خمس

It is said, 'We fasted for five of the month,' and they tend to favor nights over days if days are not mentioned, as fasting actually occurs during the days because each day's night precedes it. If they mention the days, they say, 'We fasted for five days.' Similarly, 'We stayed with him for ten [days and nights] between day and night'; they favored the feminine, as Al-Ja'di said: 'She stayed for three [days and nights] between day and night,' ...

And he has five of the camels, even if you mean male camels, because 'ibil' (camels) is feminine; likewise, he has five of the sheep, even if you mean rams, because 'ghanm' (sheep) is feminine.

And you say: 'I have five dirhams,' with the 'ha' being pronounced. If you wish, you can elide it because the 'ha' in 'khamsa' becomes a 'ta' in connected speech and elides into the 'dal'. If you introduce 'al-' and 'lam' to 'dirham', you say: 'I have khamsata al-dirahim,' with the 'ha' being dhammaD. Elision is not permissible because you have already elided the 'lam' into the 'dal', and you cannot elide the 'ha' from 'khamsa' when you have already elided what follows it; the poet said: 'He has not ceased since his loins were tied, ... reaching five spans.'

And you say for the feminine: 'I have five of the pots,' as Dhu al-Rummah said: 'Can greeting return or blindness be revealed... three hearthstones, and desolate ruins?'

These are the five dirhams, and if you wish, you can make 'al-dirahim' nominative, treating it as an adjective, and similarly up to ten.

The mukhammas of poetry: that which is on five parts, and this is not within the framework of prosody.

And Abu Ishaq said: If the rhymes are mixed, it is the mukhammas.

And something mukhammas means it has five corners/pillars.

And he made them five: he was the fifth among them.

And it is said: 'So-and-so came fifth and khami'; Ibn al-Sikkit recited for Al-Hadira, whose name is Qutbah bin Aws: 'How many months and years have passed by the dwellings... in the bend between rivers and thickets? Three years have passed since he settled there,... and a year he settled, and this following khami one, and in his poetry: 'These are three years that have passed for them.'

And the people akhmasu: they became five.

A spear makhmus: its length is five cubits.

And al-khamsun from the numbers: is known.

And all that has been said about 'al-khamsa' and its derivatives is said about 'al-khamsin' and its derivatives; and the poet's saying: 'Why did he kill Muslim intentionally? ... Since a year and fifty in number.' With a kasra on the 'mim' in 'khamsun', he needed a vowel for the 'mim' to maintain the meter, and he did not make it a fatha lest it imply that fatha is its origin, because fatha does not become sukun. It is not permissible for him to have voweled it from sukun, because such a sukun is not voweled with fatha except in an unavoidable necessity. But he estimated that it was originally 'khamsun' like 'ashara', then it became sukun. When he needed it, he returned it to its origin and associated it with what we mentioned about 'ashara'; and in Al-Tahdhib: the 'mim' of 'khamsun' is kasra, and the word is 'khamsun' as they said 'khamsata 'ashrata' with a kasra on the 'shin'; and Al-Farra' said: others narrated it as 'khamsuna 'adadan' with a fatha on the 'mim', building it on 'khamsa' and 'khamsat'.

And Ibn al-A'rabi narrated from Abu Murajjah: 'I drank this jug, meaning five [times] its equivalent.'

And al-khums, with kasra: is from the watering of camels, which is when the camels return to the water on the fifth day, and the plural is akhmas.

And they said 'daraba akhmasan li-asdas' when he shows something that is referred to by another.

Ibn al-A'rabi said: The Arabs say to one who deceives: 'daraba akhmasan li-asdas'; the origin of that is that an old man was with his camels and his sons, men tending them, their absence from their families having been long. One day he said to them: 'Tend your camels for four [days],' so they tended them for four days towards the path of their families. They said to him: 'What if we tended them for five [days]?' so they added a day before their families. They said: 'What if we tended them for six [days]?' The old man realized what they intended and said: 'You are nothing but 'daraba akhmasan li-asdas'; your concern is not tending them, your concern is your families'; and he began to say: 'And that is 'daraba akhmasan', I think, ... li-asdas, may it not be so.'

Ibn al-Sikkit said about this verse: Abu Amr said this is like your saying 'shash binj', which is to show five intending six.

Abu Ubaydah said: They said 'daraba akhmasan li-asdas', it is said to one who presents a matter intending something else, and it comes to him from its beginning, so he works slowly.

