النص المفهرس

24
[Book I.
[from God] : (L, K":) and انتجر به He gave it
as alms, seeking thereby a reward. (L.) " Si for
*SI is not allowable, because . cannot be incor-
porated into : [or, accord. to some, this is
,ائتمن for أثَّمَنَ and ,انتزر for اتَّزَرَ allowable, as in
&c .: ] Hr allows it; and cites an ex. in a trad. ;
but IAth says that the proper reading in this
instance is ◌ُيَاتَجِر, not ◌ُيتَّجِر ; or, if the latter be
allowed, it is from ◌ُالتَّجَارَة, not from ◌ُالأَجْر .(L.)
in which the radical , is] أُوتُجِرَ عَلَيْهِ بِكَذَا -
changed into , because the alif preceding it is
made disjunctive and with damm, (in one copy of
the §, and in the L and TA, erroneously written
21,) He was hired to do it for such a sum or
thing, (see ◌ٌمُؤْتَجْر ,below,)] is from ◌ُ؟). الأَجْرَة,I)
K)) [the) ,آجره ٢ K,) and,؟) , استأجره .10
latter of the measure ◌َفَاعَل, as has been clearly shown
above, from the A and Mgh and Mb,] He hired
him; tooh him as a hired man, or kireling. ($,
F, TA.) You say also, استأجر الدار [ He hired the
house; tooh it on hire]. (A, Mgh.)
;i A recompense, compensation, or reward,
(Ş, K, &c.,) for what one has done; (K;) i. q.
وَأُجَارَةٌ " and أَجَارَةٌ ٧ and إِجَارَةٌ ٧ معل■ ■ (;؟) : ثَوَابٌ
(K,) of which three forms the first is the most
generally known and the most chaste, (TA,) and
* * i: (TA :) or, as some say, there is a distinc-
tion between أجر and ثواب : El'Eynee says, in
the Expos. of El-Bukharee, that what is obtained by
the fundamental practices of the law, and by obli-
gatory religious services, is termed 13; and what
is obtained by supererogatory acts of religion, y.1;
for If is properly a substitute for a thing itself;
andy.I, for the profit arising from a thing ; though
each is sometimes used in the sense of the other:
(TA :) it is well known that yl signifies a
recompense, or reward, from God to a man, for
righteous conduct; (MF;) and Vi,l'!, recom-
pense, compensation, hire, pay, or mages, from
one man to another, for work; (Mgh, MF;) and
hence ◌ُالأَجِير ; (MF;) and أجْرَةٌ ٧ also has this
latter signification, (Mgh, TA,) and is syn. with
:-; (§, Mgh, K;) [signifying likewise rent for
a house, and the like; ] but y, i is used [sometimes]
in the sense of a,la! and in that of agri: (Meb :)
the pl. of ◌ٌأُجُورُ ه أَجْر (Meb, K) and ◌َآَجَار; (K;)
but the latter form was unknown to MF: (TA :)
.أَجْرَاتْ and أُجُرَاتْ and أُجَرْ منْ أُجْرَةٌ " the pl. of
(Mgb.) [One says, ◌ِأَجْرُكَ عَلَى اللَّه Thy recom-
pense ix due from God. And, to console a person
عَظِّمَ اللهُ أَجْرَكَ ,for the death of a relation or friend
" May God largely compensate thee for him!
i. e., for the loss of him.] By the expression
in the Kur xxxvi. 10 is said to be أجْرٍ كَرِيمٍ
meant Paradise. (TA.) __ t A dowry, or nup-
tial gift; a gift that is given to, or for, a bride :
(K :) pl. jy.1: so in the Kur xxxiii. 49 [&c.].
(TA.)-t Praise ; good fame. (K.) So, 88
some say, in the Kur xxix. 26. (TA.)
.آهُ see: أُجُرْ and أَجُرْ
.in three places ,أجر see : أجرة
اجل - أجر
إِمَّيْرَى 800: إجْرِيَّاه and إجْرًّا
.آجُرُّ Bee: أَجُورْ
İl (Ş, K, &c.) A hired man; a hireling :
(L:) or of the measure Jess in the sense of the
measure Jet's, i. e. a man with whom one has
engaged to give him hire, pay, or wages: (Mgh,
Mgb :* ) pl. أجراء .(L, Meb.)
in four ,أَجْرٌ see : أُجَارَةٌ and أَجَارَةٌ and إجَارَةٌ
places. __ ští! also signifies The giving of usu-
fructs for a compensation. (Mgh.) ___ And Land
which its owners have let to him who will build
upon it : 80 explained by the lawyers. (Mgh.)
(M) إجَّارَةٌ " M, IAth, Mgh, K) and ,؟) إِجَارْ
and إِنْجَار (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-Hijaz : (S:) pl. [of the first and second]
K;) and [of ,؟ ,A'Obeyd) ; أَجَاجِرَةٌ and أَجَاجِيرُ
the third] ◌ٌأَ نَّاجِير. (Mgh, K.)
. إجَّارْ see : إجَّارةً
in ؟) إجْرِيَّاً ٧ and إجْرِيًّا " ISk, K) and) إِجِيْرَى
art. .. ) A custom; a habit. (ISk, Ķ, and $
ubi suprà.) The hemzeh is said to be a substitute
مَا زَالَ ,c.] (TA.) You say& هجيرَى for ● [in
obs! aus That ceased not to be his custom, or
habit. (ISk.)
and آجُرُونَ .and the pls ,آجرٌ and آجُرُ and آجَرٌ
.see what next follows : أَجِرُونَ
(AA, Ks, K) آجُرْ ٧ Mgh, Meb, K) and ,؟) آجُرٌ
and آجُور (S, K) and * ◌ٌأُجُور and يَاجُورٌ ٧ (K)and
as) ,آجر ٢ as in some copies of the K) and) أجر
in some copies of the K and in the TA,) or
آجِو! as in other copies of the K,) and) , أَجُرٌ *
[to which is crroneously added in the CKE; i]
and [the pla]"َاجُرُون and آجِرُونَ ٢ (K) are syn.,
[,آثرْ or اكور S, K,) of Persian origin, ($,) [from)
arabicized, (S, Mgh, K,) signifying Bahed bricks;
(Mab ;) bahed clay, (Mgh, L,) with which one
builds : (S, L:) آجر and آجُور and ◌ٌآَجْر [&c.] are
pls., [or rather coll. gen. ns., except the two forms
ending with , and ,] and their sings. [or rather
ns. un.] are with a, i. e. chi &c. (L)
.أُجُرْ see: آجُورْ
.إِجَارْ see: إِنْجَارٌ
. [A slave, or] a house, let on hire; (Akh,
T, Meb;) as also * ◌ٌمَاجُور ; (L;) and some say,
(.Akh, Mab) .مُؤَاجَرْ
;j' One who lets on hire [aslave, or] a house :
one should not say f .; for this is wrong
with respect to the classical language, and abomi-
nable with respect to the conventional acceptation
and common usage; a foul reproach being meant
thereby [as is shown by the explanation of 345,
given above : or, accord. to some, it is allowable
when it relates to a house: (see yfi:) it seems
to be disallowed only when used absolutely].
(A, Mgh.)
: مَأْجُورْ
-
مُؤْمَرْ bee {: مُؤَاجُرْ
مُؤْجِرْ see: مُؤَاجِرْ
-Mohammad Ibn.[أُوتُّجِرَ part. n. of] مُؤْتَجَرْ
Bishr El-Kharijee, not [as is said in the §] Aboo-
Dahbal, says, (L,)
يَا لَيْتَ أَنِی بِأَثْوَابِى وَرَّحِلَتِى
عَبْدَ لِأَهْلِكِ هُذَا الشَّهْرَ مُؤْتَجَرٌ
.
[O would that I were, with my clothes and my
riding-camel, a hired slave to thy family, this
(؟) مَعَ أثّوَايِى ,month]: (S, L) ie
.اجُ Bee : يَاجُورُ
اجم
Sol! [The plum; ] a certain fruit, (K, TA,)
of the description terned , Sú,(TA) well known;
(Msb, Ķ;) 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
; added to it (تَرَتْجُبِين) and manna (طبرزز)
(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 matery mixture ;
and its injurious effect is repelled by the drinking
of sugary Det. [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 suret and large :
(Ķ, TA:) the sour, or acid, is less laxative, and
more cold : (TA :) the n. un. is with : (S, Mab,
Ķ:) you should not Bay Joll; (Yaakoob, S,
Ķ;) or this is a word of weak authority, (K, TA,)
and you say إجاص and ◌ْإِنَّهَاص like as one says
,TA :) in the dial of the Syrians): إِنْجَارٌ and إجَّارٌ
the إجَّاص [or إِنْجَاص or إِنَّجَاس accord. to com-
mon modern usage among them] is the [pear
which they formerly called] AL. and [which
others call] كُمْتُرَى :(K:) it is of the growth of
the country of the Arabs : (AHn:) الخاص is an
adventitious word, (S,Ķ,) or arabicized, (Meb,)
because ~ and go do not both occur in any
Arabic word: (Ş, Mab, K:) or, accord. to Az,
they do so occur; as, for instance, in pode, and
in ◌َّص .(TA)
اجل
(,Meb) ,أَجَلّ .sor. = , (Meb, ,) inf. n , أجل 1
It (a thing, Mab, [as, for instance, a thing pur-
chased, and the price thereof, and a thing pro-
mised 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. Hu; (K;) and
.signifies the same ,أجُولٌ .aor. 2 , inf. n, أَجَلَ
(Meb.) [See ◌ّآجِل and ◌ْأجَل. The primary signi-
fication seems to be, It had a term, or period,
appointed for it, at which it should fall due, or

25
Book I.]
come to pass. ]24i, aor. ; , (Ķ,) inf. n. L&l;
(TA ;) and وأجلهُ ٧ (K,) inf. n. ◌ٌتأجيل ;(TA;)
and ◌ُآجله, (K,) inf. n. ◌ًمُؤَاجَلَة ;(TK;) He
confined, restricted, restrained, withheld, debarred,
hindered, or prevented, him. (Ķ, TA.) Hence
the phrase, ◌ْأَجَلُوا مَالَهُم They confined, restricted,
&c., their cattle from the pasturage. (TA.)
(؟) = .aor (٣١) , الشَّرَّ Meb,) or,؟) , أَجَلَ عَلَيْهِمْ شَرًّا
Mab, Ķ) and ;, (§, Ķ,) inf. n. J'ai, (S, Møb,)
He committed against them evil, (Ş, Meb, Ķ,)
and drew it, or procured it, to them : (Meb:) and
(§, in the Ķ " or") he excited it, stirred it up, or
provoked it, against them : ($, Ķ :) or, accord. to
AZ, i Elai, inf. n. as above, signifies I com-
mitted a crime against them : and AA says that
have one and أجَلْتُ and جَرَّرْتُ and جَلَبْتُ عَلَيْهِمْ
the same signification. (TA.) __ And any jil,
(Lh, K,) inf. n. as above, (TA,) He gained, ac-
quired, or earned, and collected, and brought, or
purveyed, and exercised shill in the management
of affairs, for his family. (Lh, Ķ.)
(,K, TA) , تَأْجِيلٌ.TA,) inf. n) , أَجَّلَ الأَجَلَ .2
He defined the term, or period; (K," TA ;)
assigned, appointed, or specified, it. (TA.) It is
وَبَلَغْنَا أَجْلَنَا أَلَّذِى ,[128 .said in the Kur [vi
w Elf [And we have reached our term which
Thou hast assigned, or appointed, for us;] mcan-
ing, the day of resurrection ; (Bd," Jel ;) or the
term of death ; or, us some say, the term of ex-
treme old age. (TA.) And Mal, inf. n. as
above, signifies I assigned, or appointed, for him,
or it, a term, or period. (Mab.) -_ أَجَّلَنِى Ile
granted me a delay, or postponement. ('TA.) You
Buy, ◌ٍ؟) اِسْتَأْجَلْتُهُ ٧ فَأَجَّلَنِى إِلَى مُدَّة, 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.) __ Sce also 1.
.1 BCC : مُؤَاجَلَةً .inf. n ,آجلهُ .3
K, TA ;) i. e. Ile) ; استأجل ٧ .i.g تأجّل .5
ashed, or requested, that a term, or period, should
be assigned. appointed, or specified, for him.
(TA.) It is said in a trad. of Mek-pool,
We were keeping] مُرَبِطِينَ بِالسَّاحِلِ فَتَأَجَّلَ مُتَأَجِّلْ
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
uppointed, or specified, for him, and that per-
mission should be granted him to return to his
family. (TA.)
10: see 2 and 5.
he" أَجَلَ شَرًّا is originally the inf. n. of أَجْلٌ
committed evil;" and is used to indicate the
causation of crimes; and afterwards, by extension
of its application, to indicate any causation : (Bd in
,من إجْلِكَ ٧ and ,فَعَلْتُهُ مِنْ أَجْلِكَ ,v.35:) one says
in some 80) ,إجْلَكَ " and ,فَعَلْتُهُ أَجْلَلاَ K,) and,؟)
,من إِجْلَاكَ and ,من أَجْلَاكَ copies of the K,) and
(K, [belonging to art. Je, in which also they are
,من إجْلَالِكَ and ,من أجلالك mentioned,]) and
(so in some copies of the Ķ and in the TA, [be-
ومِنْ جَرَّاكَ [i. e. [I did it ([رجل .longing to art
Bk. I.
أجل
(§,) which means [originally] in consequence of
thy committing it : (Bd ubi supra:) [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 Jus y, which is
: مِنْ جَلَلِكَ more common in the present day :] or
(K:) and مِنْ أَجْلِهِ كَانَ كَذَا, i.e. ◌ِبسَبَبِه [Because
of him, or it, it was thus, or such a thing was].
(Mab.) An instance of its occurrence without
[or J] is presented by the saying of 'Adee
Ibn-Zeyd,
.
أَجْلَ أَنَّ اللهَ قَدْ فَضَّدَكُمْ
·
[ Because that God hath made you to have excel-
lence, or hath preferred you]. (TA.)
: فَعَلْتُهُ إِجْلَكَ and ,فَعَلْتُهُ مِنْ إِجْلِكَ whence , إجْلّ
see Joi, in two places.
Jai, ($, Mughnee, K,) with the J quiescent,
(Muglinee,) is written with kesr and with fet-h
[أَجَلْ مع as well أجل " .to the medial letter, i. e]
: [نَعَمas well asْ نَعِمْ which is written] نعم like
(TA:) it is a particle (Mughnee) denoting a
reply ; like ; (S, Mughnee, Ķ ;) 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 secks, or demands ;
(Muglince;) 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 "4;) therefore it occurs
after such sayings as "Zeyd stood" and "did
Zeyd stand?" and " beat thou Zeyd:" but El-
Malakce 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 docs not occur after
an interrogation : (Mughnee :) Er-Radee says, in
the Expos. of the Kafiyeh, 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 secking, or demanding :
(TA :) or, accord. to Z and Ibn-Malik 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 en interrogation :
(TA:) Akh says that it is better than ($,
Mughnce, Ķº) after information, (Muglinee,) in
acknowledging the truth of what is said; (S,
Mughnee, Ķ;) and __ is better than it after an
interrogation : (§, Mughnee, Ķ:) so that when
one says, t 3 [Thou wilt, or shalt, go
away], thou sayest il [Yes] ; and it is better
than : but when one says, Gi [Wilt thou
go away ?], thou sayest ; and it is better than
(.؟) .اجل
Jái 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 : (Mab:) pl. Jusi. (Msb, K.) _. Hence,
The period of women's waiting, before they may
marry again, after divorce: as in the Kur ii. 231
and 232. (TA.)_The period, or extremity of time,
in which falls due a debt (K, TA) and the lihe.
(TA.) You say, ◌ٍبَاعَهُ إِيَّهُ إِلَى أَجَل [Ie sold it
to him for payment at an appointed period] : and
He delivered the] سَلَّمَ الدَّرَاهِيمَ فِى طَعَامِ إِلَى أَجْلٍ
money for wheat, or the like, to be given at an
appointed period]. (Mab in art. S.) __ The
term, or period, of death; (Ķ;) 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 ap-
pointed, duration of the life of a man. (TA.) One
says, "il Új, meaning His death drew neur;
originally, ◌ِاستيفاء الأَجْل 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.)
ثُرَّ فَضَى أَجَلّاً وَأَجَلَّ [2 .The words of the Kur [vi
mean [Then He decreed a torm,] the مُسَمّى عِندَه
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 Je-l 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 deuth : (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 re-
maining in the world to come : or in both instances
death is meant; [accidental, and natural;] for
the Jol 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 dic a naturul
death : or the Jel 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 not 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.) __ Sometimes, also,
it means Destruction : and thus it has been ex-
plained as occurring in the Kur [vii. 184], where
وَأَنْ عَسَى أَنْ يَكُونَ قَدِ اقْتَرَبَ أَجَلُهُمْ ,it is said
[And that, may be, their destruction shall have
drawn near]. (TA.)
.أَجَلْ see: أُجِلْ
.آجِلْ مBe : أُجِلْ
Jezi Having a delay, or postponement, granted
.مُؤَجَّلْ إِلَى وَقْتٍ.to him, to a certain time ; iq
.آجِلْ Lth.)_See also)
Jei Delayed ; postponed ; kept bach; syn.
,آجِلْ but in some copies of the K, for] ; مُتَأَخِرْ
we find " ◌ّأَجل ;] as also أَجِيلٌ ٧, of which the pl.
is Jól: (Ķ :) and therefore, (TA,) not present ;
future; to come; contr. of Jale : (S, Mab, TA:)
4

26
[Book I.
and JEL:, also, signifies delayed, deferred, or
postponed, to the time of the end of a period;
originally, contr. of J . (Mgh.) [See also
,The [future,] latter الاَجلَةُ [,Hence] - [.أَجِيلُ
ultimate, or last, dwelling, or abode, or life; the
world to come; syn. Byl; (K, TA;) contr. of
ug GI. (Ş, TA.)- Committing a crime ; or a
committer of a crime. (§, TA.)
Jf" 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 Jú,
.أجيل See also - (.حل .q. v. (Mgh in art
.آجِلْ see: مُتَأَجِّلْ
1. 2al, with kesr, [aor. ",] (AZ, Ş, O,) inf. n.
; (KL, PȘ;) or 444-1, aor. ; , (80 in the Ķ,)
inf. n. ; (TK ;) [but I is the form com-
monly known; and if it were incorrect, the
author of the K would probably, accord. to his
usual custom, have charged J with error respect-
ing it;] He loathed it; dislihed it; was, or
became, disgusted with it; namely, food; (AZ,
§,0,Ķ;) &c .; (₭;) from constantly keeping
to it; (AZ, Ş, O;) or because of its not agreeing
with him: (TA :) he reckoned it bad: (KL:)
and U also signifies he dislihed, disapproved,
or hated, it ; or he expressed, or shomed, dislike,
disapprobation, or hatred, of it; syn. M.G.
,أَجْمْ .K,) inf. n) ,= sor٠ , أَجَّ قُلَانًا = (.TA)
(TK,) He incited, or urged, such a one to do
that which he disliked, disapproved, or hated. (K.)
2 : sce 4.
accordl. to], يُؤْجُمُ النَّاسَ or ,يُؤْجُمُ النَّاسَ .*
different copies of the K, the former being the
reading in the 'TA,] He makes men's own selves
to be objects of dislihe, disapprobation, or hatred,
to them. (Ķ voce pyri.) [Accord. to the TĶ,
you say, راجمه منه inf. n. إيجام, meaning He
made him to be an object of dislike, disapproba-
tion, or hatred, to him.]
5. U He (a lion) entered his Ahi [or
thichet ]. (K.)U: see 1.
"" Any square, roofed, house : (Ķ:) men-
tioned by ISd as on the authority of Yankoob:
but see . as explained by J [in the Ș] on the
same authority. (TA.)
": see "Al. It is also a pl. of L'Ai.
(M, Ķ.)
.أَجْمَةٌ Be0: أَجْرْ
A fortress; (Mgh, Mab, Ķ ;) like :
(Mgh:) pl. i. (Mgh, Mab, K.) I [is the
name of] A fortress ($, K) in El-Medeench,
(K,) built of stones by the people of that city:
and Yankoob says that . signifies any square,
roofed, house. (S, Sgh.) Imra-el-Keys says, [de-
scribing a vehement rain,]
وَتَيْمَةٌ لَمْ يَتْرُكْ بِهَا جِدْعَ نَعْلَةٍ
·
وَلَا أُجُمَّا إِلَّ مَشِيَدًا بِحَنْدَلِ
احد - أجل
therein a trunk of a palm-tree, nor a square,
roofed, house, unless raised high with stones : but
in the Calc. ed. of the Mo'allakát, (p. 54,) for
Li, we find (Li, which has the same meaning].
(S, Sgh.) See also.
i. (TA.) Accord. to As,
it is also pronounced
Al. (ș.)
il A thicket, wood, or forest ; a collection,
(Mgh, Mab,) or an abundant collection, (K,) of
tangled, confused, or dense, trees, or shrubs :
(Mgh, Mab, Ķ :) or it is of reeds, or canes : (S :)
or a [place such as is termed] Jisis of water
collected together, in which, in consequence thereof,
trees grow: (§ in art. Joe :) [or] it signifies
also a bed, or place of growth, of canes or reeds :
(Mgh:) the pl. is Stal and " (S, M, K) and
(M, K) and *i, ($, M, Mgh, Mẹb, Ķ,)
[or rather this last is a coll. gen. n., of which
.S, M, K) and [pl) إِجَام is the n. un.,] and أَجَمَةٌ
of pauc. ] Ali, (S, M, Mgh, K,) or the last but
one is pl. of i, (M,) and so is the last. (Lh, M,
Mab.) And hence, The haunt of a lion. (TA
in art. . اجَام - (.حرب [in the CK أَجام] also
signifies Frogs. (Sgh, K.) [App. because frogs
are generally found in beds of canes or reeds. ]
; يُؤَجّمُ النَّاسَ ٥٣ ,مَنْ يُؤْجِمُ النَّاسَ signifies أُجُومْ
[accord. to different copies of the Ķ ; see 4;] i. c.
One who makes men's own selves to be objects of
dislike, disapprobation, or hatred, to them. (K.)
"i Loathing, disliking, or regarding with
disgust. (؟, TA.) أ ملة آجمْـ.q."ٌمَأُجُوم [Water
that is loathed, disliked, or regarded with disgust].
(TA.)
آجِرْ see: مَأْجُوْ
اجن
1. Sál, (S, Mgh, Mąb, Ķ,) sor. ; and 4; ($,
Mgh, K;) and وأجن ($,Mgh, &c.,) sor. = , ($,
Mab,) mentioned by Yz; ($;) inf. n. of the
,؟) ; أَجْنْ Mgh, Meb, K*) and,؟) أُجُونْ former
Msb, Ķ;") and of the latter ; (S, Mgh,
Meb, Ķ;) It (water) became altered for the
worse (§, Mgh, Mab, 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 sub-
stance called] L and with leaves : (Mgh :)
3Al, also, said of water, signifies it became altered
for the worse: (Th :) and in the Iktitaf occurs
3Al, aor. ", which is unknown, but may be a
mixture of two dial. vars. [namely of l having
for its aor. , and ¿, and t having for its pret.
or whitener , قَصَّارِ (He (a أُجَنَ ــ (MP). [أَجِنَ
of cloth) beat a piece of cloth or a garment [in
washing it]. ($, K.)
.آجِنْ rec {: أَجْنَ
وَجْنَةٌ.K) i q) إِجْنَةً and أجْنَةٌ K) and,؟) أَمْنَةْ
.آجِنْ see : أُچِينْ
((Lb,K) , إِنْجَانَةً" Mgh, Meb, K) and,؟) إَجَانَةً
the latter of the dial. of Țciyi, (Lh, TA,) or this
is a vulgar form, (Mgh,) not allowable, (§,) and
bu, (K,) with S, (TA,) A thing well
known ; (Ķ;) a vessel in which clothes are
ومِرْكَّن [mashed; (Meb;) a [vessel also called
resembling a Jff [which is a hind of basin], in
which clothes are washed : (Mgh :) or what is
called in Persian ينكان [i.e.ْينَكَان a small cup] :
(PŞ:) [it probably received this last meaning,
and some others, in post-classical times : Golius
explains it as meaning " lagena, phiala, crater :"
adding, "hinc vulgo Fingiuna [i. e. dl, ] calix
vocatur : item Urceus: hydria : [referring to
Jolin ii. 6:] Vas dimidice seria simile, in quo
aqua et similia ponuntur:" on the authority of Ibn-
Magroof: and, on the same authority, "Labrum
seu vas lapideum instar pelvis, in quo lavantur
vestes:"] pl. أَجَاجين :(S,Mgh, Meb, K :) mean-
ing [also] what resemble troughs, surrounding
trees. (Meb.)
,Meb ,؟) أَجِنْ Mgh, Meb, K) and ,؟) آجِنْ
K) and أَجْن (ISe, TA) and ◌ٌأَجِين (TA)
Water altered for the worse (S, Mgh, Mab, K)
in taste and colour, (S, Mgh, Ķ,) from some such
cause as long standing, (TA,) but still drinkable :
(Mgh, Meb :) or altered for the worse in its
odour by oldness : or covered with [the green
substance called] L and with leaves : (Mgh :)
pl. ◌َأُجُون ; thought by ISd to be pl. of أجن and
(.TA).آجِن
: إِنْجَانَةٌ
: إِيجَانَةٌ
. إجَّانَةٌ Bce
The instrument [مِنْجَنْ .in Golius's Lex] مِثْجَنَةٌ
for beating used by the ,l'as [or whitener of clath,
in washing]: but better without., [written ,]
because the pl. is ◌ُمَوَاجِن ; or, accord. to IB, the
pl. is ◌ْمَآجِن .(TA.)
2. buci, [inf. n. - [,] He made it one; or
called it one : as also osery. (TA in art. Je-).)
You say, Syl Ji Mahe thou the two to be-
come one. (Ķ.) It is related in a trad., that
Mohammad said to a man who was making a
sign with his two fore fingers in repenting the
testimony of the faith, [There is no dcity but God,
&c.,] Jel Jel [meaning that he should make the
sign with one finger only]. (S.) And Sil
means He declared God to be one; he declared,
or professed, the unity of God; as also body.
(T and L in art. ؟) , أَحَدِ العَشْرَةَ ــ (.وحد,K,
inf. n. JU, (K,) Make thou the ten to become
eleven, ($, K,) is a phrase mentioned by Fr on
the authority of an Arab of the desert. (S.)
8. it: Bee art. ,: and see what here
next follows.
10. Minul He (a man, $) was, or became,
[And Toymd, (a town so called,) it loft not ['The ball, or elevated part, of the cheek]. (S, K.) |alone, by himself, apart from others, or solitary ;

