خمص

1 خَمِصَتِ القَدَمُ, aor. ـَ inf. n. خَمَصٌ, The man's foot rose from the ground, [or was hollow in the middle of the sole,] so that it did not touch it. (Msb.) b2: خَمَصَ البَطْنُ, (A, K,) aor. ـُ (TK;) and خَمِصَ, aor. ـَ and خَمُصَ, aor. ـُ (A, K, TK;) inf. n. خمص [i. e. خَمْصٌ or خُمْصٌ or probably both] and خُمُوصٌ and مَخْمَصَةٌ; (TK;) The belly was, or became, empty; (A, K, TK;) i. e., hungry: (TK:) [and lank: see خَمِيصٌ.] And خَمُصَ الشَّىْءُ, aor. ـُ (Msb,) inf. n. خُمْصٌ (Msb, TA) and خَمْصٌ (A, TA) and مَخَمَصَةٌ, (S, A, Msb, * K,) the last an inf. n. like مَغْبَضَةٌ and مَعْتَبَةٌ, (S,) [but in art. عتب in the S, مَعْتَبَةٌ is said to be a subst.,] The thing was, or became, hungry. (S, * A, * Msb, K. *) A2: خَمَصَهُ الجُوعُ, (S, K,) aor. ـُ (TK,) inf. n. خَمْصٌ and مَخْمَصَةٌ (S, K) and خُمُوصٌ, (TK, [but this last I think doubtful,]) Hunger rendered him lank in the belly. (TK.) 6 تخامص عَنْهُ (tropical:) He shrank, or drew away, from it; (A, K; *) i. e., from anything of which he disliked the nearness. (A.) You say, مَسَسْتُهُ بِيَدِى وَهْىَ بَارِدَةٌ فَتَخَامَصَ مِنْ بَرْدِ يَدِى (tropical:) [I touched him with my hand, it being cold, and he shrank from the coldness of my hand]. (A, TA.) b2: تَخَامَصْ لِفُلَانٍ عَنْ حَقِّهِ (tropical:) [Relinquish thou, i. e.,] give thou, to such a one, his right, or due. (A, K. *) b3: تخامص اللَّيْلُ (tropical:) [The night retreated;] the darkness of the night became thin a little before daybreak. (A, K.) خَمْصَةٌ A hungering. (S, K.) You say, لَيْسَ لِلْبَطْنَةِ خَيْرٌ مِنْ خَمْصَةٍ تَتْبَعُهَا [There is not anything better for repletion of the belly than a hungering which follows it]. (S, A.) خَمْصَى: see خَمِيصٌ.

خُمْصَانٌ: see أَخْمَصُ: b2: and see also خَمِيصٌ, in two places.

خَمَصَانٌ: see خَمِيصٌ.

خَمِيصٌ Empty; applied to the belly: (TA:) hungry. (Msb.) b2: خَمِيصُ البَطْنِ, (A,) or خَمِيصُ الحَشَا, (S, K,) and ↓ خُمْصَانٌ, (S, A, K,) and ↓ خَمَصَانٌ, (A, K,) A man empty in the belly, (A,) or lank in the belly; (S, K;) as also ↓ خَامِصٌ البَطْنِ: (K * and TA in art. رهف:) and slender in make: (TA:) fem. of the first with ة, (S, A, K,) and so of the second, (Yaakoob, S, A, K,) and so of the third; (TA;) and IAar mentions ↓ خَمْصَى as a fem., occurring prefixed to الحَشَا in a verse of El-Asamm Ed-Dubeyree: (TA:) pl., (S, A, K,) masc., (A, K,) خِمَاصٌ; (S, A, K;) and fem., [i. e., of خميصة,] خَمَائِصُ: (A, K:) ↓ خُمْصَانٌ has no pl. formed by the addition of و and ن, though its fem. is formed by the addition of ة; being made to accord with the measure فَعْلَانٌ, of which the fem. is فَعْلَى. (TA.) خِمَاصٌ [also] signifies Hungry, in a pl. sense, (K,) and lank in the bellies: (TA:) ↓ مِخْمَاصٌ also signifies the same as خَمِيصٌ; and [its pl.] مَخَامِيصُ, lank in the bellies (خُمْصُ البُطُونِ [whence it appears that ↓ أَخْمَصُ, sing. of خُمْصٌ, is also syn. with خَمِيصٌ]). (TA.) You say also, هُوَ خَمِيصُ البَطْنِ مِنْ أَمْوَالِ النَّاسِ, meaning (tropical:) He is one who abstains from [devouring] the possessions of men. (A.) And خِمَاصُ البُطُونِ مِنْ أَمْوَالِ النَّاسِ خِفَافُ الظُّهُورِ مِنْ دَمَائِهِمْ, (A, TA,) meaning (tropical:) Persons who abstain from [devouring] the possessions of men, whose backs are light with respect to [the] burden [of their blood]. (TA, from a trad.) b3: زَمَنٌ خَمِيصٌ (tropical:) A time of hunger. (A, TA.) خَمِيصَةٌ A [garment of the kind called] كِسَآء, black, square, and having عَلَمَانِ [i. e. two ornamental or coloured or figured borders]: (S, A, Mgh, K:) or a black كساء, having a border such as is above described (مُعْلَم) at each end, and which is of خَزّ, [q. v.], or of wool: (Msb:) if not bordered, it is not so called: (S, Msb:) or, accord. to As, a مُلَآءَة of wool, or of خَزّ, bordered (مُعْلَمَة); not unless bordered: so called because of its softness and thinness, and smallness of bulk when it is folded: Ahmad Ibn-Fáris says that it is the black كِسَآء: and he says that it may be thus called because a man wraps himself with it, so that it is against his أَخْمَص, meaning by this his waist: (Har p. 21:) pl. خَمَائِصُ: or خمائص are garments of خَزّ, thick, black, and red, and having thick أَعْلَام [or borders such as above described]; worn by people of old. (TA.) El-Aashà

