Lane's Lexicon (Edward Lane, 1863)

ذُهَيْبَةٌ ذ : see ذَهَبٌ, first sentence.

ذَاهِبٌ ذ [part. n. of ذَهَبَ;] Going [ in any manner, or any pace ]; going, or passing, along; marching; journeying; proceeding: going, or passing, away; departing: [&c.:] (A, K:) and ↓ ذَهُوبٌ signifies the same [in an intensive manner]. (K.) ― -b2- [ذَاهِبٌ فِى الطُّولِ means (assumed tropical:) Excessive in length or tallness. ]

مَذْهَبٌ ذ is an inf. n.: (JK, A, K:) ― -b2- and also signifies A place of ذَهَاب [or going, &c.]: and a time thereof. (JK.) ― -b3- [Also A place to which one goes: see an ex. voce مَحْضَرٌ. ― -b4- And hence,] (tropical:) A place to which one goes for the purpose of satisfying a want of nature; a privy; (TA;) i. q. مُتَوَضَّأٌ; (JK, A, K, TA;) in the dial. of the people of El-Hijáz. (JK, A, TA.) ― -b5- [Also A way by which one goes or goes away. ― -b6- And hence, as in several exs. in the first paragraph of this art.,] (tropical:) A way, course, mode, or manner, of acting or conduct or the like: (Msb, K, TA:) (tropical:) [ a way that one pursues in respect of doctrines and practices in religion &c.; and particularly a way of believing, opining, thinking, or judging; ] a belief, a creed, a persuasion, a doctrine, an opinion, a tenet, or a body of tenets or articles of belief; (K, TA;) an opinion in, or respecting, religion; and, accord. to Es-Sarakustee, an innovation in religion: (Msb:) and ↓ ذَهْبٌ signifies the same. (JK, TA.) [The pl. is مَذَاهِبُ. Hence, ذَوُو مَذَاهِبُ (assumed tropical:) Persuasions, as meaning persons holding particular tenets in religion or the like. ] ― -b7- Also (assumed tropical:) Origin: (Ks, Lh, K:) so in the sayings, مَا يُدْرَى لَهُ أَيْنَ مَذْهَبَهُ and لَا يُدْرَى لَهُ مَذْهَبٌ, i. e. (assumed tropical:) It is not known whence is his origin. (Ks, Lh, TA.)

مُذْهَبٌ ذ Gilt, or done over with gold; (S, A, K;) as also ↓ مُذَهَّبٌ (A, K) and ↓ ذَهِيبٌ. (T, K.) ― -b2- Also sing. of مَذَاهِبُ, which signifies Skins gilt, (ISk, JK, TA,) i. e. having gilt tines, or stripes, regularly, or uniformly, succeeding one another: (ISk, TA:) or gilt straps or thongs: (S, TA:) and variegated, or figured, [ garments of the kind called ] بُرُود: (JK, TA:) [or it is applied as an epithet to such garments; for] you say بُرْدٌ مُذْهَبٌ. (TA.) The pl. above mentioned is also applied [as an epithet] to swords [app. meaning Adorned with gilding ]. (TA.) ― -b3- Applied to a horse, Of a red colour tinged over with yellow; (TA;) and so كُمَيْتٌ مُذْهَبٌ [i. e. of a gilded bay colour ]: (S, TA:) fem. with ة: the mare thus termed is of a clearer colour and thinner skin. (TA.) -A2- المُذْهَبُ is also a name of The Kaabeh. (K, TA.) -A3- See also the next paragraph, in three places.

مُذْهِبٌ ذ A gilder. (S.) ― -b2- ↓ المُذْهَبُ, explained by Lth as the name of (assumed tropical:) A certain devil, said to be of the offspring of Iblees, who tempts reciters of the Kur-án in the performance of [ the ablution termed ] الوُضُوْء, (K, * TA,) and on other occasions, (TA,) is [said to be] correctly [المُذْهِبُ,] with kesr to the ه: (K:) applied to the devil, (TA in art. شيط,) as meaning (assumed tropical:) he who embellishes, or renders goodly in appearance, acts of disobedience [to God], as also المُهَذِّبُ, (Fr, TA in art. هذب,) IDrd thinks that it is not [genuine] Arabic. (TA.) And accord. to the S and El-Kurtubee and many others, ↓ بِهِ مُذْهَبٌ means (assumed tropical:) [ In him is ] a vain suggestion [ of the devil ] respecting the water, and [ respecting ] the using much thereof in the وُضُوْء: [i. e. a vain suggestion that may induce him to think that the water is unfit, or deficient in quantity, or the like:] but accord. to the K, it is correctly المُذْهِبُ. (TA.) Az says that the people of Baghdád apply the appellation مُذْهِبٌ to (assumed tropical:) A man who inspires vain suggestions; and that the vulgar among them pronounce it ↓ مُذْهَبٌ. (TA.)