27
احد
Boox I.]
syn. jj01; ($, Ķ ;) as also Ji [written with |article Ji to a number, prefix it to every number ;
the disjunctive alif ◌َواتَّحَد originally ◌َانْتَحَد or
مَا أَسْتَأْحَدَ بِهِـ (CR٠)، تَوَجَّدَ K,TA,) or), (!وْتَحْدَ
He did not hnow it; did not hnow, or had not
knowledge, of it; did not understand it ; did not
hnow the minute circumstances of it; or did not
; لم يشعر به .perceive it by any of the senses; syn
(L, Ķ;) i. e., a thing, or an affair : of the dial. of
El-Yemen. (L.)
jól, originally Je), the , being changed into i,
(Meb,) One; the first of the numbers; ($ ;) syn.
[in many cases] with Je1 ;; (S, Mgb, Ķ ;) with
which it is interchangeable in two cases, to be
أَحْدَانْ and آحاد .explained below : (Meb:) pl
(K) and ◌َأَحَدُون, which last occurs in a phrase
hereafter to be mentioned; (TA;) or it has no
pl. in this sense; (Meb, K," TA ;) and as to
[,أَوْحَاوُ and originally] ,وَاحِدٌ it may be pl. of ,آحَارٌ
like ,Yel as pl. of Jats, (Th, Msb,) a pl. of
pauc. (Mab.) The fem. is (Som! only; and
this is only used in particular cases, to be shown
below : (Mab:) most agree that the Ls 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 in-
variably إحْدَى, not إحْدَّى :] (TA :) its pl. is
if, as though the sing. were del, like as is
said of ◌ٌفه ذِكْر pl. of ذِكْرَى :onc of the expositors
of the Tes-licel writes it i, with damm and then
fet-la; but a pl. of this measure is not applicable
to a sing. of the measure ins, with kcsr. (MF.)
The dim. of أحد is " أحيد ; and that of إحْدَى is
-It is interchange - (.وحد .L in art). أُحْيَدَى»
able with Jely iu two cases: first, when it is
used as an cpithet applied to God: (Msb:) for
Myl, as an cpithet, is applied to God alone,
(Mab, K,) and signifies The One; the Sole; He
who has ever been one und alone : or the Indi-
visible : or He who has no second [to share] in his
lordship, nor in his essence, nor in his attributes :
(TA :) you say, ◌ُهُوَ الوَاحِد and ◌ُهُوَ الْأَحَد :and in
like manner, Ji, without the article, is used as
an cpithet specially in relation to God, and is
interchangeable in this case [but not in other
cases] with 1; : therefore you do not say
رَجُلْ and the like [but دِرُّهَمِ أَحَدْ nor رَجُلْ أَحَدْ
c.] (Meb.) [Scc also& دِرْهُمْ وَاحِدٌ and وَاحِدٌ
inby, in art. .. ] In the phrase in the Kur
[cxii. 1], ◌ِقُلْ هُوَ اللهُ أَحَد [Say, Ile is God, One
God], Mi is a substitute for 201; for an inde-
terminate noun is sometimes a substitute for a
determinate noun, as in another passage in the
Ķur, xcvi. 15 and 16. (S.) Secondly, it is inter-
changeable with Je ly in certain nouns of number :
إِحْدَى عَشْرَةَ masc.] and] أَحَدَ عَشَرَ Meb:) you say)
[fem.] (S) [mcaning Eleven : and in these two
case you may not substitute sal, and ing for
One and] أَحَدٌ وَعِشْرُونَ but] in: إحْدَى and أحـ
twenty, and the like,] Ji is interchangeable with
Jlg. (Msb.) Ks says, When you prefix thic
مَا فَعَلَتِ الأَحَدَ العَشَرَ ,therefore you should say
SI Byl [What did the eleven thousand
dirhems?]: but the Bagrees prefix it to the first
(.؟). ما فعلت الأَحَدَ عَشَرَ الْفَ دِرْهَم ,only, and say
-In [most] cases differing from these two, there
is a difference in usage between Jel and Jel, :
the former is used in affirmative phrases as a pre-
fixed noun only, governing the noun which fol-
lows 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 ini, is used in affirmative phrases as a
prefixed noun and otherwise : the fem. 556-),
also, is only used as a prefixcd noun, except in
numbers (Msb) [and in one other instance, which
see below]. Using Ji and its fem. in affirmative
قَامٌ أَحْدُ الثَّلاثَة ,phrases as prefixed nouns, you say
[One of the three stood]; and قَالَتْ إِحْدَاهُمًا [One
خُذَّ إِحْدَى of them two (femalcs) said]; and
Ustsi [Take thou one of the three]. (TA.) The
phrase ◌ٍإحْدَى بَنَّاتِ طَبّق means A calamity :
(K:) or, as some say, (TA, but in the Ķ "and,")
a serpent; (K, TA;) so called because it twists
itself round so as to become like a طَبَق . (TA.)
And the phrase ◌ِإِحْدَى الإِحَد, (L, K, TA,) in
which the latter word has kesr to the ! and fct-h
to the , and is pl. of the former, also written
syl, but this form is disapproved by MF, as
has been shown above, (TA, [in several copies
of the K incorrectly written yl,]) [lit. means
One of the ones; and] is applied to a great, or
mighty, event ; (L, Ķ, TA;) one that is difficult,
distressing, grievous, or terrible. (L,'FA.) You
Bay, ◌ِأتّى بِإِحْدَى الإِحَد [the last of which words
is here again written in several copies of the K
'yi] He brought to pass a grievous, and great,
or mighty, event, (K, TA,) when you desire to
express the greatness and terriblencss of an event.
(TA.) You also say, ◌َفُلَانْ أَحَدُ الأَحَدِين, and
K, TA,) the latter in one copy) ,وَاحِدُ الأَحَدِينَ
of the K written ◌َوَاحِدُ الوَاحِدِين, in which the
latter word is pl. of the former, (TA,) and Jel,
K, TA,) like a phrase) , إِحْدَى الإِحْدِ and , الاحَادِ
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 Som!
إحْدَى and ([,أَحَدِىُّ الأَحَدِ and in the CK ,الأحد
(,TA) ,إحْدَى الاحَادِ Et- Tes-hecl,) and) , الأَحَدِينَ
which are expressions of the utmost praise, (IAar,
AHcyth, 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; in-
comparable. (IAar, Tes-heel.) It seems that the
form of pl. used in the phrase ◌َأَحَدُ الأَحَدِين is
used only as applied to rational beings; but it is
Baid 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 dcemed great, mighty, or grievous.
(AHeyth.) In the phrase ◌ِإِحْدَى الاحَد, the fem.
forms are said to be used for the purpose of giving
intensiveness to the signification, as though the
meaning were دَاهِيَةُ الدَّوَاهِى, the word واهية being
[an intensive epithet] from ft, as signifying
intelligence, or intelligence mixed with craft or
cunning and forecast ; or by qual> being meant a
calamity. (Expositions of the F., TA.) AHei
thought ◌َأحَدُ الأَحَدِين to be an epithet applied to
a male, and ◌ِإحْدَى الإِحَد to be applied to a
female : but his opinion has been refuted by Ed-
Demámeenee in the Expos. of the Tes-heel: and
this latter author there remarks, that in expressions
meant to denote praise [of a man], Jel and
Som! are prefixed to their own proper pls., as
or to an epithet, as in the case ; أحَدَّ and أَحَدُونَ
of ,it's il [ One of the learned] ; but that they
have not been heard prefixed to generic nouns.
(TA.) You say likewise, هُوَ أَبْنُّ إِحْدَاهَا Ile 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. . ) And
None will manage لَا يَقُومُ بِهْذَا الأَمْرِ إِلَّا أَبْنُ إِحْدَاهَا
this thing, or affair, but a noble, or generous,
لَا يَسْتَطِيعُهَا إِلَّ And (.وحد .man. (AZ, L in art
None will be able to perform it but] ابْنُ إِحْدَاتِهَا
a noble, or generous, man]. (L in art. g.)-
One instance is mentioned, of the occurrence, in
a trad., of (Sse! not used as a part of a number
[إِحْدَى عَشْرَةً i. e. not as a part of the compound]
إِحْدَى مِنْ سَبع ,.nor as a prefixed noun; viz
[ One of seven] ; in which ~~~ is said to mean the
nights of 'Ad [during which that tribe was de-
stroyed], or the years of Joseph [during which
Egypt was afflicted with dcarth]. (MF, from the
Faik &c.) __ Used in a negative phrase,
signifies Any one with whom one may talh or
speak : and in this manner it is used without
variation as sing. and pl. and fem. (S) as well as
masc. (Mab) You say, ◌ِلَا أَحَدَ فِى الدَّار [There
is not any one in the house] : but you do not say,
il y [as meaning the contrary]. (S.) Wc
read in the Kur [lxix. 47, this cx. of its use as a
masc. pl.], ◌َفَمّا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِين [And
noi 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.], تَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاء [Ye are not like any
others of women]. (S.) __ It is also used in
interrogative phrases ; as in the saying,
; [? Hus any one seen the like of this] رَأَى مِثْلَ هُذَا
(A'Obeyd, L;) and in the saying, يَا حَدٌ رآها [for
Mlý, O, has any one seen her, or it?]. (I.,
from a trad.) . It is [said to be] also used in the
sense of : [meaning Anything], applied to an
مَا بِالدَّارِ مِنْ أَحَدِ ,irrational being ; as in the saying
حِمَارًاً
y! 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 ren-
dering; but this instance is generally regarded as
one in which the thing excepted is disunited in
kind from that from which the exception is madc].
4

28
[Boox I.
(Meb.) So too in the Kur Ix. 11, accord. to the
reading of Ibn-Mes'ood : (Meb:) but others there
read $5, which may mean any one or any thing.
(Bd, Jel.)yı, (K,) as also 'yı ", ($,
Mab,) 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: (Mab in art. : ) it is
sing., and masc .: (Lb :) pl. [as above, i. e.]
K:) or it has no): أَحْدَانْ Myb, K) and ,$) آحَارٌ
pl. (K: [but in the TA this last observation is
very properly restricted, as relating only to
as syn. with Je ly, and as applied to any unknown
person.]) In this sense, it has no dim. (Sb, in §,
art. الاحَادُ - (.أمس 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
(.نوع Mz 3rd). مُتَوَاتِرْ
{: اختى
fems. of Jal, q. v.
Quel The unity of God; (Mab;) as also
(.وحد .L and K in art). وَحْدَانِيَّةٌ
jul [accus. of ;lif] is imperfectly decl., be-
cause of its deviation from its original, (§, Ķ,)
bothı in form and in mcaning ; (§;) [being
changed in form from tuely, and in meaning
from وَاحِدًا وَاحِدًا ما وَاحِدًا :(see ◌ُثلاث :)] you
Bay, ◌َحار] وجَاؤُوا أُحَادَ أَحَاد] being repeated for
the purpose of corroboration,] meaning, They
came one [and] one, one [and] one; or one [by] one,
one [by] one. (8, K.) The dim. of Sufis ve-1,
perfectly decl., like Sint [q. v.] &c. (S, in art.
(ثلث
٢٠ ٩٠ , أَحَدْ dim. or أُحَيْدُ
.أُحَاذ Be0: أُحد
٢٠ ٩٠ ,أَحَدّ fem. of إحْدَى dim. of أُحْدَى
احن
," .TA,) Bor,؟) ,عَلَيْهِ (Meb, K,؟) أُحِنّ .1
,إحْنَةٌ and ,أَحْنْ Meb,) or) ,أحَنْ .Mpb, ,) inf. n)
(TA,) or this last is a simple subst. ; (Msb;) and
Kr, TA;) He) ; أحْنْ .inf. n ,٤ .Bor , أَحَنَ عَلَيْهِ
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, malevolonce, malice, or spite, against
him : (§, Mab, K :") and he was affected with
anger (Ķ, TA) against him, such as came upon
him suddenly from the retention or hiding of
enmity in the bosom, or from rancour, male-
volence, malice, or spite. (TA.)
3. XLT, (TA,) inf. n. also, (Ş, Ķ,) He
treated him, or regarded him, with enmity, or
hostility. (Ş,"Ķ," TA.)
اخذ - احد
E'! 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 :
(Ş, Msb, Ķ:) and anger (K, TA) coming upon
one suddenly therefrom : (TA :) pl. 3-1. (S,
Mab, Ķ.) It is said in the $ that one should
not say &: ; and this is disallowed by Aş 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-Țirimmah for
using its pl. in poetry : but it is said in a trad.,
There is not between] مَا بَيْنِى وَبَيْنَ العَرَبِ حِنَّةٌ
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.)
.أخو .see art : أخ
اخ
Eel fem. of ei, q. v. in art. ytl.
اخذ
1. JEI, ($, A, L, &c.,) in the first pers. of
which, Sizi, [and the like,] the 3 is generally
changed into &, and incorporated into the [aug-
mentative] , [but in pronunciation only, for
one writes Ssel and the like, ] aor. 2, imperativo
J2, originally JE ji, ($, L,) which latter form
sometimes occurs, [but with , in the place of ;
when the 1 is pronounced with damm,] (TA,)
inf. n. JAl (Ş, L, Mẹb, Ķ, &c.) and jut, ($,
L, Ķ,) the latter having an intensive signification;
(MF;) and Ja, ia a dial. var., as mentioned
by Ibn-Umm-Kasim and others on the authority
of AHei ; (MF in art. je5;) He took ; he tooh
with his hand; he tooh hold of; (S, A, L, M$b,
K;) a thing. (S, L.) You say, ◌َخُذِ الخِطَّام and
pussy & Take thou, or take thou with thy
hand, or take thou hold of, the nose-rein of the
camel : ($, L, Mşb :) the ~ in the latter phrase
being redundant. (Mab.) [And ong jef, lit.
He tooh his hand, or arm ; meaning the aided,
or assisted, him : a phrase of frequent occurrence.]
And ◌ٍأَخَذَ عَلَى يَدٍ فُلان + He prevented, restrained,
or withheld, such a one from doing that which he
desired; as though he laid hold upon his hand,
أَخَذَ عَلَى يَدِهِ دُونَ مَا يُرِيدُهُ or arm: (L:) and
[signifies the same]. (Ķ in art. JiJ.) _ Also,
inf. n. 321, He took, or received; contr. of
t He received,أَحَدَ عَنْهُ [,L.) [Hence). أَعْطَى
from him traditions, and the lihe. (TA pussim.)
-t [He took, or derived, or deduced, a word,
a phrase, and a meaning. ] ___ t He took, received,
or admitted, willingly, or with approbation ; he
accepted. (B, MF.) So in the Kur [vii. 198],
J & t [Take thou willingly, or accept thou,
superfluous property, or such as is easily spared
by others]. (MF.) So too in the same [iii. 75],
And do ye accept]: وَأَخَذْتُمْ عَلَى ذُبِكُمْ إِصْرِى
my covenant to that affect?]. (B.) [And in the
وأَخَذْنَا مِيثَاقَكُمْ بِالعَمَلِ بِمَا فِى الَّوْرَاةِ ,phrases
(Jel ii. 60,) and عَلَى العَمَلِ بما فى التوراة, (Idcm
ii. 87,) + We accepted your covenant to do
according to what is in the Book of the Law
revealed to Moses.] Sle J' [is elliptical, and]
means خُذْ مَا أَقُولُ وَدَعْ عَنْكَ الشََّّ وَالمِرَآء + [Accept
thou what I say, and dismiss from thee doubt
and obstinate disputation]. (S, L.) ___ He took
a thing to, or for, himself; tooh possession of it ;
got, or acquired, it; syn. jt ; (Z, Er-Rághib, B;)
which, accord. to Z and Er-Raghib and others,
is the primary signification; (MF;) and ja ..
(B.) [See also 8.] __ [ He took and hept ;] he
retained; he detained : as in the Kur [xii. 78],
SÚ til jAs [Therefore retain thou one of
us in his stead]. (B.) __ [ IIe took, as meaning
he tooh away. Hence,] ◌ُأَحَذَ مِنْهُ السَّيْر Journeying,
or travel, took from him strength; (Bgh11 being
understood;) weakened him. (Har p. 529.) And
(,Meb) ,(مِنَ الشّعْرِ Mgli,) and) , أَخَذَ مِنَ الشَّارِبٍ
He clipped, or cut off from, (Mgh, Mab,) the
mustache, (Mgh,) and the hair. (Mab.)_He,
or it, took by force ; or seized : (B :) the, or it,
overcame, overpowered, or subdued : said by some
to be the primary signification. (MF.) [See
وَأَخَذَهُ مِنْ فَوْقُ and: علو .c., in art& , أَخَذَهُ عَلُّوا also
&c., in art. 3,3.] It is said in the Kur [ii. 256],
t Neither dronsiness nor لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمْ
sleep shall seize [or overcome] Him. (B.) [And
you say, she, Bill t A tremour seized, took,
affected, or influenced, him. And 2 32
t His belly affected him with a desire to evacuate
it.] You say also, ◌ُأَخَذَ فِيهِ الشَّرَاب The wine
affected him, orinfluenced him, so that he became in-
tosicated. (TAin art. ثمل.) And ◌َأَخَذَ الرَّاس (Meh
,حمى .K in art) أَخَذَ بِالرَّاسِ c.) and& ,سور .in art
&c.) t[Ii had an overpowering influence upon
the head] ; meaning winc. (Mab, K.) And
It (food, &c.) chohed]. (IAgr in] أَخَذَ بِالحَلْقِ
art. نشب in the TA, and ؟ in art. بشع, &c.) And
Nothing that any one] * لَا يَأْخُذُ فِیهِ قَوْلُ قَائِلٍ
may say will have any power, or effect, or in-
fluence, upon him]; mcaning that he obeyeth no
onc. (L in art. J.) __ He took captive. (L,
فَأَقْتُلُوا الْمُشْرِكِينَ ,[5 .Meb, B.) So in the Kur [ix
-Then slay ye the be] حَيْثُ وَجَدتُمُوهُمْ وَخُذُوهُمْ
lievers in a plurality of gods wherever, or when-
ever, ye find them, and take them captives]. (Bd,
L, B.) __ See also 2, in three places. __ He
gained the mastery over a person, and killed, or
slem, him ; (Zj, L;) as also " J&T: (L :) or simply,
t he killed, or slew. (B.) It is said in the Kur
[xl.5], ◌ُوَهَمَّتْ كُلُّ أُمَّةٍ بِرَسُولِمْ لِيَأْخُذُوه, mcaning
[And every nation hath purposed against their
apostle] that they might gain the mastery over
him, and slay him; (Zj, L;) or t that they might
slay him. (B.) __ t He (God, Mab) destroyed a
person : (Mab, MF:) and t extirpated, or exter-
minated. (MF.) ◌ْفَأَخَذَهُمُ اللهُ بِذُنُوبِهِم [in the
Kur iii. 9 and xl. 22] mcans But God destroyed
them for their sins. (Jel.)_t He punished, or
chastised; (L, Mab, B, K, MF;) as also V JÁT:
أَخَذَهُ بِذَنْبِهِ ,L, Meb, MF :) as in the phrasca)

