Lane's Lexicon (Edward Lane, 1863)

مَعْطِفٌ ذ ; and its pl. مَعَاطِفُ: see مُنْعَطَفٌ. [ A place of inclining, or bending, of the body; whence,] سَهْلُ المَعْطِفِ and المَعَاطِفِ: see عِطْفٌ: [and a place of flexure, or creasing, of the skin; whence it is said that the pl.] مَعَاطِفُ signifies the places, of the body, that sweat. (TA in art. عرض.) [And A place of doubling, or folding; or a duplicature, or fold, of a garment, or piece of cloth.]

مِعْطَفٌ ذ : see عِطَافٌ, in three places.

مُعَطَّفَةٌ ذ , applied to bows (قِسِىٌّ), is with teshdeed to denote muchness or multiplicity; (S, O, K, TA;) [so that it may signify either Much bent, or, as applied to a number of bows, simply bent: but it is said that] the meaning is, having one of the curved extremities bent towards the other; and so applied to a single bow (قَوْسٌ); as also ↓ عَطُوفٌ. (TA.) ― -b2- And in like manner applied to milch camels (لِقَاحٌ); [meaning (tropical:) Made to incline to, or affect, a young one: for] sometimes, or often, they made a number of she-camels to incline to, or affect, a single young one, (عِدَّةَ ذَوْدٍ ↓ عَطَفُوا عَلَى فَصِيلٍ وَاحِدٍ,) and drew their milk while they were in the condition of doing thus, in order that they might yield it copiously. (S, O, K, TA.)

مَعْطُوفٌ ذ [ Inclined, or bent: &c.]. ― -b2- قَوْسٌ مَعْطُوفَةٌ An Arabian bow, (IDrd, S, O, K, *) of which the curved extremity is much bent towards it, and which is used for [ shooting at ] the butts: (IDrd, O, K:) and ↓ قَوْسٌ عَطْفَى signifies the same. (TA.) ― -b3- See also عَطْفٌ, in two places.

مُنْعَطَفٌ ذ A place of inclining, or bending; (S, O, Msb, K;) [as also ↓ مَعْطِفٌ, pl. مَعَاطِفُ;] and so ↓ عِطَافَةٌ: (TA:) you say مُنْعَطَفُ الوَادِى the place of inclining, or bending, of the valley: (S, O, Msb, K:) and الأَوْدِيَةِ ↓ مَعَاطِفُ [ the places of inclining, or bending, of the valleys ]. (K voce كُسُورٌ.)

1 عَطِلَتْ ذ , [in my copy of the Msb said to be of the class of قتل, perhaps a mistranscription for قَبِلَ, but see what is said below of عَطَلَ as syn. with بَطَلَ, from which it may be inferred that عَطَلَتْ is correct in the sense here following as well as عَطِلَتْ,] said of a woman, [aor. عَطَلَ ,] inf. n. عَطَلٌ (S, O, K) and عُطُولٌ; (O, K;) and ↓ تعطّلت; (S, O, K;) She had not upon her any women's ornaments; (K, TA;) and wore not any ornature, or decoration: (TA:) or her neck was destitute of necklaces or the like; (S, O;) as also ↓ استعطلت: (Har p. 268:) accord. to Er-Rághib, العَطَلُ signifies the being destitute of ornature, or decoration. (TA.) ― -b2- And sometimes العَطَلُ is used [for العَطَلُ مِنْ شَىْءِ] as meaning The being destitute of a thing; though primarily relating to women's ornaments. (S, O.) One says, عَطِلَ مِنَ المَالِ He (a man, O) was, or became, destitute [ of property ], and مِنَ الأَدَبِ [ of discipline, or good qualities and attributes, of the mind, &c.]. (O, K.) ― -b3- And it signifies also The being destitute of occupation. (Er-Rághib, TA.) One says, عَطَلَ الأَجِيرُ, aor. عَطُلَ , like بَطَلَ, aor. عَطُلَ , in measure and in meaning [i. e. The hired man was without occupation: though it seems that in this sense also, accord. to general usage, the verb is عَطِلَ, aor. عَطَلَ ]. (Msb. [See also 5.]) And عطلت الاـِبِلُ The camels were without a pastor to tend them. (Msb. [The context there app. indicates that the verb in this case, likewise, is with fet-h to the ط; but I believe it to be more correctly عَطِلَت.]) ― -b4- And عَطِلَ, (O, K,) with kesr [to the ط], (O,) [i. e.] like فَرِحَ, (K,) signifies also He was, or became, large in the body. (O, K.)

