Classical Arabic - English Dictionary

شَتَّ, (Ṣ, A, Mgh, Ḳ,) aor. ـِ {يَشْتِتُ}, (Mṣb,) inf. n. شَتٌّ (Ṣ, Mṣb, Ḳ *) and شَتَاتٌ, (Ṣ, A, Ḳ,*) or the latter is a simple subst., (Mṣb,) and شَتيِتٌ (Ḳ, by implication,) and شُتُوتٌ; (MA;) andانشتّ↓, (Ḳ,) andاستشتّ↓, andتشتّت↓; (Ṣ, Ḳ; [but the last, app., has an intensive signification;]) It (the state of affairs, Ṣ, or the state of union of a people or party, A, TA) became dissolved, broken up, discomposed, deranged, disorganized, disordered, or unsettled; syn. تَفَرَّقَ, (Ṣ, A, Mṣb, Ḳ, TA,) or اِنْفَرَقَ; (CK;) and of the third and fourth verbs, [or rather of all,] اِنْتَشَرَ. (TA.) Andتشتّتوا↓ They became separated, disunited, dispersed, or scattered. (A.)

See also 2, in two places.

شتّت, (Ṣ, Ḳ,) inf. n. تَشْتِيتٌ; (Ṣ;) andاشتّ↓; andشَتَّ↓,, aor. ـِ {يَشْتِتُ}, [which is anomalous in the case of a trans. verb of this class,] inf. n. شَتٌّ and شَتَاتٌ and شَتِيتٌ; (Ḳ;) [the first and second mentioned in the Ḳ only with reference to God as the agent;] He dissolved, broke up, discomposed, deranged, disorganized, disordered, or unsettled, syn. فَرَّقَ, (Ṣ, Ḳ,) the state of affairs [&c.], (Ṣ,) and the state of union of a people or party. (TA.) And one says also,اشتّ↓ بِى قَوْمِى My people, or party, dissolved, broke up,, &c., my state of affairs. (Ṣ, TA.) Andشَتَّ↓ بِقَلْبِى كَذَا وَكَذَا Such and such things discomposed, or disorganized, (فَرَّقَ, [which may also be rendered frightened,]) my mind, or heart. (Aṣ, TA.) And شَتَّتَهُمُ ٱللّٰهُ God separated, disunited, dispersed, or scattered, them. (A.)

see 2, in two places.

[أَشَتَّ عَلَيْكَ It (a thing) was, or became, distinct, or clear, to thee. (Freytag, from the Deewán of the Hudhalees.)]

شَتٌّ an inf. n. of 1 [q. v.] (Ṣ, Mṣb, Ḳ.)

And signifying Separation, disunion, or dispersion: so in the saying, الحَمْدُ لِلّٰهِ الَّذِى جَمَعَنَا مِنْ شَتٍّ [Praise be to God who has brought us together from a state of separation, disunion, or dispersion]: (TA:) a saying mentioned by AA, as heard by him from an Arab of the desert: (Ṣ, TA:) andشَتَاتٌ↓ is [similar in meaning, being] likewise an inf. n. of 1; (Ṣ, A, Ḳ;) or it is a subst. from the intrans. verb شَتَّ, (Mṣb,) and signifies a state of separation or disunion; as in the saying, أَخَافُ عَلَيْكُمُ الشَّتَاتَ [I fear for you separation, or disunion]. (TA.)