29
Book I.]
(Mab, Ko) and ~ +"Ski, inf. n. of the latter
BEI", (Ş, L, Mab, K,) t he punished, or chas-
tised, him for his sin, or offence: (Mab:) and
-means t he mas restrained and re أخُذَ بِذَنَّبِهِ
quited and punished for his sin, or offence : (L :)
or, accord. to some, Jal significs he extirpated,
or exterminated; and V jai he punished, or chas-
tised, without extirpating, or exterminating.
(MP.) [For " آخذ,] some say ◌َ؟) ,وَاخَذ, L,)
which is not allowable, (Ķ,) 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-an] in the instance of
ii. 225 and v. 91]; and the] لا يُؤَاخِذُكُمُ اللهُ
inf. n. in that dial. is ifly., and the imperative
is Jalg. (Meb.)_1 He made a violent assault
upon a person, and wounded him much. (Ķ, TA.)
[You say also, ◌ِأَخَذَهُ بِلِسَانِه, meaning t He as-
sailed him with his tongue; vituperated him;
spohe against him.] - [ He tooh, took to, or
adopted. ] You say, Will Sil and Will &c .:
see وأخذ below. And أَخَذَ فِى طَرِيقٍ كَذَا [He
took such a road] : and أَخَذَ عَنْ يَمِينِهِ أَوْ يَسَارِه The
took the way by, or on, the right of him,
or it, or the left of him, or it]. (S in art.
the) رِفِي الحَزْمِ and ,أخَذَ بِالحَزْمِ And] (.نظر
former the more common, the latter occurring
in art. by in the K,) + He took the course pre-
scribed by prudence, discretion, precaution, or
good judgment; he used precaution : and, like
iiy iii, the took the sure course in his affair.]
And ejje- Jai + IIe tooh care; became cautious,
or vigilant. (Bu in iv. 73 and 103.) [And 3]
-t He took to, or adopted and fol بِمَا قَالَ فُلَانْ
lowed, or adhered to, what such a one said : see Har
p. 367; where it is said that jel when thus used
is made trans. by means of _ because it implies
the meaning of SE5. ] __ He took to, set about,
began, or commenced; as in the saying, JA JA
tje He tooh to, set about, began, or commenced,
doing such a thing; in which case, accord. to Sb,
jel 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 Met in the place of Jaiy in the phrase above :]
and as in أخَذَ فِى كَذَا He began, commenced, or
entered upon, such a thing. (L.)_[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 explaincd with other words
occurring therein. The following instances may
be here added.]- ◌ٍطَرِيقٌ يَأْخُذُ فِى رَمْلَة [A road
leading into, or through, a tract of sand]. (K in
أَخَذَ بِهِمُ الطَّرِيقُ فِى غَيْرِ المَحَجَّةِ And (.فزر .art
[The road lead them otherwise than in the beaten
مَا أَخَذَتْكَ - (-بهرج .track]. (T" and A in art
My eye hath not seen thee for + عَيْنِى مُنْذُ حِينٍ
some time; like مَا ظَفِرَتَّك .(T in art. ظفر.) And
explained to me by] مَا فِى الْحَىّ أَحَدْ تَأْخُذُهُ عَيْنِى
Ibr D as meaning't 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. أَخَذْتُ عِنْدَهُ يَدْا - (.جهر, and مَعْرُوفًا :Bee
أخذ
8. miel, aor. < , inf. n. JEl, ($, L, Ķ,) He (a
young camel) suffered heaviness of the stomach,
and indigestion, from the milk : ($:) or became
disordered in his belly, and affected with heaviness
of the stomach, and indigestion, from tahing much
milk. (L.).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.)
-aie Sizi, aor. = , inf. n. Jul, His eye be-
came affected by inflammation, pain, and swelling,
or ophthalmia. (Ibn-Es-Seed, L, Ķ.") JEi,
aor. 2, inf. n. Es,fi, It (milk) was, or became,
sour. (K.) [See Je.i.]
2. 3121, ($, L, K,") inf. n. Let, ($, L,)
She captivated, or fascinated, him, (namely, her
husband,) and restrained him, by a hind of en-
chantment, or charm, and especially so as to with-
hold him from carnal conversation with other
women; ($, L, K," TA;) as also "J&l; and
,L) .[إِيخَاذْ .of which the inf. n. is app] آَخَذَتْهُ »
TA.) A woman says, أُؤَخِذُ جَمَلِى I captivate,
or fascinate, my husband, by a hind of enchant-
ment, or charm, and withhold him from other
women. (L, from a trad.) And one says, of a
man, يُؤَخِذُ عَنِ آمْرَاتِه He withholds others [by a
kind of enchantment, or charm,] from carnal
conversation with his wife. (Meb.) The sister of
Subb El-'Ádee said, in bewailing him, when he
had been killed by a man pushed towards him
upon a couch-frame, or raised couch, SJEl
عَنْكَ الرَّاكِبَ وَالسَّاعِىَ وَالمَاشِىَ وَالقَّاعِدَ وَالقَائِمْ وَلَّمْ
-I mithheld from thee by enchant] آخُذْ عَنْكَ النَّائِمْ
ment the rider and the runner and the walher and
the sitter and the stander, and did not so withhold
from thee the prostrate]. (L.) And one says of
a beautiful garment, ◌ُأَخَذَ ٢ القُلُوبَ مَأَخَذَه [It
captivated hearts in a manner peculiar to it]:
أَخَذَت ,in the CK, incorrectly]: حصر .K in art)
and ◌ُالقُلُوب :]) and ◌ِاخذ بِقَلْبِه [He, or it, cap
tivated his heart; or] he [or it] pleased him, or
excited his admiration. (TA in art. JJI.) ===
SU Jai, inf. n. as above, He made the milk
sour. (K.) [See Je.i.]
3. Jul, inf. n. iJuifs: see 1, in the middle
portion of the paragraph, in five places.
.2 see: أيضًاذ ,.inf. n., app , آخذ .4
8. jAI [written with the disjunctive alif
JAGI] occurs in its original form ; and is changed
into JAI [with the diejunctive alif JESI]; this
being of the measure Jail from Je i, the [radical]
. being softened, and changed into 3, and incor-
porated [into the augmentative S] : hence, when
it had come to be much used in the form of Jail
[thus changed], they imagined the [former] = to
be a radical letter [unchanged], and formed from
it a verb of the measure ◌َفَعِل , nor. ◌ُيَفْعَل ; saying,
and تَّخَذّ .S, L, Meb,*) inf. n) ,يَتْخَذُّ .aor, تَّخِذَ
-written with the dis] اسْتَخَذَ ٧ Meb:) and): تَخْذّ
junctive alif JE], of which exs. will be found
below, is also used for je.51 ; one of the two Ss
being changed into , like as ~ is changed into
may be of the استخذ or: [سِحْس for] ست inت
-
ات one of the two ; تَّخِذَ from استفعل measure
being suppressed; after the manner of those who
say Gili for lui: ($, L:) and IAth says
افتعل in like manner, is of the measure ,اتّخذ that
from Jej; not from Jal: (L and Ķ in art.
j43:) but IAth is not one who should contradict
J, whose opinion on this point ia corroborated
أَثْمَنَ and ,إزار from اتَزْرَ by the fact that they say
from أَمْن, and ◌َأنَّهُل from ◌ُأَهْل; and there are
other instances of the same kind : or, accord. to
,أَخَذَ a dial. var. of ,وَخَذَ is from اتّخذ ,some
and is originally 325;1. (MF.) [The various
significations of اتّخذ and ◌َتَّخِذ and استخذ will
be here given under one head.] ___ You say,
,فى الحَرَّبِ L,K,*) and,؟) , إِنْتَّخَذُوا فِى القِتَالِ
(Msb,) with two hemzehs, ($, L,K,) or, correctly,
as two [,ايتَخَذُوا with one hemzeh, [or , إِيتَخَذُوا
hemzehs cannot occur together in one word,
(marginal note in a copy of the $,) [but in a
case of wasl, the first hemzchi being suppressed,
the second remains unchanged,] They took, or
seized, (1,321,) one another ($, L, Mẹb, Ķ) in
fight, ($, L,) and in war; (Msb;) and so
٠ ١ ,The people ايتَخَذَ القَوْمُ Meb.) And). اتَّخَذُوا
of company of men, wrestled together, each taking
hold in some manner upon him who wrestled with
him, to throw him down. (L, TA.) __ [Je SI,
as also واستخذ and] ◌َتَّخِذ , nor. = , (K in art.
(,تخذ .TA in art) ، تَّخْذَ and تَخَذَّ .inf. n (,تخذ
likewise signifies i. q. JEl, (Ķ in art. Je.3, and
B and TA in the present art.,) as meaning He
tooh a thing to, or for, himself; took possession
.حَصَّلَ and حازّ .of it; got, or acquired, it; syn
(B, TA.) Some read, [in the Kur, xviii. 76,]
Thou mightest assuredly have] لَتَّخِذْتَ عَلَّيْهِ أَجْرًا
taken for thyself a recompense for it]: (S, L, Ķ
in art. je5, and TA in the present art. : ) this
is the reading of Mujahid, (Fr, TA,) and is
authorized by I'Ab, and is that of Aboo-'Amr
Ibn-El-'Alà and AZ, and so it is written in the
model-copy of the Kur, and so the readers [in
general] read: (AM, L, TA:) so read Ibn-Kethcer
and the Bagrees; he and Yaakoob and Hafş
pronouncing the 3; the others incorporating it
[into the S]: (Bd:) some read Sur fey; (L
and Ķ in art. je3;) but these read at variance
استخدا أرضاً (.with the scripture. (AM, L, TA
is a phrase mentioned by Mbr as used by some
of the Arabs, ($, L,) and signifies i. q. QJEfi
[ He tooh for himself a piece of land]. (S, L, K.)
And انّخذ وَلَدًا [in the Kur, ii. 110, &c., ] signifies
He got a son, or offspring. (Bd &c. See also
و تَّخْذَ and تَّخَذْ .nor. = , inf. n ,تَّخِذَ below.) And
also signifies He gained, acquired, or earned,
wealth, (L, and Meb in arts. اخذ and تخذ,) or
عندهم and استخذٌ عَلَيْهِمْ يَدْا-(.a thing. (Mgb
signify alike, i. q. jär [He did to them a
benefit, or favour ; as though he earned one
for himself in prospect, making it to be incum-
bent on them as a debt to him]: (ISh:) and
,mcans [in like manner اتَّخَذْتُ عِنْدَهُ مَعْرُوفًا
اتَّخَذَ and) , يَدَّا and,أَخَذْتُ أ عنده معروفا as also
as has a similar meaning; see Kur xviii.

30
اخذ
[Boox I.
85;)] I did to him a benefit, or favour; syn.
also اتّخذ - (.سدى .Mub in art). أَسْدَيْتُهُ إِلَيْهِ
, تَّخِذَ like ; عمِلَ .signifies He made a thing; syn
[aor. = ,] inf. n. jks and Je5: (L:) he made, or
manufactured, a bow, a water-skin, &c., fis
of such a thing : he made, or prepared, a dish
of food, a medicine, &c. : either absolutely or
for himself. (The Lexicons passim. ) __ Also
He made, or constituted, or appointed; syn.
.تَّخِذَ doubly trans .; (B, Meb;) and Bo ; جَعَلَ
(Mgb in art. تخذ.) You say, اتّخذُهُ صَدِيقًا Ile
made him [or tooh him as] a friend ; (Msb in
the present art .; ) and so Je5. (Idem in art.
in the Kur ii. 63 and] اتّخذهُ هُزُوًا And (.تخذ
231, &c.,] means He made him, or it, a subject
of derision. (Bd, Jel.) And اتّخذه وَلَدًا [in
the same, xii. 21 and xxviii. 8,] He made him,
or tooh or adopted him as, a son. (Bd. See
also above.)
10. 3ALI, written with the disjunctive alif
JEES: sce 8, in four places. [Other meanings
may be inferred from explanations of Jela!",
q. v. infrà.]
Jei inf. n. of jal, q. v. _ t A way, or man-
ner, of life ; as also " JA !. (S, L, K.) You say,
L,K,*) and,؟) ,ذَهَبَ بَّنُوقُلَانِ وَمَنْ أَخَذَ أَخْذَهُمْ
JE!, (L, K,) the former of the dial. of
Temcem, and the latter of the dial. of El-Hijaz,
(TA,) meaning t The sons of such a one ment
away, or passed away, and those who tooh to their
way of life, (§, L, K,) and adopted their manners,
or dispositions: (K:) and ◌ْمَنْ أَخَذَ أَخْذُهُم and
أَخْذُهُمْ and ,اخْذُهُيْ ٢
in the CK] مَنْ أَخَذَهُ أَخْـ
"ilij and "JA!, signify [virtually] the
إِخْذُهُمْ؟ and مَنْ أَخَذَ أَخْذُهُمْ same: (K:) or
Bignify [properly] ◌ْمَنْ أَخَذَهُ أَخْذُهُمْ وَسِيرَتُهُم [those
whom their way of life took, or influenced]. (ISk,
أُسْتُعْمِلَ فُلَانْ عَلَى الشَّامِ ,S, L.) One says also
with kesr, meaning +[Such a ,وَمَا أَخَذَ إِخْذَهُ "
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
:JLl: (AA, Ş, L:) or it means and what was
adjacent to it : (Fr, L :) or, accord. to the Wa'ee,
one says, in this case, ! jal Los and Jel
and Jal, with kesr and fet-b and damm [to the
hemzch, and with the 3 marfooah, as in instances
before]. (Et-Tedmuree, MF.) One also says,
L,) with keer to ,؟) , لَوْ كُنْتَ مِنَّا لَأَخَذتُ بِإِخْذِنَا "
the 1, (L,) [in a copy of the $ ÚjAl, which
seems to be also allowable, accord. to the dial. of
Temeem,] meaning Wert thou of us, then thou
hadst taken to, or mouldst take to, our manners,
or dispositions, and fashion, (§, L,) and garb, and
way of life. (L.) The words of the poet,
فَلَوْ كُنْتُمْ مِنَّا أُخَذْنَا بِاخْذِكْا
.
IAar explains as meaning And were ye of us, we
had caught and restored to you your camels : but
no other says so. (L.).J'y by The Man-
sions of the Moon; (S, L, K;) also called "
igy; (L; [see art. . }} ;]) called by the former
appellation because the moon every night enters
( it) one of those mansions : ($, L:) or the
stars which are cast at those [devils] who listen by
stealth [to the conversations of the angels]: (L, Ķ:)
but the former explanation is the more correct.
(L.)_See also 31.
Jal, whence Bil Jni &: see jAi ._ It is
also & p. of its! ; (S, L;) and of ist or il,
explained below with ju !. (L.)
JA! [The act of tahing, taking with the hand,
&c.], a subst. from JAl. ($, L, Mẹb.) __ See
also il, in nine places. _ And see 3.
Also A marh made with a hot iron upon a camel's
side when a disease therein is feared. (K.)
Jal Heaviness of the stomach, and indigestion,
of a young camel, from the milk. (K.) [See
.أُخُذَّ See also- [.أَخِذَ
Jel A young camel disordered in his belly, and
affected with heaviness of the stomach, and indi-
gestion, from taking much milk. (AZ, Fr, L.)
[See also ◌ْصَبْحَان.]_A camel, or a young oamel,
or a sheep or goat, affected by what resembles
madness, or demoniacal possession. (L.) __ A
man affected with inflammation of the eye; with
pain and swelling of the eye; with ophthalmia;
($, L;) as also JE .... (L.) Sce also this
latter .__ See also Jei.
Jal ($, L, K) and Jal, (Ibn-Es-Sced, L,
Ķ,) which latter is the regular form, (L,) Inflam-
mation of the eye; pain and swelling of the eye ;
ophthalmia. (Ş, L, Ķ.)
isAl [inf. n. un. of Jhl, An act of tahing,
&c. : an act of punishment, or chastisement, or
the lihe; as in the Kur Ixix. 10: pl. Suffi] .__
istiti ishi They tooh their places of abode.
(IAth and L, from a trad.)
ESAf A manner of tahing, or seizing, of a man
with whom one is wrestling: pl. JEi. (L.)-
A kind of enchantment, or fascination, like ,
(Ş, L, Msb," K,) which captivates the eye and the
lihe, (L,) and by which enchantresses withhold
their husbands from other women; called by the
vulgar bu, and she; and practised by the women
in the time of ignorance: (TA :) or a hind of
bead (ojjh, Ş, L, K) with which one captivates,
or fascinates, or restrains; (K;) with which
women captivate, or fascinate, or restrain, men,
(§, L,) and withhold them from other women :
(L:) or i. q. 233. (A.) __ A pitfall dug for
بَادِرْ بِزَنْدِكَ أَخْذَةَ النَّارِ -(catching a lion. (A, TA
[ Strive thou to be before the time called (that of)
JUI ojal with thy wooden instrument for pro-
ducing 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. (Ķ.)
iii : Bee Si !.
ju! and Wasti! A pool of water loft by a
torrent : pl. Jai: (AO, K:) both signify the
same: (L:) or Vista! signifies a thing like a
-
pool of water loft by a torrent; and jte! is its
pl. [or a coll. gen. n.]; and the pl. of this latter
-and some ,كتّابْ is pl. of كُتُبٌ like as ,أَخُذُ ون
times it is contracted into Jel: ($, L:) the like
of this is said by Aboo-'Adnan : (L:) and Siste!
is also a pl. of asti !, occurring in a trad., and sig-
nifying pools which receive the rain-water, and
retain it for drinhers : (IAth, L:) or the correct
word is ile!, without a, and it significa a place
where beasts assemble at a pool of water left by a
torrent; and its pl. is JAl (AA, A'Obeyd, L)
and jui, which latter is extr .: (L:) but as to
" ist!, it has a different signification, which will
be found below ; i. e. land of whichi a man takes
possession for himself, &c. : (AA, L:) or 3t! is
a coll. gen. n., and Vajté! is its n. un., and sig-
nifics a receptacle made for water to collect therein:
and V Jel signifies a thing that one digs for him-
self, in the form of a watering-trough, which
retains water for some days ; and its pl. is
SisAl: (L:) and jel and vijf! also signify
a thing that one digs in the form of a watering-
trough; and the pl. is Jel and St.l. (L.) In a
trad. of Mesrook Ibn-El-Ajda', sal are likened
to the Companions of Mohammad; and it is added,
that one " asta ! suffices for a rider; and one, for
two riders; and one, for a company of men: (S,
L:) meaning that among them were the young
and the old, and the possessor of knowledge and
the possessor of more knowledge. (L.) __ See
. إخَاذَةٌ also
Jel i. g. Viel: [Taken ; taken with the
hand; &c. ]. (Msb.) ___ A captive : (S, L, Mab,
Ķ :) fem. with õ. (S, L.) Hence the saying,
More lying than the أَكْذَبُ مِنْ أَخِيذِ الجَيْشِ
captive of the army: meaning him whom his
cnemies have taken captive, and whom they desire
to conduct them to his people, and who lics
to them to his utmost. (Fr, L.) [Sce another
cx. voce Suo.]_A strange, or foreign, old
man. (K.)
ESTE! Land which a man, (S, L, Ķ,) or a Sul-
tán, (S, L,) takes for himself; as also 31: ($,
L, Ķ :) or land which a man tahes 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 Imam gives to one,
not being property, (K,) or not being the property
of another. (TA, as from the K.) __ See also
SUI, in five places. __ Also The handle of a
[shield of the kind called] afgh; (K ; [in the L
written a, with the - before the ;]) also
called its JUG. (L.)
Bel A thing that is taken by force. (L.)
[.أَخِيذْ See also]
jul One who tahes cagerly, or greedily : whence
the saying, jo jul y Eff & Thou art none
other than one who taketh a thing eagerly, or
greedily, and then throweth it away quichly. (A.)
Jai, (as in some copies of the Ķ, in both of

31
اخر - أخذ
Boox I.]
the senses here explained,) or iai, (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, Ķ ;)
or to become aged : (K :) pl. Jatil. (L.) Milk
that bites the tongue ; syn. Jo,U. (K.) [See
[.أَخُذَ
JAL: [A place where, or whence, a thing is
taken :"pl. ◌ُمَآَخِذ] [Hence,] ◌ِمَآَخِذُ الطَّيْر The
places whence birds are taken. (Ķ, TA.) __ [The
source of derivation of a word or phrase or mean-
ing.]_A way [which one takes]; as in the
phrase, ◌َسَلَكَ المَأَهَذَ الأَقْرَب He went the nearest
may. (Msb. in art. pas.) ___ [See also 2, last
sentence but one.]
.أُعِيذْ see: مَأْخُوذُ
A man withheld [by a رَجُلٌ مُؤَخَّذْ عَنِ النِّسَآء
kind of enchantment or charm (see 2)] from
women. (L.)
.see what follows: مُؤْتَخِذٌ
Jel' [ Requiring to be clipped; i. e.] long ;
applied to hair. (K.) - Lowering his head, or
stooping, (As, Ş, L, K,) by reason of inflammation
of the eyes, or ophthalmia, (Aş, S, L,) or by
reason of pain, (Ag, S, L, K,) or from some other
cause ; (L;) as also V Jai, q. v. (TA.) Lowly,
or submissive, (AA, L, Ķ,) by reason of disease;
as also V Jesje. (AA, L.)
اخر
.K,) is trans) , تَأْخِيرٌ .K, &c.,) inf. n,؟) , أخر .2
(S, Ķ, &c.) and intrans .: (Ķ:) as a trans. verb it
signifies He made to go back or backwards, to
recede, retreat, retire, or retrograde : he put, or
drove, bach : he put, or placed, behind, or after;
bach, or bachward : he made to be behind, or
posterior, or last: he made to remain behind, hold
back, hang buck, or lag behind : he kept, or held,
back : he postponed, put off, procrastinated, de-
ferred, delayed, or retarded : he made backward,
أَحَرَنِى-(.Meb, TA). قَدَّمَ or late: contr. of
así ! He granted me a delay, or postponement,
to a certain term, or period. (TA in art. Je-l.)
For its significations as an intrans. verb, see 5,
in two places.
5. ZU is quasi-pass. of the trans. verb ,Zi;
(§, A, Mẹb;) i. e. He, or it, went back or back-
wards, drew back, receded, retreated, retired, or
retrograded : became put, or driven, bach : 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, bachmard, or late : it was,
or became, kept back, postponed, put off, procras-
tinated, deferred, delayed, or retarded: contr. of
ANS: (TA:) and ,il is syn. therewith ;
(Ş, K;) and ži, inf. n. ju, signifies the
Bame, being intrans. as well as trans. (Ķ.) An
ex. of the latter occurs in a saying of Mohammad
to 'Omar : أحَرْ عَنِّى Retire thou from me: or
the meaning is, أَخِرْ عَنِى رَأَيَك [hold thou back
from me thine opinion; or reserve thou thine
opinion until after mine shall have been given].
(TA.) You say, ◌ًتَأَخَّرَ عَنْهُ تَأْخُرَةً وَاحِدَة [He ment
back, &c., from him, or it, once]. (Lh.) And
,.He went back, &c , الأَمْرِ or , تأخّر عَنِ الشَّىْء
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 ab-
stained, from it; and "e Wii signifies the
same. (The Lexicons in many places.) 150
in the Kur vii, 32 and ,أَجَلُهُمْ لَا يَسْتَأْخِرُونَ * سَاعَةً
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: see 5, in three places.
;i [an epithet variously explained]. One
says, in reviling, ($, TA,) but not when the
,؟ ,Th) , أَبْعَدَ اللهُ الأَخِرَ (,object is a female, (TA
A, &c.,) and Weyl, (M, &c.,) or this latter is
wrong, (Meshárik of 'Iyad, Mgh, Meb,) as is
also ji yi, (Meshárik of'Iyad,) meaning i May
God alienate, or estrange, from good, or pros-
perity, or may God curse, him who is absent
from us, (A, Meb, TA,) distant, or remote :
(A, Mab:) or the outcast ; the alienated : (Mab :)
or him who is put back, and cast away : 80 Bays
Sh: or, accord. to ISh, him who is put back,
and remote from good: and he adds, I think
that we yl is meant: (L:) or the base fellow :
or the most ignoble: or the miserable wretch :
(Et-Tedmuree and others :) or the last speaher :
(Nawadir of Th:) or ys yl is here a metonymy
for the devil : (Lb:) it is a word used [for the
reason explained voce Jal] in relating what has
been said by one of two persons cursing each
other, to the other; (Expositions of the Fe ;)
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, ý
Jy, [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
إِنَّ الأَخِرَ قَدْ زَنَّى ,is said in a trad. of Mazin
Verily the outcast, (Mgh, Mab,) or he who is
remote, and held back, from good, (Mgh," TA,)
hath committed adultery, or fornication : the
speaker meaning himself; (Mgh, Meb ;) &
though he were an outcast. (Msb.) And in
المَسْأَلَةُ أَخِرُ كَسْبِ المَرْء ,another trad. it is said
Begging is the most ignoble [mode of] gain of
man : but El-Khattábee relates it with medd,
[i. e. Vji,] explaining it as meaning begging is
the last thing whereby man seeks sustenance when
unable to gain [by other means]. (TA.)
; The bach, hinder, or latter, part: the
hindermost, or last, part : contr. of . (K.)
[See also ; from which it appears to be
distinguished by its being used only adverbially,
or with a preposition : and see jel.] You say,
K,*) His garment,؟) ,(مِنْ أُخْرٍ and ,ثُقَّ ثَوْبُهُ أُخُرًا
mas rent, or slit, in its back, or hinder, part,
(Ş,) or behind. (K.) And jelu [ Ho re-
,آخِرَّ see: جَاء آخرًا tired backwards]. (A.) And
in two places.
gill and ist f : see ;Al.
.in five places ,آخِرْ see : بِأَخَرَةٍ and أَخَرَةً
Et " I sold it (namely the article of
merchandise, TA) with postponement of the pay-
ment ; upon credit ; for payment to be made at
a future period; syn. BAN; (Ş, A, Ķ ;) i. e.
(٢٠) بِنَسِيْئَةٍ
of which it is the fem. : and ,آخَرُ see : أُخْرَى
.آخر see also
ital another fem. of Ki. (K.)
.آخِرْ see: إخِرِيًّا and إخْرِيًّا and أَخْرِبًا
Relating to the other state أحْرَاوِىُّ and أُخْرَوِىٌّ]
of existence, or the world to come.]
in five places. See ,آخِرُ see : أَخِيرًا and أَخِيرٌ
.أخير 8100
(.؟) ٧٠ ٩٠ ,آخَرُ أن .fem, أُخْرَى dim. of أُغَيْرَى
" a subst., of the measure Jasi, but implying
the meaning of an epithet, ($,) from jil in the
sense of fu, (TA,) Another; the other; a
thing [or person] other than the former or first ;
رَجُلٌ آخَرُ ,Ki) as in the phrases) ; غَيْرٌ.L;) i. g)
another man, and jil , another garment or
piece of cloth : (TA :) or one of two things
[or persons]; (S, Sgh, Meb;) as when you say,
The people جَاءَ القَوْمُ فَوَاحِدٌ يَفْعَلُ كَذَا وَآخَرُ كَذَا
came, and one mas doing thus, and one [i. e.
another] thus : (Sgh, Mab:) originally meaning
more backward : (TA :) fem. Vs,il ($, Mab,
Ķ) and if21; (K;) which latter is not well
,؟) : أَخَرُ and آخَرُونَ .known : (MF:) pl. masc
Ķ;) [the latter irreg. as such ;] and, applied to
irrational things, lol, like as Joti is pl. of
; أُخْرُ and أُخْرَيَاتْ .Mgb:) and pl. fcm): أَفْضَلُ
(Ş, Mab, Ķ;) which latter is imperfectly decl. ;
for an epithet of the measure Just which is ac-
companicd by & has no [dual nor] pl. nor fem.
as long as it is indeterminate; but when it has
the article JI prefixcd 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 jel ; for it has a fem. [and dual] and pl.
without & and without the article JI and with-
out its being prefixed to another noun : you say,
,آخَرِينَ and بِرِجَالٍ أُخَرَ and ,مَرَرْتُ بِرَخُلٍ آخَرَ
and بِامْرَأَةٍ أُخْرَى, and ◌َبنِسْوَةٍ أُخَر, [I paused by
another man, and by other men, and by another
woman, and by other women;] therefore, as it
[namely ;i] is thus made to deviate from its
original form, [i. e. “i, (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.,

