Lane's Lexicon (Edward Lane, 1863)

2 اَجَّمَ see 4.

4 يُؤْجِمُ النَّاسَ ذ , or النَّاسَ ↓ يُؤَجِّمُ, [accord. to different copies of the K, the former being the reading in the TA,] He makes men's own selves to be objects of dislike, disapprobation, or hatred, to them. (K voce أَجُومٌ.) [Accord. to the TK, you say, اآجَمَهُ مِنْهُ, inf. n. اـِيجَامٌ, meaning He made him to be an object of dislike, disapprobation, or hatred, to him. ]

5 تأجّم ذ He (a lion) entered his أَجَمَة [or thicket ]. (K.) -A2- تأجّمهُ: see 1.

أَجْمٌ ذ Any square, roofed, house: (K:) mentioned by ISd as on the authority of Yaakoob: but see أُجُمٌ as explained by J [in the S] on the same authority. (TA.)

أُجْمٌ ذ : see أُجُمٌ. -A2- It is also a pl. of أَجَمَةٌ. (M, K.)

أَجَمٌ ذ : see أَجَمَةٌ.

أُجُمٌ ذ A fortress; (Mgh, Msb, K;) like أُطُمٌ: (Mgh:) pl. اآجَامٌ. (Mgh, Msb, K.) الأُجُمُ [is the name of] A fortress (S, K) in El-Medeeneh, (K,) built of stones by the people of that city: and Yaakoob says that أُجُمٌ signifies any square, roofed, house. (S, Sgh.) Imra-el-Keys says, [describing a vehement rain,] وَتَيْمَاآءَ لَمْ يَتْرُكْ بِهَا جِذْعَ نَخْلَةٍ وَلَا أُجُمَّا اـِلَّا مَشِيدًا بِجَنْدَلِ [ And Teymà, (a town so called,) it left not therein a trunk of a palm-tree, nor a square, roofed, house, unless raised high with stones: but in the Calc. ed. of the Mo' allakát, (p. 54,) for أُجُمَّا, we find أُطُمَّا, which has the same meaning]. (S, Sgh.) See also أَجْمٌ. (TA.) Accord. to As, it is also pronounced ↓ أُجْمٌ. (S.)

أَجَمَةٌ ذ A thicket, wood, or forest; a collection, (Mgh, Msb,) or an abundant collection, (K,) of tangled, confused, or dense, trees, or shrubs: (Mgh, Msb, K:) or it is of reeds, or canes: (S:) or a [ place such as is termed ] مَغِيض of water collected together, in which, in consequence thereof, trees grow: (S in art. غيض:) [or] it signifies also a bed, or place of growth, of canes or reeds: (Mgh:) the pl. is أَجَمَاتٌ and أُجُمٌ (S, M, K) and أُجْمٌ (M, K) and ↓ أَجَمٌ, (S, M, Mgh, Msb, K,) [or rather this last is a coll. gen. n., of which أَجَمَةٌ is the n. un.,] and اـِجَامٌ (S, M, K) and [pl. of pauc.] اآجَامٌ, (S, M, Mgh, K,) or the last but one is pl. of أَجَمٌ, (M,) and so is the last. (Lh, M, Msb.) And hence, The haunt of a lion. (TA in art. حرب.) ― -b2- اآجَامٌ [in the CK اَجام] also signifies Frogs. (Sgh, K.) [App. because frogs are generally found in beds of canes or reeds.]

أَجُومٌ ذ signifies مَنْ يُؤْجِمُ النَّاسَ, or يُؤَجِّمُ النَّاسَ; [accord. to different copies of the K; see 4;] i. e. One who makes men's own selves to be objects of dislike, disapprobation, or hatred, to them. (K.)

اآجِمٌ اآجم Loathing, disliking, or regarding with disgust. (S, TA.) -A2- مَاآءٌ اآجِمٌ i. q. ↓ مَأْجُومٌ [ Water that is loathed, disliked, or regarded with disgust ]. (TA.)

مَأْجُومٌ ذ : see اآجِمٌ.

1 أَجَنَ ذ , (S, Mgh, Msb, K,) aor. اَجِنَ and اَجُنَ ; (S, Msb, K;) and أَجِنَ, (S, Mgh, &c.,) aor. اَجَنَ , (S, Msb,) mentioned by Yz; (S;) inf. n. of the former أُجُونٌ (S, Mgh, Msb, K *) and أَجْنٌ; (S, Msb, K; *) and of the latter أَجَنٌ; (S, Mgh, Msb, K;) It (water) became altered for the worse (S, Mgh, Msb, K) in taste and colour, (S, Mgh, K,) from some such cause as long standing, (TA,) but was drinkable: (Mgh, Msb:) or became altered for the worse in its odour by oldness: or became covered with [ the green substance called ] طُحْلُب and with leaves: (Mgh:) أَجُنَ, also, said of water, signifies it became altered for the worse: (Th:) and in the Iktitáf occurs أَجَنَ, aor. اَجَنَ , which is unknown, but may be a mixture of two dial. vars. [namely of أَجَنَ having for its aor. اَجِنَ and اَجُنَ , and يَأْجَنُ having for its pret. أَجِنَ]. (MF) -A2- أَجَنَ He (a قَصَّارَ, or whitener of cloth) beat a piece of cloth or a garment [in washing it]. (S, K.)