says, إِذَا جُرِّدَتْ يَوْمًا حَسِبْتَ خَمِيصَةً

عَلَيْهَا وَ جِرْيَالَ النَّضِيرِ الدُّلَامِصَا [When she is stripped of her clothing, any day, thou wouldst think there was upon her a khameesah, and the glistening redness of gold]: As says, he likens her [long and spreading] hair to a خميصة, which is black. (S.) [See also خَمِيسٌ, voce خِمْسٌ, near the end of the paragraph.]

خَامِصُ البَطْنِ: see خَمِيصٌ.

أَخْمَصُ القَدَمِ A man whose foot rises from the ground, [or is hollow in the middle of the sole,] so that it does not touch it: fem. خَمْصَآءُ: and pl. خُمْصٌ: (Msb:) and ↓ خُمْصَانٌ signifies having the middle of the sole of the foot moderately rising from the ground; which is a goodly quality; but when it is flat, or rises much, it is dispraised: so explained by IAar when he was asked by Th respecting 'Alee's saying of Mohammad, [cited, but not explained, in the K,] كَانَ خُمْصَانَ الأَخْمَصَيْنِ: or, accord. to Az, خُمْصَانٌ signifies having the part [of the sole] of the foot which does not cleave to the ground in treading very much retiring from the ground. (TA.) b2: الأَخْمَصُ [when without the article ال also written without tenween accord. to the best authorities, because the quality of an epithet is original to it, and that of a subst. is accidental,] also signifies The part [of the sole] of the human foot which does not cleave to the ground in treading; (Az, TA;) the part of the sole of the human foot which is hollow, so that it does not touch the ground; (S, K; *) the part of the bottom of the human foot which is thin, and retires from the ground; or, as some explain it, [meaning the same,] the خَصْر of the human foot: (TA:) pl. أَخَامِصُ. (Msb.) b3: See also خَمِيصٌ. b4: Also The waist of a man. (Har p. 21.) مِخْمَاصٌ: see خَمِيصٌ.

نش

أ1 نَشَأَ, aor. ـَ and نَشُؤَ, aor. ـُ inf. n. نَشْءٌ and نُشُوْءٌ and نَشَآءٌ and نَشْأَةٌ and نَشَآءَةٌ; He lived; (K;) and (accord. to Sh) he rose, or became elevated, or high. (TA.) b2: [It rose.] b3: النَّشْأَةُ الأُخْرَى, or النَّشَآءَةُ, [Kur, liii. 48,] The resurrection: [lit., the other life]. (TA.) b4: النَّشْأَةُ الآخِرَةُ, or النَّشَآءَةُ, [Kur, xxix. 19, the same: lit., the latter life]. (TA.) [See also نَشْأَةٌ below.] b5: نَشَأَ, (S, K,) inf. n. نَشْءٌ and نَشَآءٌ (TA) and نُشُوْءٌ; (S;) He grew up, (K,) and became a youth, or young man. (S, K.) [See نَاشِئٌ.] b6: نَشَأْتُ فِى بَنِى

