T.) You say also, of a wound, ↓ tA=wY, and ↓ A^awaY, meaning It drew together, for healing; and so tA=zY, and A^azaY: so in the Nawádir el-Aaráb. (T.) -A2- One may also say, yataA^aw~aY, without saying it with h, [i. e. yataA^aw~ahu,] meaning He says A^awohi. (Fr and T in art. Aw.) [See also 2; and see art. Awh.]
6 taAaAowaYa
see 5, in two places.
8 A@A^otawY *
, or Ay^twY, or A@t~awaY, and AiytawaY, and taA^otaY for taA^otawiY: see 1, first part of the paragraph, in four places. -A2- See also the last sentence but one of the same paragraph.
10 A@sotaA^owayotuhu *
I asked him, or desired him, to compassionate me, or have mercy on me; syn. A@sotaroHamotuhu. (T.) A poet (namely, Dhu-r-Rummeh, TA) says, walawo A^an~anY A@sotaA^owayotuhu maA A^awaY liyaA [And if I had asked him, or desired him, to compassionate me, he would not have compassionated me]. (T, S.)
A^uway~apN *
dim. of A='N: see the letter A.
A=wi A=w
or A=wK: see 2. -A2- A=wK [the part. n. of 1] has for its pl. A^uwiY~N [like one of the inf. ns. of 1]. (T, S.) The latter is applied to birds, signifying Collecting, or flocking, together; (T, S, M, * K; *) syn. ↓ mutaA^aw~iyapN (Lth, T) and mutaA^aw~iyaAtN. (Lth, T, S, M, K.)
Aibonu A=waY Abn A=wY Abn A=wy
, a determinate noun, (S, M,) [The jackal; vulgarly called in the present day waAwiY;] a certain small beast, (M, K,) called in Persian $agaAlo, (S,) or in that language [or in Turkish] JaqaAlo: (TA:) it has been said to be the offspring of the wolf; but is well known to be not of the wolf-kind: (Msb;) A=waY is inseparable from Abn: (M:) it is imperfectly decl., (T, S, Msb,) being of the measure A^afoEalu, (S,) or regarded as such; (Lth, T;) or because it has the quality of a proper name and the measure of a verb : (Msb :) the pl. is banaAtu A=waY, (T, S, Msb, K,) though applying to males [as well as females], like banaAtu A^aEowaja and banaAtu labuwn. (AHeyth, T.)
A=wiYN A=wY A=wy
and A^awawiY~N, said to be rel. ns. of A=yapN; which see, in, art. AY.
A=yapN A=yh A=yp
, said by some to be originally A^awayapN:see art. A Y.
maA^owFY *
(S, M, Msb, K) and ↓ maA^owK and ↓ maA^owaAhN (M, K [but respecting these two forms see what follows]) nouns of place from the first of the verbs in this art.; (M, K;) [A place to which one betakes himself, or repairs, for lodging, covert, or refuge; a refuge; an asylum; a place of resort; (see 1;)] any place to which a thing betakes itself, &c., (yaA^owiY A_ilayohi,) by night or. by day; (S;) the lodging-place, or abode, of any animal; the nightly resting-place of sheep or goats; (Msb;) and of camels: (Idem in art. rwH:) ↓ maA^owK is used peculiarly in relation to camels: (S;) maA^owiY AlA_ibili being a dial. var. of maA^owaY AlA_ibili, but anomalous, (Fr, T, S, Msb,) and the only instance of the kind except maA^oqiY AlEayoni: (Fr, T, M: [but see art. mA^q:]) maA^owaY and muw^oq and maA^oq are the forms preferred: (Fr, T:) [Az also says,] I have heard the chaste in speech of the Benoo-Kiláb use, for maA^owaY AlA_ibili, the word ↓ maA^owaAp. (T.) jan~apu AlmaA^owaY, in the Kur [liii. 15], is said to mean The paradise to which repair the souls of the martyrs, (M, Bd, Jel, TA,) or the pious, (Bd, Jel,) or the angels: (Jel:) or that in which the night is passed. (TA.)
maA^owK *
: see maA^owFY, in four places.
maA^owaApN *
: see maA^owFY, in four places.
maAwiy~apN mAwyh mAwyp mAy^y mAy^yp
: see art. mwh.
mutaA^aw~iyapN *
: see A=wK. AY
2 A^ay~aA A=yapF *
, [inf. n., by rule, as below,] He put, or set, a sign, token, or mark, by which a person or thing might be known. (M.) -A2- A^ay~aA bilA_ibili, (inf. n. taA^oyyapN, Lth, T,) He chid the camels, saying to them A^ayaAyaA, (Lth, T, M, and K in art. A^ayaA,) or A^ayaAyaho, (M,) or yaAyaA, (K,) or yaAyaho. (M, K.)
5 tA^y~A *
, as a trans. verb: see 6. -A2- He paused, stopped, stayed, remained, or tarried, (T, S, M, K, *) biA lmakaAni in the place; (M, K; * [in the latter explained by talab~ava Ealayohi; but this seems to be a mistake, arising from the omission of part of a passage in the M, (one of the chief sources of the K,) running thus; taA^ay~aA biA lmakaAni talab~ava watamak~ava wataA^ay~aA Ealayohi A@noSarafa fiY tuw^adapK;]) and confined, restricted, limited, restrained, or withheld, himself. (T.) In the sense of its inf. n., [by rule taA^aY~, originally taA^ay~uYN,] they said ↓ taA^ay~apN, or taA_iy~apN or tay^iy~apN; [thus differently written in different places in copies of the T and S;] as in the ex. layosa manozilukumo bidaAri taA^ay~apK or taA_iy~apK, (IAar, T,) or layosa manozilukumo h`*aA bimanozili taA^ay~apK or taA_iy~apK, (S,) i. e. Your abode, or this your abode, is not an abode of tarriance and confinement. (IAar, T, S.) ― -b2- He expected, or waited for, a thing: (Lth, T:) and he acted with moderation, gently, deliberately, or leisurely; without haste; or with gravity, staidness, sedateness, or calmness; (Lth, T, K;) fiY AlA^amori in the affair; inf. n. taA^YK. (Lth, T.) taA^ay~ayotu Ealayohi, in a verse of Lebeed, means I acted with moderation, &c., as above, and paused, stopped, stayed, remained, or tarried, upon him, i. e., upon my horse: (T:) or I remained firm upon him: (TA, as on the authority of Az:) but it is explained by Lth as meaning I turned away, or back, deliberately, or leisurely, upon him. (T: and the like is said in the M.)
6 taA=yayotuhu tA=yyth tA=yytp
, (T, S, M, * K,) and ↓ taA^ay~ayotuhu, (S, K,) I directed my course, or aim, to, or towards, (T, S, M, * K,) his A=yap, (S, M,) i. e., (M,) his $axoS [or body, or corporeal form or figure or substance, seen from a distance; or person]. (T, M, K.) The following is an ex., as some relate it, of the former verb; and as others relate it, of the latter: AaloHuSonu A^awolaY lawo taA=yuyotihi mino Havoyiki Alt~uroba EalaY Alr~aAkibi [Modest behaviour were more proper, if thou directedst thy course towards his person, than thy throwing dust upon the rider]: (S, TA: [in two copies of the former of which, for A^awolaY, I find A^adonaY:]) said by a woman to her daughter, on the latter's relating, in a couplet, that a rider, passing along, had seen her, and she had thrown dust in his face, purposely. (IB.)
A^aYo *
a vocative particle, (S, M, Mughnee, K,) addressed to the near, (S, K,) not to the distant: (S:) or to the near, or the distant, or the intermediate; accord. to different authorities. (Mughnee.) You say, A^aYo zayodu A^aqobilo [O Zeyd, advance: or, if it may be used in addressing one who is distant, ho there, soho, or holla: and if used in addressing one who is between near and distant, ho, or what ho]: (S:) and A^aYo rab~i [O my Lord]; occurring in a trad.: and sometimes it is pronounced ↓ A=Yo. (Mughnee.) -A2- Also an explicative particle. (S, M, Mughnee, K.) You say, A^aYo ka*aA in the sense of yuriydu ka*aA [He means such a thing, or yaEoniY ka*aA, which has the same signification; or A^uriydu, or A^aEoniY, I mean; or the like; for all of which, we may say, meaning; or that is]; (S;) as in EinodiY EasojidN A^aYo *ahabN [I have Easojad, that is, (I have) *ahaba, or gold]. (Mughnee.) What follows it is an adjunct explicative of what precedes it, or a substitute. (Mughnee.) AA says that he asked Mbr respecting what follows it, and he answered that it may be a substitute for what precedes, and may be a word independent of what precedes it, and may be a noun in the accus. case: and that he asked Th, and he answered that it may be an explicative, or a word independent of what precedes it, or a noun governed in the accus. case by a verb suppressed: you say, jaA='aniY A^axuwka A^aYo zayodN [Thy brother came to me; that is, Zeyd]; and you may say, A^aYo zayodFA [I mean Zeyd]: and raA^ayotu A^axaAka A^aYo zayodFA [I saw thy brother; I mean, or that is, Zeyd]; and you may say, A^aYo zayodN [that is, Zeyd]: and mararotu biA^axiyka A^aYo zayodK [I passed by thy brother; that is, by Zeyd]; and you may say, A^aYo zaydFA [I mean, Zeyd]; and A^aYo zayodN [that is, Zeyd]. (T, TA.) When it occurs after taquwlu, in a case like the following, [i. e., when a verb following it explains a verb preceding it,] one says, taquwlu Aisotakotamotuhu AlHadiyva A^aYo saA^alotuhu kitomaAnahu [Thou sayest, Astktmth AlHdyv, meaning sA^lth ktmAnh I asked of him the concealment of it, namely, the discourse, or story; and so when taquwlu is understood, as is often, or generally, the case in lexicons]; with damm to the t: but if you put A_i*aA in the place of A^aYo, you say, A_i*aA saA^alotahu, with fet-h, because A^a*A is an adverbial noun relating to taquwlu. (Mughnee.) -A3- See also A^aY~N, near the beginning of the paragraph, in three places.
A_iYo AY A^y A_y Ay |y
is a particle denoting a reply, meaning naEamo [Yes, or yea]; importing acknowledgment of the truth of an enunciation; and the making a thing known, to him who asks information; and a promise, to him who seeks or demands; therefore it occurs after such sayings as “Zeyd stood” and “Did Zeyd stand.?” and “Beat thou Zeyd,” and the like; as does naEamo: Ibn-El-Hájib asserts that it occurs only after an interrogation; as in the saying [in the Kur x. 54], wayasotanobiw^unaka A^aHaq~N huwa qulN A_i Yo warabiY~ [And they will ask thee to inform them, saying, Is it true? Say, Yea, by my Lord!]: but accord. to all, it does not occur otherwise than before an oath: and when one says, A_i Yo waA@ll~`hi [Yea, by God!], and then drops the w the Y may be quiescent, and with fet-h, and elided; [so that you say, A_i Yo A@ll~`hi, and A_i Ya A@ll~`hi, and A_i A@ll~`hi;] in the first of which cases, two quiescent letters occur together, irregularly. (Mughnee.) Lth says, A_i Yo is an oath, as in A_ iYo warab~iY meaning, says Zj, naEamo warab~iY: IAar is also related to have said the like; and this is the correct explanation. (T.) [J says,] It is a word preceding an oath, meaning balaY [q. v.]; as in A_i Yo warab~iY and A_i Yo waA@ll~`h. (S.) [ISd and F say,] It is syn. with naEamo, and is conjoined with an oath: and one says also hiYo. (M, K.)