أَجْنٌ ذ : see اآجِنٌ.

أَجِنٌ ذ : see اآجِنٌ.

أُجْنَةٌ ذ (S, K) and أْجْنَةٌ and اـِجْنَةٌ (K) i. q. وَجْنَةٌ [The ball, or elevated part, of the cheek ]. (S, K.)

أَجِينٌ ذ : see اآجِنٌ.

اـِجَانَّةٌ أجانه اجانه اجانة جانى (S, Mgh, Msb, K) and ↓ اـِنْجِانَةُ, (Lh, K,) the latter of the dial. of Teiyi, (Lh, TA,) or this is a vulgar form, (Mgh,) not allowable, (S,) and ↓ اـِيجَانَةٌ, (K,) with ى, (TA,) A thing well known; (K;) a vessel in which clothes are washed; (Msb;) a [ vessel also called ] مِرْكَن, resembling a لَقَن [which is a kind of basin ], in which clothes are washed: (Mgh:) or what is called in Persian PنGان [i. e. PِنْGانْ a small cup ]: (PS:) [it probably received this last meaning, and some others, in post-classical times: Golius explains it as meaning “ lagena, phiala, crater: ” adding, “ hinc vulgo Fingiána [i. e. فِنْجَانَة] calix vocatur: item Urceus: hydria: [referring to John ii. 6:] Vas dimidiœ seriœ simile, in quo aqua et similia ponuntur: ” on the authority of Ibn-Maaroof: and, on the same authority, “ Labrum seu vas lapideum instar pelvis, in quo lavantur vestes: ”] pl. أَجَاجِينُ: (S, Mgh, Msb, K:) meaning [also] what resemble troughs, surrounding trees. (Msb.)

اآجِنٌ اآجن (S, Mgh, Msb, K) and ↓ أَجِنٌ (S, Msb, K) and ↓ أَجْنٌ (ISd, TA) and ↓ أَجِينٌ (TA) Water altered for the worse (S, Mgh, Msb, K) in taste and colour, (S, Mgh, K,) from some such cause as long standing, (TA,) but still drinkable: (Mgh, Msb:) or altered for the worse in its odour by oldness: or covered with [ the green substance called ] طُحْلُب and with leaves: (Mgh:) pl. أُجُونٌ; thought by ISd to be pl. of أَجْنٌ and اآجِنٌ. (TA.)

اـِنْجَانَةٌ انجانه انجانة : see اـِجَّانَةٌ.

اـِيجَانَةٌ ايجانه ايجانة : see اـِجَّانَةٌ.

مِئْجَنَةٌ ذ [in Golius's Lex. مِئْجَنٌ] The instrument for beating used by the قَصَّار [or whitener of cloth, in washing ]: but better without ء, [written مِيجَنةٌ,] because the pl. is مَوَاجِنُ; or, accord. to IB, the pl. is مَاآجِنُ. (TA.)

2 أحّدهُ ذ , [inf. n. تَأْحِيدٌ,] He made it one; or called it one: as also وحّدهُ. (TA in art. وحد.) You say, أَحِّدِ الِاثْنَيْنِ Make thou the two to become one. (K.) It is related in a trad., that Mohammad said to a man who was making a sign with his two fore fingers in repeating the testimony of the faith, [There is no deity but God, &c.,] أَحِّدْأَحِّدْ [meaning that he should make the sign with one finger only]. (S.) And أَحَدَّ اللّٰهَ means He declared God to be one; he declared, or professed, the unity of God; as also وحّدهُ. (T and L in art. وحد.) ― -b2- أَحِّدِ العَشَرَةَ, (S, K,) inf. n. تَأْحِيدٌ, (K,) Make thou the ten to become eleven, (S, K,) is a phrase mentioned by Fr on the authority of an Arab of the desert. (S.)

8 اِتَّحَدَ أتحد اتحد تحدى ٱتحد : see art. وحد: and see what here next follows.

10 استأحد ذ He (a man, S) was, or became, alone, by himself, apart from others, or solitary; syn. اِنْفَرَدَ; (S, K;) as also ↓ ا@تَّحَدَ [written with the disjunctive alif اِتَّحَدَ, originally اِئْتَحَدَ or اِوتَحَدَ], (K, TA,) or تَوَحَّدَ. (CK.) -A2- مَا ا@سْتَأْحَدَ بِهِ He did not know it; did not know, or had not knowledge, of it; did not understand it; did not know the minute circumstances of it; or did not perceive it by any of the senses; syn. لَمْ يَشْعُرْ بِهِ; (L, K;) i. e., a thing, or an affair: of the dial. of El-Yemen. (L.)