Also i. q. مُتَفَرِّقٌ [meaning Dissolved, broken up, discomposed, deranged, disorganized, disordered, or unsettled; and separated, disunited, dispersed, or scattered]; as alsoشَتِيتٌ↓, (Ṣ, A, Mṣb,) [andشَتَاتٌ↓, as will be shown in what follows;] orشَتِيتٌ↓ is syn. with مُفَرَّقٌ, [which is virtually the same as مُتَفَرِّقٌ,] and مُشَتَّتٌ: (Ḳ:) the pl. of شَتٌّ is أَشْتَاتٌ (Ṣ) [and شُتُوتٌ also, as will be shown by an ex. in what follows]: andشَتَّى↓ is pl. ofشَتِيتٌ↓, like as مَرْضَى is of مَرِيضٌ; (Jel in xx. 55, and MF;) or, accord. to some, it is a sing. noun. (MF.) One says أَمْرٌ شَتٌّ i. e. مُتَفَرِّقٌ [A state of affairs dissolved, broken up,, &c.]; (Ṣ;) and [so] أَمْرٌ شَتَاتٌ↓, the latter word being an inf. n. used as an epithet. (Ḥam p. 176.) Andصَارَ جَمْعُهُمْ شَتِيتًا↓ i. e. مُتَفَرِّقًا [Their company, or congregated body, became separated, disunited, dispersed, or scattered]. (A.) And جَاؤُوا أَشْتَاتًا They came separated, disunited, dispersed, or scattered; syn. مُتَفَرِّقِينَ: (Ṣ, Mṣb, Ḳ:) and soجاؤوا شَتَاتَ شَتَاتَ↓, (Ḳ,) in one copy of the Ḳ شَتَاتَ وَشَتَاتَ; and MF allows شُتَاتَ↓, like ثُلَاثَ and رُبَاعَ; but there is no apparent reason for the repetition; and accord. to the L, the phrase as transmitted from the authorities worthy of confidence is جَآءَ القَوْمُ شَتَاتًا↓ and شَتَاتَ i. e. The people, or party, came separated,, &c. (TA.) Andقَوْمٌ شَتَّى↓ (Ṣ, Mṣb, Ḳ, TA) A people, or party, separated,, &c.; syn. مُتَفَرِّقُونَ: (Mṣb, TA:) or consisting of sundry, or distinct, bodies; not of one tribe. (Ḳ.) And إِنَّ المَجْلِسَ لَيَجْمَعُ شُتُوتًا مِنَ النَّاسِ, (Ṣ, TA,) andشَتَّى↓ مِنَ النَّاسِ, Verily the assembly comprises sundry, or distinct, bodies of men; (TA;) or men not of one tribe. (Ṣ TA.) Andأَشْيَآءُ شَتَّى↓ [Things of sundry, or different, or distinct, kinds or sorts]. (Ṣ.) أَزْوَاجًا مِنْ نَبَاتٍ شَتَّى↓, in the Ḳur xx. 55, means Sorts, of plants, various, or different, in colours, tastes, &c. (Jel.) أُمَّهَاتُهُمْ شَتَّى↓ see expl. voce أُمٌّ. Andشَتَّى↓ تَؤُوبُ الحَلَبَهْ, a prov., see expl. voce حَالِبٌ.

شَتَاتٌ and شَتَاتَ and شَتَاتًا: see شَتٌّ, in five places.

شَتِيتٌ: see شَتٌّ, in four places. ثَغْرٌ شَتِيتٌ means [Fore teeth] separate, or wide-apart, one from another. (Ṣ, A, Ḳ.) Tarafeh says,

* مِنْ شَتِيتٍ كَأَقَاحِ الرَّمْلِ غُرْ *

[meaning From separate fore teeth like white chamomiles of the sands: ثَغْرٍ being understood, and غُرْ being for غُرٍّ]. (TA.)

شَتَّى: see شَتٌّ, in seven places:

and see also the last sentence of the following paragraph.

شَتَّانَ بَيْنُهُمَا, (Ḳ, TA, but omitted in the CK,) with damm to the ن of بين, (TA,) [Different, or distinct, are they two: or widely different or distinct are they two: or how very, or widely, different or distinct, are they two! lit., the union of them two is severed: or the interval between them two is far-extending, or wide: or how greatly is the union of them two severed! as will be shown below.] AZ quotes, in his “Nawádir,” with بين in the nom. case, the following verse:

* شَتَّانَ بَيْنُهُمَا فِى كُلِّ مَنْزِلَةٍ *

* هٰذَا يَخَافُ وَهٰذَا يَرْتَجِى أَبَدَا *

[Different, or widely different,, &c., are they two in every predicament: this fears, and this hopes, ever]. (TA.) The mansoob form, however, is also employed (Ḳ, TA, but omitted in the CK) by some of the Arabs in the above-mentioned phrase, so that one says, شَتَّانَ بَيْنَهُمَا, مَا being understood, as though one said, شَتَّ الَّذِى بَيْنَهُمَا [meaning, as above explained, Different, or widely different,, &c., are they two: lit., separated, or disunited, or severed, is that which is between them two: or far-extending, or wide, is the interval between them two: or how greatly separated, or severed, is the union between them two!]: Hassán Ibn-Thábit says,

* وَشَتَّانَ بَيْنَكُمَا فِى النَّدَى *

* وَفِى البَأْسِ وَالخُبْرِ وَالمَنْظَرِ *

[And different, or widely different,, &c., are ye two in munificence and in valour and internal state and external appearance]. (TA.) In like manner also, [but with ما,] one says, شَتَّانَ مَا بَيْنَهُمَا, (A, Mṣb, Ḳ,) accord. to Th. (TA.) This [as also, consequently, the same phrase without ما] is disallowed by Aṣ and IḲt: IB, however, says that this phrase occurs in the verses of chaste Arabs: for instance, Abu-l-Aswad Ed-Duälee says,

* وَشَتَّانَ مَا بَيْنِى وَبَيْنَكَ إِنَّنِى *

* عَلَى كُلِّ حَالٍ أَسْتَقِيمُ وَتَظْلَعُ *

[And different, or widely different,, &c., are I and thou: for I, in every case, go erect, and thou haltest]: and similar is the saying of El-Ba'eeth,

* وَشَتَّانَ مَا بَيْنِى وَبَيْنَ ٱبْنِ خَالِدٍ *

* أُمَيَّةَ فِى الرِّزْقِ الَّذِى يَتَقَسَّمُ *

[And different, or widely different,, &c., are I and Ibn-Khálid Umeiyeh, with respect to the supplies for the wants of life that are divided among mankind]. (TA.) One says also, شَتَّانَ مَا هُمَا; (Ṣ, A, Ḳ;) and شَتَّانَ مَا عَمْرٌو وَأَخُوهُ; (Ṣ, Ḳ;) Different, or distinct, or widely different,, &c., are they two; and ʼAmr and his brother: [lit., separate, or distinct, are they two;, &c.: or remote are they two, one from the other;, &c.:] or how greatly, or widely, are they two separated;, &c.! (Ṣ, A, Ḳ:) here ما is redundant; and in the former phrase, هما is the agent of شتّان; as is the former of the two nouns, to which the latter noun is conjoined, in the latter phrase. (TA.) El-Aạshà says,

* شَتَّانَ مَا يَوْمِى عَلَى كُورِهَا *

* وَيَوْمُ حَيَّانَ أَخِىجَابِرِ *

[Different, or widely different,, &c., are (or were) my day upon her (the camel's) saddle, and the day of Ḥeiyán the brother of Jábir: in which, for يَوْمِى and يَوْمُ, some read نَوْمِى and نَوْمُ]. (Ṣ, TA.) And in like manner, [but without ما,] one says, شَتَّانَ أَخُوهُ وَأَبُوهُ [Different, or widely different,, &c., are his brother and his father]. (TA.) [See also an ex. in a verse cited voce دَائِمٌ, in art. دوم.]