A^aY~N *
is a noun, used in five different manners. (Mughnee.) One of its meanings is that of an interrogative, (T, S, M, Mughnee, K,) relating to intellectual beings and to non-intellectual things; [meaning Who? which? and what?] (S, M, K;) and as such, it is a decl. noun: (S:) it is said in the K to be a particle; (MF;) and so in the M; (TA;) but this is wrong: (MF:) and it is added in the K that it is indecl.; (MF;) and it is said to be so in the M, accord. to Sb, in an instance to be explained below; (TA;) but this is only when it is a conjunct noun [like Al~a*iY], or denotes the object of a vocative: (MF:) or, accord. to some, it is decl. as a conjunct noun also. (Mughnee.) You say, A^ay~uhumo A^axuwka [Who, or which, of them, is thy brother?]. (S.) Another ex. is the saying [in the Kur vii. 184, and last verse of lxxvii.], fabiA^aY~i HadiyvK baEodahu yuw^ominuwna [And in what announcement, after it, will they believe?]. (Mughnee.) Sometimes it is without teshdeed; as in the saying (of El-Farezdak, M), ↓ tanaZ~arotu naSorFA waAls~imaAkayoni A^ayohumaA EalaY~a mina Algayovi A@sotahal~ato mawaATiruho [I looked for rain, or aid from the clouds, and the two Simáks (stars so called). Of which of them two did the rains pour vehemently upon me from the clouds?]: (M, Mughnee, K: * [in the last of which, only the former hemistich is given, with nasorFA (meaning the star or asterism so called) instead of naSorFA:]) so by poetic licence: (M:) IJ says that for this reason the poet has elided the second Y, but should have restored the first Y to w, because it is originally w. (TA. [But this assertion, respecting the first Y, I regard as improbable.]) ↓ A^ayoma, also, is a contraction of A^aY~u maA, meaning A^aY~u $aYo'K: so in the saying, A^ayoma huwa yaA fulaAnu [What thing is it, O such a one?]: and A^ayoma taquwlu [What thing sayest thou?]. (TA in art. Aym.) In like manner, also, ↓ A^ayo$a is used as a contraction of A^aY~u $aYo'K. (Ks, TA in art. jrm.) A poet speaks of his companions as being biA^aYa waA^ayonamaA; making A^aY~ the name of the quarter (jihap); so that, being determinate and of the feminine gender, it is imperfectly declinable. (M. [See A^aynN; under which head two other readings are given; and where it is said that the verse in which this occurs is by Homeyd Ibn-Thowr.]) A^aY~ is never without a noun or pronoun to which it is prefixed, except in a vocative expression and when it is made to conform with a word to which it refers, as in cases to be exemplified hereafter. (Mughnee.) Being so prefixed, it is determinate; but sometimes, [as in the latter of the cases just mentioned,] it is not so prefixed, yet has the meaning of a prefixed noun. (S.) When used as an interrogative, it is not governed, as to the letter, though it is as to the meaning, by the verb that precedes it, but by what follows it; as in the saying in the Kur [xviii. 11], linaEolama A^aY~u AlHizobayoni A^aHoSaY [That we might know which of the two parties was able to compute]; and in the same [xxvi. last verse], wasayaEolamu A@l~a*ayna ZalamuwA A^aYa munoqalabK yanoqalibuwna [And they who have acted wrongly shall know with what a translating they shall be translated]: (Fr, * Th, Mbr, T, S: *) when it is governed by the verb before it, it has not the interrogative meaning, as will be shown hereafter. (Fr, T.) In the saying of the poet, taSiyHu binaA Haniyfapu A_*o raA^atonaA waA^aY~a AlA^aroDi ta*ohabu lilS~iyaAHi [Haneefeh (the tribe so named) shout to us when they see us. And to what place of the earth, or land, will they go for the shouting?], A^aY~ is in the accus. case because the prep. A_ilaY is suppressed before it. (S.) When they separate it [from what follows it, not prefixing it to another noun], the Arabs say A^aYN, and in the dual A^ay~aAni, and in the pl. A^ay~uwna; and they make it fem., saying A^ay~apN, and [in the dual] A^ay~ataAni, and [in the pl.] A^ay~aAtN: but when they prefix it to a noun, properly so called, not a pronoun, they make it sing. and masc., saying A^aYu Alr~ajulayoni [Who, or which, of the two men?], and A^aYu AlmaroA^atayoni [Who, or which, of the two women?], and A^aY~u Al~rijaAli [Who, or which, of the men?], and A^aY~u Aln~isaA='i [Who, or which, of the women?]: and when they prefix it to a fem. pronoun, they make it masc. [as when they prefix it to a masc. pronoun] and fem., saying A^ay~uhumaA and A^ay~atuhumaA [Who, or which, of them two?], meaning women; (Fr, T;) [the latter of which seems to be the more common; for ISd says,] sometimes they said A^ay~uhun~a [Who, or which, of them? referring to women], meaning A^ay~atuhun~a. (M.) It is said in the Kur [xxxi. last verse], wamaA tadoriY nafosN biA^aY~i A^arDK tamuwtu [And a person knoweth not in what land he will die]: (S:) but some read biA^ay~api A^aroDK; and Sb compares this fem. form to kul~atuhun~a. (Bd.) When it is used as an interrogative relating to an indeterminate noun in a preceding phrase, A^aY~ is made to conform with that indeterminate noun in case-ending and in gender and in number; and this is done [alike, accord. to some,] in the case of its connexion with a following word and in the case of a pause; so that, [in the case of a pause,] to him who says, jaA='aniY rajulN [A man came to me], you say, [accord. to the authorities alluded to above,] A^aY~N [Who?]; and to him who says, raA^ayotu rajulFA [I saw a man], A^ay~aA [Whom?]; and to him who says, mararotu birajlK [I passed by a man], A^aY~K [Whom?]: and in like manner, [accord. to all authorities,] in the case of its connexion with a following word; as A^aY~u yaA fataY [Who, O young man?], and A^ay~aA yaA fataY [Whom, O young man?], and A^aYK yaA fataY [Whom, O young man?]: and in the case of the fem. you say, A^ay~apN and A^ay~apF and A^ay~apK [in the nom. and accus. and gen. respectively]; and in the dual, A^ay~aAni and A^ay~ataAni in the nom. case [masc. and fem. respectively], and A^ay~ayoni and A^ay~atayoni in the accus. and gen. cases [masc. and fem. respectively]; and in the pl., [with the like distinction of genders,] A^ay~uwna and A^ay~aAtN in the nom. case, and A^ay~iyna and A^ay~aAtK in the accus. and gen. cases. (I' Ak p. 319.) [Exs. in cases of pause, agreeing with the foregoing rules, are given in the T; and exs. in cases of connexion with following words, agreeing with the foregoing, are given in the Mughnee: but J gives rules differing from the foregoing in some respects; and IB gives rules differing in some points both from the foregoing and from those of J.] It is said in the S, A^aY~ is made to conform with indeterminate nouns significant of intellectual beings and of nonintellectual things, and is used as an interrogative; and when it is thus used in reference to an indeterminate noun, you make it to have a caseending like that of the noun respecting which it demands positive information; so that when it is said to you, mar~abiY rajulN [A man passed by me], you say, A^aY~N yaA fataY [Who, O young man?], thus giving it a case-ending [like that of rajulN] when it is in connexion with a following word; and you indicate the case-ending [by the pronunciation termed Alr~awomu, saying A^aY~u, with a somewhat obscure utterance of the final vowel,] in pausing; and if one says, raA^ayotu rajulFA [I saw a man], you say, A^ay~aA yaAfataY [Whom, O young man?], giving it a case-ending [like that of rajulFA], with tenween, when it is [thus] in connexion with a following word; and you pause upon the A, saying A^ay~aA; and when one says, mararotu birajulK [I passed by a man], you say, A^aY~K yaAfataY [Whom, O young man? in a case of connexion with a following word; and A^aY~i in a case of pausing]: you conform with what the other has said, in the nom. and accus. and gen. cases, in the case of connexion with a following word and in that of pausing: but IB says that this is correct only in the case of connexion with a following word; for in the case of a pause, you say only A^aY~o, in the nom. and gen., with sukoon; and you imitate in both of these cases only when you use the dual form or the pl.: it is added in the S, you say in the cases of the dual and pl. and fem. like as we have said respecting mano: when one says, jaA='aniY rijaAlN [Men came to me], you say, A^ay~uwno [Who?], with the n quiescent; and A^ayiyno in the accus. and gen.: but IB says, the correct mode is to say, A^ay~uwna and A^ay~ina, with fet-h to the n in both; [meaning that this is the only allowable mode in the case of connexion with a following word, and app. that it is the preferable mode in the case of a pause;] the quiescent n being allowable only in the case of a pause, and with respect to mano, for you say manuwno and maniyno with the quiescent n only: it is then added in the S, you say, also, A^ay~aho [Who? and whom?] in using the fem. [in a case of pause]; but in a case of connexion with a following word, [when referring to a noun in the accus.,] you say, A^ay~apF yaA h`*aA [Whom, O thou? in the sing.], and A^ay~aAtK [in the pl.; and in like manner, A^ay~apN in the nom. sing., and A^ay~apK in the gen. sing.; and A^ay~aAtN in the nom. pl., and A^ay~aAtK in the gen. pl.]: but when the interrogation refers to a determinate noun, A^aY~ is in the nom. case (with refa) only. (TA.) [See also A^ay~aAna, below.] ― -b2- [In other cases, now to be mentioned, it is used alike as sing., dual, and pl.] ― -b3- It also denotes a condition; (T, S, M, Mughnee;) in which case, also, it is a decl. noun, applied to an intellectual being and to a non-intellectual thing. (S.) So in the saying, A^ay~uhumo yukorimoniY A^ukorimohu [Whichever of them treats me with honour, I will treat him with honour]. (S.) So, too, in the saying [in the Kur xvii. 110], A^ay~FA maA tadoEuwA falahu AlA^asomaA='u AlHusonaY [Whichever ye call Him, He hath the best names]. (T, * Mughnee.) And in the saying [in the same, xxviii. 28], A^ay~amaA A@loA^ajalayoni qaDayotu falaA EudowaAna EalaY~a [Whichever of the two terms I fulfil, there shall be no wrongdoing to me]. (Mughnee.) One says also, SaHibahu A@ll~`hu A^ay~aA maA tawaj~aha, meaning A^ayonamaAtawaj~aha [May God accompany him wherever he goeth]. (AZ, T.) And Zuheyr uses the expression A^ay~apF salakuwA for A^ay~apa wijohapK salakuwA [Whatever tract they travelled, or travel]. (T.) The saying, A^ay~iY waA^ay~uka kaAna $ar~aA faA^axozaAhu A@ll~`hu [Whichever of me and thee be evil, may God abase him !] was explained by Kh to Sb as meaning A^ay~unaA kaAna $ar~FA [whichever of us two be evil]; and as being like the saying, A^axozaY A@ll~`hu AlkaA*iba miniY~ waminoka, meaning min~aA. (M. [And in a similar manner, the former clause of that saying, occurring in a verse, with maA after A^ay~iY, is said in the T to have been explained by Kh to Sb.]) ― -b4- It is also a conjunct noun; (Mughnee;) [i. e.] it is sometimes used in the manner of Al~a*iY, and therefore requires a complement; as in the saying, A^ay~uhumo fiY Ald~aAri A^axuwka [He, of them, who is in the house is thy brother]: (S:) [i. e.] it is syn. with Al~a*iY. (M, Mughnee.) So in the saying [in the Kur xix. 70], vum~a lananoziEan~a mino kul~i $iyEapK A^ay~uhumo A^a$ad~u EalaY Alr~aHom`ni Eutiy~aA [Then we will assuredly draw forth, from every sect, him, of them, who is most exorbitantly rebellious against the Compassionate]: so says Sb: but the Koofees and a number of the Basrees disagree with him, holding that the conjunct noun A^aY~ is always decl., like the conditional and the interrogative: Zj says, “It has not appeared to me that Sb has erred except in two instances, whereof this is one; for he has conceded that it is decl. when separate, and how can he say that it is indecl. when it is a prefixed noun?” and El-Jarmee says, “I have gone forth from El-Basrah, and have not heard, from my leaving the Khandak to Mekkeh, any one say, laA^aDoriban~a A^ay~uhumo qaAy^imN [as meaning I will assuredly beat him, of them, who is standing], with damm:” these assert, that it is, in the verse above, an interrogative, and that it is an inchoative, and A$d is an enunciative: but they differ as to the objective complement of the verb: Kh says that this is suppressed, and that the implied meaning is, we will assuredly draw forth those of whom it will be said, Which of them is most &c.? and Yoo says that it is the proposition [Ayh~m &c.], and that the verb is suspended from governing, as in the instance in the Kur xviii. 