32
[Book I.
-
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. (§, L.)
The dim. of ◌ُآخَر is "ُأُوَبْخِر ; the ! with the .
suppressed following the same rule as the 1 in
.أُعَيْرَى ٧ ٥ أُخْرَى TA :) and the dim. of): ضَارِبٌ
لَا أَفْعَلُهُ أُخْرَى -آخِّرْ 7000 الأَخْرَى See also (.؟)
means I (,٣) ,أخرى المُنُونِ K)) or,؟) , اللَّيَالِى
will not do it ever : (Ş, K:) or the latter, I will
not do it to the end of time. (S.) And Sil
;ist, The last of the people. ($, K.) One says,
He came among the last of جَّ فِى أَخْرَى القَوْمِ
جَاءَ فِى أُحْرَبَاتِ النَّاسِ the people. (TA.) And
He came among those who were the last of the
أَبْعَدَ In -[.آخِرَ people. (S, A,K.) [See also
,الأَخِرَ the last word is a mistake for واللهُ الآخَرَ
‘]. v. (Mcshárik of 'Iyád.)
;Ai, (Ş, Meb, K,) an epithet, of the measure
-Meb,) The last ; after ,؟) , أَخِير٧ٌ and (,؟), فَاعِلٌ
most ; hindmost : and the latter ; after; hinder :
and [as a subst. ] the end : contr. of Jil : [or of
Jai when used as a subst. : ] (A, Mab, K :) or of
SEX: (Lth, Meb:) or what is after the first or
former : (Ş:) fem. of the former Byl: (S, Mgb,
K :) pl. [masc.] ◌َآخِرُون (Kur xxvi. 84, &c.,) and
(masc. and fem., Mab) ◌ٌأَوَاضِر (S, Meb) and fem.
is syn. with مَآَخِيرٌ ٢ Th:) and): معal آخِرَاتْ
occurring in the $ and] مَآَ خِيرُ اللَّيْلِ as in ; أوَاخِرُ
K in art. , meaning The last, or latter, parts,
or portions, of the night]. (TK in art. ... )
You say, جَاء آخِرًا and أَغِيرًا ٧ and أُخْرًّا ٧ and
* 5544, all meaning the same [ He came lastly, or
مَا عَرَفْتُهُ إِلَّا أَخِيرًا ٧ ,latterly]: and in like manner
and Vil y [I did not know it save at the last,
or lastly, or latterly]: (8:) or "جَاء أَغِيرًا and
and أُخْرَةً * and بأخَرَة ٧ and أَخْرَةٌ ٢ and أَخُرًا ؟
till, (K,) or Vigil and Viel, (Lb, L,) and
إحِرِيًّا " and أُخْرِيًّا " and إِخْرِيًّا ٧ TA) and) بِآخِرَةٍ
and Vuje (K) mean he came lastly of everything.
(K.) It is said in a trad., respecting Mohammad,
كَانَ يَقُولُ بِأَخَرَةٍ ﴿ إِذَا أَرَادَ أَنْ يَقُومَ مِنَ المَجْلِسِ
,HIo used to say, at the end of his sitting كَذَا وَكَذَا
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 may, ◌ِأَتَيْتُلَ آَخِرَ مَرَّتَيْن and ◌ِآخِرَةَ مَرَّتَيْن (IApr,
M, K) app. meaning (M) [I came to thee the
latter of two times ; ] the second of two times.
(M,K .* ) And ◌ِلَا أَكْلِّمُهُ آخِرَ الدَّهْر I will not
speak to him [to the end of time, or] ever. (A.)
[See a similar phrase above, voce ;i.] And
They came with the last of] جَاؤُوا عَنْ آَخِرِهِمْ
them; عن being here syn. with ; meaning
they came all, without exception]. (4.) [And
فى and ; السَّنَّةِ and ,كَانَ ذلِكَ فِى آخِرِ الشَّهْرِ
Grigi, That was in the end of the month, and
انو - اخر
The day lengthens] hour] النَّهَارُ يَجُرٌ عَنْ آخِرٍ فَآخِيرٍ
by hour. (A.) See also jei, last sentence. __
'yi is a name of God, signifying [The last ; or]
He who remaineth after all his creatures, both
الأَعِوَانِ - (.vocal and mute, have perished. (Nh
The two hinder dugs of the she-camel; opposed
to the ◌ٍقَادِمَان ; (TA;) the two dugs that are next
الدَّارُ الآخِرَةُ K) for) و الآخِرَةٌـ_ (!) .the thighs
,الأَخْرَى and [,الحَياةُ الآخِرَةُ Bd in ii. 9,) [and)
(K,) [The latter, ultimate, or last, and the other,
dwelling, or abode, and life; i. e. the latter, ulti-
mate, 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. pre-
dominates. (Z, and Bd ubi suprà.) [Opposed to
,also signifies The enjoyments آخِرَة And. الدَّنّيَا
blessings, or good, of the ultimate stato; of the
other world; or of the world, or life, to come: in
which sense. likewise it is opposed to (, : (see
[(.أُخْتَرَى ٢ sotoo: بيع .in art رباع an ex. of both voce
(,Mgb) والسّرْج and (,٣ ,Meb ,؟) , آخِرَةُ الرَّحْلِ -
,مُؤْخِرَتُهُ and K,) and, قدم .in art ؟) ,آخرُهُ and
(§, Mgh, Mẹb, K,) which is a rare form, or,
accord. to Yaakoob, not allowable, (Ş,) and
.in art ؟) ,ومُؤَخَّرُهُ ٧ and ,مُؤَخَّرَتُهُ " and ,مُؤْخِرٌهُ "
Meb, K,) or this is) ,مُؤَخَّرَتُهُ * and K,) and ,قدم
a mistake, (Mgh, Meb,) and Voy., (K,) but
the first of all is the most chaste, (Msb,) The thing,
(Ş,) or piece of wood, (Mab,) of the camel's
saddle, (Ş, Mab,) and of the horse's, (Meb,)
against which the rider leans [his back]; (S,
قاومة by which term] قاومة Meb;) the contr. of its
is meant the واسط] :(K) the واسط of the camel's
saddle is the tall fore part which is next to the
breast of the rider; and its ishi 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, ((5315,) the head [and
bach] of the rider : (Az, Mgh, L:) [for] the gyi
and the واسط are the شَرْخَان, 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 zyni is
. مُؤْثِرُ العَيْنِ see: آخِرَةُ العَمْنِ - (.Mgb). أَوَاحِرُ is
accord. to some] also signify] أخِيرٌ ٢ and آخِرْ-
Absent. (K.) But see jei, second sentence.
.آخِرْ see : آخِرِيًّا
(.TA) ٩.٣٠ ,آخَرُ أن .dim أُوَ بْخِرُ
He looked at, or towards, me from] بِمُؤْخِرٍ عَيْنِهِ
(lit. with) the outer angle of his eye]. (S.)_
.آخِرْ see: مُؤْخِرَتُهُ and ,مُؤْخِرُ الرَّحْلِ
; The bach, hinder, or latter, part of any-
thing : its hindermost, or last, part : contr. of
He] ضَرَبَ مُؤَخَّرَ رَأسِهِ ,us in the phrase: مُقَدّمْ
struch the back, or hinder part, of his head].
,مُؤَخَّرُ الرَّحْلِ ـ- [.آعِرْ and أَخُرْ S, Mab) [Scealso)
.آخر see: مؤخرته and
a name of God, [The Postponer, or المُؤَخَّرُ
Delayer ;] He who postpones, or delays, things,
and puts them in their places : [or He who puts,
or keeps, bach, or bachward: or He who degrades:]
contr. of ◌ُالمُقَدِّم .(TA.) - ◌ِمُؤَخِرُ الرَّحْل, and
.آخِرْ Bee: مُؤَخِرَتُهُ
A palm-tree of which the fruit نَخْلَةٌ مِثْخَارٌ
remains until the end of winter : (AHn, Ķ :) and
until the end of the time of cutting off the fruit
of palm-trees : (S, M, K:) contr. of مبكّار and
(٨٠) . مَآخِيرٌ .pl : بَكُورٌ
.first sentence وآخِرُ scc: [مِتْخَارٌ reg.pl. of] مٌآخِيرُ
;E :: see its verb .__ [An author, or other
person, of the later, or more modern, times.]
in the Kur xv. 24 is said by Th to المُسْتَأَخِرِينَ
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.)
اخو
, تَأْخُو .Bor (,,؟) [وأَخَا .third pcra] , أَخَوْت .1
($,) inf. n. أخوة; (S, K, &c .; ) and " ◌َآخَيْت , (K,
TA,) [in the CK Etki, which is wrong in
respect of the pers., and otherwise, for it is cor-
rectly] with med, (TA) inf. n. Bland stá 1;
(Lth ;) and &Lt; (K;) Thou becamest a
brother {in the proper sense of this word, and also
as meaning a friend, or companion, or the like].
(Ş,Ķ, TA.) Vai is also [used as] a simple
subst., (TA,) signifying Brotherhood; fraternity;
; مُؤَاخَاةً and إخَا: the relation of brother; as also
and G: (Lth, TA:) and the relation of sister.
(S) You say, ◌ٌبَيْنِى وَبَيْنَهُ أَخْوَّة and إِخَاء؟ [&c.,
meaning] Between me and him is brotherhood.
(JK,TA.) And ◌ْبَيْنَ السَّمَاحَةِ وَالحَمَاسَةِ تَأَخ + [Be-
treen liberality and courage is a relation like that
of brothers]. (TA.) And agh is a dial. var. of
agel, occurring in a trad. (IAth, TA.) == [It is
also trans.] You say, ◌ًأَخَوْتُ عَشْرَة I was, or be-
came, a brother to ten. (TA.)
T,S, A, Mgh, Msb, K, [in the) ,مُؤْخِرُ العَيْنِ
CK مُؤَخَرها,]) said by AO, (Mgb,) or A'Obeyd,
(TA,) to be better without teshdeed, from which
observation it is to be understood that teshdeed in
this case is allowable, though rare, but Az dis-
, آخرَتُهَا " and,مُؤْخِرَتُهَا allows it, (Msb, TA,) and
(K,) [The outer angle of the eye; ] the part of
the eye next the temple; ($, A, Mgh, Mab;) the
80] ,Meb) , الدَّابَّةُ K,) or,؟) , أَغَيْتُ لِلدَّابَّةِ .2
accord. to a copy of that work, but probably this
is a mistranscription, ]) inf. n. ELE, ($, Mẹb,
ومقدم K:) opposed to its): تَحَاظ part next the
which is the extremity thereof next the nose : ($, |Ķ,) I made an 24] [q. v.] for the beast, (Meb,
of the year ; and in the last days thereof.] And | Mgh, Mab :) pl. yl. (Mgh.) You say, 5 | K,) and tied the beast therewith ; (Msb;) [and

33
Boox I.}
so, app., E:fi (which, if correct, is probably
of the measure ELGsi); for it is related that] an
آَخِ لِي آَخِيّة ,Arab of the desert said to another
to أخية Make thou for me an] أَرْبِطُ إلَيْهَا مُهْرِى
which I shall tie my colt]. (TA.) And you say,
Such a one + آخَى فُلَانْ فِى فُلانٍ آخِيَّةً فَكَفَرَهَا
did a benefit to such a one, and he was ungrateful
for it. (TA.) [But perhaps اخ and آخى in
these two exs. arc mistranscriptions for il and
[.أَغَی
or the (,؟),وَاخَاهُ K,) vulgarly,؟) , آخاهُ .3
latter is a dial. var. of weak authority, (K, TA,)
said by some to be of the dial. of Țeiyi, (TA,)
inf. n. Elif" and ?[2] ($, K) and fu? (K) and
[quasi-inf. n.] " ◌ٌإِخَاوَة (Fr, K) and ◌ٌوِخَاوَة, (CK,)
He fraternized with him; acted with him in a
brotherly manner : (S," Ķ," PS, TK :) A'Obeyd
mentions, on the authority of Yz, ET and
and آَكَلْتُ and ,وَاسَيْتُ and آسَيْتُ and ,وَاخَيْتُ
Eléi, : the pret. is said to be thus assimilated
to [a form of] the fut .; for they used [sometimes]
to Bay, ريواخى changing the hemzeh into و. (IB,
آخَى بَيْنَ المُهَاجِرِين ,.TA.)_ It is said in a trad
Jaylg, menning He united the emigrants [to
El-Mcdecneh] with the assistants [previously dwel-
ling there] by the brotherhood of El-Islam and
آَخَيْتُ بَيْنَ ,of the faith. (TA.) You say also
SHEJI [I united the two things as fellows, or
pairs]; and sometimes one says, El,, like as
one says, ◌ُوَاسَيت, for ◌ُأَسَيْت ; mentioned by ISk.
(Mab.) __ Scc also 1, in three places.
4 : see 2, in three places.
5. Et, and the inf. n. G: see 1, in three places.
-WIELU I adopted a brother : (S, Ķ:) or
['AG signifies] I called him brother. (K.) __
Meb,) I) , بالشّىْء K, TA,) or,؟), تَأَخَّيْتُ الشَّىْ)
sought, endeavoured after, pursued, or endeavoured
to reach or attain or obtain, the thing; (Ş, Mẹb,
Ķ, TA ;) as the brother does the brother; and in
the same manner the verb is used with a man for
its object: but 2015, in the same sense, is more
common. (TA.) You say, ◌َتَأْخَيْتُ مَحَبَّتَك I
sought, &c., thy love, or affection. (TA in art.
(.وخی
6. GLU They became brothers, or friends or
companions or the like, to each other. ($," TA.)
¿i, (Ş, Mgb, K,) originally ;41, (Kh, Ş, Mẹb,)
as is shown by the first of its dual forms men-
tioned below, and by its having a pl. like IT,
(Ş,) and i, (K,) with the second letter doubled to
compensate for the , suppressed, as is the case in
,IAgr) ,أَخُو ٧ and [,أبا like] ,أَخْا ٧ TA,) and) , أَبُّ
K; TA, [the last, with the article prefixed to it,
erroneously written in the CK 'yı,]) andi,
like 35, (Kr, Ķ,) a well-known term of relation-
ship, (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 ta friend;
and a companion, an associate, or a fellow : (Ķ :)
derived from asi [q. v.]; as though one I were
Bk. I.
اخو
tied and attached to another like as the horse is
tied to the 1: (Har p. 42:) or, accord. to
some of the grammarians, it is from , meaning
,has the same aim, endeavour أخ because the ; قَصَدَ
or desire, as his ci: (TA :) when ci is prefixed
to another noun, its final vowel is prolonged:
(Kh:) you say, D,ffij' [This is thy brother,
&c.], and ◌َمَرَرْتُ باحِيك [I passed by thy brother,
&c. ], and Jul EST, [I saw thy brother, &c.] :
($: [in which it is also asserted that one does not
Bay , without prefixing it to another noun;
but this is inconsistent with the assertion of IAar
and F, that الأَخُو is a Byn. of ◌ْالأَع :]) the dual is
S, Meb, Kur xlix. 10, Ham p. 434,) or) ,أَخَوَانٍ
quiescent, (TA, [but this I خ with the ,أَخْوَانٍ
have found nowhere else,]) and some of the Arabs
,أَخْوَانٍ Meb,) and Kr mentions,؟) , أُخَانٍ say
with damm to the ¿, said by IB to occur in
poetry, and held by ISd to be dual of ,21, with
وإخوان and إخوة TA:) the pl. is): خ damm to the
(Ş, Msb, K, &c.,) the former generally. applied
to brothers, and the latter to friends [or the like],
(T, Ş,") but not always, as in the Kur xlix. 10,
where the former does not denote relationship,
and in xxiv. 60 of the same, where the latter does
denote relationship, (T, TA,) and sometimes the
former is applied to a [single] man, as in the
Kur iv. 12, ($,) and 822.1, (Fr, Ş, Mẹb, K, [in
the CK #341, ]) or this is a quasi-pl. n., (Sb, TA,)
and وأخوان (Kr, Meb, K,) and آخاه, (S, K,) like
:, ($,) and ski, and agal, (ISd, K,) the last
mentioned by Lh, and thought by ISd to be
formed from the next preceding by the addition
of # characterizing the pl. as fem., (TA,) and
Meb: [there). اخاوون Meb, K,) and,؟) , أَخُونَ
written without any syll. signs, and I have not
found it elsewhere. ]) The fem. of il is Af
[meaning A sister : and ta female friend, &c.]:
(§, Msb, K, &c .: ) written with damm to show
that the letter which has gone from it is ,; ($;)
the - being a substitute for the ,; (TA;) not to
denote the fcm. gender, (Ķ, TA,) because the
letter next before it is quiescent : this is the
opinion of Sb, and [accord. to SM] it is the cor-
rect 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 & 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 fcm. gender, through
inadvertence: Kh, however, says that its ~ is
[originally] . [meaning #]: and Lth, that EL
is originally il: and some say that it is origi-
nally ◌ٌأَخْوَة :(TA:) the dual. is ◌ِأَحْتَان :(Kh :)
and the pl. is Etyki. (Kh, Ş, Mob, K.) The
saying ◌ِلَا أَحَا لَكَ بِغُلَان [Thou hast no brother, or
tofriend, in such a one] means ليسَ لَكَ بأخ [such a
one is not a brother, or friend, to thee]. (S, K.)
It is said in a prov., مَنْ لَكَ بِأَخِيكَ كُلّه [Who
will be responsible to thee for thy brother, or tthy
friend, altogether ? i. e., for his always acting to
thee as a brother, or friend]. (JK.) And in
another, ◌َرُبِّ أَجِ لَكَ لَمْ تَلِدْهُ أُمُّك [+ There is many
a brother to thee whom thy mother has not brought
أَخُوكَ أَمِ الذِّئُبُ ,forth]. (TA.) And in another
[Is it thy brother, or the wolf?]; said in suspect-
ing a thing: as also ◌ُأَخُوكَ أَمِ اللَّيْل [Is it thy
brother, or is it the night that deceives thee ?].
الرَّمُحَ أخُوكَ ,Har p. 554.) And another saying is)
Stu Laj, It The spear is thy brother, but some-
times, or often, it is unfaithful to thee]. (TA.)
- Ibn-'Arafeh says that when ogni does not
relate to birth, it means conformity, or similarity ;
and combination, agreement, or unison, in action :
hence the saying, هذَا الثَّوْبُ أَخُو هُذَا [+This
garment, or piece of cloth, is the lihe, or fellow,
of this]: and hence the saying in the Kur [xvii.
,They are the likes + كَانُوا إِخْوَانَ الشَّيَاطِينِ ,[29
or fellows, of the devils: and in the same [xliii. 47],
t But it was greater than إِلَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا"
its like, or fellow ; i. e., than what was like to it
in truth &c. (TA.) It is said in a trad.,
'Sleep is the like of death]. (El-Jami] أخُو المَوْتِ
لَقِىَ فُلَانْ أَخَا المَوتِ ,eg-Sagheer.) One says also
t Such a one met with the like of death. (Msb,
وَمَاهُ اللهُ بِلَيْلَةٍ لَا أَحْتَ ٧ تها ,TA.) And they said
[+God afflicted him witha night having none like to
it], i. e., a night in which he should die. (TA.) And
t I will not speak to him لَا أُكَلِّمُهُ إِلَّا أَخَا السِّرَارِ
save the like of secret discourse. (Ag, TA.) [And
hence, ] JELi [+ The two sisters of Canopus;]
الشّعْرَى and الشّعْرَى العَبُورُ the two stars called
ريَاَ أَخَا بَكْرٍ - (.َ.q,شعر .and K in art ؟). الغُمَيْصَآء
or 3, means +O thou of [the tribe of ] Behr, or
Temeem. (Ham p. 284.) __ Lh mentions, on the
authority of Abu-d-Deenar and Ibn-Ziyad, the
saying, ◌ّالقَوْمُ بِأَخِى الشّر, as meaning t The people,
or company of men, are in an evil state or condi-
tion. (TA.) [But accord. to others,] one says,
meaning I I left him in an , تَرَكْتُهُ بِاخِى الخَيْرِ
evil state or condition : (JĶ, Mẹb, Ķ, TA :) and
(.I in a good state or condition. (TA بِأَخِى الشَّرّ
-You say also, ◌ِهُوَ أَخْو الصِّدْق t He is one who
cleaves, or keeps, to veracity. (Mab.) _[,21, as
a prefixed noun, is also used in the sense of JAf,
meaning t Worthy, or deserving, of a thing: and
meet, fit, or fitted, for it. So in the phrase af,
t 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.,
t He who is fit, or لَيْسَ أَخُو الكِظَاظِ مَنْ يَسْأَمُهُ
fitted, for vehement striving for the mastery is
not he who turns away from it with disgust : see
art. Lis.]_It is also used in the sense of 5 :
as in the phrase, هُوَ أَخُو الغِنى [t He is possessed,
or a possessor, of wealth, or competence, or suffi-
أَخُو الشَّيْرِ ,ciency]. (Mpb.) [So too in the phrase
t Possessed, or a possessor, of good, or of what is
good. And in like manner,] ◌ِأخُو الضَنَّع means
,It The loro الذَّلِيلٌ [.i.e , ذُو الذِّلَّةِ .. أ ,ذُو الضّنَعِ]
base, or abject]. (Ham p. 4.) [So too] ~
سَبْرُنَا جَاهِدٌ [.١.٥ , سَهْرُنَا ذُو الجَهْدِ] means أَخُو الجَهْدِ
5