2 عطّل الشَّىْءَ ذ and ↓ اعطلهُ signify the same [app. in all the senses assigned to the former]. (O.) ― -b2- 'Áïsheh is related, in a trad., to have said respecting a woman who had died, عَطِّلُوهَا, meaning Divest ye her of her ornaments. (S, O.) ― -b3- [Hence,] عطّل القَوْسَ, inf. n. تَعْطِيلٌ, He divested the bow of its string. (TA.) ― -b4- [Hence likewise, the inf. n.] التَّعْطِيلُ signifies [also] The rendering vacant, void, or unoccupied, (K, TA,) a place of abode, and the like. (TA.) And The leaving a thing untended, unminded, or neglected. (K, TA. [ضِياعًا in the CK is a mistake for ضَيَاعًا.]) One says of the frontier of a hostile country, عُطِّلَ, meaning It was left without any to defend it. (TA.) And of subjects one says, عُطِّلُوا, meaning They were left without any one to govern them. (TA.) One says also, عَطَّلْتُ الاـِبِلَ, inf. n. as above, I left the camels without a pastor to tend them. (Msb.) وَاـِذَا العِشَارُ عُطِّلَتْ, in the Kur lxxxi. 4, means And when the pregnant camels [ ten months gone with young ] shall be left without a pastor, or without being milked [?]; (Jel;) by reason of the terrors of the hour; (O;) i. e. by men's having their minds occupied by the terrors of the day of resurrection. (TA.) And عُطِّلَتْ is said of lands of seed-produce as meaning They were left uncultivated. (TA.) ― -b5- التَّعْطِيلُ signifies also التَّفْرِيغُ [as meaning The making, or leaving, vacant from any work, occupation, employment, or use; free therefrom; unoccupied; or unemployed ]. (S, O, K.) One says, عَطَّلْتُ الأَجِيرَ I made the hired man to be unoccupied. (Msb.) And عطّل الخَيْلَ مِنَ الغَزْوِ (S and K in art. بهو) [ He freed the horses from service in warfare; ] he did not go to war upon the horses. (TA in that art.) ― -b6- [Also The assertion of the tenet, or tenets, of the مُعَطِّل, q. v.] ― -b7- And تَعْطِيلُ الحُدُودِ means The not inflicting the [ punishments termed ] حدود upon him to whom they are due. (TA.)

4 أَعْطَلَ see 2, first sentence.

5 تَعَطَّلَ see 1, first sentence. ― -b2- تعطّل, said of a man, (S, O,) He remained [or became ] without work, or occupation. (S, O, K.) [Said of a man, &c., He, or it, was, or became, inactive, or inert. (See غُشِىَ عَلَيْهِ.)] ― -b3- تَعَطَّلَتْ مِنَ الاِسْتِقَاآءِ بِهَا is said of a دَلْو [or leathern bucket, meaning It was exempted from, i. e. unused for, the drawing of water therewith ]. (TA.) ― -b4- And تعطّل is said of a tent [as meaning It became vacant ]. (TA in art. بهو.)

10 اـِسْتَعْطَلَ see 1, first sentence.

Q. Q. 4 اِعْطَأَلَّتِ الشَّجَرَةُ ذ The tree had many branches, and was much tangled, or very luxuriant or dense: so accord. to Az. (TA.) See also Q. Q. 4 in arts. عضل and عظل.

عُطْلٌ ذ : see عُطُلٌ, last sentence.

عَطَلٌ ذ inf. n. of 1 [q. v.]. (S, O, K.) -A2- Also The denuded, or unclad, part, or parts, of the body; syn. جُرْدَةٌ: so in the saying اِمْرَأَةٌ حَسَنَةُ العَطَلِ [ A woman beautiful in respect of the denuded, or unclad, part, or parts, of the body ]. (TA.) ― -b2- And The body, or person; syn. شَخْصٌ; (S, O, K, TA;) particularly, as some say, of a human being; (TA;) like طَلَلٌ: (S, O, TA:) pl. أَعْطَالٌ. (K.) And one says, مَا أَحْسَنَ عَطَلَهُ, meaning [ How beautiful is ] his tallness, or justness of stature, and his perfectness [ of make ]! (S, O.) ― -b3- And The neck. (K.) ― -b4- And Beauty of body. (TA.) -A3- Also A stalk of a raceme of a palmtree; (S, O;) as also ↓ عَطِيلٌ, accord. to IDrd: (O:) or the former, (TA,) and ↓ the latter, accord. to IDrd, and accord. to Az, who says that he heard it from the cultivators of palm-trees (مِنَ النَّخْلِيِّينَ) in El-Ahsà, (O,) the stalk of a raceme of a male palm-tree, (O, TA,) to which Az adds, with which the female palm-tree is fecundated: (O:) or ↓ عَطِيلٌ and ↓ عَيْطَلٌ signify a stalk of a طَلْع [or spadix ] of a male palm-tree [ with the flowers upon it ]. (K, TA.)