أَحَدٌ ذ , originally وَحَدٌ, the و being changed into أ, (Msb,) One; the first of the numbers; (S;) syn. [in many cases] with وَاحِدٌ; (S, Msb, K;) with which it is interchangeable in two cases, to be explained below: (Msb:) pl. اآحَادٌ and أٌحْدَانٌ (K) and أَحَدُونَ, which last occurs in a phrase hereafter to be mentioned; (TA;) or it has no pl. in this sense; (Msb, K, * TA;) and as to اآحَادٌ, it may be pl. of وَاحِدٌ, [and originally أَوْحَادٌ,] like أَشْهَادٌ as pl. of شَاهِدٌ, (Th, Msb,) a pl. of pauc. (Msb.) The fem. is ↓ اـِحْدَى only; and this is only used in particular cases, to be shown below: (Msb:) most agree that the ى in this word is the characteristic of the fem. gender: but some say that it is to render it quasi-coordinate to the quadriliteral-radical class: [this, however, is inconsistent with its pronunciation, which is invariably اـِحْدَى, not اـِحْدَّى:] (TA:) its pl. is اـِحَدٌ, as though the sing. were اـِحْدَةٌ, like as is said of ذِكَرٌ as pl. of ذِكْرَى: one of the expositors of the Tes-heel writes it أُحَدٌ, with damm and then fet-h; but a pl. of this measure is not applicable to a sing. of the measure فِعْلَى, with kesr. (MF.) The dim. of أَحَدٌ is ↓ أُحَيْدٌ; and that of اـِحْدَى is ↓ أُحَيْدَى. (L in art. وحد.) ― -b2- It is interchangeable with وَاحِدٌ in two cases: first, when it is used as an epithet applied to God: (Msb:) for الأَحَدُ, as an epithet, is applied to God alone, (Msb, K,) and signifies The One; the Sole; He who has ever been one and alone: or the Indivisible: or He who has no second [ to share ] in his lordship, nor in his essence, nor in his attributes: (TA:) you say, هُوَ الوَاحِدُ and هُوَ الأَحَدُ: and in like manner, أَحَدٌ, without the article, is used as an epithet specially in relation to God, and is interchangeable in this case [but not in other cases] with وَاحِدٌ: therefore you do not say رَجُلٌ أَحَدٌ nor دِرْهَمٌ أَحَدٌ and the like [but رَجُلٌ وَاحدٌ and دِرهَمٌ وَاحِدٌ &c.] (Msb.) [See also وَاحِدٌ, in art. وحد.] In the phrase in the Kur [cxii. 1], قُلْ هُوَ اللّٰهُ أَحَدٌ [ Say, He is God, One God], أَحَدٌ is a substitute for اللّٰهُ; for an indeterminate noun is sometimes a substitute for a determinate noun, as in another passage in the Kur, xcvi. 15 and 16. (S.) Secondly, it is interchangeable with وَاحِدٌ in certain nouns of number: (Msb:) you say أَحَدَ عَشَرَ [masc.] and اـِحْدَى عَشْرَةَ [fem.] (S) [meaning Eleven: and in these two cases you may not substitute وَاحِدٌ and وَاحِدَةٌ for أَحَدٌ and اـِحْدَى: but] in أَحَدٌوعَشْرُونَ [ One and twenty, and the like,] أَحَدٌ is interchangeable with وَاحِدٌ. (Msb.) Ks says, When you prefix the article ال to a number, prefix it to every number; therefore you should say, مَا فَعَلَتِ الأَحَدَ العَشَرَ الأَلْفَ الدِّرْهَمَ [ What did the eleven thousand dirhems? ]: but the Basrees prefix it to the first only, and say, ما فعلت الأَحَدَ عَشَرَ أَلْفَ دِرْهَمٍ. (S.) ― -b3- In [most] cases differing from these two, there is a difference in usage between أَحَدٌ and وَاحِدٌ: the former is used in affirmative phrases as a prefixed noun only, governing the noun which follows it in the gen. case; [as in exs. which will be found below;] and is used absolutely in negative phrases; [as will also be seen in exs. below;] whereas وَاحِدٌ is used in affirmative phrases as a prefixed noun and otherwise: the fem. اـِحْدَى, also, is only used as a prefixed noun, except in numbers (Msb) [and in one other instance, which see below]. Using أَحَدٌ and its fem. in affirmative phrases as prefixed nouns, you say, قَامَ أَحَدُ الثَّلَاثَةِ [ One of the three stood ]; and قَالَتْ اـِحْدَا هُمَا [ One of them two (females) said ]; and خُذْ اـِحْدَى الثَّلَاثَةِ [ Take thou one of the three ]. (TA.) The phrase اـِحْدَى بَنَاتِ طَبَقٍ means A calamity: (K:) or, as some say, (TA, but in the K “ and, ”) a serpent; (K, TA;) so called because it twists itself round so as to become like a طَبَق. (TA.) And the phrase اـِحْدَى الاـِحَدِ, (L, K, TA,) in which the latter word has kesr to the اـ and fet-h to the ح, and is pl. of the former, also written الأُحَدِ, but this form is disapproved by MF, as has been shown above, (TA, [in several copies of the K incorrectly written الأَحَدِ,]) [lit. means One of the ones; and] is applied to a great, or mighty, event; (L, K, TA;) one that is difficult, distressing, grievous, or terrible. (L, TA.) You say, أَتَى بِاـِحْدَى الاـِحَدِ [the last of which words is here again written in several copies of the K الأَحَدِ] He brought to pass a grievous, and great, or mighty, event, (K, TA,) when you desire to express the greatness and terribleness of an event. (TA.) You also say, فُلَانُ أَحَدُ الأَحَدِينَ, and وَاحِدُ الأَحَدِينَ, (K, TA,) the latter in one copy of the K written وَاحِدُ الوَاحِدِينَ, in which the latter word is pl. of the former, (TA,) and وَاحِدُ الاآحَادِ, and اـِحْدَى الاـِحَدِ, (K, TA,) like a phrase before mentioned, only the former is applied to a calamity, and this to an intelligent being, and written in the two manners before mentioned, the difference being only in application, (TA, [in several copies of the K here again written اـِحْدَى الأَحَدِ, and in the CK اَحَدِىُّ الاَحَدِ,]) and اـِحْدَى الأَحَدِينَ, (Et-Tes-heel,) and اـِحْدَى الاآحَادِ, (TA,) which are expressions of the utmost praise, (IAar, A Heyth, K,) [lit. Such a man is one of the ones; meaning] such a one is unique among the uniques; (TA;) one who has no equal; unequalled; incomparable. (IAar, Tes-heel.) It seems that the form of pl. used in the phrase أَحَدُ الأَحَدِينَ is used only as applied to rational beings; but it is said in the Expositions of the Tes-heel that this phrase signifies One of the calamities; the form of the rational pl. being given to nouns significant of things deemed great, mighty, or grievous. (AHeyth.) In the phrase اـِحْدَى الاـِحَدِ, the fem. forms are said to be used for the purpose of giving intensiveness to the signification, as though the meaning were دَاهِيَةُ [...]