مَذْهَبَةٌ ذ [ A cause, or means, of doing away with, removing, dispelling, or banishing ]. Fasting is said, in a trad., to be مَذْهَبَةٌ لِلْأَشَرِ [i. e. (assumed tropical:) A cause, or means, of dispelling exultation, or excessive exultation, and resting the mind upon things agreeable with natural desire ]. (T and S voce مَحْسَمَةٌ, q. v.)

مُذَهَّبٌ ذ : see مُذْهَبٌ.

1 ذَهَلَ عَنْهُ ذ , (JK, S, Msb, K,) aor. ذَهَلَ , (S, K,) inf. n. ذَهْلٌ, (JK, S,) or ذُهُولٌ, (Msb,) or both; (K;) and ذَهِلَ, (S, Msb,) aor. ذَهَلَ , (Msb,) inf. n. ذُهُولٌ; (S;) He forgot it, or neglected it; (S;) he was, or became, unmindful of it; (S, Msb:) or he neglected it intentionally; (JK, T, M, K, * TA; عَلَى عَهْدٍ in the K being a mistake for على عَمْدٍ, as in the [JK and T and] M; TA;) or in consequence of his being diverted by something: (T, K:) or he forgot it, or dismissed it from his mind, intentionally, and became diverted from it: (Z, Msb:) ذُهُولٌ is the neglecting a thing, dismissing it from the mind: (Ham p. 31:) or the quitting a thing, with confusion, or perplexity, or alienation of mind, such as arises from fear &c.: (Ksh and Bd in xxii. 2:) or the being diverted from one's constant companion, or familiar, so as to forget him; and being content to relinquish him: (K;) or diversion that occasions grief and forgetfulness. (Er-Rághib, TA.) Hence, in the Kur [xxii. 2], يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّا أَرْضَعَتٌ [ On the when thou shalt see it, every woman giving suck shall forget, or neglect, &c., what she has suckled ]. (TA.) -A2- See also what next follows.

4 أَذْهَلَنِى عَنْهُ ذ , (JK, * S, Msb, TA,) inf. n. اـِذْهَالٌ, (TA,) It (a thing, JK, S, TA,) or he, (a man, Msb,) caused me to forget it, or neglect it; (S;) or to be unmindful of it; (S, Msb;) or to neglect it intentionally: (JK:) [like أَذَهَنَنِى عنه:] and sometimes one says ↓ ذَهَلَنِى; (Msb, TA;) [like ذَهَنَنى;] but this is rare; or, rather, unknown. (TA.)

ذَهْلٌ ذ : see what next follows.

جَاآءَ بَعْدَ ذُهْلٍ مِنَ اللَّيْلِ ذ , (S, K, *) and ↓ ذَهْلٍ, (S, K,) He came after a short portion, or a period, (سَاعَة, K, or هَدْء, S,) of the night: (S, K:) so called because sleep causes men to forget (يُذْهِلُ النَّاسَ) therein: (Ham p. 4:) or a large portion; such as the third, or the half: so says IDrd; but he doubts its correctness; and ISd holds it to be preferably with د. (TA.) -A2- ذُهْلٌ also signifies The tree [or plant ] بَشَام [q. v.]. (JK, Sgh, K.)

ذُهْلُولٌ ذ A horse fleet, or swift: (K:) or light, or active: and so a man: pl. ذَهَالِيلُ. (JK.)

ذَاهِلٌ ذ [act. part. n. of 1. ― -b2- And] A man who cares not for ornament and the anointing of himself. (JK.)

1 ذَهِنَ ذ , (MA, TA,) aor. ذَهَنَ , (TA,) inf. n. ذِهْنٌ and ذَهَنٌ, (MA, KL,) He was, or became, intelligent, possessed of understanding, sagacious, acute, skilful, knowing, (MA, KL, PS, TA,) and endowed with a retentive mind. (KL, PS.) You say, اِذْهَنْ اـِلَى مَا أَقُولُ Understand thou what I say. (TA.) And هُوَ لَا يَذْهَنُ شَيْئًا He does not understand anything. (TA.) And ذَهِنْتُ كَذَا وَ كَذَا I understood such and such things. (TA) And ذَهِنْتُ عَنْ كَذَا I understood from such a thing. (TA.) -A2- ذَاهَنَنِى فَذَهَنْتُهُ: see 3. ― -b2- ذَهَنَنِى عَنْهُ, and ↓ أَذْهَنَنِى, and ↓ اِسْتَذْهَنَنِى, He, or it, made me to forget it; diverted me from remembering it: (K, * TA:) [like ذَهَلَنِى عَنْهُ, and أَذْهَلَنِى.] And ذُهِنَ Memory, or understanding, escaped him, or left him. (JK.)

