خ ل ط

Root entry · 25 derived lemmas

This root primarily concerns the concept of mixing, blending, or intermingling. It extends to social interactions, relationships, and even abstract concepts like temperaments and the mixing of substances. It also encompasses related ideas of partnership, confusion, and even foolishness.

Derived headwords

خَلَطَverb

1.
to mixboth
To blend or intermingle substances, whether liquid or solid. It can sometimes imply that the components remain distinguishable after mixing.
2.
to mingle (socially)both
To associate closely or interact frequently with people.

خَلْطnoun

1.
mixingboth
The act or process of mixing or blending.
2.
a crooked arrowclassical
An arrow whose shaft is bent and tends to remain crooked even after being straightened.
3.
a crooked bowclassical
A bow whose wood is bent and remains so.
4.
foolishnessclassical
Indicating foolishness or lack of sound judgment.

خَلَطَverb

1.
to mix thoroughlyboth
To mix or blend thoroughly, often implying a more intense or complete intermingling than the basic form.

تَخْلِيطnoun

1.
thorough mixingboth
The act of mixing or blending thoroughly.

اِخْتَلَطَverb

1.
to be mixedboth
To become mixed or blended with something else; to intermingle.
2.
to be confusedboth
To become mentally confused or disoriented.

خَالَطَverb

1.
to associate withboth
To mingle with, associate closely with, or be a companion to someone.

مُخَالَطَةnoun

1.
associationboth
The act of associating with, mingling with, or being a companion to someone.

خَلِيطnoun

1.
partnerboth
A partner or associate, especially in business, property, or rights like drinking water or passage.
2.
husbandclassical
A husband.
3.
cousinclassical
A cousin, specifically a paternal cousin (son of an uncle).
4.
group of peopleclassical
A group of people whose affairs are unified or who share a common purpose.
5.
mixed fodderclassical
Fodder consisting of mud mixed with straw, or straw mixed with dung.

خَلِيطَةnoun

1.
mixing of milkclassical
The act of milking one type of animal's milk into the milk of another, or vice versa.

خَلَاطnoun

1.
interminglingclassical
The mixing or intermingling of camels, people, or livestock.
2.
sexual intercourseclassical
The act of a male animal mixing with a female.
3.
mental confusionclassical
A state of mental confusion or derangement.

أَخْلَاطnoun

1.
mixturesboth
Plural of 'khalt', referring to various mixtures or types.
2.
temperamentsclassical
The four humors or temperaments of the human body.

خُلَطَاءnoun

1.
partnersboth
Plural of 'khaliṭ', referring to partners or associates.

خَلَطَةnoun

1.
mixed lineageclassical
A person of mixed or questionable lineage.
2.
prostituteclassical
A woman of ill repute or questionable origin.

خَلِطadjective

1.
mixed lineageclassical
Having a mixed or questionable lineage.
2.
foolishclassical
Foolish or lacking sense.

خَلِطَةadjective

1.
mixed (socially)classical
A woman who is mixed with people, not secluded; also used for a man.

خَلَطَ مَلَطَphrase

1.
of mixed lineageclassical
Describing someone of mixed or unknown lineage.

مُخَالَطadjective

1.
mentally confusedclassical
Someone whose mind is confused or deranged.

خَلَاطnoun

1.
blendermodern
A device for mixing or blending, especially in modern usage.

خَلِيطnoun

1.
mixed feedclassical
Fodder that is a mixture of mud and straw, or straw and dung.

لَبَنٌ خَلِيطphrase

1.
sweet mixed milkclassical
Milk that is sweet and mixed with a souring agent.

سَمْنٌ خَلِيطphrase

1.
mixed fatclassical
Ghee or fat that contains both suet and meat.

أَوْبَاشٌ مُخْتَلِطُونَphrase

1.
mixed rabbleclassical
A group of people who are mixed together, often implying a disorderly or low-class crowd.

خَلَطَverb

1.
to be confusedclassical
To have one's mind become confused or disordered.

خُولِطَverb

1.
to be mentally derangedclassical
To have one's mind become confused or deranged.

خَلَاطnoun

1.
mixing of prohibited drinksclassical
The act of mixing two different types of fruits or substances to make an intoxicating drink.

Parallel reading

خلطه، أي الشيء، بغيره يخلطه، بالكسر، خلطا، وخلطه تخليطا: مزجه

He mixed it, meaning a thing, with something else, mixing it, with a kasra, a mixing, and mixing it thoroughly: blending it.

أعم من أن يكون في المائعات أو غيرها، وقد يمكن التمييز بعد الخلط في مثل الحيوانات والحبوب.