11, cited above: and Ks and Akh say that it is kl~ $yEp, that mn is redundant, and that the interrogative proposition is independent of what precedes it; this being grounded on their saying that the redundance of mino is allowable in an affirmative proposition: but these [following] facts refute their sayings; viz. that the suspension of government is peculiar to verbs significant of operations of the mind; and that it is not allowable to say, laA^aDoriban~a AlfaAsiqu, with refa, as meaning by implication “I will assuredly beat him of whom it is said, He is the transgressor;” and that the redundance of mino in an affirmative proposition is not correct. (Mughnee. [Some further remarks on the same subject, in that work, mentioning other opinions as erroneous, I omit. Another reading of the passage in the Kur cited above (xix. 70) will be found in what here follows.]) [ISd states that] they said, laA^aDorban~a A^ay~uhumo A^afoDalu [I will assuredly beat him, of them, who is most excellent], and A^aY~N A^afoDalu [him who is most excel-lent]; AY~ being indecl., accord. to Sb, and therefore the verb does not govern it [save as to the meaning]. (M.) And [that] you say, AiDoribo A^ay~uhumo A^afoDalu [Beat thou him, of them, who is most excellent], and A^ay~ahumo A^afoDalu [meaning the same, or whichever of them, &c.]; suppressing the relative huwa after Ay~hm. (M in a later part of the same art.) Fr says that when A^aY~ is governed by the verb before it, it has not the interrogative meaning; and you may say, laA^aDoriban~a A^ay~ahumo yaquwlu *`lika [I will assuredly beat him, of them, or whichever of them, says that]: and he says that he who reads A^ay~ahumo, in the accus. case, in the passage of the Kur cited above (xix. 70) makes it to be governed by lananoriEan~a. (T.) Ks says, you say, laA^aDoriban~a A^ay~ahumo fiY Ald~aAri [I will assuredly beat him, of them, or whichever of them, is in the house]; but you may not say, Darabotu A^ay~ahumo fiY Ald~aAri: thus he distinguishes between the actual occurrence and that which is expected. (S.) Akh says, also, that it may be indeterminate and qualified by an epithet; as when one says, mararotu biA^aY~K muEojibK laka, like as one says, bimano muEojibK laka [I passed by one pleasing to thee]: but this has not been heard [from the Arabs]. (Mughnee.) ― -b5- It also denotes perfection, or consummateness: and in this case it is an epithet applying to an indeterminate noun; as in zayodN rajulN A^aY~u rajulK (tropical:) [Zeyd is a man; what a man!], meaning that he is complete, or consummate, in the qualities of men: and it is a denotative of state relating to a determinate noun; as in mararotu biEabodi A@ll~`hi A^aY~a rajulK (tropical:) [I passed by 'Abd-Allah; what a man was he!]: (Mughnee:) and used in this sense, it is tropical. (Har p. 534.) [J says,] it is sometimes an epithet applying to an indeterminate noun: you say, mararotu birajulK A^aY~i rajulK and A^ay~imaArajulK (assumed tropical:) [I passed by a man; what a man!]; and mararotu biA@moraA^apK A^ay~api A@moraA^apK (assumed tropical:) [I passed by a woman; what a woman!], and biA@moraA^atayoni A^ay~atimaA A@moraA^atayoni [by two women; what two women!]; and h`*ihi A@moraA^apN A^ay~apu A@moraA^apK (assumed tropical:) [This is a woman; what a woman!]: and A^ay~atumaA A@moraA^a A^ay~apu A@moraA^apK (assumed tropical:) [What two women!]; mA being redundant: and in the case of a determinate noun, you say, h`*aA zayodN A^ay~amaA rajulK (assumed tropical:) [This is Zeyd; what a man is he!]; putting it in the accus. case as a denotative of state; and h`*ihi A^amapu A@ll~`hi A^ay~atamaA jaAriy~pK (assumed tropical:) [This is the handmaid of God; what a girl, or young woman, is she!]: you say, also, [in using an indeterminate noun,] A^aY~u A@moraA^apK jaA='atoka and jaA='aka, and A^ay~apu A@moraA^apK jaA='atoka (assumed tropical:) [What a woman came to thee!]; and mararotu bijaAriyapK A^aY~i jaAriyapK (assumed tropical:) [I passed by a girl, or young woman; what a girl, or young woman!]; and jiy^otuka bimulaA='apK A^aY~i mulaA='apK and A^ay~api mulaA='ipK (assumed tropical:) [I brought thee a body-wrapper; what a body-wrapper!]: all are allowable. (S.) [In all these it evidently denotes admiration, or wonder, at some good or extraordinary quality in the person or thing to which it relates; notwithstanding that J says afterwards,] and sometimes it is used to denote wonder; as in the saying of Jemeel, buvayona A@lozamiY laA A_an~a laA A_ino lazimotihi EalaY kavorapi AlwaA$iyna A^aY~u maEuwni (assumed tropical:) [O Butheyneh, (buvayona being a curtailed form of buvayonap, a woman's name,) adhere thou to “No:” verily “No,” if thou adhere to it, notwithstanding the numbers of the slanderers, what a help will it be!]: (S:) i. e., an excellent help will be thy saying “No” in repelling, or rebutting, the slanderers, though they be many. (TA in art. Ewn.) Fr gives as exs. of its use to denote wonder the sayings, A^aY~u rajulK zayodN [What a man is Zeyd!], and A^aY~u jaAriyahK zayonabu [What a girl, or young woman, is Zeyneb!]. (T.) It denotes wonder at the sufficiency, and great degree of competence, of the person [or thing] to whom [or to which] it relates. (M.) El-Kattál El-Kilábee says, walam~aA raA^ayotu A^an~aniY qado qatalotuhu nadimotu Ealayohi A^aY~a saAEapi manodami [And when I saw that I had slain him, I repented of it; in what an hour, or time, of repentance!]: i. e., when I slew him, I repented of it, in a time when repentance did not profit: AY~ being here in the accus. case as an adv. n.; for, as it denotes the part of a whole, its predicament is made to be the same as that of the affixed noun, of whatever kind this may be. (Ham p. 95.) ― -b6- It also has k prefixed to it; and thus it becomes changed in signification so as to denote numerousness, being syn. with the enunciative kamo [How many!]; (S, K;) or syn. with rub~a [as meaning many]: (Sb, M:) [and sometimes it is syn. with the interrogative kamo, meaning how many? or how much? as will be shown below:] thus it is written kaA^aY~K, (M,) or kaA^ay~ino, (S, M, K,) its tenween being written n; (S, K;) and kaA='K, (M,) or [more commonly] kaAy^ino, (S, M, K, [in some copies of the S and K kaAyino,]) like kaAEino, (S,) said by IJ, on the authority of Aboo-'Alee, to be formed from kaA^ay~ino, by putting the double Y before the ', after the manner of the transposition in qisiY~N and a number of other words, so that it becomes kay~aA^K [or kay~ay^ino], then suppressing the second Y, as is done in may~itN and hay~inN and lay~inN, so that it becomes kaYo'K [or kaYo'ino], and then changing the [remaining] Y into A, as in [Tayoy^iY~N, which becomes] TaAdiY~N, and in [HiyriY~N, which becomes] HaAriY~N, so that it becomes kaA='K [or kaAy^ino]; (M;) and it has other dial. vars.; namely kayoy^inN [one of the intermediate forms between kaA^ay~ino and kaAy^ino mentioned above]; (K; [in one copy of the K written kayay~ino, and so accord. to the TK;]) and kaA^oYK, (M, K,) of the measure of ramoYK, and most probably formed by transposition from kaYo'K, mentioned above; (M;) and kaA^, of the measure of EamK, (M, TA,) incorrectly written in the copies of the K kaA'K, i. e. like kaAEK, (TA,) formed by the suppression of Y in kaYo'K; a change not greater than that from A^ayomunu A@ll~`hi to mu A@ll~`hi and mi A@ll~`hi. (M.) You say, kaA^ay~ino rajulFA laqiytu [How many a man have I met! or many a man &c.], (S, K, *) putting the noun following kA^y~n in the accus. case as a specificative; (S;) and kaA^ay~ino mino rajulK laqiytu; (S, K; *) and the introduction of mino after kaA^y~n is more common, and better. (S. [And Sb, as cited in the M, says the like.]) You say also, kaA^ay~ino qado A^ataAniY rajulFA [How many a man has come to me! or many a man &c.]. (Sb, M.) And bikaA^ay~ino tabiyEu h`*aA Alv~awoba, i. e. bikamo tbyE [For how much wilt thou sell this garment, or piece of cloth?]. (S.) Kh says that if any one of the Arabs made it to govern the gen. case, perhaps he did so by making mino to be implied, as is allowable with kamo: (M:) [so that you may say, bikaA^ay~ino dirohamK A@$otarayota h`*aA For how many a dirhem didst thou buy this? for] it is allowable to make the noun that follows kamo to be governed in the gen. case by mno implied, when km immediately follows a preposition; as in bikDmo dirohamK A@$otarayota h`*aA; but when it is not thus preceded by a preposition, the noun after it must be in the accus. case. (I 'Ak p. 317.) It always holds the first place in a proposition, like kamo. (Idem, next p.) ― -b7- It is also a connective of the vocative yaA with the noun signifying the person or persons or thing called, when this noun has the article Al prefixed to it; (S, M, Mughnee, K;) and with a noun of indication, as *aA; and with a conjunct noun having Al prefixed to it, as Al*~iY: (I 'Ak p. 268:) it is a noun formed for serving as such a connective; (M, K;) and has haA affixed to it. (S, M, &c.) You say, yaA A^ay~uhaA Alr~ajulu [which seems to be best rendered O thou man; more agreeably with the original, O thou, the man; or, accord. to Akh, O thou who art the man; lit., O he who is the man; often written yaA^ay~uhaA]; (T, S, M, Mughnee, K;) and yaAA^ay~uhaA Alr~ajulaAni [O ye two men]; and yaAA^ay~uhaA Alr~ijaAlu [O ye men]; (M;) and yaAA^ay~atuhaAAlmaroA^apu [O thou woman]; (S, M;) and yaA A^ay~atuhaA AlmaroA^ataAni [O ye two women]; and A^ay~atuhaA Aln~sowapu [O ye women]; and yaAA^ay~uhaA AlmaroA^apu, and AlmaroA^ataAni, and Aln~isowapu; (M;) and yaAA^ay~uhaA *aA [O thou, this person or thing]; and yaA A^ay~uhaA Al~a*iY faEala ka*aA [O thou who didst, or hast done, thus]. (I 'Ak p. 267.) In the first of the exs. here given, A^aY~ is a noun of vague signification, (Zj, T, S,) denoting the person called, (Zj, T,) of the sing. number, (Zj, T, S,) rendered determinate by the vocative [yA], (S,) indecl., with damm for its termination; (Zj, T, S;) and haA is a particle employed to rouse attention, or to give notice, a substitute for the noun to which A^aY~ is in other cases prefixed; and Alr~ajulu is a qualificative to A^aY~, (Zj, T, S,) wherefore it is in the nom. case. (S.) Akh asserts, [as we have indicated above,] that A^aY~ is here the conjunct noun, and that the first member of its complement, namely the relative huwa, is suppressed; the meaning being, yaA mano huwa Alr~ajulu: but this assertion is refuted by the fact that there is no relative pronoun that must be suppressed, nor any conjunct noun that necessarily requires that its complement should be a nominal proposition: though he might reply to these two objections by arguing that mA in the saying laA siy~amaA zayodN is in like manner [virtually] in the nom. case [as a conjunct noun syn. with Al~a*iY, and that the first member of its complement, namely huwa, an inchoative of which zayodN is the enunciative, is suppressed]. (Mughnee.) The putting of the qualificative of A^aY~ in the accus. case, as in the saying yaA A^ay~uhaA Alr~ajula A^aqobilo [O thou man, advance], is allowed (M, K) by El-Mázinee; but it is not known [as heard from the Arabs]. (M.) A^ay~uhaA and A^ay~atuhaA are also used for the purpose of particularizing; [in which case they are not preceded by yA;] as when one says, A^am~aA A^anaA faA^afoEalu ka*aA A^ay~uhaA Alr~ajulu [As for me, I will do thus, or such a thing, thou man], meaning himself; and as in the saying of Kaab Ibn-Málik, related in a trad., fataxal~afonaA A^ay~atuhaA Alv~alaAvahu [And we remained behind, or held back, ye three], meaning, by the three, those particularized as remaining behind [with him], or holding back. (TA.)