3 ذَاْهَنَ ↓ ذَاهَنَنِى فَذَهَنْتُهُ He vied with me, or contended with me for superiority, in intelligence, understanding, sagacity, acuteness, skill, or knowledge, and I surpassed him [ therein, i. e.,] in ذِهْن. (K.)

4 أَذْهَنَ see 1.

10 اـِسْتَذْهَنَ see 1. ― -b2- You say also, اِسْتَذْهَنَكَ حُبُّ الدُّنْيَا The love of the present world took away, or has taken away, thy ذِهْن [i. e. intelligence, understanding, &c.]. (TA.) ― -b3- And اِسْتَذْهَنَتِ السَّنَةُ القَصَبَ (assumed tropical:) The year of drought took away the ذِهْن, i. e. pith (نِقْى), of the canes, or reeds. (TA.)

ذِهْنٌ ذ (JK, S, Msb, K, &c.) and ↓ ذَهَنٌ (S, K) Intellect, intelligence, understanding, sagacity, acuteness, skill, or knowledge; syn. عَقْلٌ, (JK, K,) and فَهْمٌ, (K,) and فِطْنَةٌ, (S, Msb, K,) and ذَكَاآءٌ; (Msb;) and retentiveness of mind, or memory: (JK, * S, * K:) or, as some say, a faculty of the soul, provided for the acquisition of the several species of knowledge, including the external and internal senses: strength thereof is termed ذَكَاآءٌ: and a good quality thereof for the forming ideas of the things that present themselves to it is termed فِطْنَةٌ: (TA:) pl. أَذْهَانٌ. (Msb, K. *) One says, اِجْعَلْ ذِهْنَكَ اـِلَى كَذَا وَكَذَا [ Apply thine intellect, &c., to such and such things ]. (TA.) [Both are also inf. ns.: see 1, first sentence.] ― -b2- Also, the former, (assumed tropical:) Strength: (JK, S, K:) and fat: (JK, K:) pl. as above. (K.) One says, مَا بِرِجْلَىَّ ذِهْنٌ There is not in my legs any strength to walk. (TA.) And هُوَ مِنْ أَهْلِ الذِّهْنِ and الأَذْهَانِ (tropical:) He is of those endowed with strength [ of body: and also, of those endowed with intelligence, &c., and intelligent faculties ]. (TA.) And مَا رَأَيْتُ بِالاـِبِلِ ذِهْنًا (assumed tropical:) I saw not, in the camels, fat and strength. (JK.) ― -b3- Also (assumed tropical:) The pith (نِقْى) of canes, or reeds. (TA.) -A2- See also ذَهِنٌ.

ذَهَنٌ ذ : see the next preceding paragraph.

ذَهِنٌ ذ and ↓ ذِهْنٌ Intelligent, possessed of understanding, sagacious, acute, skilful, or knowing, [and endowed with a retentive mind; ] each [said to be] a possessive epithet, [signifying possessing ذِهْن, though the former is agreeable with a general rule as part. n. of ذَهِنَ,] applied to a man; the latter app. changed [or contracted] from the former. (TA.)

[ ذِهْنِىٌّ ذ Of, or relating to, the ذِهْن, or intellect, &c.; intellectual; subjective; ideal. Hence, الأَمُورُ الذِّهْنِيَّةُ Intellectual things; the things that are conceived in the mind, or considered subjectively; opposed to الأَمُورُ الخَارِجِيَّةُ.]