It is more general than being in liquids or otherwise, and it is possible to distinguish after mixing in cases like animals and grains.

أصل الخلط: تداخل أجزاء الشيء بعضها في بعض وإن توسع فقيل: خلط لمن يختلط كثيرا بالناس، فاختلط الشيء: امتزج.

The origin of mixing is the interpenetration of parts of a thing into each other, and it was extended to say: he mixed with those who mingle a lot with people, so the thing became mixed: blended.

وخالطه مخالطة وخلاطا: مازجه.

And he associated with him, association and mingling: he blended with him.

والخلط، بالكسر: السهم والقوس المعوجان، أي السهم الذي ينبت عوده على عوج، فلا يزال يتعوج وإن قوم.

And al-khalṭ, with a kasra: the crooked arrow and bow, meaning the arrow whose shaft grows crooked, and it remains crooked even if straightened.

وكذلك القوم، وشاهده قول ابن الأعرابي: (وأنت امرؤ خلط إذا هي أرسلت ... يمينك شيئا أمسكته شمالكا)

And likewise the people, and its شاهد is the saying of Ibn al-A'rābī: (And you are a man of mixed [nature] if you send... your right hand to something, your left hand holds it)

أي إنك لا تستقيم أبدا، وإنما أنت كالقدح الذي لا يزال يتعوج وإن قوم.

Meaning you are never upright, but rather you are like a cup that is always crooked even if straightened.

وعن ابن الأعرابي: الخلط: الأحمق، والجمع: أخلاط، والاسم: الخلاطة، بالفتح، كما سيأتي.

And from Ibn al-A'rābī: al-khalṭ: the foolish one, and the plural is akhlāṭ, and the noun is al-khalāṭah, with a fatḥa, as will come.

وكل ما خالط الشيء فهو خلط، وفي حديث أبي سعيد: كنا نرزق تمر الجمع على عهد رسول الله صلى الله عليه وسلم وهو الخلط من التمر، أي المختلط من أنواع شتى، والجمع: أخلاط.

And everything that mixes with a thing is khulṭ, and in the hadith of Abū Sa'īd: We used to be provided with the dates of the collection during the time of the Messenger of Allah, peace be upon him, and it was al-khulṭ of dates, meaning mixed from various types, and the plural is akhlāṭ.

ويقال: رجل خلط ملط، بالكسر فيهما: مختلط النسب، وفي العباب: موصوم النسب، وقال الأصمعي: الملط: الذي لا يعرف له نسب ولا أب، وأما خلط ففيه قولان: أحدهما أنه المختلط النسب، والثاني: أنه ولد الزنا.

And it is said: a man khalaṭ malaṭ, with a kasra in both: of mixed lineage, and in al-'Abbāb: of tainted lineage, and al-Asma'ī said: al-malṭ: one whose lineage and father are unknown, and as for khalaṭ, there are two opinions: one is that he is of mixed lineage, and the second: that he is illegitimate.

وأخلاط الإنسان: أمزجته الأربعة التي عليها بنيته.

And the akhlāṭ of a human: his four temperaments upon which his constitution is built.

والخليط، كأمير: الشريك، ومنه الحديث: ما كان من خليطين فإنهما يتراجعان بينهما بالسوية كما سيأتي.

And al-khalīṭ, like amīr: the partner, and from it is the hadith: Whatever is from two partners, they shall reciprocate between them equally as will be mentioned.

والخليط: المشارك في حقوق الملك كالشرب والطريق) ونحو ذلك، ومنه الحديث، أي حديث الشفعة: الشريك أولى من الخليط، والخليط أولى من الجار، فالخليط تقدم معناه وأراد بالشريك: المشارك في الشيوع.

And al-khalīṭ: the participant in property rights like drinking and passage) and the like, and from it is the hadith, meaning the hadith of preemption: the partner is more entitled than the associate, and the associate is more entitled than the neighbor, so the meaning of associate preceded, and by partner he meant: the participant in common ownership.

والخليط: الزوج. والخليط: ابن العم. والخليط: القوم الذين أمرهم واحد.

And al-khalīṭ: the husband. And al-khalīṭ: the cousin. And al-khalīṭ: the people whose affair is one.

قال الجوهري: وهو واحد وجمع، وأنشد: (إن الخليط أجدوا البين فانصرموا ... وأخلفوك عد الأمر الذي وعدوا)

Al-Jawharī said: it is singular and plural, and he recited: (Indeed the companions have hastened their departure and departed... and they have broken their promise regarding what they vowed)

وإن كثيرا من الخلطاء ليبغي بعضهم على بعض.