A^ayaA *
: see art. AyA. -A2- A^ayFA: see the next paragraph.
A_iyaA Al$~amosi *
, [the former word, when alone and indeterminate, perhaps (as when determinate) without tenween, for it is-explained (with its dial. vars.) in the S and K in bAb AlAlf Ally~np, though it is also explained in some copies of the S in the present art.,] and Al$ms ↓ A^ayaApu, (T, S, M, Mgh, K,) and Al$ms ↓ A^ayaApu, (S, M, K,) and ↓ A^ayaA='u Al$ms, (T, M, Mgh, K, and in a copy of the S,) with fet-h and medd, (T, Mgh, K, and so in a copy of the S,) The light of the sun, (S, M, Mgh, K,) and its beauty: (M, K:) or its rays, and its light: (T:) or, as some say, Al$ms ↓ AyAp signifies the halo of the sun; that, with respect to the sun, which is like the haAlap with respect to the moon; i. e. the daArap around the sun: (S:) the pl. [of A^ayaApN] is ↓ A^ayFA and A_iyaA='N; [or rather the former is a coll. gen. n.;] like A^akamN and A_ikaAmN in relation to A^akamapN. (M.) Tarafeh says, (T, S, Mgh,) describing the fore teeth (vagor) of his beloved, (EM p. 62,) Al$~amosi A_il~aA livaAtihi ↓ saqatohu A_iyaApu [The light of the sun has shed its lustre upon them, except their gums]. (T, S, Mgh.) ― -b2- And hence, by way of comparison, (M,) A_iyaA Aln~abaAti, and ↓ A^ayaAw^uhu, (M, K,) and ↓ A_iyaAtuhu, and ↓ A^ayaAtuhu, (K,) (tropical:) The beauty of herbage, (M, K,) and its blossoms, (M,) and brightness, (K, TA,) in its verdure and growth. (TA.) -A2- A^ayaA A_iyaAhu A^aqobilo: see A^ayaA, in art. AyA.
A^ayaA=' *
: see the next preceding paragraph, throughout.
A^ayaApN *
: se the next preceding paragraph, throughout.
A_iyaApN A_yA A_yAh AyAh AyAp
: see the next preceding paragraph, throughout.
A^uyay~apN *
dim. of A='N: see the letter A.
A_iyay~apN Ayyh Ayyp
dim. of A=yapN, q. v. (T.)
A^ay~aA *
: see A_iy~aA, in art. AyA.
A_iy~aA A^y A^yA AyA |yA
: see art. AyA. [Az says,] I have not heard any derivation of A_iy~aA; but I think, without being certain, that it is from taA=yayotuhu as explained above; as though it were a noun from that verb, of the measure fiEolaY, like *ikoraY from *akarotu; so that the meaning of A_iy~aAka is I direct myself, or my aim, to, or towards, thee, and thy person. (T.)
A^ay~iY~N *
[a rel. n. of A^aY~N]. When you ask a man respecting his kuwrap [i. e. district, or city, or town], you say, AaloA^ay~iY~u [The person of what district, &c., art thou?]; like as you say, in asking him respecting his qabiylap [or tribe], AalomaniY~u [from mano]: and you say also, A^ay~iY~N A^anota [A person of what district, &c., art thou?]; and manY~N (T.) [See also maniY~N, in art. mn.]
A^ay~aAna *
: see art. Ayn. Lth says that it is used in the manner of mataY; [signifying When?]; and that some say its n is radical; others, that it is augmentative: (T:) IJ says, it must be from A^aY~N, not from A^ayona, for two reasons: first, because A^ayona denotes place; and A^ay~aAna, time: and secondly, because nouns of the measure faE~aAl are few; and those of the measure faEolaAn, many: so that if you name a man A^ay~aAn, it is imperfectly decl.: and he adds, that A^aY~N means a part of a whole; so that it applies as properly to times as it does to other things: (TA:) Fr says that it is originally A^aY~a A^awaAnK [at what time?]. (T.) One says, of a stupid, or foolish, person, laA yaEorafu A^ay~aAna [He knows not when]. (IB.)
A=Yo A=Y A=y
: see A^aYo: -A2- and see also 2 in art. AwY. -A3- YN: see what next follows, in two places.
A=yapN A=yh A=yp
A sign, token, or mark, by which a person or thing is known; syn. EalaAmapN (IAar, T, S, M, Msb, K) and A^amaArapN: (M, K:) it properly signifies any apparent thing inseparable from a thing not equally apparent, so that when one perceives the former, he knows that he perceives the other, which he cannot perceive by itself, when the two things are of one predicament; and this is apparent in the object of sense and in that of the intellect: (Er-Rághib, TA:) it is of the measure faEolapN, (M, K,) originally A^ay~apN; the [former] Y being changed to A because the letter before it is with fet-h, though this is an extraordinary change: (M:) this is related as on the authority of Sb: (TA:) or it is of the measure faEalapN, (M, K,) accord. to Kh; (M;) originally A^awayapN; (S;) [for, accord. to J and Fei,] Sb said that its medial radical letter is w, and that the final is Y, because words of this class are more common than those of which the medial and final radical letters are both Y; (S, Msb;) and the rel. n. is A^awawiY~u: (S:) but IB says, Sb did not state that the medial radical letter of A=yapN is w, as J states; but he said that it is originally A^ayapN, and that the quiescent w is changed into A; and he relates of Kh, that he allowed the rel. n. of A=yapN to be ↓ A=y^iY~N and ↓ A=yiY~N and A=wiY~N; but as to A^awawiY~N, he says, I know not any one who has said it except J: (TA:) or it is of the measure faAEilapN, (S, Msb, K,) originally A=yayapN, contracted by the suppression of its final radical letter [with the preceding kesreh]: so accord. to Fr: [but see what follows (after the pls.), where this is said to be the opinion of Ks, and disallowed by Fr:] (S, Msb:) the pl. is A=yaAtN and ↓ A=YN, (S, M, Msb, K,) [or the latter is rather a coll. gen. n.,] and pl. pl. A=yaA='N: (M, K:) J says that one of its pls. is A=yaAYN; [and we find the same also in some copies of the K;] but this is a mistake for A=yaA='N, which is pl. of A=YN, not of A=yapN: (IB, TA:) and this pl., being of the measure A^afoEaAlN, has been adduced as evidence that the medial radical letter is Y, not w: (TA:) the dim. is ↓ A_iyay~apN, [of the measure fuEaylapN changed to fEayolapN because of the medial radical Y,] which, accord. to Fr, shows the opinion of Ks, that A=yapN is of the measure faAEilapN rendered defective by the suppression of its final radical letter, to be incorrect, because [Fr holds, in opposition to some others, that] a noun of this measure has not its dim. formed on the measure fuEayolapN unless it is a proper name. (T.) They said, AifoEalohu biA=yapi ka*aA [Do thou it at the sign of such a thing]; like as you say, biEalaAmapi ka*aA and biA^amaArapi. (M.) And [in this sense, as is indicated by the context in the M,] it is one of the nouns that are prefixed to verbs [as virtually governing the gen. case], (M, K, *) because of the nearness of its meaning to the meaning of time: (K:) as in the saying [of a poet], biA=yapi tuqodimuwna Alxayola $uEovFA [At the sign of your urging forward the horses, unsmoothed in their coats, or not curried; which means nearly the same as “at the time of your urging” &c.]. (M.) ― -b2- A sign as meaning an indication, an evidence, or a proof. (TA.) ― -b3- A sign as meaning a miracle; [and a wonder; for] A=yaAtu A@ll~`hi means the wonders of God. (TA.) ― -b4- An example, or a warning; (Fr, T, M, Msb, K;) as, for instance, the case of Joseph and his brethren, related in the Kur: (Fr, T:) pl. ↓ A=YN (M, K) and A=yaAtN. (Fr, T.) ― -b5- A message, or communication sent from one person or party to another; syn. risaAlapN. (TA.) ― -b6- The body, or corporeal form or figure or substance, (S, M, K,) of a man, (S,) which one sees from a distance; [as being a kind of sign;] or a person, or an individual; syn. $axoSN. (S, M, K.) ― -b7- A whole company of people: as in the saying, xaraja Alqawomu biA=yatihimo The people, or party, went forth with their whole company, not leaving behind them anything. (AA, S, M.) ― -b8- [Hence, accord. to some, A verse of the Kur-án; as being] a collection of words of the Book of God: (S:) or a connected form of words of the Kur-án continued to its breaking off; (K, TA;) accord. to Aboo-Bekr, so called because it is a sign of the breaking off: (TA:) or a portion of the Kur-án after which a suspension of speech is approvable: (Msb:) or a portion of the Kur-án denoting any statute, or ordinance, of God, whether it be [what is generally termed] an A=yap, [i. e. a verse,] or a chapter (suwrap), or an aggregate [and distinct] portion of the latter. (Er-Rághib, Kull, TA. *) [AlA=yapa, written after a quotation of a part of a verse of the Kur-án, means AiqoraA^i AlA=yapD Read thou the verse.]