ذُو ذ meaning صَاحِب [i. e. A possessor, an owner, a lord, or a master, but often better rendered having, possessing, possessed of, or endowed with ], (T, S, M, Mgh, Msb, K, but omitted in the CK,) used as a prefixed noun, (S, Mgh, Msb, &c.,) is originally ذَوًا, like عَصًا, the ا being changed from و; (S;) or it is originally ذَوَّى; and if one used it as a proper name, he would say, هٰذَا ذَوَّىقَدْ جَاآءَ [ This is Dhawà, he has come ]; (M;) [not ذَوًا, as in copies of the S; i. e.,] its third radical letter is ى, not, as J says, و; this ى being afterwards suppressed; (IB;) [so that the word becomes ذَوٌ, and then, by reason of its being prefixed to another noun, ذُو, like as أَبَوٌ, the original form of أَبٌ, becomes أَبُو:] it is declined [like أَبُو] with و and | and ىِ; (Msb;) [i. e.,] the nom. case is ذُو, accus. ذَا, and gen. ذِى: (Mgh:) the fem. is ذَاتُ; (T, S, M, Mgh, Msb, K; in a copy of the M, ذاة, and the CK, ذَاةٌ [as though it were not a prefixed noun];) and in the case of a pause, some say ذَاتْ, and others say ذَاهْ: (Lth, T: the latter usage, only, is mentioned in the S:) dual. masc., ذَوَا, (S, * M,) [accus and gen. ذَوَىْ;] fem. ذَوَاتَا, (T, M, Mgh, Msb, K,) for which ذَاتَا is allowable in poetry, but ذَوَاتَا is better, (T,) [accus, and gen. ذَوَاتَىْ:] pl., masc., ذَوُو, (T, *, S, * M, Msb, K, but omitted in the CK,) [accus, and gen. ذَوِى;] fem. ذَوَاتُ, (T, S, * M, Mgh, Msb, K,) accus. and gen. ذَوَاتِ; (S;) and أُولُو and أُولَات are like ذَوُو and ذَوَات [in signification]. (T. [See art. الو.]) In this sense it is not used otherwise than as a prefixed noun: when used to characterize an indeterminate noun, prefixed to an indeterminate noun; and when used to characterize a determinate noun, prefixed to [a noun rendered determinate by] the article ال. (S.) [Thus you say رَجُلٌ ذُو مَالٍ A man a possessor of wealth; and الرَّجُلُ ذُو المَالِ The man the possessor of wealth .] In the phrase غَيْرَ ذَاتِ الشَوْكَةِ [ Not those possessed of weapons, &c.], in the Kur [viii. 7], the fem. form is used as meaning the طَائِفَة [or party]. (T.) صَارَ ذَا ذَنْبٍ [ He became one having a sin, or crime, &c., attributable to him, i. e. he had a sin, &c., attributable to him, ] means تَحَمَّلَ ذَنْبًا [ he became chargeable with a sin, &c.]. (Msb in art. ذنب.) ― -b2- Accord. to the S, it is not prefixed to a pronoun (مُضْمَر); nor to a proper name, such as زَيْد and عَمْرو and the like: but there are several instances of its being prefixed, in its pl. form, to a pronoun; among which is the saying of a poet, اـِنَّمَا يَصْطَنِعُ المَعْرُوفُ فِى النَّاسِ ذَوُوهُ [ Only they who are possessors thereof do that which is good among men ]: (TA:) [this usage, however, is perhaps only allowable by poetic license: see another ex. (also here cited in the TA) in the Ham p. 442, and the remarks there appended to it:] and it is also prefixed to proper names, as is shown by the phrase, (TA,) هٰذَا ذُو زَيْدٍ (M, K, TA,) mentioned, as heard from the Arabs, by Ahmad Ibn-Ibráheem, the preceptor of Th, meaning This is Zeyd, (M, TA,) i. e., this is the owner of the name Zeyd; (M, K, TA;) and [perhaps] by the name ذُو الخَلَصَةِ, for الخلصة is [said by some to be] the name of a certain idol, and ذو is a metonymical appellation of its بَيْت; and by the proper names ذُو رُعَيْنٍ and ذُو يَزَنَ and [accord. to some] ذُو جَدْنٍ [and the like, of which several are mentioned in the S, as well as in the M &c.]. (IB, TA.) [But see a later portion of this paragraph, where, prefixed to a proper name, it is said to be redundant.] ― -b3- ذَوُو الأَرْحَام, [or, as in the Kur viii. last verse, and xxxiii. 6, أُولُو الأَرْحَامِ, pls. of ذُو الرَّحِمِ,] in the classical language, means [ The possessors of relationship; i. e.] any relations: and in law, any relations that have no portion [ of the inheritances termed فَرَائِض] and are not [ such heirs as are designated by the appellation ] عَصَبَة [q. v.: they are so called because they are relations by the women's side: see رَحِمٌ]. (KT, TA.) ― -b4- If you form a pl. from ذُومَالٍ, you say, هٰؤُلَاآءِ ذَوُونَ [ These are possessors of wealth]; because in this case the pl. is not a prefixed noun. (S.) Accord. to Lth, الذَّوُونَ signifies The former, or first, [ of persons, ] and the more, or most, distinguished. (T, TA. *) Also, (S, M,) and الأَذْوَاآءُ, [which is another pl. of ذُو,] (S,) The kings (S, M) of El-Yemen, of the tribe of Kudá'ah, (S,) whose surnames commenced with ذُو, (M,) [i. e.] who were named [or rather surnamed ] (S) ذُو يَزَنَ (S, M) and ذُو جَدَنٍ and ذُو نُوَاسٍ (S) and the like. (S, M.) قُرَشِىٌّ لَيْسَ مِنْ ذِى وَلَا ذُو, occurring in a trad., means A Kurashee in respect of lineage, not of the أَذْوَاآء [above mentioned]. (TA.) ― -b5- [ذُو and ذَات and ذَا and ذِى are also used as prefixed nouns in various expressions here following, in several thereof as meaning Something in possession, or the like; not a possessor: or, in these instances, as is said in explanation of the first of the following phrases, and also of the phrase ذَاتُ اليَدِ (mentioned below) in Har p. 93, that which is contained is made to be as though it were the possessor (صَاحِب) of that which contains.] ― -b6- مَوَّتَ ذَابَطْنِهَا [ He killed what was in her belly ]. (Har ubi suprá.) And وَضَعَتِ المَرْأَةُ ذَا بَطْنِهَا, (T,) or ذَاتَ بَطْنِهَا, (TA,) The woman brought forth [ her child ]. (T, TA.) And نَثَرَتْ ذَا بَطْنِهَا She brought forth many children. (T in art. نثر; and Mgh there and in the present art., in the latter of which it is added that the usual phrase is نَثَرَتْ بَطْنَهَا.) And أَلْقَتِ الدَّجَاجَةُ ذَا بَطْنِهَا The hen laid her egg, or eggs: or muted. (Mgh.) And أَلْقَى الرَّجُلُ ذَا بَطْنِهِ The man ejected his excrement, or ordure. (T.) And الذِّئْبُ مَغْبُوطٌ بِذِى بَطْنِهِ The wolf is envied [ for what is in his belly, or] for his distention of the belly [ with food ]. (TA.) ― -b7- [In like manner,] ذَاتُ اليَدِ means (tropical:) Wealth; as [...]