اـِحْدَي احدى احدي أحد أحدى أحدي أحديي اـحدى حدا حدي : fems. of أَحَدٌ, q. v.

اـِحْدَاةٌ احداه احداة أحد أحداه اـحداه : fems. of أَحَدٌ, q. v.

أَحَدِيَّةٌ ذ The unity of God; (Msb;) as also وَحْدَانِيَّةٌ. (L and K in art. وحد.)

أُحَادَ ذ [accus. of أُحَادُ] is imperfectly decl., because of its deviation from its original, (S, K,) both in form and in meaning; (S;) [being changed in form from وَاحِدًا, and in meaning from ا@وَاحِدًا: (see ثُلَاثَ:)] you say, جَاؤُوا أُحَادَ أُحَادَ, [احاد being repeated for the purpose of corroboration,] meaning, They came one [ and ] one, one [ and ] one; or one [ by ] one, one [ by ] one. (S, K.) The dim. of أُحَادُ is ↓ أُحَيِّدٌ, perfectly decl., like ثُلَيِّثٌ [q. v.] &c. (S, in art. ثلث.)

أُحَيْدٌ ذ dim. of أَحَدٌ, q. v.

أُحَيِّدٌ ذ : see أَحَادَ.

أُحَيْدَى ذ dim. of اـِحْدَى fem. of أَحَدٌ, q. v.

1 أَحِنَ ذ (S, Msb, K) عَلَيْهِ, (S, TA,) aor. اَحَنَ , (Msb, K,) inf. n. أَحَنٌ, (Msb,) or أَحْنٌ, and اـِحْنَةٌ, (TA,) or this last is a simple subst.; (Msb;) and أَحَنَ عَلَيْهِ, aor. اَحَنَ , inf. n. أَحْنٌ; (Kr, TA;) He retained enmity against him in his bosom, watching for an opportunity to indulge it, or exercise it; or hid enmity against him in his bosom; or bore rancour, malevolence, malice, or spite, against him: (S, Msb, K: *) and he was affected with anger (K, TA) against him, such as came upon him suddenly from the retention or hiding of enmity in the bosom, or from rancour, malevolence, malice, or spite. (TA.)

3 اآحَنَهُ اآحنه اآحنة , (TA,) inf. n. مُؤَاحَنَةٌ, (S, K,) He treated him, or regarded him, with enmity, or hostility. (S, * K, * TA.)

اـِحْنَةٌ احنه احنة أحنه حان Retention of enmity in the bosom, with watchfulness for an opportunity to indulge it, or exercise it; or concealment of enmity in the bosom; or rancour, malevolence, malice, or spite: (S, Msb, K:) and anger (K, TA) coming upon one suddenly therefrom: (TA:) pl. اـِحَنٌ. (S, Msb, K.) It is said in the S that one should not say حِنَةٌ; and this is disallowed by As and Fr and Ibn-El-Faraj: in the T it is said that it is not of the language of the Arabs; and As is related to have disapproved of Et-Tirimmáh for using its pl. in poetry: but it is said in a trad., مَا بَيْنِى وبَيْنَ العَرَبِ حِنَةٌ [ There is not between me and the Arabs retention of enmity in the bosom, &c.]; and it occurs in another trad., in a similar phrase; and the pl., in a third trad.; therefore we say that it is a dial. var. of rare occurrence. (TA.)

أَخٌ ذ : see art. اخو.

أُخْتٌ ذ fem. of أَخٌ, q. v. in art. اخو.