Al-Jawhari said: Their saying 'So-and-so 'daraba akhmasan li-asdas'' means he strives in cunning and deception; its origin is from the watering of camels, then it was made a metaphor for one who evades his companion and shows him that he obeys him; and Ibn al-A'rabi recited for a man from Tayy: 'Allah knows, if I were not afraid... of the Emir, I would have admonished Ibn Nibrah for a promise he made me then broke it,... 'Tomorrow, tomorrow' is 'daraba akhmasan li-asdas'.

Meaning they erred in judgment by choosing Abu Musa over Ibn Abbas.

He said: 'By Allah, what prevented him from that was the barrier of destiny, the trial of affliction, and the shortness of time. By Allah, if He had sent me in his place, I would have intervened in the paths of Mu'awiyah's breaths, undoing what he had tied, and tying what he had untied. But destiny passed, regret remained, and the hereafter is better for the Commander of the Faithful.' Utbah bin Abi Sufyan, who was one of the most eloquent people, approved of his speech. He delivered an eloquent sermon in Egypt calling people to obedience, saying: 'O people of Egypt, you used to excuse some of your refusal due to some injustice against you. Now you have been put in charge by one who acts by deed and speaks by word. If you obey him, you will be in his hand; if you disobey him, you will be by his sword. He hopes for reward in the end as he hoped for deterrence in the beginning. Indeed, allegiance is following. We have the right to your obedience in what we love, and you have the right to our justice in what we govern. Whichever of us betrays, he has no covenant with his companion. By Allah, we did not utter these words until our hearts were bound by them, nor did we ask them of you until we offered them to you, quid pro quo.' They replied: 'We hear, we hear.' He responded: 'Justice, justice.'

And the camels were khamasa, and their owner akhmasa: his camels came for water on the fifth day. And the owner of camels that come on the fifth day is called mukhammas; Abu Amr bin Al-'Ala' recited for Imru' al-Qays: 'He stirs and reveals its soil and pours it, ... like the stirring of the midday heat, mukhammas.'

Others: Al-khums, with kasra, from the watering of camels is to graze for three days and return on the fourth day, and the camels are khamisa and khawamis.

Al-Layth said: And al-khums is the camels drinking on the fourth day from the day they set out, because they count the day of setting out. Al-Azhari said: This is an error; the day of setting out is not counted in the watering of livestock. Al-khums is to drink on the day of their arrival, and to set out on that same day, and to remain in the pasture for three days after that day, excluding the day of setting out, and to return on the fourth day, and that is al-khums.

And a desert is called khams if its watering is delayed until the livestock's watering is on the fourth day, excluding the day they drank and set out.

And it is said: khams, basbas, qa'qa', and hathath if there is no regularity or slackness in their journey to the water due to its distance.

Others: Al-khums is the fifth day from its setting out, meaning the arrival of the one arriving. And al-sudus: the arrival on the sixth day.

And the narrator of Al-Kumait said: If a man intends a long journey, he trains his camels to drink on the fifth, then the sixth day, so that when they are driven on the journey, they endure; and the saying of Al-'Ajjaj: 'And if it is folded from the restless ones of the desert... five like a cut hair, in the release of its rider from crookedness.' He meant: 'And if it is folded from the camels of the restless ones of the desert, five.'

He said: And al-khums is three days in the pasture and one day at the water, and the day of setting out is counted. When the camels set out, that day is counted, so the day of arrival and the day of setting out are counted.

And his saying 'like a cut hair': it is said, 'This is khams ajrad like a peeled rope.' 'Min ammat': from crookedness.

And al-takhmis in watering the land: the watering that is after the tarbi'.

And he twisted the rope, khamasa it five times: he twisted it on five strands. And a rope makhmus, meaning from five strands.

Ibn Shumayl said: A boy khumasi and ruba'i: he reached five spans and four spans. Khumasi and ruba'i are only said for one who is growing in height, and for a garment, siba'i is said.

Al-Layth said: Al-khumasi and al-khumasiyya among descriptions are those whose length is five spans; he said: And sulasi and saba'i are not said when they reach six spans and seven. He said: And in other contexts, al-khumasi is what reaches five, and likewise al-sudasi and al-'ushari.

Ibn Sidah said: And a boy khumasi, his length is five spans; he said: 'Slightly above the khumasi, it surpasses him, ... he reached understanding, and the bet is his deed.'

And the female is khumasiyya.