94
[BOOK I.
[+ Our journeying is laborious : see an ex. in the
حُمَّى - (.TA). [غدر .first paragraph of art
nyt yI t 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. (Mab.)_
.دمى .in art ,دَمْ see: دَمُ الأَحَوَيْنِ
Qf:)
. أَخْ see: أَحْوْ
(: أَخُو
Eil: see el, in four places.
['Al and al dims. of i and esi.]
Sail 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 Sigel [meaning "sisters"]; but Yoo
": "-"! to sayi, which is not agreeable with
analogy. (Ş,TA.)
.أُخَوِىُّ co: أُخْتِىُّ
¿i,4!, besides being a pl. of ¿i, q. v., is a
([.خون .TA. [See art) . خوان dial. var. of
.3 Bec : إِحَاوَةٌ
&ghi an inf. n. of 1: and also [used as] a
simple subst. (TA.) See 1. __ When it docs
not relate to birth, it means t Conformity, or
similarity; and combination, agreement, or unison,
in action. (Ibn-'Arafeh, TA.)
¿LĪ, (Ltlı, Ş, Msb, Ķ, &c.,) originally of the
وَآَخِيَةٌ Meb,) and) [وآخُوِيَّةٍ.i.c], فَاعُولة measure
(Lthı, Mşb, Ķ,) and Al, (JK, K, TA, [but in
the K the orthography of these three words is
differently expressed in different copies, and some-
what obscurcly in all that I have scen,]) A piece
of rope of which the two ends are buried in the
ground, (ISk, JK, §,) with a small staff or stich,
ar a small stone, attached thereto, (ISk, §,) a
portion thereof, resembling a loop, being apparent,
or exposed, to which the beast is tied; (ISk, JK,
$;) it is made in soft ground, as being more
commodious to horses than pegs, or stakes, pro-
truding 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: (Ķ, TA :) or a peg, or stake, to
which horses are tied: (Har p. 42:) [see also
,JK, S, Msb) ; أواخى the pl. of the first is [: آرى
Ķ;) and of the second, ¿lgl; (Mgb;) and of
the third, Qui, (JK, K,") like as (uz is pl.
of i. (TA.) In a trad., the believer and
belief are likened to a horse attached to his ;
because the horse wheels about, and then returns
to his agel; and the believer is hecdless, and then
returns to believe. (TA.) And in another, men
are forbidden to make their backs like the Qui
ادب - اخو
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.) __ Also i. q.
&; (Ķ;) i. c. The kind of tent-rope thus
called. (TA in art. , q. v.) ___ And + A
sacred, or an inviolable, right or the lihe; syn.
لِفُلَانٍ أَوَاحِىٌّ ,K.) You say,؟). ذِمَّةٌ and حُرْمَةً
To such a one belong sacred, or +] وَأَسْبَابٌ تُرْعَى
inviolable, rights, and ties of relationship and love,
to be regarded]. (؟) And ◌ًلَهُ عِنْدِى آجِيَّة + 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 in-
gratiation. (TA.) - In a trad. of 'Omar, in
which it is related that he said to El-'Abbás,
it is used in the sense of ,أَنْتَ آَخِيَّةُ آبَاء رَسُولِ اللهِ
44; [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.)
اد
,nor = (T, S, M, K) and -, (M , أَدَّتْهُ دَاهِيَةٌ .1
Ķ,) but this latter is strange, [anomalous,] and
unknown, (TA,) and =, (M, K,) mentioned by
Lh, whence it seems that he made the pret. to
be of the measure Jas, or that it is co-ordinate to
.M,) inf. n. 55, (T, S, M,) A) ,يَأْبَى mor , أَبَى
calamity befell him. (M,K.) And in like man-
ner, yel osl, aor. and inf. n. as above, An event
befell him : (M :) or oppressed him, distressed
him, or afflicted him. (Bd in xix. 91.) == See
also 5.
5. SJU; (T, Ķ;) and SI, inf. n. Si; (TA;)
i. q. 5555 [ He acted, or behaved, with forced
hardness, firmness, strength, vigour, &c.]. (T, Ķ.)
SI (S, M, K) and ! (T, K) and (K)
Strength ; power ; force : (S, M, Ķ :) superior
power or force or influence; mastery ; conquest ;
predominance. (M, Ķ, TA.) __ See also !, in
two places. ____ Also, the first, The sound of tread-
ing. (T.)
s
> !: see >t. __ Also, and " ist, A wonder, or
wonderful thing : (M, L, K:) a very evil, abomi-
nable, severe, thing, or affair : (S, M, A, L, Ķ :)
a calamity; (Ş, A, L, Ķ;) or thus the former
word signifies; (M;) as also Si, (as in the
copies of the K,) or 31, [originally >>[,] of the
measure Jeli: (so in the $ and L:) pl. (of 5),
M, TA) si!, (K, TA,) or sisi, (T, CK, [but this,
if correct, is a quasi-pl. n.,]) or stal, (M,) and (of
351, Ş, M) 35 !. (T, S, M, Ķ.), You say also
el [meaning as above], using >! as an epithet,
accord. to Lb. (M.) And Vost anais [A very
evil, abominable, or severe, calamity]. (A.) Hence
لَقَدْ جِئْتُمْ شَيْئًا إِذَا ,[91 .the saying in the Kur [xix
Verily ye have done a very evil, or abominable,
thing : (S, M :") or, accord. to one reading, Vil;
both meaning great, or grievous : and some of the
Arabs say, بِشَىْ آو٧, which means the same.
(T, TA.)
ist : see 3 , in two places .
3
SI : sce >I :__ and sce >!, in two places.
ادب
1. Jsf, aor. ; , inf. n. ¿ 31, Hc invited (people,
Ș, or a man, K) to his repast, or banquet ; ($, K ;)
يُودِبُ nor ,آَدَبَ إِلَى طَعَامِهِ or (١١), أدب ٢ as also
[or Joje], (AZ, S,) inf. n. Si! [originally
((؟) وأُدَبَّ القَّوْمَ ,K.) You say,؟ ,AZ) . [إِثْدَابْ
or ◌ِأَرَّبَ عَلَى القَوْم , aor. as above, (T,) Ile invited
the people to his repast. (T, S.) And sie
yl He collected them together for the affair.
(A.) And ◌ْأُودِبُ ٢ جِيرَانَكَ لِتُشَاوِرَهُم [I will collect
thy neighbours in order that thou mayest consult
with them]. (A.) The primary signification of
...
si is The act of inciting. (T.)_[Hence,]
est, nor. ; (Msb, K;) or Val, nor. ; (so in a
copy of the M;) inf. n. l, (M, Mgli, Myb) or
ON; (Ķ;) He made a repast, or bauquet, (M,
Msb, Ķ,) and iurited people to it; (Msb;) as
also Vesi, (M) nor. and inf. n. as above :
(TA:) or he collected aud invited people to his
repast. (Mglı.) __ [Hence also, as will be seen
below, voce أَرَبَه [وأدب , nor. = , inf. n. أدب , He
taught him the discipline of the mind, and the'
acquisition of good qualities and attributes of
the mind or soul; (M&b;) and Yagsi, [inf. n.
¿t, signifies the same ; ] he taught him what
is termed ! [or good discipline of the mind
and manners, &c .; i. c. he disciplined him, or
eincated him, well ; rendered him well-bred, well-
mannered, polite; instructed him in polite ac-
complishmeuts ; &c.]: (S, M, A, Mglı, Ķ :) or
the latter verb, inf. n. ">G, significs 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 lience, this latter also
signifies he disciplined him, chastised him, cor-
rected him, or punished him, for his evil conduct ;
because discipline, or chiastisement, is a means
of inviting a person to what is properly termed
(,nor. 2 , (AZ, T, S, M, K , أُوُبَ = (.Meb). الأدَبُ
inf. n. „si, (M, K,) He was or became, charac-
terized by what is termed 23! [or good discipline
of the mind and manners, &c. ; i. e., well dis-
ciplined, well-educated, well-bred, or well-man-
nered, polite, instructed in polite accomplish-
ments, &c.]. (AZ, T, S, M, Ķ.)
2 : see 1.
4: see 1, in three places- وآَرَبَ البلاد Bor.
and inf. n. as above, + He filled the provinces,
or country, with justice, or equity. (K," TA.)
5. 5℃ He learned, or was taught, what is
termed 5 [or good discipline of the mind and
manners, &c .; i. e. he became, or was rendered,
well-disciplined, well-educated, well-bred, well-
mannered, polite, instructed in polite accomplish-
ments, &c.]; as also استأوب . (S, Mgl, K.)
10: see 5.

35
Boox I.]
$31, ($, M, Ķ,) or, accord. to some, ¿;! ,
(TA,) Wonderful; or a wonderful thing; syn.
¿; ($, M, Ķ;) as also Vijf [used in the
جَاءَ فُلَانْ بِأَمْرٍ إِذْبٍ ٢ ,latter sense]. (K.) You say
Such a one did a wonderful thing. (Aş, T .* )
See also Si, last sentence.
¿i !: see ¿SI, in two places.
$3l, so termed because it invites men to the
acquisition of praiseworthy qualities and disposi-
tions, and forbids them from acquiring such as arc
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, Mab:) [good discipline of the mind and
manners; good education ; good breeding; good
manners; politeness ; polite accomplishments :]
i. q. Jh [as meaning excellence, or elegance, of
mind, manners, address, and speech] : and a good
manner of tahing or receiving [what is given or
offered or imported, or what is to be acquired]:
(M, A, Ķ :) or good qualities and attributes of
the mind or soul, and the doing of generous or
honourable actions : (El-Jawaleckee :) or the
practice of what is praiseworthy both in words
and actions : or the holding, or heeping, to those
things which are approved, or deeined 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 pre-
serves him in whom it exists from what would
disgrace kim : (MF:) it is of two kinds, ",
EJ! [which embraces all the significations ex-
plained above], and ◌ِأَرَبُ الدَّرْس [which significs
the discipline to be observed in the prosecution of
study, by the disciple with respect to the preceptor,
and Iry the preceptor with respect to the disciple :
see " Haji Khalfæe Lexicon," Vol. I. p. 212] :
(§, Btl, Mgh:) [also deportment, or a node of
conduct or behaviour, absolutely; for one speaks
آداب the pl. is [: أوَب and bad أَرَب of good
[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; &e.]. (Msb.) __
"Le 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,
Syl: which is also used to signify polite litera-
ture : but in this sense, and likewise] as applied to
the sciences relating to the Arabic language, [or
the philological sciences, which are also termed
,is a post-classical term الأدَبُ [والعُلُومُ الأَدَبِيَّاتُ »
innovated in the time of El-Islám. (El-Jawa-
, أُدَّبٌ ٢ البَحْرِ A,E,) or) , أَدَّبُ البَحْرِ= (.leekee
(T, L,) 1 The abundance of the water of the sea.
(T, A, L, Ķ.)
¡¡¡¡: see isl' :and see also Si.
[List of, or relating to, what is termed „SI,
ادم - أدب
or الأدَب .Hence, ◌ُالعُلُومُ الأَدَبِيَّات :see ◌ْأَدَب , last
sentence but one.]
Susi Characterized by what is termed
[or good discipline of the mind and manners, &c .;
i. e. well-disciplined, well-educated, well-bred, or
well-mannered; polite; instructed in polite ac-
complishments, or an elegant scholar ; &c.]: (T,
S, M, Mgh, Ķ :) pl. ist. (M, Ķ.) __ See also
مَوَرَّبْ
"sĩ [originally Ali, More, or most, charac-
terized by what is termed ~1; i. e. better, or
best, disciplined, educated, bred, or mannered;
هُوَ مِنْ آدَبٍ ,more, or most, polite; &e.]. You say
JESI [He is of the best disciplined, &c., of
men]. (A.)
¿si One who invites people to a repast, or
banquet : (T, Ş, Mab:) pl. il. (TA.)
SL : see what next follows, in two places.
ist. A repast, or banquet, to which guests are
invited ; (A'Obeyd, T, S, M, Mgh, Msb, Ķ;) or
made on account of a wedding: (M, Ķ:) as also
vişt., ($, M, Mab, Ķ,) or, accord. to A'Obeyd,
this latter has a different signification, as will be
seen below, (TA,) and Waste, (IJ,) and Vijf :
(M, K:) pl. s. (S.) In a trad., the Kur-án
is called ◌ِمَأْدُبَةُ اللّهِ فِى الأَرْض , or مَأَدَبَة ٢ ; and
A'Obeyd says that, if we read sl., the meaning
is, God's repast which He has made in the earth,
and to which He has invited manhind; but if we
rend zsl, this word is of the measure alwie from
Syl, [and the meaning is, a means which God
has prepared iu the earth for men's learning good
discipline of the mind, &c .; it being a noun
similar to منراة and مَكثرة &c. : ] El-Ahmar, how-
ever, makes both words synonymous. (T, M,"
TA.)
At: see what next precedes.
A camel well-trained and broken أَدِيبْ ٢ مُؤَدَّبْ
(T, L.)
Est, 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.)
ادر
1. jul, aor. , (T; M, Msb, Ķ,) inf. n. jsi (Lth,
T, Ş, Mgh) and 3,si, (Lth, TA,) or 8,si, (as in
the TT,) or i,si is a simple subst., (M, Ķ,) and
so is 8jsi, (K,) He (a man, §) had the disorder
termed 8,si. (T, S, M, &c.)
¿,jl a subst. from jsi; [see ;}[, below;] (K;)
as also Vasi: (M, Ķ :) the former signifies [A
scrotal hernia ; ] an inflation in the Zwar [or the
testicle, or the scrotum]: (T,"Ș:) or an inflation
of the Zwar. : (Msb:) or a disorder consisting in
an inflation, or a smelling, of the Super, and
their becoming greatly enlarged with matter or
wind therein: (Esh-Shihab, on the Soorat el-
Ahzab:) or a largeness of the son: (Mgh:)
and Wol also signifies what is vulgarly termed
L' [meaning in the present day a scrotal hernia]:
or, accord. to some, i. q. qua2. (TA.) [See
also 1.]
¿,si: see 8,si, in two places. [See also 1.]
SST (T, S, M, Mgh, Mab, K) and ist. (M,
Ķ) A man (8) [having a scrotal hernia; or]
having an inflation in the Zwar [or the testicle,
or the scrotum]: (T," §:) or having an inflation
of the خصيّة :(Mab:) or having his صفاق [or
inner skin] ruptured, so that [some of] his intes-
tines fall into his scrotum; the rupture being in
every instance only in the left side : or afflicted
by a rupture in one of his ghar [or in either
half of the scrotum] : (M, Ķ :) or having a
largeness of the war (Mgh :) pl. of the former,
>1; (Msb, K;) and of the latter, est. (K.)
Accord. to some, (M,) il,si Ton signifies [A
testicle, or scrotum,] large, without rupture.
(M, Ķ.)
.آدَرُ Bee: مَأْدُورْ
ادم
; أدم .aor. - , (M, Meb, K,) inf. n , أَدَمَ الخُبْزَ .1
; إيدام .Msb, K,) inf. n) وآدمهُ * M, Meb;) and)
(TK;) He mixed the bread with psi [ or seasoning ;
i. e. he seasoned it]; (M, K;) he made the swal-
lowing of the bread to be good, or agreeable, by
means of pls! [or seasoning]. (Msb.) You say
also, ◌ِوأَدَمَ الخُبْزَ بِاللَّحْم nor. = , [He seasoned the
bread, or rendered it savoury, with flesh-meat,]
from jsf and All, signifying~53. 6. (S.)
-; 1 5l, nor. . , (K,) inf. n. Al; (TA;) or
Lowest; (M;) or both ; (TA ;) He seasoned for
the people, or company of men, ( Asi, [in the
CK, erroneously, w bs[,]) their bread; (M,
Ķ, TA;) i. e., mixed it [for them] with Mlal.
(TA.) __ [From si in the first of the senses
explained above, is app. derived the phrase,]
all aosf He mixed him, associated him, or
united him in company, with his family. (M.)
[And in like manner,]
,بينهم or (,؟,T) وأَدْرَ بَعَلٌ
(M, Msb," Ķ,) aor. ,, (T, M, Mşb, Ķ,) inf. n.
ASI; (T, M, Mẹb;) and Vosi, (T, S, M, Msb,
Ķ,) inf. n. M; (T, TA;) He (God, T, S, M,
or a man, Mab) effected a reconciliation between
them ; brought them together; (S, M, Msb, Ķ ;
[expl. in the M and Ķ by Any, for which we find
in the CK y;]) made them sociable, or familiar,
one with another; ($, Msb, TA;) and made them
to agree : (TA:) or induced love and agreement
between them : held by A'Obeyd to be from "Si,
because thereby food is made good and pleasant.
,فَإِنَّهُ أَحْرَى أَنْ يُؤْدَمْ بَيْنَكُمَا ,.T.) It is said in a trad)
meaning For it is most fit, or meet, that there
should be, between you two, love and agreement :
(T, Ș:) or, that peace, or reconciliation, and
friendship, should continue between you two.
(Msb.) And a poet says,
.
وَالبِيضُ لَا يُؤْدِمْنَ ا إِلَّ مُؤْدَمًا "
i. e. [And the pure, or free from faults, among
5.
.