[ عَطِلٌ ذ is an epithet of which only the fem. (with ة) is mentioned.] ― -b2- عَطِلَةٌ is applied to a she-camel as meaning Goodly, or beautiful: pl. عَطِلَاتٌ: (S, O:) which is expl. by A 'Obeyd in this sense, and not derived by him: held by ISd to be a possessive epithet: (TA:) or the sing., thus applied, goodly, or beautiful, in body: (K:) or thus as applied to a woman: and, applied to a she-camel, perfect in body and tallness. (TA.) ― -b3- Also, applied to a she-camel, i. q. صَفِىٌّ [i. e. Abounding in milk; or whose milk lasts throughout the year ]. (K.) And, applied to a ewe or she-goat, Abounding much in milk: (K:) or, accord. to Lth, that is known in [ the appearance of ] her neck to be one abounding in milk. (O.) -A2- And, applied to A دَلْو [or leathern bucket], Having its [ thongs called ] وَذَم broken, (O, K, TA,) so that it has become exempted from (تَعَطَّلَتْ مِن [i. e. unused for ]) the drawing of water therewith: (TA:) or that has been left for a time unused, and of which the thongs above mentioned, and the loop-shaped handles, have been broken. (IAth, TA.) Hence the saying of 'Áïsheh, describing her father, رَأَبَ التَّأْىَ وَأَوذَمَ العَطِلَةَ [ He repaired the rending, and put وَذم to that bucket of which the وَذَم were broken ]; meaning that he restored the affairs to their state of order, and strengthened the condition of El-Islám after the apostatizing of men. (O, TA.)

عُطُلٌ ذ and ↓ عَاطِلٌ, applied to a woman, (S, O, Msb, K,) Having no women's ornaments upon her; (Msb, K;) [and] so ↓ عَطْلَاآءُ: (IDrd, O:) or whose neck is destitute of necklaces or the like; as also ↓ مِعْطَالٌ: (S, O:) or ↓ this last signifies usually having no women's ornaments upon her: (K:) the pl. (of عُطُلٌ, TA) is أَعْطَالٌ and (of ↓ عَاطِلٌ, TA) عَوَاطِلُ and عُطَّلٌ. (K, TA.) ― -b2- [Hence,] أَعْطَالٌ applied to camels, (S, O, K,) Having no halters upon them: (S, O:) or having no collars upon them, nor halters; and so as applied to horses: (K:) and, (Th, K,) applied to camels, (Th, TA,) having upon them no brands: (Th, K:) sing. عُطُلٌ. (K.) [See also عُلُطٌ.] ― -b3- And, applied to men, Having no weapons with them: (S, O, K:) in this sense, also, pl. of عُطُلٌ. (K.) ― -b4- عُطُلٌ applied to a bow, Having no string upon it: (S, O, Msb, K:) pl. أَعْطَالٌ. (TA.) ― -b5- And عُطُلٌ and ↓ عُطْلٌ [or عطل مِنَ المَالِ and مِنَ الأَدَبِ (see 1)] signify, applied to a man, Destitute of property and of discipline, or good qualities and attributes, of the mind, &c. (S, O, K.)

عُطْلَةٌ ذ The state of being, or remaining, without work, or occupation; (S, MA, O, K;) a subst. from تَعَطَّلَ. (S, O, K.) One says, هُوَ يَشْكُو العُطْلَةَ [ He complains of being without work, or occupation ]. (TA.) ― -b2- And هُوَ ذُو عُطْلَةٍ means He is one who has no estate upon which to labour, or work. (TA.)

عَطْلَاآءُ ذ : see عُطُلٌ, first sentence.

عَطِيلٌ ذ : see عَطَلٌ, latter half, in three places.

عَاطِلٌ ذ : see عُطُلٌ, first sentence, in two places. ― -b2- [Hence,] أَبْيَاتٌ عَوَاطِلُ (tropical:) Verses of which the words are without diacritical points: opposed to أَبْيَاتٌ عَرَائِسُ. (Har pp. 608-10.)

عَيْطَلٌ ذ Long (K, TA) in the عَطَل, i. e., (TA,) in the neck, with beauty of body; (K, TA;) applied to a woman: (TA:) or long, or tall, in an absolute sense; and thus as applied to a she-camel and to a horse: (TA:) or long in the neck; (S, O, K, TA;) applied in this sense to a woman, and to a she-camel, (S, O,) and to a horse, (S,) or to any animal: (K, TA:) or tall, with beauty of aspect and fatness; thus as applied to a she-camel: the ى is augmentative. (TA.) It is also a proper name of a certain she-camel. (S, O.) ― -b2- Also Tall, as applied to a [hill, or mountain, such as is termed] هَضْبَة. (O.) ― -b3- And شَجَرٌ عَيْطَلٌ Soft, or tender, trees. (TA.) ― -b4- See also عَطَلٌ, last sentence.