1 أخَذَ ذ , (S, A, L, &c.,) in the first pers. of which, أَخَذْتُ, [and the like,] the ذ is generally changed into ت, and incorporated into the [augmentative] ت, [but in pronunciation only, for one writes أَخَذتُّ and the like,] aor. اَخُذَ , imperative خُذْ, originally ا@ؤْخُذْ, (S, L,) which latter form sometimes occurs, [but with و in the place of ؤْ when the ا is pronounced with damm,] (TA,) inf. n. أَخْذٌ (S, L, Msb, K, &c.) and تَأْخَاذٌ, (S, L, K,) the latter having an intensive signification; (MF;) and وَخَذَ is a dial. var., as mentioned by Ibn-Umm-Kásim and others on the authority of AHei; (MF in art. تخذ;) He took; he took with his hand; he took hold of; (S, A, L, Msb, K;) a thing. (S, L.) You say, خُذِ الخِطَامَ and خُذْ بِالخِطَامَ Take thou, or take thou with thy hand, or take thou hold of, the nose-rein of the camel: (S, L, Msb:) the ب in the latter phrase being redundant. (Msb.) [And أَخَذَ بِيَدِهِ, lit. He took his hand, or arm; meaning (assumed tropical:) he aided, or assisted, him: a phrase of frequent occurrence.] And أَخَذَ عَلَىيَدِ فُلَانٍ (assumed tropical:) He prevented, restrained, or withheld, such a one from doing that which he desired; as though he laid hold upon his hand, or arm: (L:) and أَخَذَ عَلَى يَدِهِ دُونَ مَا يُرِيُدهُ [signifies the same]. (K in art. لغد.) ― -b2- Also, inf. n. أَخْذٌ, He took, or received; contr. of أَعْطَي. (L.) [Hence,] أَخَذَ عَنْهُ, (assumed tropical:) He received from him traditions, and the like. (TA passim.) ― -b3- (assumed tropical:) [ He took, or derived, or deduced, a word, a phrase, and a meaning.] ― -b4- (tropical:) He took, received, or admitted, willingly, or with approbation; he accepted. (B, MF.) So in the Kur [vii. 198], خُذِ العَفْوَ (tropical:) [ Take thou willingly, or accept thou, superfluous property, or such as is easily spared by others]. (MF.) So too in the same [iii. 75], وَ أَخَذتُّمْ عَلَي ذٰلِكُمْ اـِصْرِى (tropical:) [ And do ye accept my covenant to that effect? ]. (B.) [And in the phrases, أَخَذْنَا مِيثَاقَكُمْ بِالعَمَلِ بِمَا فِي التَّوْارَاةِ, (Jel ii. 60,) and عَلَي العَمّلِ بما في التوارة, (Idem ii. 87,) (assumed tropical:) We accepted your covenant to do according to what is in the Book of the Law revealed to Moses. ] خُذْ عَنْكَ [is elliptical, and] means خُذْ مَا أَقُولُ وَدَع عَنْكَ الشَّكَ والمِراآءَ (assumed tropical:) [ Accept thou what I say, and dismiss from thee doubt and obstinate disputation ]. (S, L.) ― -b5- He took a thing to, or for, himself; took possession of it; got, or acquired, it; syn. حَازَ; (Z, Er-Rághib, B;) which, accord. to Z and Er-Rághib and others, is the primary signification; (MF;) and حَصَّلَ. (B.) [See also 8.] ― -b6- [ He took and kept; ] he retained; he detained: as in the Kur [xii. 78], فَخُذْ أَحَدَنَا مَكَانَهُ [ Therefore retain thou one of us in his stead ]. (B.) ― -b7- [ He took, as meaning he took away. Hence,] أَخَذَ مِنْهُ السَّيْرُ Journeying, or travel, took from him strength; (القُوَّةَ being understood;) weakened him. (Har p. 529.) And أَخَذَ مِنَ الشَّارِبِ, (Mgh,) and مِنَ الشَّعَرِ, (Msb,) He clipped, or cut off from, (Mgh, Msb,) the mustache, (Mgh,) and the hair. (Msb.) ― -b8- He, or it, took by force; or seized: (B:) (assumed tropical:) he, or it, overcame, overpowered, or subdued: said by some to be the primary signification. (MF.) [See also أَخَذَهُ عَلْوَّا, &c., in art. علو: and أَخَذَهُ مِنْ فَوْقُ, &c., in art. فوق.] It is said in the Kur [ii. 256], لَا تَأْخُذُهُ سِنَةِ وَ لَا نَوْمٌ (assumed tropical:) Neither drowsiness nor sleep shall seize [or overcome ] Him. (B.) [And you say, أَخَذَتْهُ رِعْدَةٌ (assumed tropical:) A tremour seized, took, affected, or influenced, him. And أَخَذَهُ بَطْنُهُ (assumed tropical:) His belly affected him with a desire to evacuate it. ] You say also, أَخَذَ فِيهِ الشَّرَابُ (assumed tropical:) The wine affected him, or influenced him, so that he became intoxicated. (TA in art. ثمل.) And أَخَذَ الرَّأْسَ (Msb in art. سور, &c.) and أَخَذَ بِالرَّأْسِ (K in art. حمى, &c.) (assumed tropical:) [ It had an overpowering influence upon the head ]; meaning wine. (Msb, K.) And أَخَذَ بِالحَلْقِ [ It (food, &c.) choked ]. (IAar in art. نشب in the TA, and S in art. بشع, &c.) And لَا يَأْخُذُ فِيهِ قَوْلُ قَائِلٍ (assumed tropical:) [ Nothing that any one may say will have any power, or effect, or influence, upon him ]; meaning that he obeyeth no one. (L in art. ليت.) ― -b9- He took captive. (L, Msb, B.) So in the Kur [ix. 5], فَا@قْتُلُوا ا@لمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ [ Then slay ye the believers in a plurality of gods wherever, or whenever, ye find them, and take them captives ]. (Bd, L, B.) ― -b10- See also 2, in three places. ― -b11- He gained the mastery over a person, and killed, or slew, him; (Zj, L;) as also ↓ اآخَذَ: (L:) or simply, (assumed tropical:) he killed, or slew. (B.) It is said in the Kur [xl. 5], وَهَمَّتْ كُّلُ أُمَّةٍ بِرَسُولِهِمْ لِيَأْخُذُوهُ, meaning [ And every nation hath purposed against their apostle ] that they might gain the mastery over him, and slay him; (Zj, L;) or (assumed tropical:) that they might slay him. (B.) ― -b12- (assumed tropical:) He (God, Msb) destroyed a person: (Msb, MF:) and (assumed tropical:) extirpated, or exterminated. (MF.) فَأَخَذَهُمُ ا@للّٰهُ بِذُنُوبِهِمْ [in the Kur iii. 9 and xl. 22] means But God destroyed them for their sins. (Jel.) ― -b13- (tropical:) He punished, or chastised; (L, Msb, B, K, MF;) as also ↓ اآخَذَ: (L, Msb, MF:) as in the phrases, أَخَذَهُ بِذَنْبِهِ (Msb, K *) and بِهِ ↓ اآخَذَهُ, inf. n. of the latter مُؤَاخَذَةٌ, (S, L, Msb, K,) (tropical:) he punished, or chastised, him for his sin, or offence: (Msb:) and أُخِذَ بِذَنْبِهِ means (assumed tropical:) he was restrained and requited and punished for his sin, or offence: (L:) or, accord. to some, أَخَذَ signifies he extirpated, or exterminated; and ↓ اآخذ he punished, or chastised, without extirpating, or exterminating. (MF.) [For ↓ اآخذ,] some say وَاخَذَ, (S, L,) [...]