38
ادم
[Book I.
women,] do not love any save one who is made an
object of love [by his good qualities], (T, §,) a
proper object of love. (T.)-rosi, (T, M, K,)
aor. , (T,) or ", (M, Ķ,) inf. n. psi, (M,) ; He
was, or became, to them, what is termed 2.51;
(T, M, K;) i. e., one who made people to know
them; (T;) or a pattern, an exemplar, an ex-
ample, or one who was imitated, or to be imitated;
and one by means of whom they were known :
(M, Ķ :) so says IApr. (M.), " He
pared, or removed the superficial part of, the
hide: (T, TA :) and asyl si, with medd, he
pared off the List [q. v. ] of the hide : (TA :) or
the latter signifies he exposed to view the desl [in
the CK, erroneously, the aisi] of the hide. (M,
K.)=si, sor. ", (M, Ķ;) inf. n. 1; (TK ;)
and Asi, aor. ", (M, K,) inf. n. aussi (T, K) [or,
more probably, Lesi, like # ~~ &c.]; He (a
camel, and a gazelle, and a man,) was, or became,
of the colour termed Logi, q. v. infra. (M, K.)
2. asji, inf. n. west, He put much als! [or
seasoning] into it. (TA.)
4 : see 1, in five places.
8. ~ ACJI [written with the disjunctive alif
JEgl] He made use of it [to render his bread
pleasant, or savoury]; namely Si, (M," TA,) or
Als !. (M.) [Als! is explained in the T and $
&c. by the words j. L., meaning That
انتدم العود -[.which is wed for seasoning bread
t The wood, or branch, had the sap (. 1) flowing
in it. (Z, Ķ.)
10. assis He sought, or demanded, of him
Als! [or seasoning]. (Z, TA.)
. أَدَمَةٌ see: هُوَ أَدْمُ أَهْلِهِ ـ. أُدْمَةٌ see: أَدْ
: أُدْمُر ◌َّتِى أَبِيهِ and: هُوَ أَدْمٌ أَهْلِهِ .ــ .. إِدَامْ Bce: أَدْ
Bee ¿6;1.
-. أَدمَةٌ in two places : - and ,أَدِيمٌ see: أَدَمْ
ist : see AST.
.أَدْمَةٌ see: هُوَ أَدْمَةُ أَهْلِهِ
List A state of mixing, or mingling, together
[in familiar, or social, intercourse]. (Lth, T, M,
Ķ.) You may, Lijf L Between them two is a
mixing, &c. (Lth, T.) ___ Also, (M, Ķ,) or Vesi,
(§,) Agreement: (S, M, Ķ, TA:) and familiarity,
sociableness, companionship, or friendship. (Ş,
TA. [The meanings in this sentence are assigned
in the $ only to the latter word: in the TA, only
to the former. ]) ____ And the former, Relationship.
(M, Ķ.) ___ And A means of access (24-5, Fr, T,
Ş, M, Ķ) to a thing, (Fr, 'T,§,) and to a person ;
(Fr, T;) as also Y Lasi. (K.) You say, Su
Such a one is my means of access to أدْمَتِى إِلَيْكَ
thee. (Fr, T.) __ And [hence,] A present which
one takes with him in visiting a friend or a great
هُوَ أُوْمَةُ ـــ (K,L). دست آوِيز man; in Persian
,In camels.أُوَمَةٌ see: هُوَ أَوْمَةٌ لِفُلَانٍ and: أَهْلِهِ
A.colour intermixed, or tinged, with blackness, or
with whiteness; or clear whiteness; (M, Ķ;) or,
as some say, (TA,) intense whiteness ; (Ş, TA ;)
or whiteness, with blackness of the eyeballs : (Nh,
TA :) and in gazelles, a colour intermixed, or
tinged, with whiteness : (M, Ķ :) or in gazelles
and in camels, whiteness : (T:) and in human
beings, (M, K,) a tawny colour; or darkness of
complexion; syn. 8+~ [q. v.]; (S, M, Ķ ;) or an
intermixture, or a tinge, of blackness; (Lth, T;)
or intense by [or tawniness]; and it is said to
be from Jojyl assi, meaning the colour of the
earth : (Nh, TA :) or [in men, ] i. q. By" [ which,
in this case, signifies whiteness of complexion] :
(TA:) accord. to AHn, it signifies whiteness;
[.آدَمُ M.) [See also). بياض .syn
Jesi A seller of Lost, or] shins, or hides :
(TA:) and Dalsi signifies the same; and par-
ticularly a seller of goats' shins. (Golius, from
the larger work entitled Mirkat el-Loghah.)
.آدَمُ see: أُوْمَانَةٌ and أُدْماَنْ
A! (T, S, M, Mgh, Msb, K) and Vijf (the
same except the K) [ Seasoning, or condiment, for
bread; and any savoury food; ] what is used for
seasoning ( L', T, S, M, Mgh, Meb, Ķ)
with bread; (T, TA ;) that which renders bread
pleasant and good and savoury; (IAmb, Mgh;)
whether fluid or not fluid; (Mgh, Mab;) ..
and ¿le being peculiarly applied to that which
is fluid : (Mgh :) or "sf is anything that is eaten
with bread : (TA :) the pl. [of mult. ] of 1}] is
Si, (Mgh, Meb,) and, by contraction, psi, which
is also used as the sing., (Meb,) and [pl. of pauc.]
Li (M, K) and Ali; (K;) or this last is pl.
of Así. (M, Mgh, Msb, TA.) It is said in a
trad., ◌ُّنِعْمَ الإِدَامُ الخَل [Excellent, or most excel-
lent, is the seasoning, vinegar !]. (T, TA.) And
in another, ◌ُسَبِّدُ آدَامِ الدُّنْيَا وَالآخِرَةِ اللَّحْم [The
prince of the seasonings of the present world and
of the world to come is flesh-meat]. (TA.) __
-Any -. أَدَمَةٌ see: إِدَامٌ قَوْمِهِ and ,هُوَ إِدَامُ أَهْلِهِ
thing conforming, or conformable; agreeing, or
agreeable; suiting, or suitable. (M, Ķ.) [Used
also as a pl .: thus,] 'Adiyeh Ed-Dubeyreeyeh
says,
·
كَانُوا بِمَنْ خَالَطَهُمْ إِدَامًا
M, K,) and) ,هُوَ أَدَمَةُ أَهْلِهِ ـــ. أُدْمَةٌ see: أَوَمَةٌ
[They were, to those who mixed with them in
social intercourse, conformable, or agreeable.]
(M.)
(,M) ,أَدْمُهُمْ and (٣) , أدمتهم ٢ M,) or) ,ادمتهما
or Daresi, and Lovely!, (K) I He is the pattern,
exemplar, example, or object of imitation, of his
people, or family, by means of whom they are
hnown : (M, Ķ :) so says IAar. (M.) And
I I made such a one to be جَعَلْتُ قُلَانًا أَدَمَةَ أَهْلِى
the pattern, exemplar, example, or object of
imitation, of my people, or family. (T, Ş.) And your seasoned food] ; (T, TA ;) applied to a
,.He is a pattern, &c },أَوْمَة " and ,هُوَ أَدَمَةً لِفُلانِ
قُلَاَنْ أَدَمَةٌ بَنِى to such a one. (Fr, TA.) And
Jis t Such a one is he who makes people to know
the sons of such a one. (T.) And a's Last
t He is the chief, and provost, of his people. (A,
,أَوْمُر ◌ٌ بَنِى أَبِيهِ and ,قُلَانْ إِدَامُ قَوْمِهِ TA.) And
t 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.) [The inner skin ; the cutis,
or derma; ] the interior of the shin, which is next
to the flesh ; (S, M, Ķ ;) the exterior thereof
being called the & -. : ($:) or (as some say, M)
the exterior thereof, upon which is the hair ; the
interior thereof being called the ijn .: (M, Ķ :)
and Visi may be its pl .; [or rather, a coll. gen.
n. ; ] or, accord. to Sb, it is a quasi-pl. n. (M.)
- Accord. to some, (M,) What appears of the
shin of the head. (M, K. [See 8 .. ]) __ And
+ The interior of the earth or ground; (M, Ķ ;)
the surface thereof being called its >: (M,
TA :) or, as some say, its surface. (TA.) .
طَعَامْ Seasoned] :(T) or] مَأْدُوُمْ".و.، أَدِيمْ
ft. [seasoned food]; (M, K;) food in which
سَمْتُكُمْ حُرِيقَ ,.TA.) Hence the prov) . إدامه
Kasi . [Your clarified butter is poured into
niggardly man ; (Har p. 462;) meaning, your
good, or wealth, returns unto you : (TA :) or, as
some say, the meaning is, into your ... [or shin]:
(T, Har* ubi supra :) and the vulgar say,
ive [into your flour]. (TA.) And the saying,
Their clarified butter is in] سمتهم فِى أدِيسهم
their seasoned food]; meaning, their good, or
wealth, returns unto them. (M.) And the say-
إِنَّكَ تَتَكْسِبُ ,ing of Khadeejeh to the Prophet
M, TA) Verily thou) المَعْدُومَ " وَتُطْعِمُ المَأْدُومَ
gainest what is denied to others, or mahest others
to gain what they have not, of the things they
want, or makest the poor to gain, (TA in art.
Je,) and givest to eat food in which is Myl.
(TA in the present art.) [Hence also,]
I gave] أَتَيْتُكَ بِعُذَّرِى M, K) meaning) مَأْدُومِى
thee my excuse ; or, perhaps, my virginity ; see
Bj c]: (K :) [or,] as some say, the meaning is,
my good manners : said by the wife of Dureyd
Ibn-Eş-Simmeh, on the occasion of his divorcing
her. (M, TA.) __ And hence, (Ham p. 205,
Mgh,) Tanned skin or hide ; leather : (M, Ham,
Mgh, Msb:) or shin, or hide, (M, Ķ,) in whatever
state it be : (M :) or red skin or hide : (M, Ķ :)
or skin, or hide, in the state after that in which
it is termed Esi ; that is, when it is complete [in
its tanning] and has become red: (M :) or the
exterior of the shin of anything: (T:) pl. [of
,أَدْمَ [.and [of mult ,م M, K) and ,8) آدمَةً [.pauc
(M, Ķ,) the last from Lh, and [says ISd] I hold
that he who says , says "sl, (M,) and "si,
(T, Ş, Msb, Ķ,) or this is a quasi-pl. n., (Sb, M,
Mgh,) [often used as a gen. n.,] of which 51
إِبَّنُ أَدِيمَيْنِ and إِبْنُ أَدِيٍ ــ(.may be pl. (M
and ◌ٍإِبْنُ ثَلاثَةِ آَدِمَة : see ◌ِْابْن, in art. مبنى One
Bays, ◌ِإِنَّمَا يُعَاتَبُ الأَدِيمُ ذُو الْبَشَرَة [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

37
Boox I.]
reproved, who is an object of hope, and in whom
is full intelligence, and strength; (T, TA, and
AHn in TA, art. 4 [ where, however, in the TA,
and only he is (;[3و is erroncously put for دُونَ
disputed with in whom is place for dispute. (TA.)
أدِيم is used metaphorically for أَدِيمُ الحَرْبِ ــ
The shin of the warriors, or of the] ! أهْلِ الحَرْبِ
people engaged in war or fight]. (M.)_
[lit. Such a one is sound of shin] صَحِيحُ الأَدِيِ
means I such a one is sound in respect of origin,
and of honour, or reputation. (Har p. 135.) You
may also, ◌ِفُلاَنْ بَرِئُْ الأَدِيمِ مِمَّا تُطِعَ بِه [meaning
# Such a one is clear in honour, or reputation, of
that with which he has been aspersed]. (M," TA.)
And مَزَّقَ أَدَمِى ٢ ! Ie rent my honour, or reputa-
tion. (Har ubi suprà.)-Jesi also signifies | The
surface of the carth or ground : (S, M :) [sce also
¿si, last sentence :] or what appears thereof,
(K,) and of the sky. (M, K.) ___ And 1 The first
part of the period called الضُّحَى .(M, K, TA.)
You Bay, جِئْتُكَ أَدِيمَ الصُّحَى I I came to thee in
the first part of the ò; (Lh, M;) app.
meaning, عِنْدَ ارْتِفَاعِ الضُّحى [when the morning
was becoming advanced; when the sun was be-
coming high]. (M.) __ And # The whiteness of
day: (IAar, M, Ķ, TA :) and 1 the darkness of
night : (IAar, M, TA :) or t the whole of the day,
(M, A, Ķ, TA,) and of the night. (A, TA.) You
may, ظَلَّ أَدِيمَ النَّهَارِ صَائِمًا وَأَدِيمَ اللَّيْلِ قَائِمًا !Ile
continued the whole of the duy fusting, and the
whole of the night standing [in prayer, &c.].
(A, TA.)
.أُدَمِىٌّ Bce: أدَّامْ
ist Of the colour termed assi : pl. ist and
as a حمران M,K;) the latter like,؟); أدْمَانْ
pl. of i: (M :) the fem. sing. is Lost and
* * GG1; (S, M, Ķ;) the latter anomalous; (Ķ ;)
occurring in poetry, but disapproved (§, M) by
As; ($;) said by Aboo-'Alee to be like alass;
(M;) and the fem. pl. is "31: (S, M, Ķ :) applied
to a camel, of a colour intermixed, or tinged, with
blackness, or with whiteness; or of a clear white;
(M, Ķ;) or, as some Bay, intensely white; (TA;)
or white, and black in the eyeballs; ($;) or white ;
(Aş, 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 ilsi is applied to a female gazelle, but
he had not heard psl applied to the male gazelle;
(TA;) and Aş says, ($,) ,i 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; (§;) if of a
pure white colour, they are termed pil : (T, TA :)
or, accord. to ISk, white in the bellies, tamny in
the backs, and having the colour of the bellies and
of the backs divided by two streaks of the colour
of mush; and in like manner explained by IAar :
(T:) applied to a human being, si signifies
tawny; or dark-complexioned; syn. Mi; (S,
أَحْمَرُ اللَّوْنِ M,K;) or, thus applied, it significs
ادو - ادم
[which, in this case, means white of complexion];
(TA;) and the pl. is usl. (S.) The Arabs
Bay, قُرَيْشُ الإِبِلِ أَدْمُهَا وَصُهْبُهَا, meaning The best
of camels are those of them which are Ast and
those of them which are ; [see pol ;] like
as Kureysh are the best of men. (M.)_Also
[ Adam,] the father of mankind; (S, M, Ķ ;) and
likewise Vost; 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 ◌ُفَاعَل , like ◌ُآزَر :(MF :) and [there-
fore] its pl. is Asigi. (S, M, K.)
,Of, or relating to, Adam : and hence] آدَمِيَّ
human : and a human being :] a rel. n. from
(TA.)
isti! + Level, hard, but not rugged, ground :
(As:) or hard ground without stones; (Ķ;) from
west 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, be-
cause its situation is rugged, and little water
remains in it : (ISh :) pl. isti, (As, Esh-Shey-
bánee, IB, Ķ,) which J erroneously says has no
sing. : (Ķ :) for he says, [in the $,] ">ul signifies
hard and elevated tracts (35%) of ground; and
has no sing. (TA.)
Bj's, as in an ex. cited above, (see 1,) Made
an object of love; (T, S;) a proper object of love.
(T.)=رجل مؤدم مبشر iA man who is shilful,
and experienced in affairs, (M, Ķ,) who combines
[qualities lihe] softness of the interior shin and
roughness of the exterior shin : (T, S, M, Ķ :) 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 casiness of circumstances : (As,
T:) or, accord. to IAar, having a thick and good
skin : (M :) or beloved : (TA :) the fem. is with õ :
(M, K:) you say, امرأة مؤدَمَة مبشرة , meaning i a
woman goodly in her aspect and faultless in her
intrinsic qualities : and sometimes the former
epithet, with and without 8, as applied to a woman
and to a man respectively, is put after the latter.
.بشر .M) See also art)
.in four places ,أَدِيمٌ see: مَأْدُومْ
ادو
4. Ssl He took his 83] [q. v.]; (M ;) he pre-
pared himself; (M, K; [mentioned in the latter
in art. (Ssl;]) 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 prepara-
tion; (Yaakoob, T, $;) Au for journeying, or
the journey : (Yaakoob, T, S, M, Ķ :) part. n.
He took his تأدي Yankoob, T, S.) And) . مؤدٍ
atsi, [or prepared himself, &c.,] wju for the
affair : (M :) or YSSU he prepared, furnished,
equipped, or accoutred, himself for the affair;
(Ibn-Buzurj, Az, TA;) from ől,'yl: (Az, TA:)
or " the former of these two verbs, (so in some
copies of the $ and Ķ,) or " the latter of them,
(so in other copies of the $ and Ķ, and in the
TA,) he took his byl [or equipments, &c., i. e. he
prepared himself,] for [the vicissitudes of ] for-
tune : (S, Ķ :) and lyst, inf. n. JŰ, they tooh
the apparatus, equipments, or the like, that should
strengthen, or fortify, them against [the viciari-
tudes of] fortune &c. : (T :) [accord. to some,]
meaning ,الاوُ is [irregularly derived] from التََّدِى
"strength." (TA.) ____ He was, or became, com-
pletely armed; (T, TA;) part. n. as above; (T,
S, M, Mab;) from &t, yl : (T, TA:) or ke 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] ; ($, Ķ ; [mentioned
in the latter in art. (Ssl;]) said of a man; from
És'yı; (§;) part. n. as above. (K.) =olī is
originally oljei; the second 1 [in [, for li,] being
hemzeh substituted for & in the original ; meaning
He aided, or assisted, him : [or he avenged him :]
or it may be from als yl; 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 Ssel belongs
[.الأَدَوَاتُ .has for its pl الاداة and ,عدو .to art
, إِيدّاً : .inf. n ,يُؤْدِيهِ . or, آداهُ عَلَى كَذَا ,You say
He strengthened him, and aided him, or assisted
him, against such a thing, or to do such a thing.
أَعَانَهُ and أَعْدَاهُ meaning ,آداهُ عَلَى فُلَان And (.؟)
[ He avenged him of such a one; or he aided, or
assisted, him against such a one]. (M and Ķ in
art. عدى.) And ◌ٍمَنْ يُؤْدِينِى عَلَى قُلَان Who will
aid me, or assist me, against such a one? (S.)
إِسْتَأْدَيْتُهُ ٧ عَلَى فُلانٍ ,The people of El-Hijaz may
and (؟,T) اسْتَعْدَيْتُهُ فَأَعْدَانِى meaning , فَآَدَانِى عَلَيْهِ
,T) [ I ashed of him (namely the Sultan) أَعَانَتِى
T, or the Emeer, $) vengeance of such a one, or
aid against such a one, and he avenged me of him,
or aided me against him].
5: see 4, in two places.
6 : see 4, in three places.
He asked of him] اسْتَعْدَاهُ.؟ .. استأداهُ عَلَيْه .10
aid, or assistance, against him; or vengeance of
him]: (T, S, M, Ķ:") 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.
atsi An instrument ; a tool ; an implement ; a
utensil: and instruments; tools; implements; uten-
sils; apparatus; equipments; equipaye; accoutre-
ments; furniture; gear ; tackling: syn. af: (T,§,
M, Msb,Ķ:) of any tradesman or craftsman ; with
which he performs the work of his trade or craft :
and of war; atsi 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:)] and
Foglal signifies the same ; (M, TA ;) and Vigli:
(TA :) and أَدِىُّ ٧, (S, TA,) like وتغَنِى (TA,) [in
some copies of the $ ssi,] signifies apparatus,

38
[Book I.
اذ - ادو
equipments, equipage, accoutrements, furniture,
gear, tackling, implements, tools, or the like;
أَدَوَاتْ م أَدَاةٌ TA) the pl. of,؟): أُهْبَةُ .syn
(T,S, Meb, K.) You say, ◌ُأَخَذَ أَرَاتَه [He tooh
his apparatus, &e .; or prepared, furnished,
equipped, or accoutred, himself ]; (S, M, Ķ ;) ,50
[for the affair], and piu [for journeying, or
the journey], (M,) and Any [ for the vicissi-
tudes of fortune]: (T, Ş,Ķ:) and it is related
on the authority of Ks, that they said " Jai;
substituting . for i. (Lb, M). And did SJEF
I took for that affair] أَهْبَتَهُ.i.e الأَمْرِ أَدِيَّهُ»
نَخْنُ عَلَى its apparatus, &c.]. (S, TA.) And
We are in a state of preparation أدِيّ لِلصَّلَاةِ
for prayer. (Ş, TA.) __ [Henee, in grammar,
A particle ; as being a kind of auxiliary; in-
eluding the article JI, the preposition, the con-
junction, and the interjection ; but not the adver-
bial noun.]
El: see all, in three places. Also A
journey ; or a journeying : from ◌ِآدَى لِلسَّفَر.(M.)
.M, Mgh, Mgb, K;) i. e,؟); مِطْهَرَةٌ.q. إِدَاوَةٌ
A small vessel [or bag] of skin, made for mater,
like the : (TA :) or, as some say, only
of two shins put face to face: (M, TA :) pl.
,S, Mgh, Meb, K;) originally, by rule); أَدَاوَي
which is changed, as in the cases of ; أدَائِى
to the فَعَائِلُ from the mcasure وخَطَايَا and مَطَايَا
measure فَعَالَى , so that the و in أَدَاوَى is a sub-
stitute for the augmentative I in the sing., and
the final alif [written ى] in أدَاوَى is a substitute
for the , in the sing. (S.) ___. See also 8;1.
SST [a noun denoting the comparative and
superlative degrees, irregularly formed from the
verb آدَى ; like as the noun آدَى in art ادى is
irregularly formed from the verb ssi in that-
art.]. You say, ◌ُهُوَ آدَى شَىْء, meaning ◌ُأَقْوَاه and
"tsel [It is the strongest kind of thing, and, app.,
the most effectual to aid or assist, or to avenge].
.ادى .TA.)= See also art)
.[.q. v] آدى part. n. "of the intrans. verb مُؤْدٍ
(T, Ş, M, &c.)[And act. part. n. of 0}[.]
signifying "he أودى without •, is from ,مود
perished " [&e. ]. (§.)
ادى
2. elji, (T, Ş, M, &c.,) inf. n. ali (T, Ş, Ķ)
and f1,1, (T,) or the latter is a simple subst.,
(S, M, Mgb, Ķ,) [and so, accord. to the Mẹb,
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. Mogi; (M, Mẹb,
Ķ;) namely, a thing; (M;) as, for instance,
the thing committed to his] الأمَانَةَ إِلَى أَهْلِهَا
trust and care, to its owner]: (Msb:) he de-
livered it, gave it up, or surrendered it : (T:)
he payed it, or discharged it; (§,Ķ;) namely,
his debt, (§,) a bloodwit, a responsibility, and
أَدَّى مَا [,and hence] (; غرم .the like; (Mob in art
Wie [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,]
(; تقضى .the pilgrimage] ; (Mob in art] الحجّ
and in like manner, Buti'll [the religious rites
and ceremonies of the pilgrimage]. (Jel in ii.
196, and Meb ubi supra.) It is said in the Kur
[xliv. 17], أَنْ أَدُّوا إِلَىَّ عِبَادَ الله , meaning Deliver
ye to me [the servants of God,] the children of
أُدُوا إِلَىّ ,Israel : or, as some say, the meaning is
perform ye to me] مَا أَمَرَكُمُ اللهُ بِهِ يَا عِبَادَ الله
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,
the verb being used in this sense ; أُدُوا إِلَىَّ سَمَعَكُمْ
by the Arabs. (T.) And one says, " VEgit,
,له in the place of ,إلَيْهِ R, TA,) and) (مِنْ حَقِّهِ
meaning 251; (TA;) i. e. I payed him his
due, or right. (Ķ, TA.) And a man says,
.[I know not how to pay] مَا أَدْرِى كَيْفَ أَتَأَدَّى٢
(TA.) One says also, wie 531 [meaning He
payed, or made satisfaction, for him]: and LSsi
chill As [He payed for him, or in his stead,
the land-tax]. (Mgh in art. ijn.) [Hence,]
El-Akhnas says,
.
.
فَأَوَّيْتُ عَنِى مَا اسْتَعْتُ مِنَ الصِّبَا
وَلِلْمَالِ عِنْدِی الیَوْمَ رَاعٍ وَكَاسِبُ
.
i. e. But I have put away from me [what I had
borrowed, or assumed, of the foolishness 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.)
is a phrase often used as أدَّى إِلَى كُذَا] -
meaning It brought, conducted, led, or conduced,
to such a thing or state; as, for instance, crime
to punishment or to ignominy.]
.ارو .intrans. and trans. : see art ,آدى .4
,The information, or nens تأدّى إلَيْهِ الخَبَرُ .5
reached him. (§.) See also 2, in two places.
10. yu blizu! He desired, or sought, to obtain
from him property, or sued, or prosecuted, him
for it, or demanded it of him, ($, K,) and
extracted it, ($,) or took it, or received it, (K,)
from him. (S, K.) == See also art. >>l.
sisi a subst. from 2 [signifying The act of
making, or causing, to reach, arrive, or come
to the appointed person or place &e .; of bringing,
conveying, or delivering ; of giving up, or sur-
rendering ; 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, Ķ.) ___ [Hence,]
-He has a good manner of pro هُوَ حَسَنُ الأَدَاء
nouncing, or uttering, the letters. (TA.) ___ 2151
as a term of the law signifies The performance
of an act of religions service [such as prayer &c.]
at the appointed time : opposed to flas, per-
formanee at a time other than that which is
(.تقضى .appointed. (Mgb and TA in art
.ارو .see art : أَدِىُّ
SST [a noun denoting the comparative and
superlative degrees, irregularly formed from the
verb أَدّى; like as the noun آدى mentioned in
-[آدى is irregularly formed from the verb ادو .art
You say, ◌ِهُوَ آدَى لِلْأَمَانَة [He is more, or better,
disposed to deliver, give up, or surrender, the
thing committed to his trust and care] (T, §,
M, K) مِنْك [than thou], (S) or ◌ِمِنْ غَيرِه [than
another than he]. (M,. K.) [Az says,] the
vulgar Bay, أدَّى لِلْأَمانَة; but this is incorreet,
and not allowable; and I have not known any
أَفْعَل because ,آدَى one of the grammarians allow
denoting wonder [and the comparative and super-
lative degrees] is not formed but from the tri-
literal [verb], and one does not say, 1531 in the
.أَحْسَنْ أداء the proper phrase is: أدى sense of
.ادو .T.)= See also art)
.ادو .see art
$1
3! a word denoting past time : (Lth, T, S, M,
L, Mughnec, Ķ :) it is a noun, (S, L, Muglinee,
Ķ,) indecl., with its last letter quiescent; and
properly is prefixed to a proposition; (S, L, Ķ ;)
ns in Nj su jf set. [I came to thee when Zeyd
stood], and ◌ْإِذْ زَيْدٌ قَائِم and ◌ُإذْ زَبْدْ يَقُوم [When
Zeyd wus standing]. ($, L.) The proposition to
which it is prefixed is either nominal, as in [the
وَأَذْكُرُوا إِذْ أَنْتُمْ قَلِيلٌ [,26 .words of the Kur viii
[ 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, &e.,]
And when thy Lord said] وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ
unto the angels]; or verbal with the verb in the
pret. as to the meaning but not as to the letter, 88
وَإِذْ يَرْفَعُ إِبْرْهِيمُ القَوَاعِدَ [,121 .in [the Kur ii
[And when Abraham was rearing the founda-
tions]; all three of which kinds are comprised in
إِلَّا تَنْصُرُوهُ فَقَدْ [,40 .the Kur where it is said, [ix
نَّصَرَهُ اللهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِىَ أَثْنَيْنِ إِذْ هُمَا
فِى الغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللهَ مَعْنَا
[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 Jis 5], [also written Jij[,] meaning Di5 5!
إلاْ ذَالاً كَائِنْ When that was so], or] كَذلكَ
[ When that was, i. e. then, at that time]. (Mugh-
nee.) And sometimes the whole of the proposition
is suppressed, (M, Mughnee,) as being known,
(Mughnee,) and tenween is substituted for it; the
3 receiving kesreh because of the occurrence of
two quiescent letters together, (M, Mughnee,)
namely the 3 and the tenween, (M,) and thus one
Bays, Jog; the kesreh of the 3 not being, as
Akh holds it to be, the kesreh of declension,
although 31 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