مُعْطَلٌ ذ : see the next paragraph, in two places.

مُعَطَّلٌ ذ [pass. part. n. of 2 (which see for some of its significations)] is applied to Anything left untended, unminded, or neglected; as also ↓ مُعْطَلٌ. (TA.) [Thus] مُعَطَّلُونَ signifies People, or subjects, left without any one to govern them. (TA.) And اـِبِلٌ مُعَطَّلَةٌ Camels [ left ] without a pastor. (S, O, K.) And المُعَطَّلُ What has no owner, of which no use is made, and from which no advantage is derived, of land. (S, O, K.) And بِئْرٌ مُعَطَّلَةٌ, (S, O, TA,) and ↓ مُعْطَلَةٌ accord. to one reading [in the Kur xxii. 44], (O, TA,) A well from which water is not drawn, and of the water of which no use is made: (TA:) or it is thus called because [it is one of which ] its owners have perished: (S, O, TA:) neglected by reason of the death of its owners. (Jel.)

مُعَطِّلٌ ذ One who asserts that the universe is devoid of an artificer who constructed it skilfully and adorned it: (Er-Rághib, TA:) [but] the مُعَطِّلَة of the Arabs were of different sorts: one sort of them disacknowledged the Creator, and the raising and restoring to life, and asserted that nature is that which brings to life and time is that which brings to nought: another sort of them acknowledged the Creator, and the beginning of creation, but disacknowledged the raising and restoring to life: and another sort of them acknowledged the Creator, and the begining of creation, and a mode of restoration to life, but disacknowledged the apostles, and worshipped idols, and asserted them to be their intercessors with God in the life to come, and performed pilgrimage to them, and sacrificed victims to them, and offered offerings, and sought to advance themselves in their favour by means of religious rites and ceremonies, and legalized [ certain things ] and prohibited [ others ]; and these were the generality of the Arabs, except a small portion of them. (Esh-Shahristánee.)

مِعْطَالٌ ذ : see عُطُلٌ, first sentence, in two places.

مَعَاطِلُ ذ [a pl. of which the sing. is not mentioned] The parts which are the places of the ornaments of a woman. (IDrd, O, K.)

[ مُعْطَئِلَّةٌ ذ part. n. of اِعْطَألَّت, q. v.: see also Q. Q. 4 in arts. عضل and عظل.]

1 عَطَنَتِ الاـِبِلُ ذ (S, Msb, K) or عَطَنَتِ الاـِبِلُ عَلَى المَاآءِ, (TA,) aor. عَطِنَ and عَطُنَ , inf. n. عُطُونٌ, (S, Msb, K,) The camels lay down [ at the water ] after having satisfied their thirst; (S, Msb, * K;) as also ↓ عَطَّنَت: (K:) and العُطُونُ, (K, TA,) it is said, (TA,) signifies the resting, or the driving back to the nightly resting-place, a she-camel after her drinking: (K, TA:) or the bringing her back to the عَطَن [q. v.], waiting in expectation with her, because she did not drink the first time, (so in the K accord. to the TA, but in the CK, agreeably with the S, this last meaning is made to relate to 4, q. v.,) then offering her the water a second time: (K, TA:) or it signifies [agreeably with the first explanation above] her satisfying her thirst, then lying down: (K, * TA:) in which explanation, in [some of the copies of] the K, ثم تنرك is erroneously put for ثُمَّ تَبْرُك. (TA.) قَدْ عَطَنُوا مَوَاشِيَهُمْ occurs in a trad. as meaning They had rested, or had driven back to the nightly resting-place, their cattle. (TA.) -A2- عَطَنَ الجِلْدَ, aor. عَطِنَ (S, K) and عَطُنَ , (K,) inf. n. عَطْنٌ, (S,) He took عَلْقَى, which is a certain plant, (S,) so says J, but, as 'Alee Ibn-Hamzeh says, it is the غَلْقَة, a well-known plant, not the عَلْقَى, that is used for this purpose, (IB, TA,) [or perhaps عَلْقَى is a mistranscription for غَلْقَى, which is said in the K in art. غلق to be a syn. of غَلْقَةٌ,] or فَرْث [i. e. the feces thus termed ], or salt, and threw the skin into it, and covered it over, in order that its wool might become dissundered and loose; after which it is thrown into the tan: (S:) or, as also ↓ عطّنهُ, he put the skin into the tan, and left it so that it became corrupt and stinking: (K:) or he sprinkled water upon it, (K, TA,) and folded it, (TA,) and buried it (K, TA) for a day and a night, (TA,) so that its hair (K, TA) or its wool, (TA,) became loose; in order that it might be plucked off; (K, TA;) and that it [the skin] might be then thrown into the tan, it being then stinking in the utmost degree: (TA:) or العَتْنُ signifies the putting [a skin] into the tan. (Az, TA.) -A3- عَطِنَ, aor. عَطَنَ , (S, K,) inf. n. عَطَنٌ, (S,) said of a hide, It became stinking, and its wool fell off, in the process termed عَطْن [expl. above]: (AZ, S, TA:) or it was put into the tan, and left so that it became corrupt and stinking: (K:) or water was sprinkled upon it, (K, TA,) and it was folded, (TA,) and buried (K, TA) for a day and a night, (TA,) so that its hair (K, TA) or its wool (TA) became loose; in order that it might be plucked off; (K, TA;) and that it [the skin] might be then thrown into the tan, it being then stinking in the utmost degree: (TA:) and ↓ انعطن signifies the same: (S, K:) or this signifies it (a skin) became loose in its wool without becoming corrupt. (AHn, TA.)