فُلَانٍ, (S,) and مَنْشَئِى فى بنى فلان, (TA.) I grew up, and became a young man, among the sons of such a one. (S, TA.) b7: نَشَأَ, (S, K,) inf. n. نَشْءٌ and نُشُوْءٌ, (TA,) It (a cloud) rose, (S, K,) and appeared: said of its first begin-ning. (TA.) b8: نَشَأَ He arose. (TA.) b9: [It became produced; it originated; عَنْ from another thing. See 4.] b10: It happened, occurred, or came to pass. (TA.) b11: نَشَأَ لَهُ رَأْىٌ [An opinion occurred to him, or arose in his mind]. (S, K, art. بدو.) 2 نُشِّئَ and ↓ أُنْشِئَ are syn., (S, K,) [signifying He was reared, made to grow, or grow up, and to become a young man.] See 4.4 انشأ He (i. e. God) raised the clouds. (S, K.) b2: انشأ عَلَمًا He set up a beacon, or sign of the way, in a desert or highway: (TA:) and so عَلَمًا ↓ استنشأ He set up a beacon, or sign of the way. (A.) b3: انشأهُ, inf. n. إِنْشَآءٌ, He (i. e. God) caused him to attain the age of manhood, or nearly that age. (TA.) See 2. b4: انشأ and ↓ نشأ [so TA: app. نشّأ:] He (i. e. God) created; produced; originated. (S.) انشأ اللّٰهُ الخَلْقَ God originated the creation. (TA.) b5: أَنْشَأْتُهُ I originated it; brought it into being or existence; made it, or produced it, for the first time, it not having been before. (Msb.) b6: انشأ He founded or began to build, a house [&c.]. (K.) b7: He framed or constructed, a proverb, or phrase. (TA.) b8: He composed language [such as an ode or the like]. (TA.) b9: He recited poetry, or a خُطْبَة, well. (IAar.) b10: He forged a tradition, (S, K,) and attributed it [to the Prophet]. (Lth) b11: انشأ, followed by an aor. , He began (S, K) to relate, (K,) or say, (TA,) or do. (S.) A2: انشأ مِنْهُ He went forth from it. (K.) Ex. مِنْ أَيْنَ أَنْشَأْتَ, Whence hast thou come forth? (TA.) A3: انشأت النَّاقَةُ The she-camel conceived: (K:) of the dial. of Hudheyl. (TA.) A4: انشأ عَلَيْهِ He came to, advanced to, or approached him or it. (TA.) 5 تنشّأ لِحَاجَتِهِ He rose and went to accomplish his affair, or business. (AA, K.) b2: تنشّأ

عَادِيًا He arose and went running to accomplish his affair. (AA.) 10 إِسْتَنْشَاَ see 4.

A2: يَسْتَنْشِئُ الرِّيحَ He scents the wind: said of a wolf: (ISk, S:) and استنشأ الأَخْبَارَ He sought, or searched after, news: (K, TA:) in both instances, with and without ء; (S, * L;) being derived from نَشِيتُ الرِّيحَ (S, L) and رَجُلٌ نَشْيَانُ لِلْخَبَرِ: [see also مُسْتَنْشِئَة.] (L.) A3: إِسْتَنْشَأْتُهُ قَصِيدَةً [I requested him to compose, or, perhaps, to recite an ode, or the like]. (A.) نَشْءٌ and ↓ نَشِىْءٌ Risen clouds: (K:) or the first that rises of them: (S, K:) or their first appearance: (ex. لِهٰذَا السَّحَابِ نَشْءٌ حَسَنٌ These clouds have a good first appearance:) or clouds when they appear like a piece of drapery (مُلَآءَة) spread out. (TA.) b2: نَشْءٌ The exhalation, or odour, of wine. (IAar.) [See 10.] b3: See نَاشِئٌ. b4: Also, The young ones of camels: (Kr, K:) pl. [or rather quasi-pl. n.] نَشَأٌ. (K.) نَشْأَةٌ and ↓ نَشَآءَةٌ A creation; an original production. (Aboo-'Amr Ibn-El-'Ala, S) [See also 1.] b2: See نَشِيْئَةٌ.

نَشَآءَةٌ: see what precedes.

نَشِىْءٌ: see نَشْءٌ.