And indeed many of the partners oppress one another.

وقال ابن عرفة: الخليط: من خالطك في متجر أو دين أو معاملة أو جوار.

And Ibn 'Arafah said: al-khalīṭ: one who associates with you in trade, debt, transaction, or neighborhood.

والخليط من العلف: طين مختلط بتبن، أو: تبن مختلط بقت.

And al-khalīṭ of fodder: mud mixed with straw, or: straw mixed with dung.

ولبن خليط: حلو مختلط بحازر.

And khaliṭ milk: sweet mixed with sour.

وسمن خليط: فيه شحم ولحم.

And khaliṭ ghee: containing suet and meat.

والخليطة، بهاء: أن تحلب الناقة على لبن الغنم، أو تحلب الضأن) على المعزى، وعكسه، أي المعزى على الضأن.

And al-khalīṭah, with a ta' marbūṭah: to milk the camel into the milk of sheep, or to milk the sheep) onto goats, and vice versa, meaning goats onto sheep.

والخلاط، بالكسر: اختلاط الإبل والناس والمواشي، أنشد ثعلب: يخرجن من بعكوكة الخلاط

And al-khalāṭ, with a kasra: the mixing of camels, people, and livestock, Tha'lab recited: They emerge from the turmoil of the mixing.

ومن المجاز: الخلاط: مخالطة الفحل الناقة إذا خالط ثيله حياها. قاله الليث.

And from metaphor: al-khalāṭ: the stallion's mixing with the mare when its sheath mixes with her womb. Al-Layth said this.

ومن المجاز: الخلاط: أن يخالط الرجل في عقله، وقد خولط خلاطا، فهو مخالط.

And from metaphor: al-khalāṭ: for a man to become confused in his mind, and he has become confused, khalaṭan, so he is confused.

وفي الحديث: لا خلاط ولا شناق في الصدقة وفي رواية: لا خلاط ولا وراط.

And in the hadith: No khalaṭ and no shināq in charity, and in another narration: No khalaṭ and no warāṭ.

هو أن يكون بين الخليطين، أي الشريكين، مائة وعشرون شاة، لأحدهما ثمانون، وللآخر أربعون، فإذا جاء المصدق وأخذ منها ولو قال: فإذا أخذ المصدق منها، كان أخصر، وهو نص المحكم أيضا شاتين رد صاحب الثمانين على صاحب الأربعين ثلث شاة فيكون عليه شاة وثلث، وعلى الآخر ثلثا شاة.

It is that between the two partners, meaning the two sharers, there are one hundred and twenty sheep, eighty for one and forty for the other, so when the collector of charity comes and takes from them, or if he said: when the collector of charity takes from them, it would be shorter, and it is also the text of al-Muḥkam: two sheep, the owner of eighty returns to the owner of forty a third of a sheep, so he owes him one and a third sheep, and the other owes two-thirds of a sheep.

وإن أخذ المصدق من العشرين والمائة شاة واحدة رد صاحب الثمانين على صاحب الأربعين ثلثي شاة، هكذا في النسخ، ونص المحكم ثلث شاة، فيكون عليه ثلثا شاة، وعلى الآخر ثلث شاة، قال: والوراط: الخديعة والغش.

And if the collector of charity takes one sheep from the one hundred and twenty, the owner of eighty returns to the owner of forty two-thirds of a sheep, thus in the manuscripts, and the text of al-Muḥkam is one-third of a sheep, so he owes him two-thirds of a sheep, and the other owes one-third of a sheep, he said: and al-warāṭ: deception and fraud.

أو هو أن تجمع بين متفرق، كأنه أشار به إلى قول الجوهري، حيث قال: وأما الحديث: لا خلاط ولا وراط فيقال: هو كقوله: لا يجمع بين متفرق، ولا يفرق، بين مجتمع خشية الصدقة قال الأزهري: وتفسير ذلك أن النبي صلى الله عليه وسلم أوجب على من ملك أربعين شاة، فحال عليها الحول، شاة، وكذلك إذا ملك أكثر منها إلى تمام مائة وعشرين ففيها شاة واحدة، فإذا زادت شاة واحدة على مائة وعشرين ففيها شاتان.