2 عطّن ذ , inf. n. تَعْطِينٌ, He made for himself an عَطَن [q. v.]: (K, TA:) like as one says of a bird عشّش, meaning “ he made for himself an عُشّ ” [i. e. “ a nest ”]. (TA.) ― -b2- عطّنت الاـِبِلُ: see 1, first sentence. -A2- عطّن الجِلْدَ: see 1, near the middle.

4 اعطن القَوْمُ ذ means عَطَنَتْ اـِبِلُهُمْ [ The people, or party, had their camels lying down at the water after having satisfied their thirst: see 1, first sentence]. (S, K.) -A2- اعطن الاـِبِلَ He watered the camels and then made them to lie down [ at the water ]: (S, TA:) or he confined the camels at the water, and they lay down, after having come to it [ and drunk ], (K, TA,) in order that they might drink again: (TA:) this the Arabs do only in the intense heats of summer; not when the season becomes cool: (Msb:) or they do this only when the asterism of the Pleiades (الثُّرَيَّا) rises [auro- rally, i. e. about the middle of May, O. S.], and men return from the seeking after herbage to the places of waters, or of constant sources of water: they do so only on the day of the camels' coming to the water; and they cease not to do thus [when necessary] until the time of the [auroral] rising of Canopus (سُهَيْل [i. e. early in August, O. S.]), in the خَرِيف, [app. here meaning the period of the rain so called, (see the latter of the two tables in page 1254,)] after which they do it not, but the camels come to the water and drink their draught and return from the water: (Az, TA:) or اعطن الاـِبِلَ signifies he brought back the camels to the عَطَن [q. v.], waiting in expectation with them, because they did not drink the first time. (So in the CK [agreeably with what here follows; but see 1, first sentence].) And one says, اعطن الرَّجُلُ بَعِيرَهُ The man brought back his camel to the عَطَن, waiting in expectation with him, he not having drunk. (S.)

7 اـِنْعَطَنَ see 1, last sentence.

عَطَنٌ ذ and ↓ مَعْطِنٌ (ISk, S, Mgh, Msb, K) or مَعْطَنٌ (TA [but this I find not elsewhere]) The usual abiding-place of camels: (K:) and also, (K, TA,) by predominance of usage, (TA,) or only, (Az, Msb, TA,) the place of camels, where they lie down, (Az, S, Mgh, Msb, TA,) at the water, (Az, S, TA,) or around the water, (Mgh, Msb,) or around the watering-trough, (K, TA,) in order that they may drink a second time, after the first draught, and then be sent back to the places of pasture to remain there during the intervals between the waterings; (S;) and likewise the places of sheep or goats, where they lie down around the water: (ISk, S, Msb, K, TA:) pl. of the former أَعْطَانٌ; and of the latter ↓ مَعَاطِنُ; (Az, S, Mgh, Msb, K;) which latter pl. is used by the lawyers as meaning [generally] the places of lying down of camels. (Msb.) The [space called] حَرِيم [q. v.] of the well of the عَطَن is said to be forty cubits. (Mgh.) Prayer in the أَعْطَان of camels is forbidden, because the person praying is not secure from being hurt by them, and diverted from his prayer, and defiled by the sprinkling of their urine. (IAth, TA.) ضَرَبَتِ الاـِبِلُ بِعَطَنٍ [in which الأَرْضَ is understood after الابل] means The camels lay down [ in a place by the water ]: (S:) or satisfied themselves with drinking and then lay down around the water or by the watering-troughs, to be brought again to drink another time. (IAth, TA.) And one says, ضَرَبَتِ النَّاقَةُ بِعَطَنٍ The she-camel lay down [&c.]. (TA.) And ضَرَبَ النَّاسُ بِعَطَنٍ (assumed tropical:) The people's camels satisfied themselves with drinking until they lay down and remained in their place [ at the water ]; occurring in a trad.: (TA in art. ضرب:) or the people satisfied their thirst and then abode at the water. (K and TA in the present art.) ― -b2- [Hence] one says, فُلَانٌ وَاسِعُ العَطَنِ وَالبَلَدِ, (S,) or رَحْبُ العَطَنِ, (K, TA,) (tropical:) Such a one is a person possessing much wealth; having an ample dwelling or place of abode; (K, TA;) endowed with extensive power or strength or might; or liberal, munificent, or generous. (S, K, TA.) -A2- And العَطَنُ signifies العِرْضُ [app. as meaning Odour, from the same word as inf. n. of عَطِنَ said of a hide]: so in the saying of 'Adee Ibn-Zeyd, cited by Sh, طَاهِرُ الأَثْوَابِ يَحْمِى عِرْضَهُ مِنْ حَنَا الذِّمَّةِ أَوْ طَمْثِ العَطَنْ [ Pure in conduct, or actions; he guards his honour, or reputation, from unseemliness in respect of that which should be held sacred, or inviolable, or filthiness of odour ]. (TA)