شَتَّانَ, is a preterite verbal noun, signifying اِفْتَرَقَ, [and so expl. above,] accord. to many authorities, [including most of the grammarians,] and therefore they have made it a condition that its agent must be what denotes more than one: [for اشترطوا فى فعله التردّد, I read اشترطوا فى فاعلهُ التعدّد, which agrees with what is afterwards said in the TA and here; though the former phrase may be so rendered as to convey essentially the same meaning: but this condition is not necessary if we render شتّان by بَعُدَ:] (TA:) or it signifies تَبَاعَدَ and اِفْتَرَقَ; (Ibn-Umm-Kásim;) or بَعُدَ; [and so expl. above;] (Ṣ, A, Mṣb, Ḳ;) and is inflected from شَتُتَ; (Ṣ, Ḳ;) [which is a verb not used; in the CK, incorrectly, شَتَتَ;] the fet-ḥah of the ن being the fet-ḥah originally pertaining to the [final] ت [of the verb]; and this fet-ḥah shows the word to be inflected from the preterite verb, like as سَرْعَانَ is from سَرُعَ, and وَشْكَانَ from وَشُكَ: (Ṣ:) or, accord. to Er-Raḍee, it implies wonder, [like several verbs of the measure فَعُلَ, as shown in remarks on هَيُؤَ, &c.,] and means how greatly separated, disunited, or severed,, &c.! (TA:) or, accord. to El-Marzookee and Hr and Zj and some others, it is an inf. n.: El-Marzookee says, in his Expos. of the Fṣ, that it is an inf. n. of a verb not used, [namely شَتُتَ,] and is indecl., with fet-ḥah for its termination, because it is put in the place of a pret. verb, being equivalent to شَتَّ, [for شَتُتَ,] i. e., تَشَتَّتَ أَوْ تَفَرَّقَ جِدًّا [as expl. above]: and Zj says that it is an inf. n. occupying the place of a verb, of the measure فَعْلَان, and therefore indecl., because differing thus from others of its class: Aboo-ʼOthmán El-Mázinee says that شَتَّان and سُبْحَان may receive tenween, whether they be substs, or occupying the place of substs.: upon which AAF observes that if شتّان be in its proper place, it is a verbal noun, meaning شَتَّ: if with tenween, it is indeterminate; if without tenween, determinate; and if translated from its office of a verbal noun, and made a subst. answering to التَّشْتِيتُ, and determinate, it is similar to سبحان in the phrase سُبْحَانَ مِنْ عَلْقَمَةَ الفَاخِرِ, which is a subst. answering to التَّنْزِيهُ. (TA.) The ن in شَتَّان (sometimes, TA) receives kesreh; (Ḳ;) though this is contr. to what is said by AZ and by IDrst: its being sometimes with kesreh is mentioned by Th, on the authority of Fr: and Er-Raḍee seems to infer that its being so was an opinion of Aṣ; and gives two reasons for his disallowal of the expression شتّان ما بين; first, because شتّان occurs with kesr to the ن; and second, because its agent cannot be otherwise than what denotes more than one: [but see what has been observed above on this point:] IAmb says that one must not say شَتَّانِ مَا بَيْنَ أَخِيكَ وَأَبِيكَ, because, in this case, شتّان [virtually] governs only one noun in the nom. case: but that one may say, شَتَّانِ أَخُوكَ وَأَبُوكَ, and شَتَّانِ مَا أَخُوكَ وَأَبُوكَ, using شَتَّانِ as the dual of شَتٌّ; though correctly شتّان is a verbal noun: MF, however, observes that the Expositors of the Fṣ seem to say that Fr makes شَتَّانِ to be the dual of شَتٌّ; but that he only mentions it as a dial. var. of شَتَّانَ: the following is adduced as an ex.

* لَشَتَّانَ مَا أَنْوِى وَيَنْوِى بَنُو أَبِى *

[Different, or widely different,, &c., are that which I intend and that which the sons of my father intend]: in which شتّان is read with both fet-ḥah and kesreh: and it is said in the O that شَتَّانِ is a dial. var. of شَتَّانَ. (TA.)

IJ mentions شَتَّى↓ as an accidental syn. of شتّان; and says that it is not the fem. of the latter: therefore the assertion of some, that it is used by poetical license in the following verse of Jemeel requires consideration:

* أُرِيدُ صِلَاحَهَا وَتُرِيدُ قَتْلِى *

* وَشَتَّى بَيْنَ قَتْلِى وَالصِّلَاحِ *

[I desire to make peace with her, but she desires to slay me: and different, or widely different,, &c., are slaying me and making peace]. (TA.)