ذَاتٌ ذ fem. of ذُو [q. v. passim]. (T, S, M, &c.)

ذَاتِىٌّ ذ : see ذَوَوِىٌّ, below, in three places.

ذَاتِيَّةٌ ذ [a post-classical word, used in philosophy, The essential property or quality, or the aggregate of the essential properties or qualities, of a thing]. The ذَاتِيَّة of a human being is [the essential property or quality of] rational animality; and is also termed مَاهِيَّةٌ. (Kull p. 148.)

ذَوَوِىٌّ ذ the rel. n. of ذُو; (S, TA;) and of ذَاتٌ also, (S, M, Msb, TA,) the ة of the original being rejected in forming the rel. n.: (S, Msb, * TA:) ↓ ذَاتِىٌّ, as rel. n. of ذَاتٌ, is not allowable: (M:) [but it is much used, mostly in philosophical and religious writings, as meaning Essential, &c.:] they say ↓ الصِّفَاتُ الذَّاتِيَّةُ [meaning The essential attributes ]; (Mgh, Msb;) but this is a wrong expression: and ↓ عَيْبٌ ذَاتِىٌّ [ An essential, or] a natural, an innate, an original, or a constitutional, fault or imperfection &c. (Msb.)

1 ذَابَ ذ , (T, S, M, &c.,) aor. يَذُوبُ, (T, S, Msb,) inf. n. ذَوْبٌ (S, M, Msb, K) and ذَوَبَانٌ, (T, S, M, Msb, K,) It melted, dissolved, or became fluid or liquid; contr. of جَمَدَ: (S, M, A, K:) it flowed. (T, Msb.) ― -b2- [Hence,] ذاب دَمْعُهُ (tropical:) [ His tears flowed ]. (A.) And ذَابَتْ حَدَقَتُهُ (tropical:) [ His eye ] shed tears; (A;) or flowed [ with tears ]. (T.) ― -b3- ذاب جِسْمُهُ (tropical:) His body became lean, or emaciated: one says, ثَابَ بَعْدَمَا ذَابَ (tropical:) [ He became fat after he had been lean ]. (A.) ― -b4- And ذَابَ [alone] (assumed tropical:) He became foolish, or stupid, after having been intelligent. (T, K.) ― -b5- نَحْنُ لَا نَجْمُدُ فِى الحَقِّ وَلَا نَذُوبُ فِى البَاطِلِ (tropical:) [ We will not be hard, or niggardly, in the case of truth, or right, nor will we be soft, or easily yielding, in the case of falsity, or wrong ]. (A.) ― -b6- هٰذَا الكَلَامُ فِيهِ ذَوْبُ الرُّوحِ (tropical:) [ This speech, or discourse, contains that which melts the soul ]. (A.) ― -b7- ذَابَتِ الشَّمْسُ [and ↓ استذابت (as is shown by a phrase mentioned in the L in art. صخد)] (tropical:) The sun became intensely hot. (S, A, K.) ― -b8- أَذُوبُ اللَّيَالِى أَوْيُجِيبُ صَدَاكُمَا occurring in a trad. of Kuss, means (assumed tropical:) I will wait in expectation during the lapse of the nights [ or the echo of you two shall answer ]; from الاـِذَابَةُ, which signifies “ spoil, booty, or plunder. ” (TA.) ― -b9- مَا ذَابَ فِى يَدِى شَىْءٌ (assumed tropical:) There remained not in my hand anything. (AHeyth, TA.) And مَا ذَابَ فِى يَدَيْهِ مِنْهُ خَيْرٌ, (M,) or فِى يَدِى, (K,) (assumed tropical:) There came not [ into his hands, or into my hands, from him, or it, any good ]. (M, K.) ― -b10- ذاب عَلَيْهِ المَالُ (assumed tropical:) The property became, or proved to be, binding, obligatory, or incumbent, on him to render as a debt. (T.) And ذاب لِى عَلَيْهِ حَقٌّ (tropical:) A right, or due, was, or became, incumbent, or obligatory, on him to render to me, and established against him. (S, A, Mgh, K. *) And ذاب عَلَيْهِ مِنَ الأَمْرِ كَذَا, inf. n. ذَوْبٌ, (assumed tropical:) Such a part of the thing, or affair, was, or became, incumbent, or obligatory, on him; like جَمَدَ and بَرَدَ. (M.) -A2- ذاب also signifies He continued in the eating of ذَوْب i. e. honey. (T, L, K. *)