عَطِنٌ ذ part. n. of عَطِنَ [q. v.] said of a hide. (S, TA.) [Hence,] أُهُبٌ عَطِنَةٌ Stinking hides. (TA.)

عَطَنَةٌ ذ a subst. from أَعْطَنَ الاـِبِلَ [q. v., as such signifying The watering of camels and then making them to lie down at the water: or the confining of camels at the water, where they lie down, after having come to it and drunk ]. (K.) -A2- Also The place of [ the operation termed ] العَطْن [inf. n. of عَطَنَ in the phrase عَطَنَ الجِلْدَ, q. v.]. (AZ, TA.)

عِطَانٌ ذ Feces such as are termed فَرْث, or salt, which one puts in, or upon, a hide, [ in preparing it for tanning, ] in order that it may not stink. (K.)

عَطِينٌ ذ i. q. مَعْطُونٌ, q. v., applied to a skin. (K.) ― -b2- And (hence, TA), as also ↓ عَطِينَةٌ, applied to a man, Stinking (K, TA) in the exterior of the skin: or the latter, blamed in respect of some foul affair. (TA.)

عَطِينَةٌ ذ : see what next precedes.

عَاطِنَةٌ ذ , (S, K,) applied to a she-camel, (K,) or to camels, (S, Msb,) as also [the pls.] عَوَاطِنُ (S, Msb, K) and عُطُونٌ, (K,) but not عُطَّانٌ thus applied, (TA,) Lying down [ at the water ] after having satisfied her, or their, thirst. (S, Msb, * K.) ― -b2- And عُطَّانٌ and عُطُونٌ and عَطَنَةٌ (K, TA) and عَاطِنُونَ (TA) [all pls. of عَاطِنٌ] Men who have alighted, or descended and abode, in مَعَاطِن [pl. of مَعْطِنٌ]. (K, TA.)

مَعْطِنٌ ذ ; and its pl. مَعَاطِنُ: see عَطَنٌ.

مَعْطُونٌ ذ A skin prepared for tanning in the manner signified by the phrase عَطَنَ الجِلْدَ, expl. above; (S, K;) as also ↓ عَطِينٌ. (K.)

1 عَطَا ذ , [aor. يَعْطُو,] inf. n. عَطْوٌ: see 6, first quarter, in five places. ― -b2- [Hence] one says طَوِيلٌ لَا تَعْطُوهُ الأَيَادِى [ High, so that the hands will not reach it ]. (TA.) ― -b3- And عَطْوٌ signifies also The act of raising the head and the hands (K, TA) to take a thing. (TA.) See also an ex. in a verse cited voce أَنْ, p. 106, first col. [And see عَطْوٌ, and عَاطٍ.] -A2- تَعَاطَيْنَا فَعَطَوْتُهُ: see 6.

2 هُوَ يُعَطِّينِى ذ , (S, K, TA,) with teshdeed, (S, TA,) thus in the M, as well as the S, erroneously written in [some of] the copies of the K يُعْطِينِى, (TA,) He serves me, does service for me, or ministers to me; as also ↓ يُعَاطِينِى. (S, K, TA.) You say, مَنْ يُعَطِّيكَ i. e. Who has the office of serving thee? (TA.) -A2- And عَطَّيْتُهُ I incited him, or made him, to hasten, or be quick. (Sgh, K.)