39
ازا - اذ
Boox I.]
to be understood after it, (Mughnee,) and is held
to be indeel. (M, Mughnee) by general eonsent,
like ' and ., (M,) as being composed of two
letters. (Mughnee.) [J says,] when 3! is not
prefixed to a proposition, it has tenween: ($:)
and hence Aboo-Dhu-eyb says, (S, M,)
.
نَّهَيْتُكَ عَنْ طِلَائِكَ أُمَّ عَمْرِو
بِعَافِيَةٍ وَأَنْتَ إِذٍ صَحِيحُ
.
.
[I forbade thy suing Umm-'Amr in health, thou
being then sound]; (S, M, L, Mughnee, TA ; [but
; بعاقبة I find ربعافية in two copies of the S, for
and in the L it is without any point;]) in which
[J says] the poet means jog, like as one says
and Fr says that some of (:؟): لَيْلَتَئِذٍ and يَوْمَئِذٍ
,كَانَ كَذَا وَكَذَا وَهُوَ إِذٍ صَبِى ,the Arabs say
meaning ◌ّهُوَ إذْ ذَاكَ صَبِى [Such and such things
mere, he being then a boy]. (T.) Ss! also occurs
for 31 [app. 31, but whether this or 31 is not elear
in the MS. from which I take this]. (M.) When
3! is adjoined to nouns signifying times, the Arabs
join it therewith in writing, in certain instances :
namely je [ At that time, or then], and juos
[In, or on, or at, that day], and Jeff [ In, or
on, or at, tha' night], and Jesise" [In, or on,
that morning], and Jande [ In, or on, that even-
ing], and Jefel' [ In that hour : or at that time;
then], snd Sesle [ In that year], [and JeEl, At
that time ; then]; but they did not say way!,
because Syl 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 JI pre-
fixed to it, or [ruther] by any movent letter, the
3 of 3! is quiescent; but when it is followed by a
noun with. JI, [or by any [,] the 3 is mejroorah,
as in the saying,
.
إِذِ القَوْمُ كَانُوا نَازِلِينَ بِكَاظِمَهْ
.
[When the people, or company of men, were
alighting, or taking up their abode, at Kádhimeh].
(T.) ___ In general, (Mughnee, Ķ,) it is an ad-
verbial noun denoting past time, (M, Mughnee,
Ķ,) when it is a noun denoting such time,
(Mughnee, K,) as in ◌ِوَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَة [ex-
فَقَدْ نَصَرَهُ اللّهُ إِذْ plained above], (M,) and in
also explained above, and in] أُخْرَجَهُ الَّذِينَ كَفَرُوا
other instances already mentioned]: (Mughnee,
Ķ:) 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 JÚ : (Mughnee :) [J
holds the opinion of AO on this point ; for he
says,] 3! is sometimes redundant, like 15!, as in
(وَإِذْ وَعَدْنَا مُوسَى ,[48 .the saying in the Kur [ii
meaning وَوَاعَدُنَا مُوسَى [And We appointed a
time with Moses; but instances of this kind are
most probably elliptical: see the next sentence].
($.) As a noun denoting past time, it is [said to
he] also an objective complement of a verb, as in
[the Kur vii. 84,] وَأَذْكُرُوا إِذْ كُنْتُمْ قَلِيلًا [And
remember ye when ye were few] : (Mughnee, K :)
and generally in the eommeneements of narratives
in the Kur, it may be an objective complement of
وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ understood, as in أُذْكُرْ
[before eited], and the like. (Mughnee: but sce
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,] ◌ْوَأَذْكُرْ فِى الْكِتَابِ مَرْبَمَ إِذٍ أَنْتَبَذَت [And
mention thou, or remember thou, in the Scripture,
Mary, the time when she withdrew aside], where
31 is a substitute of implication for _>. (Mugh-
nee, Ķ : 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 joogs, or not of such a kind
that it is without nced thereof, as in [the Kur iii.6,]
Gu il J [After the time when Thou hast
directed us aright]. (Mughnee, K.) And it is
generally asserted, that it never oeeurs otherwise
than as an adverbial noun, or as having a noun
prefixed to it ; that in the like of " il ty'sii,
ut, it is an adverbial noun relating to an objec-
وَأَذْكُرُوا نِعْمَةَ الله .tive complement suppressed, i. e
And remember ye the grace] عَلَيْكُمْ إِذْ كُنْتُمْ قَلِيلًا
of God towards you when ye were few]; and in
the like of &Jsi 3!, 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]
-And mention thou, or remem] وَأَذْكُرْ قِصَّةَ مَرْيَمْ
ber thou, the case of Mary] : and this assertion
is strengthened by the express mention of the
[proper] objective complement in [the Ķur iii. 98,]
-And re] وَأَذْكُرُوا نِعْمَةَ اللهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءُ
member ye the grace of God towards you when ye
were enemies]. (Mughnee.) __ Also, (Mughnee,
Ķ,) accord. to some, (T, Mughnee,) it is used (T,
Mughnee, Ķ) as a noun (Mughnee, Ķ) to indi-
cate future time, (T, Mughnee, Ķ,) and 15! 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
وَلَوْ تَرَى إِذْ فَزِعُوا ,xxxiv. 50], where it is said]
[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 faet,
sinee there is no doubt of the coming of that day ;
يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا [,4.T;) and in [the Kur xcix)
[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
فَسَوْفَ يَعْلَمُونَ إِذِ الأَغْلَالُ فِى ,[73 Kur [xl. 72 and
Mjlei [They shall kereafter know, when the
collars shall be on their necks]; for Oneday is a
future as to the letter and the meaning because of
its having y conjoined with it, and it governs
31, which is therefore in the place of 151. (Mugh-
nee.) -. It also indicates a cause, as in [the Kur
xliii. 38,] ◌ْلَنْ يَنْفَعَكُمُ اَلْيَوْمَ إِذْ ظَلَمْتُم [It will not
profit you this day, since, or because, ye have
acted wrongfully], (Mughnee, Ķ,) i. e. because
of your having aeted wrongfully in the sublunary
state of existence; (Bd, Mughnee ;) but it is dis-
puted whether it be in this instance a partiele in
the place of the causative J, or an adverbial
noun : (Mughnee:) Aboo-'Alee seems to hold
that U: 31 [as meaning when ye have acted
wrongfully] is a substitute for, or a kind of repe-
tition of, yal; 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, ◌َالحَمْدُ لِلّهِ إِذْ جِبْت [Praise be to God
because, or that, thou camest, or hast come]. ($
in art. [ ... ) __ It is also used to denote one's
experiencing the occurrence of a thing when he
is in a particular state; (§, L;) or to denote a
thing's happening suddenly, or unexpectedly ; (§,
Mughnee, K;) like 15! ; ($;) and in this case is
only followed by a verb expressing an event as a
positive fact, ($, L,) and occurs after Ligt and UN;
(Mughnee, Ķ;) as [in exs. voce Set; and] in
While I was thus, or in] بَيْنَمَا أَنَّا كَذَا إِذْ جَاء زَبْدْ
this state, lo, or behold, or there, or then, at that
time, (accord. to different authorities, as will be
seen below,) Zeyd came]; (§, L;) and as in the
saying of a poet,
.
اِسْتَقْدِرِ اللهَ خَيْرًا وَأَرْضِيَنَّ بِهِ
فَبَيْنَمَا الْعُسْرُ إِذْ دَارَتْ مَيَاسِيرُ
.
[ 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, Ķ :* ) but it is disputed whe-
ther it be [in this case] an adverbial noun of
place, (Mughnee, K,) as Zj and AHei hold;
(TA ;) or of time, (Mughnee, Ķ,) as Mbr holds;
(TA;) or a partiele denoting the sudden, or
unexpected, occurrence of a thing, (Mughnee, Ķ,)
as IB and Ibn-Malik hold; (TA;) or a corrobo-
rative, i. e. [grammatically] redundant, particle,
(Mughnee, Ķ,) an opinion which Ibn-Ya'eesh
holds, and to which Er-Radee inelines. (TA.)_
It is also a conditional partiele, but only used as
such coupled with , (§, L, Mughnee,") and
causes two morists to assume the mejzoom form,
إِذْمًا تَأْتِنِى آتِكَ ,Mughnee,) as when you say)
[When, or whenever, thou shalt come to me, I
إِنْ تَأْتِنِى وَقْتًا ,will come to thee], like as you say
SUT [If thou come to me at some, or any, time, I
will come to thee]; and you say also 31
[like as you say, ◌َإِنْ أَتَبْت, using the pret. in the
sense of the future]: ($, L:) it is a partiele
accord. to Sb, used in the manner of the condi-
tional & !; but it is an adverbial noun accord. to
Mbr and Ibn-Es-Sarraj and El-Farisee. (Mugh-
nee.)_ [What I have translated from the §, L,
فصل الهمزة K, and TA, in this art., is mostly from
[.باب الالف اللينة the rest, from : باب الذال of
151
15! denotes a thing's happening suddenly, or un-
expectedly; (Mughnee, Ķ ;) or one's experiencing
the occurrence of a thing when he is in a particular
state; (§;) like 3 !: ($ voce 3 !: ), it pertains
only to nominal phrases; does not require to

40
131
[BOOK I.
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,
(Mughnce, Ķ,) not the future; (Mughnee;) as
in ◌ِخَرَجْتُ فَإِذَا الأَسُّدُ بِالْبَاب [I ment forth, and lo,
or behold, or there, or then, at that present time,
(accord. to different authorities, as will be scen
below,) the lion was at the door]; and (in the
فَإِذَا هِىَ حَيّةً (,saying in the Kur [xx. 21], TA
J [And lo, or behold, &e., it was a serpent
running]; (Mughnee, Ķ ;) and in the saying,
,which means I went forth ,حَرَجْتُ فَإِذَا زَيْدٌ قَائِمْ
and Zeyd presented himself to me suddenly, or
unexpectedly, at the time, by standing. (§, TA.)
Accord. to Akh, it is a partiele, (Mughnee, Ķ,)
and his opinion is rendered preferable by their
saying, ◌ِخَرَجْتُ فَإِذَا إِنَّ زَيْدًا بِالبَاب [I ent forth,
and lo, or behold, verily Zeyd was at the door];
for [13] cannot here be a noun governed in the
accus. case, as] what follows 3!, which is with
kesr, does not govern what precedes it: (Mugh-
nee :) 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; (Mugh-
nee;) and so El-Fenjedeellee; (TA;) and Z,
the third; and he asserts that its governing word
is & verb understood, derived from Buch;
[agreeably with the explanation eited above from
the $;] but others hold that the word which
governs it in the aceus. case is the enuneiative,
خَرَجْتُ فَإذَا زَيُّدً which is either expressed, as in
W [I ment forth, and there, in that place,
or then, at that time, Zeyd was sitting], or meant
to be understood, as in ◌ُفَإِذَا الأسَد,i.e.ْحَاضِر [And
there, or then, the lion mas present]; or if it
be supposed to be [itself] the enunciative, its
governing word is ◌ْمُسْتَقِر or ◌َّاسْتَقَر [understood]:
and in the last of the phrases here mentioned, it-
may be an enuneiative accord. to the opinion of
Mbr, the meaning being ◌ُفَبالْحَاضِرَة الأَسَد [And
among the things present was the lion]; but not
accord. to the opinion of Zj, because a noun signi-
fying time cannot be the enunciative of one signi-
fying a corporeal thing ; nor accord. to the opinion
of Akh, because a partiele cannot be used to denote
the enuneiative 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,
فَإِذَا حُضُورُ الأَسَدِ being فإذا الأسدُ the meaning of
[ And then was the presence of the lion]. (Mugh-
خَرَجْتُ فَإِذَا زَيَدْ جَالِس nee.) You may say either
or Wl [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
قَدْ كُنْتُ أَمْنُّ أَنَّ العَقْرَبَ أَشَدُّ تَسْعَةً مِنَ ,said
I used to think that the] الزَنْهُورِ فَإِذَا هُوَ هِىَ
scorpion was more vehement in stinging than
the hornet, and lo, he is (as vehement as) she],
and also, Gul % 150, 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.) __ It
also denotes the complement of a condition, like
J, (S, Møb,) with which it is in this ease syn.,
(Msb,) as in the words of the Kur [xxx. 35],
وَإِنْ تُصِبْهُمْ سَيِّئَةً بِمَا قَدَّمَتْ أَيْدِيِمْ إِذَا هُمْ يَقْنَطُونَ
[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]. (Ş, Msb.)
- It is also an adverbial noun denoting future
time, (S, Msb, Mughnee, Ķ,") 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],
ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِنَ الأَرْضِ إِذَا أَنْتُمْ تَخْرُجُونَ
[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 131 here mentioned;
إِذَا جِئْتَ أَكْرَمْتُكَ ,Mughnee;) and in the phrase)
[When thou shalt come, I will treat thee with
honour]; (Msb ;) and in the phrase, thị Di
I ALT [I will come to thee when the full-
grown unripe dates shall become red], and jus 15!
Bwl [when such a one shall arrive], which shows
it to be a noun because this is equivalent to
on the day when such a one] يَوْمَ يَقْدَمُ قُلَانْ
قُمْ إِذَا أَحْمَرَ shall arrive]: ($:) or in the phrase
>I [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 Esh-
أَنْتِ طَائِقْ إِذَا لَمْ ,Shaf'ee, If a man were to say
Thou art divorced] وَمَّتَّى لم اطلّقك or , أَطَلّقْك
when I do not divorce thee,] and then be silent
for a time sufficient for the divorce to be pro-
nounced 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, إذا احمرّ البسر [using it in the sense
first assigned to this phrase above]. (Mab.) The
verb after it is in most cases a pret. : in other
cases, an aor. : both occur in the saying of Aboo-
Dhu-eyb,
وَالنَّفْسُ رَاغِبَةٌ إِذَا رَغَّبْتَهَا
.
وَإِذَا تُرَُّّ إِلَى قَلِيلٍ تَقْنَعُ
.
[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,] SEfraasi 15g,
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
When the heaven shall] إِذَا. أَنْشَقَتِ السَّمَّةِ أَنْشَقَتْ
be cleft, (when) it shall be cleft]; and in like
-
manner, 3!, as in the saying, in the Kur [ix. 6],
(.129.I'Akp). وَإِنْ أَحَدْ مِنَ المُشْرِكِينَ اسْتَجَارَكَ
And in the saying of the poet,
إِذَا بَاهِلِىّ تَحْتَهُ حَنْظَلِيَّةً
لَهُ وَلَدْ مِنْهَا فَذَاكَ الْمُدَرّع
.
Et is meant to be understood after 13! [so that
the meaning is, When a Bahilee (a man of the
tribe of Báhileh) has, or shall have, as his wife a
Handhaleeyeh (a woman of the tribe of Handha-
leh, who were renowned for generosity), he having
offspring from her, that (offspring) is, or will
be, the mail-clad]. (Mughnee.) __ Sometimes it
denotes past time, (Mughnee, Ķ,) like as 3! some-
times denotes future time, (Mughnee,) as in [the
وَإِذَا رَأَوْا تِجَارَةً أَوْ تَهُوَّ! [,11 .saying in the Kur Ixii
Wl baffi [ And when they saw merchandise or
sport, they dispersed themselves to it]. (Mughnec,
Ķ.) [Thus] it occurs in the place of 3!, like as 3!
occurs in the place of 13 !. (TA.) __ And some-
times it denotes the present time ; and this is after
an oath, as in [the phrase in the Kur xeii. 1,]
By the night when it covereth] وَاللَّيْلٍ إِذَا يَغْشَى
with its darkness]. (Mughnec, Ķ.) __ It also
oceurs in the sense of the conditional 3!, as in
إِنْ meaning , أُكْرِمُكَ إِذَا أَكْرَمْتَنِى ,the saying
Si[I will treat thee with honour if thou
treat me with honour]: (T:) [for] what is pos-
sible is made dependent upon it as well as what is
known to be certain, as in the phrases, . 15!
[If Zeyd come] and ◌ِإِذَا جَاءَ رَأَسُ الشَّهْر [When the
beginning of the month shall come]; or, accord.
to Th, there is a difference between 15! and 3;
(Msb;) the latter being held by him to denote
what is possible, and the former to denote what is
ascertained; so that one says, Jjal S! and
& When - (.ان .Mob in art). إِذَا جَاءَ رَأْسُ الشّهْرِ
verb in the first person sing. of the pret. ix
explained by another verb after it immediately
preceded by Ist, [J,25 is understood before the
former verb, and therefore] the latter verb must
be in the second pers. sing., as in 3,51 151 221
نُجْتُّهُ (meaning Thou sayest (of a thing] فِى فِيلك
when, or if, thou hast turned it about in thy
mouth]. (MF in art. y. Sce also si; last
sentence but one.) ___ It is sometimes redundant,
like as 3! is sometimes [accord. to some], as
in the saying of 'Abd-Menaf Ibn-Riba El-Hu-
dhalee,
حَتَّى إِذَا أَسْلَكُوهُمْ فِى قُتَائِدَةٍ
شَأَوْ كَمَا تَطُرُدُ الجَمَّالَةُ الشُّرُدَا
[Until they made them to pass along Kutaideh,
(here meaning a certain mountain-road so named,
Ș in art. 3,) urging on, like as the owners, or
attendants, of camels drive those that take fright.
and run amay]; for it is the end of the poem , or
he may have abstained from mentioning the enun-
ciative because of its being known to the hearer.
(8.) When IS! is preceded by , [as in this
instance,] it is generally held that isi is not
.

41
BOOK I.]
governed by in the gen. case, but is still an
adverbial noun, being an ineeptive partiele
without government. (Mughnce. ) _ As to what
it is that governs 13! in the accus. case, there are
two opinions ; that it is its conditional proposition ;
or a verb, or the like, in the complement thercof :
(Mughnee, Ķ :) the former is the opinion of the
critical judges ; so that it is in the predicament of
-Mughuec.)_Some). أَيَّانَ and حَيْثُهَا and مَتَّى
times it is used so as not to denote a condition,
as in the words of the Kur [xlii. 35], ils
And when, or whenever, they] غَضِبُوا هُمْ يَغْفِرُونَ
are angry, they forgive], in which it is an ad-
verbial noun relating to the enuneiative of the
inchoative after it; for if it denoted a condition,
and the nominal proposition were a complement,
it would be connected by : and the same is the
caso when it is used after an oath, as in an
cx. given above. (Muglince.) __ See also what
follows.
13!, (Msb, TA, the latter as on the authority of
Lth,) with tenwern, (TA,) or 35!, (T, S, M,
Msb, Muglince, K, the first as on the authority of
Ith,) written in the former manner, (TA,) or in
the latter, (T,) when connected with a following
proposition, (T, TA,) and in a euse of pause
written 15!, (T, S, M, Meb, Muglince, Ķ, TA,)
and therefore the Baarces hold that in other cases
it should be written 13!, (Msb,) though El-Ma-
zince and Mbr hold that it should be in this case
also with , while Fr holds that it should be
written with 1 when it governs, and otherwise
with , in order to distinguish between it and
[the adverbial noun] ist: (Mughnce :) a partiele,
(Ş, Msh, Muglince, TA,) accord. to the general
opinion; and accord. to this opinion, it is a simple
word, not componuded of 3! and gl; and as
being simple, it is that which renders an aor.
mangoob, not gi suppressed and meant to be
understood after it: some say that it is a noun :
(Muglince :) [but a knowledge of its meaning is
necessary to the understanding of the reason given
for assciting it to be a noun.] It denotes a
response, or reply, corroborating & condition;
(Lth, T, TA;) or compensation, or the comple-
ment of a condition ; (Msb;) or a response, or
reply, (Sb, Ş, Muglince, Ķ,) in cvery instance;
(TA;) and compensation, or the complement of a
condition, (Sb, S, M, Muglince, K,) though not
always : (Mughnce, TA :) and its virtual meaning
is [Then; i. e., in that case; or] if the case, or
affair, be as thou hast mentioned, (M, Ķ, 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 aussi Ef! [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 إِذَا جِئْتَنِى أَكْرِمُك [When
thou shalt come to me, I will trent thee with
honour]; then the proposition [] is thrown
out, and tenween [or &] is substituted for it,
(Mughnee,) for which rcason, and to distinguish
between it and [the adverbial] 131, the Koofces
hold that it should be written with 3, (Msb,) and
-or the like] ie Rup يَجِبُ عَلَىَّ preceded by] أن
Bk. I.
اذن - اذا
pressed and meant to be understood [as that which
renders the aor. mansoob ; so that wlien onc says
إِذَا جِئْتَنِى it is as though he said , إذَنْ أُكْرِمَكَ
When thou shalt come to يَجِبُ عَلَىَّ أَنْ أَكْرِمَكَ
me, it will be incumbent, or obligatory, on me to
treat thee with honour]. (Muglince.) It renders
an aor. following it mangoob on certain conditions :
(Mughnee, TA :) to have this effeet, the aor. must
have a future signification, (T, S, Mughnce, TA,)
not present : ('TA :) 13! must commence the phrase
in which the aor. oecurs ; (Muglinee, TA;) [or,
in other words,] the aor. must not be syntactically
dependent upon what prcecdes 131: (TA:) and
there must be nothing intervening between 131 and
the aor., (T, Mughnee, TA,) unless it is a particle,
(T,) oran oath, (T', Mughnee,) or the negative y:
(Mughnee :) therefore, to a person who says,
"To-night I will visit thee," (§,) or who says,
" I will come to thee," (Mughnee,) you say,
Then, or in that case, &c., I will] إذَنْ أَكْرِمَكَ
treat thee with honour]; (T, Ş, Muglinee;) and
to one who says, " I will treat thee with honour,"
yon Bay, J'ai is! [Then, or if the case be so, I
will come to thee]. (TA.) When the verb after
Ost has the present signification, it does not
govern : (S, Mughnee, TA :) therefore, to a per-
إذَنْ أَظُنَّكَ ,son who says, "I love thce," you say
Esto [Then, or if the case be so, I think thee
veracious]; for this is a mere reply : (Mughnee :)
and to one talking to thee, Este sti is! [Then
I thinh thee to be lying]. (TA.) When it is put
in a middle place, (S,) not commencing the phrase,
(Mughince,) the verb after it not being syntacti-
cally dependent upon what is before it, (S, TA,)
it does not govern : (§, Mughnee, TA :) there-
fore, to one who says, "I will come to thee,"
(Mughnee, TA,) you say, ¿i Sig úl [I, in
that case, will treat thee with honour]: (§, Mugh-
nee, TA :) for Ost among the words which govern
verbs is likened to ◌ّالظّن among those which
govern nouns: (§:) and when it is put at the
end, it does not govern ; as when you say,
's! JE! [I will treat thee with honour in that
case]. (S.) The saying [of the poet, or rájiz],
.
لَا تَتْرُكْنِى فِهِمْ شَطِيرًا
.
إِنِى إِذْا أَهْلِكَ أَوْ أَطِيرًا
.
.
is explained by regarding it as an instance of the
suppression of the enunciative of SI, so that the
meaning is, ◌َإِنّى لَا أَقْدِرُ عَلَى ذُلِك, 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]. (Mugh-
nee.) When it is immediately preceded by a
conjunetion such as , or 3, the aor. may be
either muurfoos or mansoob. (S, Mughnee.)
When a noun is introduced between it and the
aor., the latter is marfooa, (T, Mughnec,) as
in the saying, ◌َإذَنْ أَخُولاَ يُكْرِمُلا [Then, or in
that case, thy brother will treat thee with honour],
(T,) or ◌َإِذَا يَا عَبْدَ اللهِ أَكْرِمُك [Then, or in that
case, O'Abd-Allak, I will treat thec with honour];
but Ibn-'Osfoor allows the intervention of an
adverbial noun [without annulling the govern-
ment]; and Ibn-Babshadh, that of the vocative,
and of a prayer; and Ks and Hisham, that of a
word governed by the verb; but Ks in this case
prefers nasb ; and Hisham, refa. (Muglince.)
When you put an oath in the place of the noun,
you make the aor. mansoob, as in the saying,
it's att, is! [Then, or if the case be so, by
God, thou wilt sleep]: but if you prefix J to
the verb with the oath, you make the aor. marfooa,
saying, ◌ُإذَنْ وَاللهِ لَتَنْدَم [Then, or if the case be
80, by God, assuredly thou wilt regret, or repent].
(T.) When you introduce a partiele between it
and the aor., you make the latter either marfoon
لَا أُكْرِمَكَ and إذَنْ لَا أَكْرِمُكَ ,or mangooh, saying
[Then, or in that case, I will not treat thee with
honour]. (T.)_Sometimes the i is rejected,
and they say, ◌ُذَنْ لَا أَفْعَل [Then, (a word exactly
agreeing with Os in sound as well as in mcan-
ing,) or in that case, I will not do such a thing].
(M, Ķ," TA.) __ IJ relates, on the authority of
Khalid, that 13! is used in the dial. of Hudheyl
for 31. (M.)-[OS] or 13! is mentioned and
explained in the $ and K and TA in art. 33!,
and in the TA in باب الالف اللينة also.]
اذر
Sist The sixth of the Greek [or Syrian] months
[corresponding to March O. S.]. (Ķ.) [This
is not to be confounded with 331 or 331, which
is the ninth month of the Persian calendar.]
اذن
(,M, K) ,إِلَّيْهِ T,8, M, Myb, K) and) أَذِنَ لَهُ .1
aor. - , (T, Msb, Ķ,) inf. n. Uši, (T, Ş, Mab, K,)
He [gave ear or] listened to it, (T, S, M, M.b, K,)
or him: (T,Ş, M,Ķ :* ) or it signifies, (₭,) or
signifies also, (M,) he listened to it, or him,
pleased, or being pleased. (M, Ķ.) It is said in
مَا أَذِنَ اللهُ لِشَىْ: كَأَذَنِهِ لِنَبِىَ يَتَغَنَّى (a trad., (T
SJÄL (T, $) God hath not listened to anything
[in a manner] like his listening [to a prophet
chanting the Kur-an]. (T.) And in the Kur
[[xxxiv. 2 and 5], وَأَذِنَتْ لِرَبّها And shall listen
to its Lord, (M, By, 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, ◌ِأذِنَ لِلّهْو He listened and
inclined to sport, or play. (M.) ___ [Hence,
perhans,] ◌ِأَذِنَ لِرَائِحَةِ الطَّعَام + He desired eagerly,
or longed for, the food, [perceiving its odour,]
(ISh, Ķ,) and inclined to it. (ISL, TA.) __.
[Hence also, app.,] ؟) , أَذِنَ لَّهُ فِى الشّىْء,M,K,
or فِى أَمْرِ كَذَا, (T2) or ◌ِفِى كَذَا, (Mgb,) sor. ",
(T, K,) inf. n. 33!, (T, S, M, K,) or this is a
simple subst., (Msb,) and si, (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
leuve, to do the thing, or such a thing. (M,
Msb, K.) [Sce also 33!, below.] You say,
I gave permission, or] أذِنْتُ لِلْعَبْدِ فِى التِّجَارَةِ
leave, to the slave to traffic]. (Mub.)_ Ssf
6