2 ذوّبهُ ذ : see 4. -A2- Also, inf. n. تَذْوِيبٌ, He made [or disposed ] for him a ذُوَابَة [or ذُؤَابَة]: irreg.; being originally with ء [i. e. ذَأَّبَهُ]. (T, K.) It is said in a trad. of Ibn-El-Hanafeeyeh, كَانَ يُذَوِّبُ أُمَّهُ, meaning He used to plait the ذوابة of his mother. (TA.)

4 اذابهُ ذ and ↓ ذوّبهُ He melted it, dissolved it, rendered it fluid or liquid, liquified it; (S, M, A, K;) or made it to flow. (Msb.) It is said in a prov., (S, TA,) respecting butter, (S,) مَا يَدْرِى أَيُخْثِرُ أَمْ يُذِيبُ [expl. in art. خثر]. (S, M, TA.) [See also a verse of Bishr cited below in this paragraph.] ― -b2- [Hence,] the former [as meaning (tropical:) It dissolved him, or emaciated him, ] is said of anxiety, (A, TA,) and grief. (TA.) ― -b3- [Hence also,] اذاب حَاجَتَهُ, and ↓ استذابها, (tropical:) He matured, and fully accomplished, the object of his want. (A, TA.) And اذابوا أَمْرَهُمْ (assumed tropical:) They put their affair into a good, sound, or right, state. (K.) ― -b4- اذابوا عَلَيْنَا, (S, M,) or عَلَيْهِمْ, (A, K,) inf. n. اـِذَابَةٌ, (S,) (tropical:) They made an inroad or incursion, or a sudden attack, urging their horses, upon us, or upon them, (S, M, A, K,) and took spoil [ from us, or them, or made, or left, our property, or theirs, to be taken as spoil ]. (A.) Hence the saying of Bishr (S) Ibn-Abee-Kházim, (TA,) فَكَانُو كَذَاتِ القِدْرِ لَمْ تَدْرِ اـِذْ غَلَتْ أَتَتْرُكُهَا مَذْمُومَةً أَمْ تُذِيبُهَا (S,) or وَكُنْتُمْ, (M, TA,) and أَتْنْزِلُهَا, (so in some copies of the S and M,) meaning (assumed tropical:) [ And they were, or and ye were, like her having the cookingpot, not knowing, when it boiled, whether she should leave it, or put it down from the fire, disapproved, or ] whether she should let it be taken as spoil: (S, TA:) so accord. to AZ: (S:) or the meaning is, [ whether she should put it down from the fire,] or make it to remain; i. e. تُثْبِتُهَا, (S, TA,) or تُبْقِيهَا; (AHeyth, TA;) from ذَابَ لِى عَلَيْهِ حَقٌّ, expl. above, (S, TA,) or from مَا ذَابَ فِى يَدِى شَىْءٌ, also expl. above: (A Heyth, TA:) or, accord. to As, the meaning is, or whether she should melt it; from the prov. mentioned above in this paragraph: (S, TA:) i. e., whether she should leave it in a thick state, [ disapproved, ] or should melt it; fearing that the butter [in the cooking-pot] would spoil. (TA.) [In the TT, for مَذْمُومَةً, I find مَدْمُومَةً, which, applied to a cooking-pot, means smeared, or done over, with spleen, &c. See also Freytag's Arab. Prov. ii. 626 et seq.]