Or it is to combine separate [animals], as if he was referring to the saying of al-Jawharī, where he said: And as for the hadith: No khalaṭ and no warāṭ, it is said: it is like his saying: Do not combine separate [animals], and do not separate, gathered [animals] for fear of charity. Al-Azhari said: And the interpretation of that is that the Prophet, peace be upon him, obligated on whoever owns forty sheep, and a year passes over them, one sheep, and likewise if he owns more than that up to one hundred and twenty, there is one sheep, so if one sheep is added to one hundred and twenty, there are two sheep.

وصورة الجمع بين المتفرق بأن يكون ثلاثة نفر مثلا ملكوا مائة وعشرين لكل واحد منهم أربعون شاة، ولم يكونوا خلطاء سنة كاملة، وقد وجب على كل واحد منهم شاة، فإذا صاروا خلطاء وجمعوها على راع واحد، فعليهم شاة واحدة لأنهم يصدقون إذا اختلطوا.

And the image of combining separate [animals] is that three people, for example, own one hundred and twenty, each of them having forty sheep, and they were not partners for a full year, and one sheep was obligatory on each of them, so when they become partners and gather them under one shepherd, they owe one sheep because they are liable for charity when they mix.

وأما تفريق المجتمع: فأن يكون اثنان شريكان، ولكل واحد منهما مائة شاة وشاة، فيكون عليهما في) ماليهما شياه، فإذا أظلهما المصدق فرقا غنمهما، فلم يكن على كل واحد إلا شاة واحدة.

And as for separating the gathered [animals]: it is that two are partners, and each of them has one hundred and one sheep, so they owe many sheep on their wealth, so when the collector of charity approaches them, they separate their flocks, so each one owes only one sheep.

قال الشافعي: الخطاب في هذا للمصدق، ولرب المال، قال: والخشية خشيتان: خشية الساعي أن تقل الصدقة، وخشية رب المال أن يقل ماله، فأمر كل واحد منهما أن لا يحدث في المال شيئا من الجمع والتفريق.

Al-Shāfi'ī said: The address in this is to the collector of charity, and to the owner of the wealth, he said: And the fear is two fears: the fear of the collector that the charity will be reduced, and the fear of the owner of the wealth that his wealth will be reduced, so he commanded each of them not to do anything to the wealth by combining or separating.

قال: هذا على مذهب الشافعي، إذ الخلطة مؤثرة عنده، ويكون معنى الحديث نفي الخلاط لنفي الأثر، كأنه يقول: لا أثر للخلطة في تقليل الزكاة وتكثيرها.

He said: This is according to the school of Al-Shāfi'ī, as partnership affects him, and the meaning of the hadith is the negation of khalaṭ to negate the effect, as if he is saying: Partnership has no effect in reducing or increasing the zakāh.

وفي الحديث أيضا: وما كان من خليطين فإنهما يتراجعان بينهما بالسوية قال الأزهري: ذكره أبو عبيد في غريب الحديث، ولم يفسره على وجهه، ثم جود تفسيره في كتاب الأموال، وفسره على نحو ما فسره الشافعي، قال الشافعي: الخليطان: الشريكان لم يقتسما الماشية، وتراجعهما بالسوية: أن يكونا خليطين في الإبل تجب فيها الغنم، فتوجد الإبل في يد أحدهما فتؤخذ منه صدقتها، فيرجع على شريكه بالسوية، قال الشافعي: وقد يكون الخليطان: الرجلين يتخالطان بماشيتهما، وإن عرف كل واحد ماشيته، قال: ولا يكونان خليطين حتى يريحا ويسرحا ويسقيا معا، وتكون فحولهما مختلطة، فإذا كانا هكذا صدقا صدقة الواحد بكل حال.

And in the hadith also: Whatever is from two partners, they shall reciprocate between them equally. Al-Azhari said: Abu 'Ubayd mentioned it in Gharīb al-Hadith, and did not interpret it properly, then he improved its interpretation in the Book of Wealth, and interpreted it similarly to how Al-Shāfi'ī interpreted it. Al-Shāfi'ī said: Al-khalīṭān: the two partners who have not divided their livestock, and their reciprocation equally: is that they are partners in camels for which sheep are obligatory, so the camels are found in the hand of one of them and their charity is taken from him, so he returns to his partner equally. Al-Shāfi'ī said: And the two partners may be two men who mix their livestock, even if each knows his livestock. He said: And they are not partners until they rest, graze, and water together, and their stud animals are mixed, so if they are like that, they pay the zakāh of one in all cases.

قال: وإن تفرقا في مراح أو سقي أو فحول فليسا خليطين، ويصدقان صدقة الاثنين. قال: ولا يكونان خليطين حتى يحول عليهما حول من يوم اختلطا، فإذا حال عليهما حول من يوم اختلطا زكيا زكاة الواحد.