نَشِيْئَةٌ The first part that is made of a tank, or cistern. (ISk, S, K.) b2: بَادِى النّشيْئة A tank, or cistern, of which the water is dried up, and the bottom apparent. (S.) b3: Also, نشيئة The stone that is placed in the bottom of a tank, or cistern. (A'Obeyd, S, K.) b4: The earth that is behind the نَصَائِب, (K,) which are the stones that are set up around the tank, the interstices between which stones are filled up with kneaded clay: (TA:) or it is said to signify what is constructed round the tank; also called أَعْضَادٌ. (TA.) b5: نشيئةُ البِئْرِ The earth that is taken forth from the well. (TA.) b6: نَشِيْئَةٌ What is fresh and green of the plant which is called, when dry, طَرِيفَةٌ. (K, * TA.) b7: And (which is nearly as above, L,) The plants نَصِىّ and صِلِّيَان: (L, K:) or accord. to AHn, the plant called تَفِرَة, when it has become a little thick, and high, and is yet fresh and green: (TA:) or, (as he says on another occasion, TA,) what has sprung, or sprouted up, of any plant, and not yet become thick; as also ↓ نَشْأَةٌ. (K.) See نَاشِئٌ, at the end.

نَاشِئٌ A young person past the age of puberty: (TA:) or a boy or girl past the age of childhood: (S, K:) or a comely young man: (IAar:) or a youth who has attained the stature of a man: (AHeyth:) a girl, as well as a boy, is called thus; (TA;) and they also say, جَارِيَةٌ نَاشِئَةٌ. (AA.) Pl. نَشْءٌ and نَشَأٌ (S, K [or these two are rather quasi-pl. ns.,] or the ↓ former is an inf. n. used as an epithet, Aboo-Moosa,) and نَاشِئُونَ (AHeyth) and نَواشِئُ: (TA:) or the last is a pl. of ناشئ as applied to a girl. (MF.) Lth says that ↓ نَشْءٌ signifies Young people; or youths; and is used in the sing. also: ex. هُوَ نَشْءُ سَوْءٍ He is a bad youth: and he says that he had never heard ناشئ used as an epithet for a girl. Fr says that the ء of the pl. نَشْءٌ is sometimes suppressed, and they say, in the nom. نَشُو صدْقٍ

[Excellent youths]; acc., نَشَا صدق; gen. نَشِى

صدق. (TA.) b2: نَاشِئٌ Clouds not completely collected together. Hence, it is said, is derived the expression نَشَأَ الصَّبِىُّ; which is therefore tropical. (TA.) b3: نَاشِئٌ Whatever happens (and, perhaps, appears TA,) in the night: pl. نَاشِئَةٌ; (K;) a strange form of pl. of a word of the measure قَاعِلٌ: (M, F:) or نَاشِئَةٌ [see Kur, lxxiii. 6,] is an inf. n. (K) in the sense of قِيَامٌ: (TA:) AM says, that ناشئةُ اللَّيْلِ signifies قيام الليل the rising in the night: (TA:) or ناشئة signifies the first part of the night, and of the day: or the first of the hours of the night: (S, K:) or a pious act of the night; i. e., performed in the night: (S:) or every hour of the night in which one rises: (K:) or every hour of the night: (Zj:) or a rising after a sleeping, (K,) in the first part of the night; (TA;) as also ↓ نَشِيْئَةٌ. (K.) مَنْشَأٌ The place of origination of anything, properly and tropically; its source.]

مُنْشَأٌ and ↓ مُسْتَنْشَأٌ A beacon, or sign of the way, raised and pointed. (K.) [See the verbs.]

b2: Also, the former, An elevated hill. b3: الجَوَارِى المسْشَآتُ [Kur, lv. 24,] The ships with elevated sails: (Mujáhid, S, K:) or, accord. to one reading, ↓ المُنْشِئَاتُ, The ships elevating their sails: (TA:) or, advancing and retiring; or coming and going: (Fr:) or, commencing their courses. (TA.) نَاقَةٌ مُنْشِئٌ A she-camel that has conceived: (K:) of the dial. of Hudheyl. (TA.) b2: See مُنْشَأٌ.

مُسْتَنْشَأٌ: see مُنْشَأٌ.

مُسْتَنْشِئَةٌ, (K,) also without ء, (TA,) A female diviner: (K:) so called because she seeks, or searches after, news: see the verb: or from انشأ “ he originated: ” (TA:) or مُسْتَنْشِئَةُ, without tenween, is the proper name of a certain female diviner, (T,) one of the Muwelledehs (مُوَلَّدَات) of Kureysh, in the time of Mohammad. (TA.)