42
que " He took, or got, permission, or leave,
إِيذَنْ لى ,for him from him. (M.) You say
,TA) Take thou, or get thou ,$) عَلَى الأَمِيرِ
permission for me from the commander, or
governor, or prince. (TA.) El-A'azz Ibn-'Abd-
Allalı says,
·
وَإِنِّى إِذَا فَنَّ الأَمِيرُ بِإِذْنِهِ
عَلَى الإِذْنِ مِنْ نَفْسِى إِذَا شِئْتُ قَادِرُ
[And verily I, when the prince is niggardly of
his permission, am able to tahe permission of
myself when I will]. (TA.) And a poct says,
·
قُلْتُ بِوَّابٍ لَدَيْهِ دَارُهَا
تِئْذَنْ فَإِنِى حَمْؤُهَا وَجَارُهَا
.
.
[I said to a door-keeper, near by whom was
her house, take thou, or get thou, permission for
me to enter, for I am her husband's father, and
her neighbour] : meaning, says Aboo-Jaafar,
Esta; for the suppression of the Jis allowable
in poetry, and the pronunciation with kesr to the
is accord. to the dial. of him who says E3f
(,M, Meb, K ,؟) ,أَذِنَ بِالشَّىْء ــ (؟). تِعْلَمُ
أَوَانْ and أُذَنْ and إذْن .aor. = , (S,M, K,) inf. n
and aftil, (M, K,) He knew the thing ; knew
of it ; had knowledge of it ; became informed, or
apprized, of it. (§, M, M$b, Ķ.) It is said in
فَأْوَنُوا بِحَرْبٍ مِنَ اللهِ وَرَسُولِهِ ,[279 .the Kur [ii
(Ş, M, K) Then be ye informed, or apprized,
of war [that shall come upon you] from God
and his apostle : (M, Ķ :) or then be ye sure,
or assured, &c. (T.) [See also 33!, below.]
"Sjl, (T, Ş, M, Ķ,) inf. n. ¿ ši, (T,) He hit,
or hurt, his ear; (T, S, M, Ķ ;) or struck his
car ; (so in some copies of the $;) and vijf
signifies the same, (M, K,) inf. n. ◌ْإيذَان . (TA.)
[See also 2.]- Ssi [as though originally signi-
fying He had his ear hit or hurt;] he complained,
or had a complaint, of his ear ; (K;) said of
a man. (TA.)
2. asši, (Ş, M, K,) inf. n. Just, (K,) He
wrung, or twisted, (3),) his (a boy's, §) ear :
(S, K:) or he struck, (se, TA,) or struck with
his finger, or fillipped, (55, M, TA,) his ear.
(M, TA.) [See also al.] They say, (in a prov.,
TA in art. لِكُلّ جَابِهٍ جَوْزَةٌ ثُمَّ يُؤَذِّنُ (,جوز, (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
lins nothing more to receive from them : (TA
in the present art., and the like is said in the
same in art. jy :) or, t then he is repelled from
the water : (TA in art. je :) [for aji signifies
also] - + He repelled him, (IAar, T, M, Ķ,)
namely, a man, (IAar, T, M,) from drinking,
(K,) and did not give him to drink. (M, Ķ.)
You say also, أَدِّئُوا عَنِّى أَوَّلَهَا, [in which the
pronoun appears, from the context, to relate to
camels,] + Send ye away from me the first ones
of them. (En-Nadr, T.) == ◌َوأَذّن النَّعْل (inf. n.
us above, $,) He put to the sandal what is termed
Est, q. v. infra: (S, M, K:) and in like manner
اذن
one says with respect to other things. ($, Ķ.)
Jší, (M, Ķ,) inf. n. as above, (Ķ,) also signi-
fies He made known, or notified, a thing (:)
much; (M, K;") he proclaimed, or made pro-
clamation; syn. SSU: (Jel in vii. 42, and
Bd and Jel in xii. 70 and xxii. 28 :) Sb
says that some of the Arabs make 3i and
.
" Ssi to be syn. : but some say that the former
.
signifies he called out publickly; and the latter,
i. q. Mei [he made to know, &c. : see 4]. (M,
وأذِنْ فِى ,[28 .TA.) It is said in the Kur [xxii
M) And proclaim thou, among the) النَّاسِ بِالحَجّ
· people, the pilgrimage. (Bd, Jel.) __ Also, (S,
K,) or وأُذّن بِالصَّلاة (Mgb,) inf. n. as above, (M,
K,) or Stsi, ($,) or both, (TA,) or the latter
is [properly speaking] a simple subst. [used as
an inf. n.], as in the instances of lets, $3, and
c., (Meb,) He& كَلَّمَ كَلَامًا and سَلَّمْ سَلَامًا
called to prayer ; (M, K ;) he notified, or made
known, or proclaimed, [i. e., chanted, from the
wil., ] the time of prayer; (S," Mab," TA;)
.إيذان .signifies the same, (K,) inf. n آذَنَ and
(TA.) IB says, the phrase أذنَ العَصْر, with the
verb in the act. form, [a phrase commonly obtain-
ing in the present day,] is wrong; the correet
expression being ◌ِأَذِّنَ بِالعَصْر [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 subjeet. (Msb.)
- You say also, ◌ِأذَّنَ بِإِرْسَالٍ إِيلِه He spohe of
sending away his camels. (En-Nadr, T.)
4. Así: see 1, last sentence but one .___. [ Hence,
app.,] inf. n. Sije!, + He prevented him, or for-
bade him ; (K ;) and repelled him. (TA.) [See
also 2.] ____ And t It (a thing, M) pleased, or
rejoiced, him, (M, K,) and he therefore listencd
to it. (M.)asi, inf. n. Sije!, (T, Msb,) in
the place of which the subst. Sist is also used,
(T,) signifies miei [I made him to know, or
have knowledge; informed, apprized, advertised,
or advised, him; gave him information, intelli-
gence, notice, or advice : and I made it known,
notified it, or announced it]: (T, Msb:) and
" EJjt, also, signifies &miei [as meaning I made
to know, &e. : and I made known, &e.]. (Msb.)
You say, poly aisi, (T, K, [in the CK, errone-
ously, ◌ُأَذَنّه,]) or ؟), بِالشَّىْء) and ◌َآذنهُ الأَمْر, (M,
K,) inf. n. ◌ْإيذَان , (Th) meaning ◌ُأَعْلَمَه [Ie 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, Ķ;) as also
pyr vaju. (M.) So, accord. to one reading,
in the Kur [ii. 279], ◌ِفَاَدِنُوا بِحَرْبٍ مِنَ اللّه Then
mahe 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],
,And when thy Lord made known وَإِاْ تَأَذَّنَ رَبُّكَ
or notified, or announced : (Zj, S, M, Ķ :* ) or
the meaning here is, smore : (M, K :") [for] you
say, ◌َّتَأَوَّنَ ا لَيَفْعَلَن, meaning he smore that he
would assuredly do [such a thing]: (M :) Lth
[Boox I.
says that تَأَوَّنْتُ الأَفْعَلَنَّ كَذَا وَكَذَا signifies the
making the action obligatory. (T.) You say also,
-The commander, or gover تَأْوَّنَ الأَمِيرُ فِى النَّاسِ
nor, or prince, proclaimed (550) among the
people, with threatening ($, Ķ) and prohibition;
i. e. joff and "ici. ($.) And you say of a
آذَنَ بِالاِنْهِدَامِ ,building.that has eracked in its sides
Lang t [It gave notice of becoming a ruin
and of falling down]. (Msb in art. >>>.) [See
also a similar ex. in a verse eited voce ýi. And
[اَذَنَ (in the CK (erroneously] آذَنَ العُشْبُ [,hence
1 The herbage began to dry up; part of it being
still succulent, and part already dried up. (M,
K, TA.) And ◌ّآذَنَ الحَب + The grain put forth
its affi, or leaves. (TA.) See also 2, latter half,
in two places .= ◌َآذَن and " تأذن are [also] used
in one and the same sense [as meaning He knero;
had knowledge; or became informed, apprized,
advertised, or advised, of a thing]; like as one
, تَأْوِّنْ ٧ ,TA.) You say ,؟). تَّبَقَّنَ and أَيُقَنَ says
meaning Wel [ Know thou]; like as you say
(.M) .اعْلَمْ meaning , تَعْلَّمْ
5 : see 4, in eight places.
10. Byl Ile asked, or demanded, of him
permission, or leave, (M, Mob, K,) 1je to
do such a thing. (Msb.) [You say, OGAl mean-
ing He asked, or demanded, permission, or leave,
to enter, or to come into the presence of another ;
and to go. And ◌ِاستأذن فِي الدُّخُولِ عَلَيْه, and,
elliptically, استأذن عليه, He asked, or demanded,
permission, or leave, to go in to him.]
. أُوْنْ Bce: أُوْنْ
33! [is held by some to be an inf. n., like
;. see 1:) by others, to be] a simple subst): أذين
(Msb;) signifying Permission ; leave; or conces-
sion of liberty, to do a thing: and sometimes
command : and likewise will; (Msb, TA;) as in
the phrase بإذن الله by the will of God : (Mob :)
or, accord. to El-Harallee, 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-Kemal, the
rescission of prohibition, and concession of free-
dom of action, to him who has been prohibited by
lam : or, accord. to Er-Raghib, the notification
of the allowance or permission of a thing, and of
إِلَّا لِيُطَاعَ بإذن indulgence in respect of it; as in
abi, [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-Shihab regards it as a metaphor,
or a non-metaphorical trope : (MF :) and accom-
modation; syn. 35; (Hr in explanation of a
elause of iii. 139 of the Kur [which see below] ;)
but Es-Semeen says that this requires considera-
tion. (TA.) __ Also Knowledge ; syn. "le;
(T, M, Ķ;) and so Ssi; (M, K;) as in the
saying فَعَلَّهُ بِإِذْنِى (T,M,K) and بأذِيني ٧ (M,
K) [ He did it with my knowledge]: or 33! has a

43
Boox I.]
more particular signification than "Le, being
scarcely ever, or never, used save of that [know-
ledge] wherein is will, conjoined with command or
not conjoined therewith; for in the saying [in the
وَمَا كَانَ لِنَّفْسِ [,Kur iii. 139, referred to above
And it is not for a soul to] أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللهِ
die save with the knowledge of God], it is known
that there are will and command; and in the
وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ ,[90 .saying [in the Kur ii
But they do not injure thereby] أَحَدٍ إلَّ بِإِذْنِ اللهِ
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-Raghib :) but Es-Semeen says that
this plea is adduced by Er-Raghib because of his
inclining to the persuasion of the Moatezileh.
(TA.) You say also, ◌ِفَعَلْتُ كَذَا بِإِذْنِه meaning
I did thus by his command. (T.)
Ssl and # Est, (Ş, M, Msb, Ķ;) 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, Mẹb, Ķ :) as also 3:
(Ķ:) pl. Sısi, (S, M, Mşb, Ķ,) its only pl. form :
(M:) dim. Vijf; but when used as a proper
name of a man,
si, though assi has been
heard. (S.) You say, جَاءَ نَاشِرًاً الأنيه [Ile came
spreading, or, as we say, priching up, his ears :
meaning] t he came in a state of covetousness, or
eagerness. (T, K, TA. [See also 5.]) And
I found such a one} وَجَدْتُ قُلَانًا لَابِسَّا أُوْنَيْهِ
jj!, also written 13 !: see art. 131.
feigning himself inattentive, or heedless. (T, TA.)
And ◌ُتَبِسْتُ أُأنَّىَّ لَه I I turned anay from him,
avoided him, or shunned him : or I feigned myself
inattentive, or heedless, to him. (K, TA. [See
also S. ]) __ t A man who listens to what is said
to him : (M, Ķ, TA:) or a man who hears the
speech of every one : ($:) or who relics upon
what is said to him; as also وَابِصَةُ السّمع :(M in
art. Jeg:) spplied as an epithet to one and to a
pl. number, (S, M, Ķ,) alike, (§, M,) and to two,
and to a woman; not being pluralized nor dualized
[nor having the fem. form given to it]: (IB:)
you say Ssl Jeg (AZ, S, M) and Est, and
-c.] :(AZ, M:) and some&] أَذْنَ and رِجَالْ أُذُنْ
Sist A making known; a notification; an
announcement. (T, S, Mgli.) [Sce 4.] So in
وَأَذَانْ مِنَ اللّهِ وَرَسُولِهِ إِلَى النَّاسِ ,[3 .the Kur [ix
[And a notification, or an announcement, from
God and his apostle to men, or the people]. (T,
Mgh.) ___ Also, and Ssi, (T, S, M, Ķ,) and
Sest, [the last an inf. n. of 2, and the second
a quasi-inf. n. of the same, which see,] (M, Ķ,)
The notification, or announcement, of prayer, and
of the time thereof; (T, §;) the call to prayer.
(M, K.) [The words of this call (which is
usually chanted from the afte, or turret of the
أَشْهَدُ أَنْ لَا إِلْهَ (four times) اللهُ أَكْبَرْ mosque,) are
(twice) أَشْهَدُّ أَنَّ مُحَمَّدًا وَّسُولُ اللَّهُ (twice) إلَّ الله
times it is applied to a man as a name of evil
import. (M.) It is said in the Kur [ix. 61],
T,M) And) وَيَقُولُونَ هُوَ أُذُنْ قُلْ أُذُنُ حَيْرٍ تَكُمْ
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 ◌ْزعَيْن or أذُن is here from ◌َّأذِن "he lis-
tened," and is like Ji and jis in its derivation :
(Bd:) for among the hypocrites was he who
found fault with the Prophet, saying, " If any-
thing be told him from me, I swear to him, and
he receives it from me, because he is an Ssl:" (M:)
therefore he is commanded to answer, Say, "A
hearer of good for you." (T, M, Bd.)-+A | ◌ُحَىٌّ عَلَى الصَّلّاء (twice) ◌ْحَىَّ عَلَى الفَلَاح (twice)
اذن
sincere, or faithful, adviser of a people, who coun-
sels to obedience : (Msb :) a man's intimate, and
special, or particular, friend. (TA.) _1 A cer-
tain appertenance of the heart; (M ;) [i. e. either
auricle thereof;] iEn újf signifying two ap-
pendages (Ej) in the upper part of the heart :
(K:) and i of a La [or arrow-head or the like;
i. e. either wing thereof] : and t of an arrow;
,signifying the feathers of the arrow آذَانُ السَّهْرِ
as AHIn says, when they are attached thereon;
and أُو ثَلَاثِ آذان [a thing having three such
feathers] meaning an arrow : all so called by
way of comparison : (M :) and + of a sandal; ($,
M, Ķ ;) i. e. the part thereof that surrounds the
JU [q. v.]: (M:) or Joint Ust signifies the two
parts, [or loops,] of the sandal, to which are tied
the عَضْدَان of the شرّاك, [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 gusi, encompassing
the heel,] behind the narrow part (pan) of the
sole. (AO in an anonymous MS in my possession.
See also yar.) ___ t A handle, (M,) or [a loop-
shaped, or an car-shaped, handle, such as is
termed] 8gje, (T, Ķ,) of anything; (M, Ķ;) as,
for instance, (M,) of a j,2 [or mug]; (T,M ;) and of a
35 [or bucket] : so called by way of comparison :
and in all cases fem. : (M :) pl. as above. (T.)
-! What becomes sharp, or pointed, and then
falls off, or out, of the plants called a ise and
,[٧٠ q٠] خوص when they put forth their ثُمَام
or when their gege become perfect; because it
has the shape of an ear. (AHIn, M.)
Uff The leaves of trees, (En-Nadr, T,) or of
grain. (K.)-[The kind of leaf called dost
of the 3.]-[ The young ones of camels and
of sheep or goats; (En-Nadr, T, Ķ ;) as being
likened to the dogs of the 3. (TA.) __ A
piece of straw : pl. [or rather coll. gen. n.] si
[in the CK Ssi]. (IAar, T, K.) == Appetite,
appetency, longing, yearning, or strong desire.
هْذِهِ بَقْلَةٌ تَجِدُ بِهَا الإِبِلُ ,En-Nar, T.) You say)
Bust Lift This is a herb for which the camels
feel a strong appetite &c. (En-Nadr, T.) And
sajt ý jul is This is food for the odour of
which there is no appetite. (Ķ, TA.)
2180 الأَذَانُ - [.لَّا إِنَّهُ إِلَّ اللَّهُ (twice) اللهُ أَكْبَرْ
signifies The [notification, or announcement,
called] 2.01; (M,Ķ;) because it is a notification
to be present at the performance of the divinely-
ordained prayers. (TA.) [This (which is chanted
in the mosque) consists of the words of the
قَدْ قَامَتِ الصَّلّاءُ with the addition of أزان former
- [.حَيَّ عَلَى الفَلَاحْ pronounced twice after
Stig'yi signifies The Jisl [more commonly so
called] and the Lot !. (TA.)
Sost [An animal having an ear; as distin-
guished from yo, which means "having
(.بيض .merely an ear-hole"]. (Meb in art
jesi: Bee 35%. See also 35, in three
places ._ And see آذان .. I.q. مؤذن [Making
to hnow or have knowledge, yi of a thing; in-
forming, apprizing, advertising, or advising ;
giving information, intelligence, notice, or advice;
mahing hnown, notifying, or announcing]: like
(.M). مُوجِعْ and مُؤْلِمْ meaning مع وَجِيعْ and أَلِيمْ
-See also g35 .. One who is responsible,
answerable, amenable, or a surety ; Lių for a
thing; and perhaps also opery for another person;]
syn. ◌ٌ؟) كَفِيل,M, K) and ◌ْزَعِيم [which signifies
the same as Jis, 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
, in which sense I find no instance of the
use of Sesi]; (AO, M;) and Ssi also is syn.
with ◌ْأذِين in the sense of ◌ٌكَفِيل .(K.) = Also
A place to which the Ssl [or call to prayer]
comes [or reaches] from [or on] every side.
($, Ķ.)
åsjsi dim. of Sil, q. v. (Ş.)
Gibi (S, M, Mgh, K) and Vosi (M, K) Large-
eared ; (S, M, Mgh, Ķ ;) long-eared ; (M ;)
applied to a man, (S, M, Ķ,) and to a camel,
and to a sheep or goat: (M:) [or] the latter
cpithet is applied to a ram ; and its fem. JUST
to a ewe. (T, Ş, M.)
Jesi One who hears everything that is said :
but this is a vulgar word. (TA.) [See gil.]
.أُوَانِىٌّ Bee: آذَنُ
Esi [act. part. n. of 1. As such, Permitting,
or allowing; one who permits, or allons. And
hence,] A doorkeeper, or chamberlain. ($, K.)
.أَذِينْ See also __
مَأْذُونْ Bee: مُؤْذَنْ
سِمَاهُ بِالخَيْرِ مُؤْذِنَةٌ , You may. أَذِينْ see: مُؤْذِنْ
His impress notifies [or is indicative of ] good-
ness. (TA.) __ Susi., signifying The women
who notify, or announce, the times of festivity
and rejoicing, [particularly on the occasions of
weddings,] is a vulgar word. (TA.) Herbage
beginning to dry up; part of it being still succu-
lent, and part already dried up : and a branch,
or wood, that has dried, but has in it some succw-
lency. (TA.)
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