A=yaA A=yA
: see A^ayaA, in art. AyA.
A=y^iY~N *
and A=yiY~N, accord. to Kh, rel. ns. of A=yapN, q. v. (IB.)
taA^ay~apN *
, or taA_iy~apN or tay^iy~apN: see 5. AyA
A^ayaA *
a vocative particle, (S, M, K,) used in calling him who is near and him who is distant: [in the former case, like O: in the latter, like ho there, or soho, or holla:] you say, A^ayaA zayodu A^aqobilo [O Zeyd, advance: or ho there, or soho, or holla, &c.]: (S:) or J is in error in saying this: it is used in calling to him who is distant: (Mughnee, K:) so say Ibn-El-Hájib, in the Káfiyeh, and ElFakhr El-Járabardee; and the latter adds, or to him who is in a predicament like that of him who is distant, being sleeping or inadvertent; the person who calls thereby being eager for the person called to advance to him: (TA:) or not used in calling to him who is near: (K:) and h is substituted for its hemzeh; (M, K;) so that one says, hayaA. (M.) AZ says, I have heard them say, A^ayaA A_iyaAhu A^aqobilo. (T in baAbu AlA^alifaAti.) [Accord. to the TA, (art. A,) one says also A=yaA.]
A_iyaA Al$~amosi *
, and Aln~abaAti; and A_iyaAp, and A^ayaAp, and A^ay~aA: see art. AY.
A_iy~aA A^y A^yA AyA |yA
(S, M, K, &c.) and A^ay~aA, (M, K,) the latter form used by some, as related on the authority of Ktr; (M;) accord. to some, (M,) a noun of vague signification, (S, M, K,) used metonymically for a noun in the accus. case, (M,) with which are connected all the affixed pronouns that denote the accus. case: you say A_iy~aAnA [Thee] and A_iy~aAhu [him] and A_iy~aAYa [me] (S, K) and A_iy~aAnaA [us, &c.]: (S:) and the hemzeh is changed into w, so that you say wiy~aAka (S, M, K *) and way~aAka; (Ktr, IJ, M, K; *) and sometimes into w, so that you say wiy~aAka [and app. way~aAka also; both of which are used by some of the Arabs in the present day, very commonly in Egypt, for waA_iy~aAka as meaning maEaka; like as one says wazayodFA, meaning maEa zayodK]: (K:) the k and h and Y [&c.] are put to show the object meant, in order that the person addressed may be known from the absent [&c.]; and have no place in the analysis of a sentence, like the k in *`lika and A^araA^ayotaka: (S, M: in the former of which is added, and like the A and n in A^anota:) and this is identical with the opinion of Akh: (M, TA:) thus Ay~A is the noun, and what follows it is to denote allocution, [&c.,] and the two become as one thing; for nouns of vague signification are not prefixed to other nouns to govern them in the gen. case, nor are any of the pronouns, being themselves determinate. (S.) Ibn-Keysán says, (S, M,) some of the grammarians say that A_iy~aAka, altogether, is a noun; and he adds, but some say (M) that the k and h &c. are the nouns, and that Ay~A is a support thereto, because they cannot stand by themselves, (S, M,) like the k &c. which occupy the latter place in yaDoribuka &c.; so when the k &c. are put first, [as in A_iy~aAka Darabotu Thee I beat, or struck,] they are supported by AyA, and the whole becomes as one thing: (S:) and you may also say, Darabotu A_iy~aAYa [I beat, or struck, me]; because it is not allowable to say, DarabotuniY: (S as corrected by IB:) but you may not say, Darabotu A_iy~aAka [I beat, or struck, thee]; because you only require Ay~Ak when you cannot use the k [alone]; though you may say, Darabotuka A_iy~Aka [I beat, or struck, thee, thee]; because the k is made to be syntactically dependent upon the verb, so when you repeat it you require Ay~A. (S.) In the saying of the poet, (S,) Dhu-l-Isba' El-'Adwánee, (TA,) kaA^an~aAyawoma qur~aY A_in~amaA naqotulu A_iy~aAnaA [As though we, on the day of Kurrà, only killed ourselves], he has separated it from the verb only because the Arabs do not make the action of the agent to fall upon the agent itself by the adjunction of the pronoun: they do not say, qatalotuniY, but only qatalotu nafosiY: so the poet has used Ay~AnA in the same manner as A^anofusanaA. (S, TA.) Some of the grammarians say that A_iy~aA is prefixed to what follows it, governing it in the gen. case; and adduce as an evidence thereof a saying which see below, commencing with A_i*aA balaga Alr~ajulu. (S.) Zj says that it is an explicit noun, [not a pronoun,] which is prefixed to all the pronouns, governing them in the gen. case; but only to pronouns; so that if one said, A_iy~aA zayodK Had~avotu, it would be bad. (M.) Kh holds that it is a pronoun prefixed to the k [&c.], governing it in the gen. case; (M, K;) and the like is related to have been the opinion of El-Mázinee: and Sb relates of Kh that he said, if any one were to say A_iy~aAka nafosaka [Thee, thyself], I would not severely blame him, for this k is [virtually] governed in the gen. case. (M.) But accord. to Akh, it is a simple, or uncompounded, pronoun, the ending of which becomes altered, as the endings of pronouns are wont to become, because of the varying of the numbers of the persons using them; (M, K; [in both of which the last of the word thus rendered is AlmDmryn; accord. to a copy of the M, AlmDmryn, i. e. AlmuDomiryna; in a copy of the K, without any syll. signs; and in the CK, AlmuDomarayoni; of which readings, I have followed that found in the M; supposing the meaning to be, that Ay~A has different endings according as it is used by one speaking to another, or by one speaking of another, or by one speaking of himself, or to, or of, two or more, and the like;]) and the k of Ay~aAk is like the k of *`lika, inasmuch as it is an indication of allocution only, divested of the idea of its being a sign of the pronoun. (M.) Of all these varying opinions, IJ says that he has found none to be correct when investigated, except that of Akh; with whose opinion, that stated in the begining of this art. is identical [except as to the affix, which is there said to be a pronoun, not merely a particle of allocution]. (M, TA.) Zj, being asked to explain the meaning of the phrase A_iy~aAka naEobudu, [in the Kur i. 4,] answered, Haqiytataka naEobudu [Thine essence we worship]; and said that it is derived from A=yapN, meaning “a sign by which a thing is known:” but IJ does not approve of this. (M.) [Respecting the phrase, faA_i*aA huwa A_iy~aAhaA, in which Ay~AhA is used in the place of a noun in the nom. case, and which is therefore disallowed by Sb, see A_i*aA.] ― -b2- It is also used for the purpose of cautioning, or putting one on his guard. (T, S.) You say, A_iy~aAka waAlA^asada [Beware thou of, or avoid thou, or remove thyself far from, the lion]: it is a substitute for a verb; as thou you said, baAEido: and you say also, hiy~aAka; like as you say A^araAqa and haraAqa: (S:) [or Ay~Ak in this case is governed by a verb understood: for] Ibn-Keysán says, when you say, A_iy~aAka wazayodFA [Beware thou of, or avoid thou, or remove thyself far from, Zeyd], you caution him whom you address against Zeyd, and the verb governing the accus. case is not apparent: the meaning is, A^uHa*~iruka zayodFA [I caution thee against Zeyd]; as though you said, A^uHa*~iruka A_iy~aAka wazayodFA [I caution thee, thee with Zeyd]; or as though you said, baAEido nafosaka Eano zayodK wabaAEid zayodFA Eanoka [Remove thyself far from Zeyd, and remove Zeyd far from thee]; so that the verb governs the word signifying the person cautioned and that signifying him against whom that person is cautioned: (TA:) [and Az says,] when you say, A_iy~aAka warukuwba AlfaAHi$api, the verb is suppressed: it is as though you said, A^uHa*~iruka rukuwba AlfaAHi$api [I caution thee against the committing of that which exceeds the bounds of rectitude]. (T.) Kh is related to have heard an Arab of the desert say, (T, * M, the latter on the authority of Sb.,) A_i*aAbalaga Alr~ajulu Als~it~iyna faA_y~aAhu waA_iy~aA Al$~awAb~ [When the man attains to sixty years, I caution him against, or let him avoid, the young women]; (T, S, M;) prefixing Ay~A to Al$wAb~, and putting the latter in the gen. case: (S:) but accord. to Akh, it is not allowable to say [thus, or] A_iy~aAka waA_iy~aA zayodK. (M.) Sometimes the w is suppressed, as in the saying of the poet, faA_iy~aAka A_iy~aAka AlmiraA='a faA_in~ahu A_ilaY Al$~ar~i daE~aA='N walil$~ar~i jaAlibu [Then avoid thou, avoid thou obstinate disputation, for it is wont to invite to evil, and an attracter of evil]; meaning, A_iy~aAka waAlmiraA='a: i. e., A_iy~aAka waA^ano tumaAriya. (TA.) You say [properly], A_iy~aAka waA^ano tafoEala ka*aA [Beware thou of, or avoid thou, doing such a thing]: but [in strict propriety] you should not say, A_iy~aAka A^ano tafoEala ka*aA, without w. (S.) See also art. Ay.
A^ayaAyaA *
(Lth, T, S, M, K) and A^ayaAyaho, (M,) or yaAyaA, (K,) and yaAyaho, (M, K,) A cry by which camels are chidden. (Lth, T, S, M, K.) [See 2 in art. Ay.] Ayb For words which might be supposed to be properly mentioned under this head, see art. Aw~b. Ayd
1 A=da A=d
, aor. yay^iydu, inf. n. A^ayodN, He, (a man, AZ, T, &c.,) or it, (a thing, L,) was, or became, strong: (AZ, T, S, M, K, &c.:) and ↓ A=yd, inf. n. A_iyaAdN, he became possessed of strength. (AHeyth, T, L.) ― -b2- A=datN DiyaAfatuhu (tropical:) His coming as a guest was, or became, frequent. (A.) [See A^ay~idN.]
2 A^y~d *
, inf. n. taA^oyiydN; (T, S, M, &c.;) and ↓ A=yd, (T, S, K,) of the measure faAEala, (S,) inf. n. muw^aAyadapN; (K;) or He strengthened: (S, M, L, Msb, K:) he aided, or rendered victorious. (L.) You say, A^y~dhu EalaY AlA^amori He strengthened him to accomplish the affair. (M, L.)
3 AaAoyada
see 2.
4 A=yada
see 1.
5 tA^y~d *
He, or it, (a thing, S,) became strengthened. (T, S, K.)
A=dN A=d
Strength; syn. SulobN, (M, L, K,) and quw~apN [which is one of the significations of SulobN, and that which is here meant]; as also ↓ A^ayodN [which is an inf. n.: see 1]. (S, M, K.)
A^ayodN *
: see A=dN.