فر

ى1 فَرَاهُ, (M, K,) aor. ـْ (K,) inf. n. فَرْىٌ, (K,) He slit it, or cut it lengthwise, ill, or improperly; or well, or properly; as also ↓ فرّاهُ and ↓ افراهُ [both relating to both of the foregoing explanations]: (K:) or he slit it, or cut it lengthwise, and made it bad, or improper; as also ↓ فرّاهُ: or, accord. to the sound lexicologists, the former has this meaning: but ↓ افرى signifies he slit, or cut lengthwise, and made good, or proper: (M:) or ↓ افراهُ (M, K) signifies, (M,) or signifies also, (K,) he made it good, or proper: or he ordered [another] to make it so: (M, K:) as though he removed from it unsoundness, or imperfection: but some say that this signifies he slit it, or cut it lengthwise, and made it bad, or improper: and when you mean he measured it, and cut it, to make it good, or proper, you say فَرَاهُ, inf. n. فَرْىٌ: (M:) [thus, accord. to J,] فَرَى, aor. and inf. n. as above, signifies he cut a thing in order to make it good, or proper: (S:) or he cut a skin, or hide, in a good, or proper, manner: (Ks, S, Msb:) and ↓ افرى he cut it in a bad, or an improper, manner: (Ks, S:) or this signifies he slit much, in a bad, or an improper, manner: and افرى الجِلْدَ, accord. to As, he rent, tore, or slit, the skin, and made holes in it, and spoiled it: and افرى signifies also he slit a thing (S, M, Msb) of any kind; (as also ↓ فرّاهُ:]) thus you say, افرى الأَودَاجَ he slit the اوداج [or external jugular veins], (T, M, Mgh, Msb,) and made what was in them, of the blood, to come forth; (T, Mgh, Msb;) and in like manner one says of a garment, or piece of cloth, and of a جُلَّة [or receptacle for dates, made of palm-leaves woven together]; (T;) or he cut the اوداج: (S:) IAar alone mentions فَرَى أَوْدَاجَهُ and ↓ افراها: (M:) [but it is also said that فَرَى signifies he cut a نِطَع [or the like]: (K in art. خلق: [see an ex. in a verse cited in the first paragraph of that art.; also cited in the T after the first of the explanations here following, and in the M after the second thereof:]) or فَرَى, aor. and inf. n. as above, signifies he measured, and worked, or manufactured, and made good, or proper, a thing, such as a sandal, or a نِطَع [q. v.], or a water-skin, and the like: (T:) or he measured it, and cut it, to make it good, or proper: (M:) and he measured and manufactured a مَزَادَة [or leathern water-bag]: (S, K:) or he sewed, and made well, or properly, a مزادة: (T:) [it is said that] the difference between ↓ الإِفْرَاءُ an الفَرْىُ is this, that the former signifies the cutting so as to render bad, or improper, and the slitting like as the slaughterer and the wild beast slit [their victims]; and the latter, the cutting so as to make good, or proper, like the act of cutting of the sewer of the hide, or of leather: but فَرَى

sometimes occurs in the sense of افرى: (Mgh:) one says, رَأْسَهُ ↓ أَفْرَيْتُ, meaning I split, or clave, his head with a sword; like أَفْرَرْتُهُ: (Yz, T &c. in art. فر:) and افرى الجُرْحَ he slit the wound: (T:) and افرى الذِّئْبُ بَطْنَ الشَّاةِ [the wolf slit, or rent, the belly of the sheep, or goat]: (S:) and one says, قَدْ أَفْرَيْتَ وَمَا فَرَيْتَ i. e. thou hast done ill, or improperly, and hast not done well, or properly. (A, TA.) b2: فَرَاهُ, aor. as above, [and so the inf. n.,] is sometimes metonymically used [as meaning (tropical:) He slaughtered him, or butchered him; i. e.] as denoting vehemence, or excess, in slaying. (TA.) b3: And it means also (assumed tropical:) He cut him with censure, or satire: (TA:) and ↓ افرى means he blamed, or censured, a man. (M, K.) b4: and you say, فَرَيْتُ الأَرْضَ (tropical:) I traversed, or crossed, (lit. travelled and cut,) the land, or country; (T, S, K, TA;) inf. n. as above. (TA.) b5: هُوَ يَفْرِى