3 عَاْطَوَ see 4, in two places: ― -b2- and see also 2. ― -b3- عَاطَى الصَّبِىُّ أَهْلَهُ means The boy wrought for his family, and gave them, or handed to them, what they desired. (ISd, Z, K, TA.) ― -b4- And المُعَاطَاةُ signifies A man's meeting, face to face, a man having with him a sword, and saying, “ Bring near thy sword, ” and he gives it, and thereupon each acts with the other awhile in a manner resembling the slaying with the edge of the sword (يَغُرُّهُ [see غَرَّ فُلَانٌ فُلَانًا]); they being in a marketplace or a mosque: the doing of which is forbidden. (TA.) ― -b5- عَاطَيْتُ الأَرْطَالَ means [ I joined in mutually, or reciprocally, giving, or presenting, the pints of wine; i. e.] أَعْطَيْتُ النَّدَامَى وَأَعْطَوْنِى أَرْطَالَ الخَمْرِ [ I gave, or presented to, the cup-companions, and they gave, or presented to, me, the pints of wine ]. (Har p. 650.)

4 اـِعْطَاآءٌ ذ , (K, MF, TA,) and ↓ مُعَاطَاةٌ (S, Msb, K) and عِطَاآءٌ, (K,) The act of giving, presenting, or offering; or giving with the hand in the way of presenting or offering; syn. مُنَاوَلَةٌ (S, Msb, K, MF, TA) عَلَى جِهَةِ التَّقْرِيبِ; and اـِعْطَاآءٌ has been expl. as syn. with اـِيتاآءٌ; but several authors make a distinction between these two words, saying that the latter is sometimes obligatory and sometimes by way of favour, whereas the former is never but by way of sheer favour; as El-Fakhr Er-Rázee says; though most of the leading lexicologists know not this distinction. (MF, TA.) One says, أَعْطَاهُ الشَّىْءَ; and اـِيَّاهُ ↓ عَاطَاهُ, inf. n. مُعَاطَاةٌ and عِطَاآءٌ; He gave him, &c., the thing. (TA.) And اعطاهُ مَالًا [ He gave him, &c., property ]. (S.) And أَعْطَيْتُهُ دِرْهَمًا I gave him, &c., a dirhem. (Msb.) And as the signification of this verb does not depend upon the condition of taking, or receiving, but only upon giving, or delivering, one may say, أَعْطَيْتُهُ فَمَا أَخَذَ [ I gave, or delivered, &c., to him, and he did not take, or receive ]. (Msb.) [See also a verse cited in the first paragraph of art. رأم, in which this verb has a single objective complement with بِ redundantly prefixed to it.] ― -b2- اعطى, (S,) inf. n. as above, (K,) signifies also (tropical:) He was, or became, tractable, manageable, or submissive; (S, K, TA;) said of a camel: (S:) and اعطى بِيَدِهِ [lit. he gave his hand, said of a man,] signifies the same: accord. to Er-Rághib, اعطى, said of a camel, primarily signifies he gave his head, and did not resist. (TA.) [Hence,] one says to a tractable camel, when his haltering becomes loosed (lit. opened) from his muzzle, أَعْطِ [meaning Give thy head ]; whereupon he bends his head towards his rider, and he renews his haltering. (TA.) ― -b3- مَا أَعْطَاهُ لِلْمَالِ [ How large a giver is he of property! ] is like the phrase مَا أَوْلَاهُ لِلْمَعْرُوفِ, and مَا أَكْرَمَهُ لِى; anomalous, because the verb of wonder is not formed from the measure أَفْعَلَ, and only what has been heard, of this kind, from the Arabs, is allowable. (S, TA.)

5 تعطّى ذ : see 10. -A2- And see also 6, last quarter, in two places. -A3- Also He hastened, or made haste. (Sgh, K.)