2 أَخَّذَتْهُ ذ , (S, L, K, *) inf. n. تَأْخِيذٌ, (S, L,) She captivated, or fascinated, him, (namely, her husband,) and restrained him, by a kind of enchantment, or charm, and especially so as to withhold him from carnal conversation with other women; (S, * L, K, * TA;) as also ↓ أَخَذَتْهُ; and ↓ اآخَذَتْهُ [of which the inf. n. is app. اـِيخَاذٌ]. (L, TA.) A woman says, أُؤَخِّذُ جَمَلِى I captivate, or fascinate, my husband, by a kind of enchantment, or charm, and withhold him from other women. (L, from a trad.) And one says, of a man, يُؤَخِّذُ عَنِ ا@مْرَأَتِهِ He withholds others [ by a kind of enchantment, or charm, ] from carnal conversation with his wife. (Msb.) The sister of Subh El-'Ádee said, in bewailing him, when he had been killed by a man pushed towards him upon a couch-frame, or raised couch, ↓ أَخَذتُّ عَنْكَ الرَّاكِبَ وَالسَّاعِىَ وَالمَاشِىَ والقَاعِدَ وَالقَائِمَ وَلَمْ اآخُذْ عَنْكَ النَّائِمَ [ I withheld from thee by enchantment the rider and the runner and the walker and the sitter and the stander, and did not so withhold from thee the prostrate ]. (L.) And one says of a beautiful garment, القُلُوبَ مَأْخَذَهُ ↓ أَخَذَ [ It captivated hearts in a manner peculiar to it ]: (K in art. حصر: [in the CK, incorrectly, اَخَذَت and القُلُوبُ:]) and اخذ بِقَلْبِهِ [ He, or it, captivated his heart; or] he [or it ] pleased him, or excited his admiration. (TA in art. اله.) -A2- أخّذ اللَّبَنَ, inf. n. as above, He made the milk sour. (K.) [See اآخِذٌ.]

3 اآخذ ذ , inf. n. مُؤَاخَذَةٌ: see 1, in the middle portion of the paragraph, in five places.

4 اآخذ ذ , inf. n., app., اـِيخَاذٌ: see 2.