↓ الفَرِىَّ means (assumed tropical:) He effects what is wonderful in his deed. (S, K.) أَحَدٌ ↓ مَا يَفْرِى فَرِيَّهُ, thus, with teshdeed [to the ى in فريه] as related by A'Obeyd, is said of a courageous man [as meaning No one does his deed, or the like]: but it is said [by Kh] to be correctly فَرْيَهُ, [as an inf. n.,] without tesh-deed. (M. [See, however, what follows.]) They say, ↓ تَرَكْتُهُ يَفْرِى الفَرِىَّ, meaning [I left him] doing well, or excellently, in a deed, or in watering: [an explanation relating to what here follows:] the Prophet said, respecting 'Omar, whom he saw in a dream drawing water at a well with a great bucket, ↓ فَلَمْ أَرَ عَبْقَرِيًّا يَفْرِى فَرِيَّهُ [And I have not seen a chief of a people do his deed, &c.]: (T:) or, as some relate it, he said فَرْيَهُ: (TA:) [but] A'Obeyd says, this is like thy saying يَعْمَلُ عَمَلَهُ and يَقُولُ قَوْلَهُ; and Fr cited to us [as an ex.]

↓ قَدْ كُنْتِ تَفْرِينَ بِهِ الفَرِيَّا meaning [Verily] thou didst multiply and magnify thy words respecting it: (T: and in like manner this hemistich [which shows, by the measure, that الفَرِيَّا cannot be here a mistake for الفَرْيَا,] is expl. in the S:) it is said that ↓ فَرِىّ thus used is of the measure فَعيلٌ in the sense of the measure مَفْعُولٌ, from فَرَى signifying “ he cut ” [or “ cut lengthwise ” or “ slit ”] a hide, or leather; (Har p. 257; [where see more;]) [and this assertion is corroborated by the fact that] one says of a man strenuous, or vigorous, in an affair, and strong, وَيَقُدُّ ↓ تَرَكْتُهُ يَفْرِى الفَرِىَّ [lit. I left him slitting, or cutting, the slit, or cut, thing, and shaping]. (T.) b6: فَرَى is also synonymous with افترى: see the latter, in two places. b7: فَرَى البَرْقُ, aor. and inf. n. as above, signifies The lightning shone, or glistened, or shone with flickering light, and continued, in the sky. (T, TA.) A2: فَرِىَ, (T, S, M, K,) aor. ـْ (T, S,) inf. n. فَرًى, (T, S, K, but omitted in the CK,) He was, or became, confounded, or perplexed, and unable to see his right course; syn. بَهِتَ, (T,) and دَهِشَ, (T, S, M, K,) and تَحَيَّرَ, (S, K,) and بَطِرَ: (Skr, on the verse here following:) El-Aalam El-Hudhalee says, وَفَرِيتُ مِنْ فَزَعٍ فَلَا