A^ay~idN *
Strong: (S, A, Mgh, Msb, K:) an epithet applied [to God, and] to a man. (S.) A poet says, ramaY faA^aSaAba AlkulaY waAl*~uraY A_i*aA Alqawosu wat~arahaA A^ay~idN [lit. When a strong one strings the bow, he shoots, and hits the kidneys, and the tops of the humps of the camels]; meaning, when God strings [or stretches] the bow that is in the clouds, He casts fat into the kidneys and humps of the camels, by means of the herbage that is produced by the rain. (S.) ― -b2- A_in~ahu laA^ay~idu AlgadaA='i waAlEa$aA='i means (tropical:) Verily he is often present at the morning and evening meals. (A.)
A_iyaAdN A^yAd A_yAd AyAd yd
Anything by which a person or thing is strengthened, (M, L, K,) or guarded, defended, or protected: (T, L:) a thing by which one is protected, or veiled, or concealed: the side; shade, or shadow; or protection: a place of refuge: (M, L, K:) either side of anything, that strengthens it: (Lth, T:) anything that is in the vicinity of a thing: (T:) each wing of an army: (S, M, L, K:) earth that is put round a watering-trough or tank, or round a tent, (S, M, L, K,) to strengthen it, or to keep away from it the rain-water: (S, L:) any fortification: a fortified mountain: (M, L, K:) a mountain that is inaccessible, or difficult of access. (IAar, T.) [In the place of one signification, Golius gives “ cortex; ” having found lHAh in the place of lajaA^.] ― -b2- An elevated tract, or a heap, of sand. (M, K.) ― -b3- Abundance of camels [because they strengthen their owner]. (K.) ― -b4- The air; syn. hawaA='. (K.)
muw^oyadN *
: see muw^ay~adN: -A2- and see what next follows.
muw^oyidN *
, of the same measure as muw^ominN, A great, mighty, or severe, thing; (S, L, K;) a calamity: (T, S, M, L, K:) or, accord. to As, it is ↓ muw^oyadN, with fet-h to the Y, and signifies anything rendered strong, or hard, or severe. (L.) [See maA=widu, in art. Awd.)
muw^ay~adN *
and ↓ muw^oyadN (the latter irreg., by rule being muw^aAyadN, TK,) Strengthened: (S, L, K:) aided; or rendered victorious: (L:) and the former, strong, applied to a building. (M.)
muw^ay~idN *
Strengthening: (S, L:) aiding; or rendering victorious. (L.) The dim. also has this form. (S.) Ayr
1 A=rahaA A=rhA
, aor. yay^iyru, (T, S, and K in art. Awr,) inf. n. A^ayorN; (T, TA;) or A=rahaA, aor. yaw^uwru; (ISk, T;) or both; (K ubi suprà;) Inivit eam; he compressed her. (ISk, T, S, K.)
A^ayorN *
The membrum virile; penis; veretrum: (TA:) pl. [of pauc.] A=yurN and A=yaArN (S, M, K) and [of mult.] A^uyuwrN (S, K) and A^uyurN. (L.) ― -b2- kaAna A^ayoruhu TawylFA is a phrase meaning (tropical:) He had many male children. (T, TA.)
A^uyaAriY~N *
Having a large membrum virile, or penis; (T, S, M, K;) like A^unaAfiY~N signifying “ having a large nose. ” (T.)
A^ay~aAru *
The [Syrian] month [corresponding to May, O. S.;] preceding HaziyraAnu, or (as written by Saadee Efendee, TA) HuzayoraAnu. (So in different copies of the K.)
A=y^irN *
Iniens. (T, S, TA.)
may^iyrN *
pass. part. n. of 1, (T, S, TA,) of the same measure as maSiyrN; i. q. manoyuwkN. (TA.)
miy^oyarN *
(K, TA, [in the CK may^iyr, and in Gol. Lex. miy^oyarN,]) Qui multum coit. (K.) Ays
1 A^ayisa minohu *
, (S, M, Mgh, Msb, K,) aor. yaA^oyasu (S, Msb, K) and yaA^oyisu, (Msb,) inf. n. A^ayasN, (Msb,) or A_iyaAsN, (K,) or it has the same inf. n. as yay^isa, namely yaA^osN, (S,) with which ↓ A_iyaAsN is syn., (Mgh,) but this last is a contraction of A_iyA=sN, of the measure A_iyEaAsN, as determined by Az, and is not an inf. n. of A^ayisa as some think it to be, (Mgh, art. yy^is,) He despaired of it; syn. qniT: (K:) a dial. var. of yay^isa: (ISk, S, TA:) or it is not so, but is formed by transposition from yay^isa, because it has no [proper] inf. n.; and A_iyaAsN, the proper name of a man, is not to be adduced in evidence, for it is of the measure fiEaAlN from AlA^awosu, “ the act of giving: ” (Preface to the M, quoted in the TA:) if it were a dial. var. of yay^isa, they would say A_isotu for A^ayisotu: (M, TA:) and A^uyisa, incorrectly written A^uwysa, also signifies the same. (Mgh.) -A2- A^ayosa: see layosa.
2 Aay~asa
see 4.
4 A=yasahu A=ysh A=ysp
He made him to despair; (K;) like A^ayoA^asahu; (S, Mgh;) and so ↓ A^y~shu, (S * K,) inf. n. taA^oyiysN. (S.)
A^ayisN *
and ↓ A=yisN [Despairing]; part. ns. of A^ayisa. (Msb.) ― -b2- [Hence,] A=yisapN [and accord. to Golius ↓ A^ayosaA='u, both properly meaning Despairing of the recurrence of the menstrual flux;] who has not menstruated in a period of five and fifty years. (KT.)
A^ayosaA=w^u *
: see A^ayisN.
A_iyaAsN A_yAs AyAs
: see 1.
A=yisN A=ys
: see A^ayisN. Ay$
A^ayo$a *
, for A^aY~u $aYo'K: see A^aY~N, in art. AY. AyD
1 A=Da A=D
, aor. yay^iyDu, inf. n. A^ayoDN, i. q. EaAda; (ISk, S, M, Msb, * K;) as in the phrase A=Da A_ilaY Al$~aYo'i [He returned to the thing, i. e. to the doing of the thing; he did the thing again, or a second time]. (K.) ― -b2- And i. q. rajaEa; (S, M, Msb, K;) as in the phrase A=Da A_ilaY A^aholihi [He returned to his family]. (S, M.) ― -b3- In the phrase faEalotu ka*aA ↓ A^ayoDFA, the last word is the inf. n. of A=Da in the sense of EaAda, (ISK, IDrd, S, M, Msb, *) and in the sense of rajaEa: (IDrd, M:) and the meaning is, [I did such a thing again, or a second time;] I returned to the doing of such a thing: (IDrd, M:) or I did such a thing returning to what had preceded. (Msb, K. *) [It also, and more commonly, signifies I did such a thing also.] When one says, ↓ faEalotu *`lika A^ayoDFA [I did that again, &c.], you say, ↓ qado A^akoyarota mino A^ayoDK [Thou hast made much use of the expression A^ayoDFA], and ↓ daEoniY mino A^ayoDK [Let me alone and cease from using the expression A^ayoDFA]. (ISk, S.) ― -b4- A^ayoDN also signifies (tropical:) A thing's becoming another, or a different, thing; and being changed from its state or condition [to another and a different state or condition]: (Lth, K: *) so says Kh. (Ham p. 356.) And A=Da ka*aA (tropical:) He, or it, became such a thing. (Lth, S, M, * K.) You say, A=Da sawaAdu $aEarihi bayaADFA (A, TA) (tropical:) The blackness of his hair became whiteness. (TA.) And Zuheyr says, speaking of a land which he traversed, qaTaEotu A_i*aAmaAAlA=lu A=Da kaA^an~ahu suyuwfN tunaH~aY saAEapF vum~a talotaqiY [I traversed, when the mirage, or the mirage of the morning, became as though it were swords which were removed a while, then met]. (S.)
A^ayoDN *
and A^ayoDFA: see above, in four places. Ayk
1 A^ayika AlA^araAku *
, aor.
Aayaka
, The [trees called] ArAk became what is termed A^ayokap [n. un. of A^ayokN, q. v.]; as also ↓ AstA^yk. (K.) The former occurs in poetry contracted into A^ayoka. (ISd, Sgh.)
10 A_isotaAoyaka
see 1.
A^ayokN *
Numerous, luxuriant or tangled or dense, trees: (S, K:) or a place where water collects and sinks into the ground (gayoDapN) producing [trees of the kinds called] sidor and A^araAk (Lth, K) and similar soft trees: (Lth:) or a collection of any trees; even, of palm-trees: (K:) or, as some say, a place where [trees of the kind called] A^avol grow, and where is a collection of them: or, accord. to AHn, an abundant collection of A^araAk in one place: (TA:) or trees; said to be of the [kind called] A^araAk: (Msb:) n. un. with p: (S, Msb, K, &c.:) IAar says, [you say,] A^ayokapN A^avolK and rahoTN, and qaSiymapN. (Sh.) A^aSoHaAbu A@loA^ayokapi occurs in the Kur in four chapters: [xv. 78 and xxvi. 176 and xxxviii. 12 and 1.13:] (Sgh:) he who reads thus means, by the latter word, AlgayoDap [explained above, and also signifying the thicket, or collection of tangled trees, &c.]; (S, K;) or the tangled, or luxuriant, or abundant and dense, trees: (TA:) another reading is layokapa; accord. to which, this is the name of the town [in which the people here mentioned dwelt]: (S, K:) or, as some say, the two words are [applied to the same place,] like bak~apu and mak~apu: (S:) but Zj says that another reading is allowable, and very good; i. e. A^aSoHaAbu layokapi, as being originally AlA^yokapi; for the Arabs say, AalaHomaru qado jaA='aniY and laHomaru jaA=A_aniY for AlA^aHomaru; so that layokap is like laHomar. (TA.)
A^ayokN A^ayikN *
, (K, TA,) like katifo, (TA, [agreeably with the verb, but in the CK A`yikN,]) is a phrase in which the latter word signifies muvomirN [Putting forth fruit; &c.]: (K, TA:) or, as some say, it is an intensive epithet [signifying very abundant or luxuriant or tangled &c.]. (M, TA.) Ayl
A_iylu A^yl A_yl Ayl |yl
a name of God; (Lth, T, S, M, K;) a Hebrew word; (Lth, S;) or Syriac: (S:) it is a dial. var. of A_il~u [q. v.]: or the latter may be an arabicized form of the former: (Az, TA:) Ibn-El-Kelbee says that jaboray^iylu and miykaAy^iylu and the like are similar to Eabodu A@ll~`hi and Eaboda Alr~aHomaAni; (M;) [and J says,] they are like Eabodu A@ll~`hi and tayomu A@ll~`hi: (S:) so that jabor signifies “ servant, ” and is prefixed to Ayl, governing it in the gen. case: (M:) but this is not a valid assertion; for were it so, such names would be perfectly decl.: (M in art. Al:) Suh says, in the R, that jibry^yl is Syriac, and means Eabodu Alr~aHomaAni, or Eabodu AlEziyzi, as is related on the anthority of I'Ab: that most persons hold Ayl in this case to be a name of God: but that some hold names of this kind to be constructed inversely, after the manner of the language of the 'Ajam; Ayl meaning servant. (TA. [See what is said of A_il~u.])
A_iylapN A^yl A^ylh A^ylp Aylh Aylp |yl |ylh |ylp
: see art. Awl.
A^ayoluwlu *
[written by some A_iyluwlu] One of the Greek [or Syrian] months; (T, * M, Kzw;) the last thereof [corresponding with September, O. S.]. (Kzw.)