8 ائتخذ ذ [written with the disjunctive alif اِيتَخَذَ] occurs in its original form; and is changed into ا@تَّخَذَ [with the disjunctive alif اِتَّخَذَ]; this being of the measure افتعل from أَخْذُ, the [radical] ء being softened, and changed into ت, and incorporated [into the augmentative ت]: hence, when it had come to be much used in the form of افتعل [thus changed], they imagined the [former] ت to be a radical letter [unchanged], and formed from it a verb of the measure فَعِلَ, aor. يَفْعَلُ; saying, تَخِذَ, aor. يَتْخَذُ, (S, L, Msb, *) inf. n. تَخَذٌ and تَخْذٌ: (Msb:) and ↓ ا@سْتَخَذَ [written with the disjunctive alif اِسْتَخَذَ], of which exs. will be found below, is also used for اتّخذ; one of the two تs being changed into س, like as س is changed into ت in سِتٌّ [for سِدْسٌ]: or استخذ may be of the measure استفعل from تَخِذَ; one of the two تs being suppressed; after the manner of those who say ظَلْتُ for ظَلِلْتُ: (S, L:) and IAth says that اتّخذ, in like manner, is of the measure افتعل from تَخِذَ; not from أَخَذَ: (L and K in art. تخذ:) but IAth is not one who should contradict J, whose opinion on this point is corroborated by the fact that they say ا@تَّزَرَ from اـِزَارٌ, and ا@تَّمَنَ from أَمْنٌ, and ا@تَّهَلَ from أَهْلٌ; and there are other instances of the same kind: or, accord. to some, اتّخذ is from وَخَذَ, a dial. var. of أَخَذَ, and is originally اِوْتَخَذَ. (MF.) [The various significations of اتّخذ and تَخِذَ and استخذ will be here given under one head.] ― -b2- You say, اـِئْتَخَذُوا فِى القِتَالِ, (S, L, K, *) and فى الحَرْبِ, (Msb,) with two hemzehs, (S, L, K,) or, correctly, اـِيتَخَذُوا, with one hemzeh, [or اِيتَخَذُوا,] as two hemzehs cannot occur together in one word, (marginal note in a copy of the S,) [but in a case of wasl, the first hemzeh being suppressed, the second remains unchanged,] They took, or seized, (أَخَذُوا,) one another (S, L, Msb, K) in fight, (S, L,) and in war; (Msb;) and so اِتَّخَذُوا. (Msb.) And اِيتَخَذَ القَوْمُ The people, of company of men, wrestled together, each taking hold in some manner upon him who wrestled with him, to throw him down. (L, TA.) ― -b3- [اتّخذ, as also ↓ استخذ, and] تَخِذَ, aor. اَخَذَ , (K in art. تخذ,) inf. n. تَخَذَ and تَخْذٌ, (TA in art. تخذ,) likewise signifies i. q. أَخَذَ, (K in art. تخذ, and B and TA in the present art.,) as meaning He took a thing to, or for, himself; took possession of it; got, or acquired, it; syn. حَازَ and حَصَّلَ. (B, TA.) Some read, [in the Kur, xviii. 76,] لَتَخِذْتَ عَلَيْهِ أَجْراً [ Thou mightest assuredly have taken for thyself a recompense for it ]: (S, L, K in art. تخذ, and TA in the present art.:) this is the reading of Mujáhid, (Fr, TA,) and is authorized by I'Ab, and is that of Aboo-'Amr Ibn-El-'Alà and AZ, and so it is written in the model-copy of the Kur, and so the readers [in general] read: (AM, L, TA:) so read Ibn-Ketheer and the Basrees; he and Yaakoob and Hafs pronouncing the ذ; the others incorporating it [into the ت]: (Bd:) some read لاا@تَّخَذتَّ; (L and K in art. تخذ;) but these read at variance with the scripture. (AM, L, TA.) أَرْضاً ↓ استخذ is a phrase mentioned by Mbr as used by some of the Arabs, (S, L,) and signifies i. q. اِتَّخَذَهَا [ He took for himself a piece of land ]. (S, L, K.) And اتّخذ وَلَدَّا [in the Kur, ii. 110, &c.,] signifies He got a son, or offspring. (Bd &c. See also below.) And تَخِذَ, aor. اَخَذَ , inf. n. تَخَذٌ and تَخْذٌ, also signifies He gained, acquired, or earned, wealth, (L, and Msb in arts. اخذ and تخذ,) or a thing. (Msb.) ― -b4- عَلَيْهِمْ يَدًا ↓ استخذ and عِنْدَهُمْ signify alike, i. q. اتّخذ [ He did to them a benefit, or favour; as though he earned one for himself in prospect, making it to be incumbent on them as a debt to him]: (ISh:) and اِتَّخَذْتُ عِنْدَهُ مَعْروفًا means [in like manner, as also عنده معروفا ↓ أَخَذْتُ, and يَدَّا, (and اِتَّخَذَ فِيهِ حُسْناً has a similar meaning; see Kur xviii. 85;)] I did to him a benefit, or favour; syn. أَسْدَيْتُهُ اـِلَيْهِ. (Msb in art. سدي.) ― -b5- اتّخذ also signifies He made a thing; syn. عَمِلَ; like تَخِذَ, [aor. اَخَذَ ,] inf. n. تَخَذٌ and تَخْذٌ: (L:) he made, or manufactured, a bow, a water-skin, &c., مِنْ كَذَا of such a thing: he made, or prepared, a dish of food, a medicine, &c.: either absolutely or for himself. (The Lexicons passim.) ― -b6- Also He made, or constituted, or appointed; syn. جَعَلَ; doubly trans.; (B, Msb;) and so تَخِذَ. (Msb in art. تخذ.) You say, اتّخذهُ صَدِيقًا He made him [or took him as ] a friend; (Msb in the present art.;) and so تَخِذَهُ. (Idem in art. تخذ.) And اتّخذهُ هُزُؤًا [in the Kur ii. 63 and 231, &c.,] means He made him, or it, a subject of derision. (Bd, Jel.) And اتّخذهُ وَلَدًا [in the same, xii. 21 and xxviii. 8,] He made him, or took or adopted him as, a son. (Bd. See also above.)