أَرْمِى وَلَا وَدَّعْتُ صَاحِبْ [And I became confounded, &c., by reason of fright, so that I did not shoot an arrow, nor bade I farewell to a friend]: (T, M:) or, accord. to As, فَرِىَ, aor. ـْ signifies he looked, and knew not what he should do: (T:) and فَرِيتُ signifies also I wondered; from ↓ الفَرِىُّ meaning “ that which is wonderful. ” (Skr, on the verse above-cited.) 2 فَرَّىَ see 1, first quarter, in three places.4 أَفْرَىَ see 1, former half, in seven places: b2: and also in the latter half, near the middle of the paragraph.5 تفرّى It became slit, or cut lengthwise; (S, M, Msb, K;) as also ↓ انفرى; (S, M, Msb;) both said of a skin, (M,) or of a thing: (S:) or it became much slit, or rent; said of the sewing of a leathern water-skin. (T.) And تفرّى عَنْهُ ثَوْبُهُ His garment became much slit, or rent, from him. (T.) And تفرّت العَيْنُ (tropical:) The spring of water burst forth: (K, TA:) or تفرّت الأَرْضُ بِالعُيُونِ (tropical:) The earth, or ground, burst with the springs. (S, M, A, TA.) b2: [Hence,] the saying of Kabeesah Ibn-Jábir, تَفَرَّى بَيْضُهَا عَنَّا فَكُنَّا بَنِى الأَجْلَادِ مِنْهَا وَالرِّمَالِ i. e. (assumed tropical:) Its eggs (the pronoun in بيضها denoting the earth) burst from us [so as to disclose us], so that we were the sons of the hard tracts thereof and of the soft tracts, or plains, [or of the sands,] meansonly their numerousness, and the wide extent of their districts. (Ham p. 341.) b3: And تفرّى اللَّيْلُ عَنْ صُبْحِهِ (tropical:) [The night became distinct, as though cleft, from its dawn]. (TA.) 7 إِنْفَرَىَ see the next preceding paragraph.8 إِفْتَرَىَ افترىكَذِبًا He forged, or fabricated, a lie, or falsehood; (T, S, M, Mgh, Msb, K;) you say, افترى عَلَيْهِ كَذِبًا [he forged against him a lie]; (Mgh, Msb;) and كَذِبًا ↓ فَرَى signifies the same, (T, S, M, Msb, K,) aor. ـْ (Msb,) inf. n. فَرْىٌ; (M;) and this verb likewise is followed by عَلَيْهِ: (Msb:) ↓ فَرَى in this sense is mentioned as said by Lth; others saying افترى. (T.) افترى is used in the Kur in relation also to the attributing a copartner to God: thus in the saying [in iv. 51], وَمَنْ يُشْرِكْ بِاللّٰهِ فَقَدِ افْتَرِىإِثمًا عَظِيمًا [And whoso attributeth a copartner to God, hath devised an enormous sin]. (Er-Rághib, TA.) فَرْيَةٌ Clamour; or a confusion, or mixture, of cries or shouts or noises. (M, K, TA. [الحَلْبَةُ in the CK is a mistake for الجَلَبَةُ.]) فِرْيَةٌ A lie, or falsehood; (S, * M, Mgh, * Msb, * K, TA;) a subst. from اِفْتَرَى: (S, Mgh, Msb, TA:) and meaning [also] a defamation: (Mgh:) pl. فِرًى. (TA.) b2: And An affair, or a case, of great magnitude or moment or gravity. (M, TA.) فرِىٌّ Slit, or cut lengthwise; applied to a skin (جِلْدٌ): and so فَرِيَّةٌ [app. as applied to a قِرْبَة or the like, as being fem. of فَرِىٌّ]. (M, TA.) b2: and A wide دَلْو [or leathern bucket]; (M, K;) as though it were slit; (M;) as also فَرِيَّةٌ. (K.) b3: And A thing forged, or fabricated; (S, K, TA;) thus [or rather as hence meaning unknown, or unheard of,] in the saying, لَقَدْجِئْتِ شَيْئًا فَرِيًّا, in the Kur [xix. 28], (S, TA,) i. e. [Thou hast done] a thing hitherto unknown; a thing deemed strange: (Bd:) or a thing of great magnitude or moment or gravity; (S, K, TA;) and thus it is said to mean in the phrase above cited: (S, TA:) or wonderful; (T, TA;) thus as expl. by Er-Rághib; (TA;) and thus it is also said to mean in that phrase. (T, TA.) b4: See also 1, latter half, in eight places.

A2: Also, applied to a man, A forger, or fabricator, of lies; and so ↓ مِفْرًى. (Lh, M, TA.) A3: And Milk of the time when it is milked. (K.) A4: And they say, الفَرِىَّ الفَرِىَّ, meaning العَجَلَةَ العَجَلَةَ [i. e. Haste: haste: used in an imperative sense; as inf. ns. are often thus used; but they are] both like غَنِىّ [in measure]: mentioned by Sgh. (TA.) أَفْرَى الفِرَى occurs in a trad. as meaning The most lying of lies: الفِرَى is the pl. of فِرْيَةٌ. (TA.) مِفْرَّى: see فَرِىٌّ.

مَفْرِيَّةٌ A مَزَادَة [or leathern water-bag] made in a good, or proper, manner; well made. (T, TA.)