He said: And if they separate in their resting place, watering, or stud animals, they are not partners, and they pay the zakāh of two. He said: And they are not partners until a year passes over them from the day they mixed, so when a year passes over them from the day they mixed, they pay the zakāh of one.

قال ابن الأثير في تفسير هذا الحديث: الخليط: المخالط، ويريد به الشريك الذي يخلط ماله بمال شريكه. والتراجع بينهما هو أن يكون لأحدهما مثلا أربعون بقرة وللآخر ثلاثون بقرة، ومالهما مختلط، فيأخذ الساعي عن الأربعين مسنة، وعن الثلاثين تبيعا، فيرجع باذل المسنة بثلاثة أسباعها على شريكه، وباذل التبيع بأربعة أسباعه على الشريك، لأن كل واحد من السنين واجب على الشيوع، كأن المال ملك واحد.

Ibn al-Athīr said in interpreting this hadith: Al-khalīṭ: the associate, and he means by it the partner who mixes his wealth with his partner's wealth. And their reciprocation between them is that one has, for example, forty cows and the other has thirty cows, and their wealth is mixed, so the collector takes a mature cow for the forty, and a calf for the thirty, so the one who gave the mature cow returns three-sevenths of it to his partner, and the one who gave the calf returns four-sevenths to the partner, because each of the years is obligatory on the common ownership, as if the wealth belongs to one person.

وفي قوله: بالسوية، دليل على أن الساعي إذا ظلم أحدهما فأخذ منه زيادة على فرضه، فإنه لا يرجع بها على شريكه، وإنما يضمن له قيمة ما يخصه من الواجب دون الزيادة.

And in his saying: equally, is evidence that if the collector oppresses one of them and takes from him more than his due, he does not return it to his partner, but rather he guarantees him the value of what is due to him without the excess.

وفي التراجع دليل على أن الخلطة تصح مع تمييز أعيان الأموال عند من يقول به.

And in the reciprocation is evidence that partnership is valid with the distinction of the specific assets among those who hold that opinion.

وفي حديث النبيذ: نهى عن الخليطين أن ينبذا. أي نهى أن يجمع بين صنفين: تمر وزبيب، أو عنب ورطب.

And in the hadith about nabīdh: He forbade two mixed [substances] from being fermented. Meaning he forbade combining two types: dates and raisins, or grapes and fresh dates.

وأما تفسير الخليطين الذي جاء في الأشربة، وما جاء في النهي عن شربه فهو شراب يتخذ من التمر والبسر، أو العنب والزبيب، يريد: ما ينبذ من البسر والتمرش معا، أو من العنب والزبيب معا، ونحو ذلك) مما ينبذ مختلطا، وإنما نهى عن ذلك لأنه يسرع إليه حينئذ التغير والإسكار للشدة والتخمير.

And as for the interpretation of al-khalīṭayn which came in the drinks, and what came in the prohibition of drinking it, it is a drink made from dates and unripe dates, or grapes and raisins, meaning: what is fermented from unripe dates and dates together, or from grapes and raisins together, and the like) from what is fermented mixed, and he only forbade that because it quickly undergoes change and intoxication due to intensity and fermentation.

والنبيذ المعمول من خليطين ذهب قوم إلى تحريمه وإن لم يسكر، أخذا بظاهر الحديث، وبه قال مالك وأحمد وعامة المحدثين، قالوا: من شربه قبل حدوث الشدة فيه فهو آثم من جهة واحدة، ومن شربه بعد حدوثها فيه فهو آثم من جهتين: شرب الخليطين، وشرب المسكر.

And the nabīdh made from two mixed [substances], a group went to its prohibition even if it did not intoxicate, taking the apparent meaning of the hadith, and Malik, Ahmad, and the majority of hadith scholars said this, they said: Whoever drinks it before the intensity occurs in it is sinful from one aspect, and whoever drinks it after its occurrence in it is sinful from two aspects: drinking the two mixed [substances], and drinking the intoxicant.

وبها أخلاط من الناس وخليط، كأمير، وخليطى، كسميهى ويخفف، وهذه عن ابن عباد، أي أوباش مجتمعون مختلطون، لا واحد لهن.

And with them are mixed people and khaliṭ, like amīr, and khaliṭā, like samīhā and it is lightened, and this is from Ibn 'Abbād, meaning a gathered, mixed rabble, with no singular for them.

وفي بعض النسخ: أي ناس مختلطون، والأولى هي الصواب.

And in some manuscripts: meaning mixed people, and the first is correct.