10 ا@سْتَخَذَ ذ , written with the disjunctive alif اِسْتَخَذَ: see 8, in four places. [Other meanings may be inferred from explanations of مُسْتَأْخِذٌ, q. v. infrà.]

أَخْذٌ ذ inf. n. of أَخَذَ, q. v. ― -b2- (assumed tropical:) A way, or manner, of life; as also ↓ اـِخْذٌ. (S, L, K.) You say, ذَهَبَ بَنُو فُلَانٍ وَمَنْ أَخَذَ أَخْذَهُمْ, (S, L, K, *) and ↓ اـِخْذَهُمْ, (L, K,) the former of the dial. of Temeem, and the latter of the dial. of El-Hijáz, (TA,) meaning (assumed tropical:) The sons of such a one went away, or passed away, and those who took to their way of life, (S, L, K,) and adopted their manners, or dispositions: (K:) and مَنْ أَخَذَ أَخْذُهُمْ and ↓ اـِخْذُهُمْ, and مَنْ أَخَذَ أَخْذُهُمْ [in the CK اَخْذُهُمْ] and ↓ اـِخْذُهُمْ, signify [virtually] the same: (K:) or مَنْ أَخَذَهُ أَخْذُهُمْ and ↓ اـِخْذُهُمْ signify [properly] مَنْ أَخَذَهُ أَخْذُهُمْ وَسِيرَتُهُمْ [ those whom their way of life took, or influenced ]. (ISk, S L.) One says also, ا@سْتُعْمِلَ فُلَانٌ عَلَ الشَّامِ ↓ وَمَا أَخَذَ اـِخْذَهُ, with kesr, meaning (assumed tropical:) [ Such a one was appointed prefect over Syria, ] and he did not take to that good way of life which it was incumbent on him to adopt: you should not say أَخْذَهُ: (AA, S, L:) or it means and what was adjacent to it: (Fr, L:) or, accord. to the Wá'ee, one says, in this case, ↓ وَمَا أَخَذَ اـِخْذَهُ and أَخْذُهُ and ↓ أُخْذُهُ, with kesr and fet-h and damm [to the hemzeh, and with the ذ marfooah, as in instances before]. (Et-Tedmuree, MF.) One also says, ↓ لَوْ كُنْتَ مِنَّا لَأَخَذتَّ بِاـخْذِنَا, (S, L,) with kesr to the ا, (L,) [in a copy of the S بِأَخْذِنَا, which seems to be also allowable, accord. to the dial. of Temeem,] meaning Wert thou of us, then thou hadst taken to, or wouldst take to, our manners, or dispositions, and fashion, (S, L,) and garb, and way of life. (L.) The words of the poet, فَلَوْ كُنْتُمْ مُنَّا أَخَذْنَا بِاـِخْذِكُمْ IAar explains as meaning And were ye of us, we had caught and restored to you your camels: but no other says so. (L.) ― -b3- نُجُومُ الأَخْذِ The Mansions of the Moon; (S, L, K;) also called نُجُومُ الأَنْوَاآءٌ; (L; [see art. نوء;]) called by the former appellation because the moon every night enters (يَأْخُذُ فِى) one of those mansions: (S, L:) or the stars which are cast at those [ devils ] who listen by stealth [ to the conversations of the angels ]: (L, K:) but the former explanation is the more correct. (L.) ― -b4- See also اـِخَاذْ.

أُخْذٌ ذ , whence مَا أَخَذَ أُخْذُهُ: see أَخْذٌ. ― -b2- It is also a pl. of اـِخَاذٌ; (S, L;) and of اـِخْذٌ or اـِخْذَةٌ, explained below with اـِخَاذٌ. (L.)

اـِخْذٌ ذ [The act of taking, taking with the hand, &c.], a subst. from أَخَذَ. (S, L, Msb.) ― -b2- See also أَخْذٌ, in nine places. ― -b3- And see اـِخَاذٌ. ― -b4- Also A mark made with a hot iron upon a camel's side when a disease therein is feared. (K.)

أَخَذٌ ذ Heaviness of the stomach, and indigestion, of a young camel, from the milk. (K.) [See أَخِذَ.] ― -b2- See also أُخُذٌ.

أَخِذٌ ذ A young camel disordered in his belly, and affected with heaviness of the stomach, and indigestion, from taking much milk. (AZ, Fr, L.) [See also صَبْحَانُ.] ― -b2- A camel, or a young camel, or a sheep or goat, affected by what resembles madness, or demoniacal possession. (L.) ― -b3- A man affected with inflammation of the eye; with pain and swelling of the eye; with ophthalmia; (S, L;) as also ↓ مُسْتَأْخِذٌ. (L.) See also this latter. ― -b4- See also اآخِذٌ.

أُخُذٌ ذ (S, L, K) and ↓ أَخَذٌ, (Ibn-Es-Seed, L, K,) which latter is the regular form, (L,) Inflammation of the eye; pain and swelling of the eye; ophthalmia. (S, L, K.)

أَخْذَةٌ ذ [inf. n. un. of أَخَذَ, An act of taking, &c.: an act of punishment, or chastisement, or the like; as in the Kur lxix. 10: pl. أَخَذَاتٌ]. ― -b2- أَخَذُوا أَخَذَاتِهِمْ They took their places of abode. (IAth and L, from a trad.)