A_iyaAlN AyAl
: see art. A_iyaAlapN. Aym
1 A=mato A=mt
, (T, M, Mgh, K,) aor. tay^iymu, (T, K,) inf. n. A^ayomapN, (T, M, Mgh, K,) or this is a simple subst., (Msb,) and A_iymapN and A^ayomN and A^uyuwmN, (M, K,) She had no husband; said of a virgin and of one who is not a virgin; (IAar, T, M, Mgh, K;) as also ↓ tA^y~mt (Lth, T, M) and ↓ Ay^tAmt: (M:) or, as some say, ↓ tA^y~mt signifies she lost her husband by his death, she being still fit for husbands, having in her a remaining force of youth: (T:) and you say, A=mato mino zawojihaA, aor. tay^iymu, inf. n. A^ayomapN and A^ayomN and A^uyuwmN, (S, TA, [accord. to the former app. signifying the same as A=mato alone as explained above: or]) meaning she became bereft of her husband by his death, or by his being slain, and remained without marrying. (TA.) And A=ma, (T, S, Msb,) aor. yay^iymu, (T, Msb,) inf. n. A^ayomapN, (T,) He had no wife: (T, Msb:) or he lost his wife by her death: (S, * K, * and Ham p. 650:) and he did not marry; as also ↓ tA^y~m. (Ham ubi suprà.) It is said of the Prophet, in a trad., kaAna yataEaw~a*u mina AlA^ayomapi (T, S) He used to pray for preservation from remaining long without a wife. (T.) And Yezeed Ibn-El-Hakam Eth-Thakafee says, kul~u A@moriY'K satay^iymu minohu AlEirosu A^awominohaA yay^iymu (S) i. e. Every man, the wife will be bereft of him by his death, or he will be bereft of her by her death. (Ham p. 531.) One says also, maA lahu A=ma waEaAma, meaning [What aileth him?] May his wife and his cattle die, or perish, so that he shall have no wife (Hat~aY yay^yima) and be vehemently desirous of milk (yaEiyma). (S, K: [in the CK, erroneously, AmN w EAmN; and in a MS. copy of the K A=mN wlAEAmN.])
2 A^ay~amahu A@ll~`hu *
inf. n. taA^oyiymN, God made him to have no wife. (K, * TK.) And A^ay~amotu AlmaroA^apa, inf. n. as above; (Ham p. 11, and TA; *) or ↓ A^aA^a motuhaA, like A^aEamotuhaA; (T, S;) I made the woman to be a widow, by slaying her husband. (T, * S, and Ham ubi suprà.) Taäbata-sharrà says, faA^ay~amotu nisowaAnFA waA^ayotamotu A_ilodapF [And I have made women widows, by slaying their husbands; and children fatherless]. (TA.)
4 A^aA^amotu AlmaroA^apa *
: see 2.
5 taA^ay~amato * and tA^y~m
: see 1, in three places. The former is also explained as signifying She became forlorn (taHaw~a$ato) of her husband. (K in art. Hw$.) And also, (TA,) or taA^ay~amato zamaAnFA, (ISk, T, S,) She remained some time without marrying. (ISk, T, S, TA.) And tA^y~m, (Msb, K,) or tA^y~m zamaAnFA, (ISk, T, S,) He remained some time without marrying. (ISk, T, S Msb, K.)
8 A@y^otaAmato *
, written with the disjunctive alif AiytaAmato: see 1. -A2- A@y^otamotuhaA, (M, K,) like A@EotamotuhaA, (TA,) I took her as my wife, she being what is termed A^ay~im [without a husband]. (M, K.)
A^ayoma *
is a contraction of A^aY~u maA, meaning A^aY~u $aYo'K: it is thus in the saying, A^ayoma huwayaA fulaAnu [What thing is it, O such a one?]: and A^ayoma taquwlu [What thing sayest thou?]. (TA.) -A2- Aayomu A@ll~`hi [for Aayomunu A@ll~`hi]: see in art. ymn. (K.)
A^ayam~u *
, for A^aA^am~u: see art. Am.
A^ayomaA *
: see A^am~aA: -A2- and A_im~aA.
A_ymaA A^ym A^ymA AymA
: see A_im~aA.
A^ayomaAnu *
A man whose wife has died: and A^ayomaY A woman whose husband has died: pl. A^ayaAmaY, of both; like as sakaAray is pl. of sakoraAnu: accord. to ISk, A^ayaAmaY is originally A^ayaAy^imu. (Msb.) [See also A^ay~imN.] A^ayomaAnu EayomaAnu are epithets applied to a man, (M, K, TA,) meaning Whose wife [and cattle] have died or perished [so that he has no wife and is vehemently desirous of milk; as shown above; see 1, last signification]: (TA:) the former relates to wives; and the latter, to milk: (S, K, TA:) fem. A^ayomaY EayomaY, applied to a woman. (M, K.)
A^ay~imN *
A woman having no husband; (Lth, T, S, M, Mgh, Msb, K;) whether she be a virgin or not; (IAar, T, S, M, Mgh, K;) or whether she have married before or not; (Sgh, Msb;) as also A^ay~imapN; (Msb;) [said to be] applied to one who has not married: (IAar, T:) or if not a virgin; accord. to [the Imám] Mohammad; agreeably with a reading of a trad. by which the A^ay~im is distinguished from the virgin: (Mgh:) also, the former, a man having no wife; (S, M, Mgh, Msb, K;) whether he have married before or not: (S, Sgh, K:) or who has not married: (IAar, T:) pl. A^ayaAmaY (S, M, K) and A^ayaAy^imu; (M, K;) the latter of which is the original form: (S, M:) [or both, accord. to the Msb, are pls. of A^ayomaAnu, q. v.:] and A^ay~imuwna is a pl. applied to men, and A^ay~imaAtN applied to women: and A=mapN, also, signifying men having no wives, is pl. of ↓ A=y^imN for A^ay~imN. (TA.) ― -b2- Also A free woman: (K:) pl., in this sense also, A^ayaAmaY, used in this sense in the Kur xxiv. 32, (T, TA,) accord. to some. (TA.) ― -b3- And A female relation; (K;) in which sense also A^ayaAmaY is pl.; (T, TA;) meaning such as the daughter and the sister and the maternal aunt. (T, K.)
A=y^imN *
: see A^ay~imN.
AlHarobu maA^oyamapN *
(T, S, M, Msb, K) liln~isA='a (M, K) War is a cause of widowing to women; it slays the men, and leaves the wives without husbands. (T, S, M, Msb.)
muw^oyamapN *
A rich, or wealthy, woman, or one possessing competence or sufficiency, having no husband. (Sgh, K.)
maA=y^imu *
: see A=m~apN, in art. Am. Ayn
1 A=na A=n
, [aor. yay^iynu,] inf. n. A^ayonN, [in a copy of the Msb, A^ayina, aor. yaA'anu, inf. n. A^ayanN, but as this is at variance with all other authorities known to me, I regard it as a mistranscription,] He was, or became, fatigued, or tired: (T, M:) so says IAar: (T:) and As says the like: (TA, from a marginal note in a copy of the S:) [see also what I have cited from the Mughnee voce A_in~a, last sentence:] in proof of this, IAar cites the following ex., from a poet: A_in~aA warab~i AlquluSi AlD~awaAmiri [We were, or have become, fatigued, by the Lord of the lean and lank-bellied youthful she-camels]: but Lth says that there is no verb derived from A^ayonN, in this sense, except in poetry: (T:) Aboo-Mohammad says that the only instance is that cited above: (TA:) [it is not disputed that] A^ayonN signifies fatigue, or the being fatigued or tired: (S, K:) AZ says that it has no verb formed from it; but on this point he has been contradicted: (S:) A 'Obeyd also says that it has no verb. (M.) -A2- A=na, aor. yay^iynu, inf. n. A^ayonN, (S, M, Msb, K, &c., [but see what follows,]) also signifies Its time came; (A^ataY waqotuhu;) as also A^anaY: (Bd lvii. 15:) it was, or became, present: it came, or attained, to its time; to its full, or final, time, or state; to maturity: it was, or became, or drew, near: syn. A^anaY: (M:) and A^adoraka; like A^anaY: (Ham p. 455:) and HaAna: (S, M, Msb, K:) and qaruba. (Mughnee voce A_in~a.) You say, A=na laka A^ano tafoEala ka*aA, aor. and inf. n. as above, (AZ, S,) i. e. HaAna [The time has come, or has drawn near, for thee to do, or that thou shouldst do, such a thing]; like A^anaY: and it is formed from it by transposition: (S:) [i. e.] A^anaY is formed by transposition from A=na: (Msb:) or A=na is a dial. var. of A^anaY; not formed from it by transposition, [nor is the reverse the case,] because of the existence of the inf. n. [of each]: (M:) or A=na is formed by transposition from A^anaY, because the latter has an inf. n. and the former has not: so says As: for A^ayonN does not belong to this; its meaning being only A_iEoyaA='N and taEabN: or, accord. to AZ, A=na has an inf. n., namely A^ayonN; and if the case be so, the two [verbs] are equal; neither being the original of the other: (IJ in the Khasáïs:) Suh, in the R, asserts that A=na is formed by transposition from A^anaY: (TA:) the assertion of El-Bekree, that A=na is originally with w [for its medial radical letter], and that it is of the class of waliYa, aor. yaliY, requires consideration, and involves what is contrary to rule. (MF.) You say also, A=na A^ayonuka, (S, M, K,) and A_iynuka, (M, K,) and A=nuka, (S, K,) i. e. HaAna Hiynuka [Thy time, or season, came, or hath come: or drew near, or hath drawn near]. (S, M, K.)
A=nN A=n
: see A^ayonN. ― -b2- A@loA=na is a noun denoting the present time; (S, M, Msb, K;) [signifying At the present time; now; for] it is an adverbial noun; (S, Msb, K;) one which, in a place where it is fitting to be used as such, may not be used otherwise; occurring in a determinate sense; (S, K;) the Al being inseparable from it; (IJ, M, Msb;) not prefixed to it for the purpose of rendering it determinate, because it has not that which participates in its meaning: (S, Msb, K:) as Ibn-Es-Sarráj says, there is not one A=n and another A=n: (Msb:) [accord. to ISd, who quotes a long disquisition by IJ on this word,] the Al which is expressed in this case is redundant, because the noun is determinate without it, but it is rendered so by another Al, which is understood, as in the case of A^amosi: so says IJ, following Aboo-'Alee; and his is the correct opinion: (M:) Fr says that it is a particle, compounded with Al, which is inseparable from it; and that it is originally A^awaAna [or A@loA^awaAna]: or that it may have originated from the phrase A=na laka A^ano tafoEala [explained above], and is therefore mansoob, like qiyla and qaAla when used as nouns: but Zj disallows its originating from A=na; and says that the right opinion is that of Kh, that A@loA=na is indecl. with fet-h for its termination, and that the Al is prefixed because the meaning is h`*aA Alwaqot; and this is the opinion of Sb. (T.) You say, A^anaA A@loA=na A^afoEalu ka*aA [I, at the present time, or now, do, or will do, thus, or such a thing]. (M.) And kunotu A@loA=na Einodahu, meaning I was, in this time, of which part is present and some portions have passed, with him, or in his presence. (IJ, M.) And when you mean the kind of expression which is used in this saying, you say, AaloA=nu Had~u Alz~amaAnayoni [The term “ now ” is the limit of the two times; namely the past and the future]; thus pronounced, marfooa: so says IJ: but in the Book of Sb we read, AlA=na Had~u Alz~amaAnayoni, with nasb: and in like manner, in the same, AlA=na A=nuka [Now is thy time]; the former with nasb and the latter with refa. (M.) You say also, h`*aA A^awaAnu A@loA=na [This is the present time]: and maA jiy^otu A_il~aA A^awaAna A@loA=na, meaning I came not save at the present time, or now: with the last word mansoob in both instances. (ISh, T.) [And A_ilaY A@loA=na and Hat~aY A@loA=na To the present time and until the present time; i. e. hitherto. And mina A@loA=na From the present time; henceforward.] Sometimes the hemzeh [after the l] is suppressed, and its vowel is transferred to the l; so that you say AlaAna. (Bd ii. 66.) And sometimes also the l is pronounced with fet-h and both the hemzehs are suppressed; so that you say laAna. (S, K.) And sometimes ta is prefixed to it, like as it is to Hiyna; so that you say talaAna, like as you say taHiyna. (El-Umawee, A 'Obeyd. [See art. tln.])