6 تَعَاطٍ ذ The act of taking [a thing that is given, presented, or offered, or that is as though it presented, or offered, itself], or taking with the hand; as also ↓ عَطْوٌ; syn. of both تَنَاوُلٌ. (K.) One says, تعاطاهُ He took it, or took it with his hand; syn. تَنَاوَلَهُ: (S:) and هُوَ يَتَعَاطَى كَذَا He takes, or takes with his hand, such a thing; [as, for instance, food, and beverage;] syn. يَتَنَاوَلُهُ: (TA:) and زَيْدٌ دِرْهَمًا ↓ عَطَا Zeyd took, or took with his hand, a dirhem; syn. تَنَاوَلَهُ: (Msb:) and الشَّىْءَ ↓ عَطَوْتُ I took the thing with the hand; syn. تَنَاوَلْتُهُ بِالْيَدِ: (S:) or الشَّىْءَ ↓ عَطَا, and اـِلَيْهِ [i. e. اـِلَى الشَّىْءِ], inf. n. عَطْوٌ, He took the thing, or took it with his hand; syn. تَنَاوَلَهُ: and بِيَدِهِ اـِلَى الاـِنَاآءِ ↓ عَطَا He took the vessel, or took it with his hand, (تَنَاوَلَهُ,) before its being put upon the ground. (TA.) ― -b2- And The taking with the hand (تَنَاوُل) what is not right, or just, or due. (K.) ― -b3- And The contending in taking. (K.) One says, تَعَاطَوُا الشَّىْءَ They took the thing, or took it with the hand, one from another, and contended together in doing it. (TA.) ― -b4- [And The contending in giving, presenting, or offering. ] One says also, ↓ تَعَاطَيْنَا فَعَطَوْتُهُ, (S, K, TA,) aor. أَعْطُوهُ, (TA,) i. e. [ We contended in giving, and it may also mean in taking, and ] I overcame, or surpassed, him [ therein ]. (S, K, TA.) ― -b5- [And simply The giving, presenting, or offering, mutually, reciprocally, or by one to another. See an ex. voce شَبَرٌ. ― -b6- And hence, The reciting, one with another, or the vying, one with another, in reciting, verses, or poetry.] One says تَعَاطَوُا الرَّجَزَ بَيْنَهُمْ (TA and TK in art. رجز) (assumed tropical:) They recited, one with another, [or they vied, one with another, in reciting, ] verses, or poetry, of the metre termed رَجَز; as also تَنَازَعُوهُ. (TK in that art.) ― -b7- And The standing upon the extremities of the toes, with raising the hands to a thing. (K.) And hence, (K, TA,) as some say, (TA,) فَتَعَاطَى فَعَقَرَ, (K, TA,) in the Kur [liv. 29]: (TA:) for this is said to mean And he stood upon the extremities of his toes, then raised his hands, and smote her: (S, TA:) or this means and he took the sword, (Ksh, Bd, Jel,) or the she-camel, (Ksh,) and slew her: (Ksh, Bd, Jel:) or and he emboldened himself &c.: (Ksh, Bd:) [for] ― -b8- تَعَاطٍ signifies also The being bold, daring, or courageous, so as to attempt, or venture upon, a thing without consideration or hesitation: (TA:) or, as also ↓ تَعَطٍّ, the venturing upon, or embarking in, or doing, (K, TA,) a thing, or an affair, (K,) or a bad, or foul, thing or affair: (TA:) or the former is used in relation to that which is noble, or honourable; and ↓ the latter, in relation to that which is bad, or foul. (K, TA.) And one says, فُلَانٌ يَتَعَاطَى كَذَا (S, Msb) i. e. Such a one enters into such a thing: (S:) or ventures boldly, daringly, or courageously, upon such a thing, and does it. (Msb.). [And Such a one takes, or applies himself, to such a thing; as wine, or the drinking thereof; and gaming: you say, تعاطى الخَمْرَ; and المَيْسِرَ: see Ksh and Bd and Jel in ii. 216.] And تَعَاطَى قَوْلَ الشِّعْرِ He affected to be a poet but was not. (TA in arr. شعر.) And تَعَاطَى البَلَاغَةَ وَلَيْسَ مِنْ أَهْلِهَا [ He affected, or attempted, eloquence, not being of those endowed therewith ]. (TA in art. بلغ.)

10 استعطى ذ He asked for a gift; as also ↓ تعطّى. (S, K.) And استعطى النَّاسَ بِكَفِّهِ and فِى كَفِّهِ He sought, demanded, or asked, [ a gift ] of men or of the people [ with his hand and in his hand ]. (M, TA.)

عَطًا ذ : see عَطَاآءٌ.

عَطْوٌ ذ and عُطْوٌ and عِطْوٌ, applied to a gazelle, (K, TA,) and to a kid, accord. to Kr, who mentions only the first, as though an inf. n. used as an epithet, (ISd, TA,) Stretching itself up towards the trees, to take therefrom; as also ↓ عَطُوٌّ. (K.) [See also عَاطٍ.]

قَوْسٌ عَطْوَى ذ (assumed tropical:) A bow that is easy (S, K) and yielding. (S.) [See also مُعْطٍ.]

أَلْقَى فُلَانٌ عَطَوِيًّا ذ Such a one voided thin ordure [ as an 'Atawee, meaning] much in quantity: originating from the fact that a man of the Benoo- 'Ateeyeh voided thin excrement on his being flogged. (Z, TA.) ― -b2- العَطَوِيَّةُ is the appellation of A sect of the خَوَارِج, so called in relation to. 'Ateeyeh Ibn-El-Aswad El-Yemámee El-Hanafee. (TA.)