10 اِسْتَذَبْتُهُ ذ signifies طَلَبْتُ مِنْهُ الذَّوْبَ [which may be rendered I asked, or desired, of him honey, &c.]: (K:) [but accord. to ISd,] it signifies, agreeably with other verbs of this form, I asked, or desired, of him that he would melt or dissolve [butter &c.]. (M.) ― -b2- [Hence, perhaps,] استذابت الشَّمْسُ: see 1. ― -b3- استذاب حَاجَتَهُ: see 4. ― -b4- استذاب ذَوْبَةً (assumed tropical:) He preserved a residue of his wealth, or property. (TA.)

ذَابٌ ذ A vice, fault, defect, or the like; (K;) like [ذَيْبٌ and] ذَامٌ and ذَيْمٌ. (TA.)

ذَوْبٌ ذ [ What is fluid, or liquid, of water &c.; contr. of جَمْدٌ: see جَامِدٌ: and see also ذَائِبٌ. ― -b2- ] Honey, (T, M, K,) in a general sense: (M:) or honey cleared from its wax: (T, M, K:) or honey in the bees' cells: (S, M, K:) and melted, or liquefied, honey: (M:) or melted, or liquefied, honey, cleared from its wax: so in the saying, ↓ هُوَ أَحْلَىمِنَ الذَّوْبِ بِالاـِذْوَابَةِ (tropical:) [ He, or it, is sweeter than honey melted and cleared of its wax, with fresh butter melted in a cooking-pot to clarify it ]. (A.) ― -b3- Gum flowing upon the ground. (TA voce مِغْفَرٌ.) ― -b4- ذَوْبُ الذَّهَبِ Watergold: or, accord. to Er-Rázee, fluid, or liquid, gold; the inf. n. ذَوْب being used in this instance in the sense of ذَائِب. (Har p. 448.) -A2- (assumed tropical:) Foolishness, or stupidity. (TA.) [But see the next paragraph.]

ذَوْبَةٌ ذ (assumed tropical:) A residue of wealth, or property: so in the saying أَسْلَمَ عَلَى ذَوْبَةٍ (assumed tropical:) He became a Muslim on the condition of his preserving a residue of his wealth, or property. (TA from a trad.) -A2- (assumed tropical:) Manifest foolishness or stupidity: so in the phrase فِى فُلَانٍ ذَوْبَةٌ (assumed tropical:) In such a one is manifest foolishness or stupidity. (TA in art. شوب.) You say also, ظَهَرَتْ فِيهِ ذَوْبَةٌ, meaning (assumed tropical:) Foolishness, or stupidity, appeared in him. (T.)

ذُوبَانٌ ذ and ذِيبَانٌ [like ذِئْبَانٌ] The remains of the [ fur, or soft hair, called ] وَبَر [ after the greater part has fallen off or been shorn ]: or the hair (الشَّعَرُ [for which الشّعرِ is erroneously put in the CK]) on the neck (M, K) and lip (M) of the camel (M, K) or horse. (K.) -A2- Also the former, Paupers and thieves; for ذُؤَبَانٌ [a pl. of ذِئْبٌ, q. v.], the ء being changed into و. (TA.)

ذَؤُوبٌ ذ [originally ذَوُوبٌ] A fat she-camel: (A, K:) because what is melted (مَا يُذَابُ) is collected from her. (A, TA.)