A^ayonN *
Fatigue. (S, K, &c.) [Whether it be a simple subst., or an inf. n., and, if the latter, whether it be an inf. n. of A=na only in the former of the two senses assigned to that verb above, or in both these senses, is doubted: see 1, throughout.] -A2- A time; a season; syn. HiynN; (S, M, K;) as also ↓ A_iynN (M, K) and ↓ A=nN. (S, K.) [See 1, last sentence.]
A^ayona *
is an adverbial noun, (Msb,) an interrogative respecting a place: (S, M, Msb, K:) [signifying Where? in what place?]: Zj says that it is an interrogative particle, like kayofa: (T:) [ISd says,] it is a noun, because you say, mino A^ayona [meaning From what place? whence?]: (M:) [and you say also, A_ilaY A^ayona To what place? whither?]: it is always mansoob, unless you prefix the article to it, saying AlA^ayonu [which means The place where]: (Lth, T:) it is fem.; but may be made masc. (Lh, M.) You say, A^ayona zayodN Where, or in what place, is Zeyd? (S, Msb.) And A^ayona bayotuka [Where is thy house, or tent?]. (M.) And A^ayona yu*ohabu bika, which may mean Where, or whither, wilt thou be taken away, and what will be done with thee and made to come to pass with thee, if this be thine intellect? or, accord. to Mtr, it is a saying of the people of Baghdád, addressed to him whom they charge with foolish judgment or opinion, as meaning A^ayona yu*ohabu biEaqolika [Where, or whither, is thine intellect taken away?]. (Har p. 574.) [And A^ayona h`*aA mino *aAka and Eano *aAka and wa *aAka What place does this hold in relation to that, or in comparison with that? what is this in relation to that, or in comparison with that? what has this to do with that? what has this in common with that?] ― -b2- It also denotes a condition: when you say, A^ayona tajoliso A^ajoliso [Where thou sittest, I will sit], the sitting must be in one place: and maA is added to it; so that you say, A^ayonamaA taqumo A^aqumo [Wherever thou standest, I will stand]. (Msb.) ― -b3- It also occurs used as a proper name of a particular place: thus the poet Homeyd Ibn-Thowr speaks of his companions as being biA^ayona wa A^ayonamaA [app. meaning In certain places: where and wherever those places were, there were my companions]: in which case it is divested of the meaning of an interrogative, and is imperfectly decl. because determinate and of the fem. gender. (M, L. [In one copy of the former, biA^an~aY wa A^ayonamaA, which may mean the same; and voce A^aY~N, q. v., biA^aY~a wa A^ayonamaA.])
A_iynN A^yn A^ynn Ayn
: see A^ayonN.
A^ay~aAna *
, (T, S, M, &c.,) of the measure faE~aAl, or it may be of the measure faEolaAn, (Msb,) also pronounced ↓ A_iy~aAna, (T, S, M, K,) the latter of the dial. of Suleym, mentioned by Fr, (T, S,) and by Zj, (M,) is an interrogative respecting a time, (T, S, Msb,) but only respecting a time not come: (T:) signifying When? (S, M, Msb;) at what time? (Msb, K:) it is fem.; but may be made masc.: (Lh, M:) and it may be pronounced with imáleh, though not belonging to a class of words regularly subject to imáleh. (TA.) It is said in the Kur [xvi. 22 and xxvii. 67], accord. to different readings, A^ay~aAna yuboEavuwna or ↓ A_iy~aAni [When they shall be raised to life]; (T, S, M;) i. e. when shall be the resurrection. (Aboo-Is-hák, T.) But you may not say, A^ay~aAna faEalota *aAka as meaning When didst thou that? (T.) ― -b2- IJ says that, were it syn. with mataY, it would be conditional; whereas it was not mentioned by his colleagues among the adverbs used conditionally, as mataY and A^ayona &c.: but sometimes it has a conditional meaning, though that meaning be not explicit. (M.) A poet says, A^ay~aAna nuw^ominoka taA^omano gayoranaA wa A_i*aA lamo tudoriki AlA^amona min~aA lamo tazalo Ha*iraA [When we grant thee security, thou wilt be secure from others than us; and when thou obtainest not security from us, thou wilt not cease to be in a state of fear]. (I 'Ak p. 300.)
A_iy~aAna A^yAn A_yAn AyAn
: see A^ay~aAna, in two places.
A=y^inN *
part. n. of A=na in both its senses. A=yinapN: see A^awaAnN. Ayh
2 Ay~h bihaA Ayh bhA
, (S, TA,) and, accord. to some, bihimo (TA,) and bihi, (K, * TA,) inf. n. taA^oyiyhN, (S, K,) He cried out to, or shouted to, and called, (S, K, TA,) them, namely, camels, (S, TA,) and, accord. to some, horses, and men, (TA,) and him, (K, TA,) namely, a camel: (TA:) or Ay~h bh signifies he said to him, namely, a man, and a horse, yaA wayohaAho [Ho! On!]: (A 'Obeyd:) and he said to him, namely, a man, yaA A^ay~uhaA Alr~ajulu [O thou man]: (K:) or he called him, yA Ay~hA Alrjl: (IAth:) and he cried out to him, or at him; or drove him away with crying or a cry; namely, an object of the chase. (TA.) [
A^ayoha *
would seem to be a dial. var. of wayoha; for it is said that] A^ayohaka is syn. with wayohaka. (K: [but see wayoha.]) -A2- A^ayohFA: see A^ayohaAta.
A_iyho A^y A^yh A^yp A_yh Ayh Ayp |yp
, with the h quiescent, is a word used in chiding, or checking; meaning Hasobuka [Sufficient for thee is such a thing; &c.]. (ISd, K.) ― -b2- A_iyhFA signifies, (S, K,) as also Ayha, (K,) a command to be silent, (S, K,) and to abstain; (S, TA;) i. e. Be silent; and abstain, or desist: (TA:) both are used in chiding, or checking: and hiyha is used in the place of A_iyha. (Lth, TA.) You say [also,] A_iyhFA Ean~aA Be silent, and abstain from [troubling] us. (S, TA.) And A_iyhaA Ean~iY A@loA=na Abstain thou from [Troubling] me now. (AZ, TA.) ― -b3- A_iyhFA also occurs as meaning I hold that to be true, and approve it. (IAth, TA.) -A2- A_iyhi, as also A_iyha and A_iyhK, is a word denoting a desire, or demand, for one to add, or to give, or do, more; (Lth, K;) and a desire for one to speak: (K:) it (i. e. A_iyhi) is an imperative verbal noun, (S,) indecl., with kesr for its termination: (K:) you say to a man, when you desire, or demand, his telling or saying more of a [certain] story or subject of discourse, or his doing more of a [certain] deed, A_iyhi, with kesr. to the h; (S;) [i. e. Tell me, or say, more of this; say on; go on, or proceed, with this; or do more of this;] and A@foEalo A_iyhi [Go on, or proceed, with this; do it]; (AZ;) and for A_iyhi, you say, hiyhi: (Lth:) but when you make no interruption after it, you pronounce it with tenween, (ISk, S, K,) and say A_iyhK, (ISk, S,) which means Had~ivonaA [i. e. Tell us, or relate to us, something]; (Ks, Lh, (ISk, * S; *) and for this one says hiyhK, by substitution of one letter for another: (Ks, Lh:) or it means zido [i. e. tell, or say, or do, something more]; and haAti [i. e. give, or relate, something]; (Har p. 592;) and takal~ama [i. e. speak]. (Idem p. 419.) In the following saying of Dhu-r-Rummeh, waqafonaA wa qulonaA A_iyhi Eano A^um~i saAlimK wa maA baAlu takoliymi Ald~iyaAri AlbalaAqiEi [We stopped, and we said, Tell us some tidings: inform us (A^axobiriynaA being app. understood) respecting Umm-Sálim: but what is the case (meaning what is the use) of speaking to the vacant dwellings?], he has used the word without tenween, though making no interruption after it, because he intended a pause. (ISk, S.) Ibn-Es-Seree says, When you say, A_iyhi yaA rajulu, you only command him to tell you more of the subject of discourse known to you and him, as though you said, haAti AlHadiyva [Give, or relate, the story, or narrative, O man]: but if you say, A_iyhK, with tenween, it is as though you said, haAti HadiyvFA m~aA [Give, or relate, some story or narrative], because the tenween renders indeterminate: and Dhu-rRummeh meant the tenween, but omitted it through necessity. (S.) As says that Dhu-rRummeh has committed a mistake; the expression of the Arabs being only A_iyhK [in a case of this kind]: ISd says, the truth is, that it is without tenween when determinate, and with tenween when indeterminate; and that Dhu-r-Rummeh asks the ruins to tell him more of a known story, as though he said, Relate to us the story, or tell us the tidings: (TA:) Aboo-Bekr Ibn-Es-Sarráj says, citing this verse, that Ayh is not known in a case of this kind without tenween in any of the dialects; meaning that it is never conjoined with a following word unless it be with tenween. (IB, TA.)
A^ayohaA *
: see what next follows.
A^ayohaAta *
i. q. hayohaAta [Far, or far from being believed or from the truth, is such a thing: or remoteness, or remoteness from being believed or from the truth, is to be attributed to such a thing.]: as also ↓ A^ayohaAni, (S, K,) and ↓ A^ayohaAna, (K, TA, in the CK AayohaAnu,) [and several other dial. vars., for which see hayohaAta,] and ↓ A^ayohaA, (TA; and so in some copies of the S and K; in other copies of these, ↓ A^ayohFA; [but the former is app. the right;]) with the n [or the t] suppressed, (TA,) which is said in pronouncing [a thing] to be remote [whether in a proper or a tropical sense]: (S, TA:) Th explains ↓ A^ayohaAni as meaning baEiydN *`lika AA explains it as meaning baEuda *`lika, making it a verbal noun; and this is the correct explanation: (TA:) or the meaning is AlbuEodu, [as I have indicated above,] (K in art. hyh,) but this is only when li is prefixed to what follows it, as Sb says. (TA. [See hayohaAta.])
A^ayohaAna *
and A^ayohaAni: see A^ayohaAta, in three places.
A^ay~ihN *
Having a strong, or loud, voice; and vigilant, or wary. (Ham p. 675.)
A^ay~uhaA *
: see A^aY~N; last portion of the paragraph.