ذُوَابَةٌ ذ for ذُؤَابَةٌ [expl. in art. ذأب]: pl. ذَوَائِبُ. (T, K.)

هَاجِرَةٌ ذَوَّابَةٌ ذ (tropical:) A midday, or summer-midday, intensely hot. (T, A, TA.)

ذَائِبٌ ذ part. n. of 1, [ Melting or dissolving, fluid or liquid; or] flowing; contr. of جَامِدٌ. (Msb.) ― -b2- لَهُ دُمُوعٌ ذَوَائِبُ (tropical:) [ He has flowing tears ]. (A, TA.) ― -b3- ذَائِبُ المَالِ, as opposed to جَامِد [q. v.], (tropical:) Such property as consists in what is fluid, or liquid: (L in art. جمد:) or such as consists in live stock: (L and K in that art.:) or such as consists in trees. (L in that art.) ― -b4- ذَائِبُ النَّفْسِ (tropical:) Heavy, slow, indolent, or dull, of soul; syn. ثَقِيلٌ. (A.)

اـِذَابَةٌ ذ Spoil; booty; plunder: [in this sense] a subst. [in the proper meaning of the term]; not an inf. n. (M, TA.)

اـِذْوَابٌ ذ and اـِذْوَابَةٌ, [the latter, only, mentioned in the A, app. as being the more common,] Fresh butter when it is put into the cooking-pot to be cooked so as to become سَمْن [i. e. clarified butter ]: (AZ in explanation of the latter word, T, S:) or fresh butter which is melted in the cooking-pot to make سَمْن: this name continues to be applied to it until it is put into the skin. (M, K.) See ذَوْبٌ.

مُذَابٌ ذ and ↓ مُذَوَّبٌ Melted, or dissolved, fat [&c.]. (A.)

مِذْوَبٌ ذ A vessel in which a thing is melted, or dissolved. (M, K.)

مِذْوَبَةٌ ذ A ladle. (Lh, M, K.)

مُذَوَّبٌ ذ : see مُذَابٌ.

ذُوبَاجٌ ذ : see جوذاب, in art. جذب.

1 ذَادَ ذ , (M, A,) first pers. ذُدْتُ, (T, S,) aor. يَذُودُ, (T, A,) inf. n. ذَوْدٌ, (T,) or ذِيَادٌ, (S,) or both, (M, A, K,) He drove: (S, M, K:) he drove away: (T, S, M, A, K:) and he repelled. (M, K.) You say, ذَدْتُ الاـِبِلَ I drove the camels: (S:) and I drove them away: (T, S:) and [so ↓ ذَوَّدْتُهَا, for] تَذْوِيدٌ signifies the same as ذِيَادٌ. (S.) And ذاد الاـِبَلِ عَنِ المَاآءِ, (A, Msb,) aor. يَذُودُ, inf. n. ذَوْدٌ and ذِيَادٌ, He (the pastor) [ drove away, or repelled, or] kept back, or debarred, the camels from the water; or prevented them from coming to it. (Msb.) And ذادهُ عَنْ كَذَا, (A,) and ذُدْتُهُ, (S,) He, and I, drove him away from such a thing. (S, A. [And the like is said in the M.]) And ذاد عَنِ الحَرَمِ He repelled from, or defended, the sacred territory. (L.) And الثَّوْرُ يَذُودُ عَنْ نَفْسِهِ بِمِذْوَدِهِ, i. e. (tropical:) [ The bull repels from, or defends, himself ] with his horn: and الفَارِسُ بِمِذْوَدِهِ, i. e. (tropical:) [ the horseman ] with his spear, or short spear. (A.) And ذاد عَنْ عِرْضِهِ (assumed tropical:) He defended his honour. (L.) And ذاد عَنِّى الهَمَّ (tropical:) [ He dispelled from me anxiety. ] (A.)

2 ذَوَّدَ see above.

4 اذادهُ ذ He aided, or assisted, him to drive, or drive away, (T, S, M, A,) his camels. (T, S, A.) [In the K, أَذَدْتُهُ is said to signify أَعَنْتُهُ عَلَى ذِيَادِ أَهْلِهِ: but اهله is app. a mistake for اـِبِلِهِ: or عَنْ is omitted before اهله; and if so, the meaning is I aided, or assisted, him to defend his family; but in this latter case, we should read ذِيَادٍ, which would be less chaste than الذِّيَادِ.]

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

ذُوَيْدٌ ذ : see the next preceding paragraph.