جفو: جفاه: أبعده، وهجره، وتركه (تعليقات فليشر على المقري 2: 77 في الزيادات والتصحيحات، وفي التعليقات على المقري ص273 - 274). وتقول العرب فيما قرره فليشر: جفت جفوني النوم، في حين تقول (نحن الفرنسيين): جفا النوم جفوني. ولذلك يمكن أن تقرأ ما جاء في المقري (2: 195): جفا جفني المنامَ (بنصب المنام كما يرى فليشر). غير أن رفع المنام كما نشرته صحيح أيضاً، لانا نجد في المقدمة (3: 398) بيتا من الشعر فيه: جفا جفوني النومُ، والضمة فوق الميم في مخطوطتنا رقم 1350، ولا شك أن الشاعر قالها بالضم وإلا لقال: جفت جفوني.
ويقال: جفا الرقاد بمعنى جفا جنبه عن الفراش (عند فريتاج ولين) (ألف ليلة 2: 101).
وجفاه: لامه وعذله، أنبه وبكنه (فوك) جَفَّى بالتشديد (أنظر لين) تعني كما يقول جوليوس: قابله بجفاء. وعامله بجفاء (بوشر). وهذا المعنى قديم نجده في بيت للأعشى نقله ابن خلكان (1: 186).
وفي مخطوطة ليدن: نُجَفَّى (أنظر أيضاً معجم مسلم).
جافاه: أبعده، وأساء إليه، وجافته خليلته أبعدته وقست عليه (بوشر).
تجافي: لم يلزم مكانه، ومال من جانب إلى جانب. (البكري 159). وتجافى عنه: تولى عنه، وكف عنه، وعفَّ (المقري، 1: 55، 2: 75، 634، 2: 164، 273، 434) وفي كتاب الخطيب (24و): لم يكن من أهل نباهة ووقع لابن عبد الملك في ذلك مقل كان حقه التجافي عنه لو وفق (المقدمة 1: 160، 229)، (تاريخ البربر 2: 64، 148، 316، 318، 323، 334، أماري 387).
وقد تكون بمعنى لم يرغب فيه وامتنع عنه، ففي العبدري (58 ق): وأجرت بيتا في مكة وكان لا يزال يسكنه قوم من تونس (فتجافيت عن التضييق عليهم في السكنى معهم وانتظرت خروجهم. وفي تاريخ البربر (1: 12): وتجافى عن قبول شيء من السلطان.
وتجافى عن فلان: عفا عنه وامتنع عن الإساءة إليه. ففي حيان- بسام (3: 50 و): فتجافى الكفرة عنهم وخرجوا يريدون مدينة منشون. (في نسخة ب، 1: فتجفى غير أن المزيد تفعَّل من جفا غير مستعمل).
وتجافى عن دمه: امتنع عن قتله، وعفا عنه (تاريخ البربر 1: 597، 2: 22).
وتجافى عنه: ابتعد عنه وتركه (تاريخ البربر 1: 649، 2: 181).
وتجافى عن ملك الحضرة: ترك امتلاك العاصمة وامتنع عن ذلك (تاريخ البربر 1: 657).
وتجافى عن الإمارة: ترك الملك وتنازل عنه (تاريخ البربر 1: 620).
وتجافى لفلان عن الشيء: تركه له (بيان 2: 283، تاريخ البربر 1: 552، 581، 583، 595، 2: 98، 124 ومواضع أخرى، أبن بطوطة 3: 340).
وتجافى عن الشيء: نفر منه وكرهه، ففي تاريخ البربر (1: 367): وضمن هو تخريب المساجد لتجافيهم عنها (تاريخ البربر 1: 488، 2: 179، 192).
وتجافى بهم المنبت عن الحضارة والأمصار بعض الشيء، ابتعد أصلهم عن البقاء في المدن والسكنى في بيوت ثابتة (دي سلان) (المقدمة 1: 298).
وتجافى عن فلان: عفا عنه (دي ساسي قواعد 1: 78، شرح الحريري 413، تاريخ البربر 1: 42).
وتجافى لفلان عنه: تركه له (بدرون 296 حيث يجب قراءة النص كما ذكرناه) وانظر التعليقات في صفحة 127 - 128 منه.
وتجافى به: أبعده، وأقصاه (شرح ديوان مسلم).
استجفاه: وجد حافيا، ففي المقري (2: 560) في كلامه عن شاعر استجفاه أي وجد شعره ثقيلا غليظا غير (حلو المنزع) جَفْوَة: تباعد، تنافر. ففي تاريخ البربر (2: 185): كانت جفوة بين السلطان وخالد.
جفاء: قسوة، وشدة، صرامة. ففي الكلام عن الخليلة يقال: أعطته عين الجفاء: أي قست عليه وعاملته بشدة، ونظرت إليه بصرامة (بوشر).
جاف: فظ، غليظ، قاسي القلب، يقال: جافية على العاشق أي قاسية القلب على حبيبها (بوشر).
وجاف: ثقيل، توصف به وسائل النقل، وقطع الحجارة، والأسلحة (معجم الادريسي).
وجاف: بليد، أحمق، غليظ الذهن (فوك) وثقيل الروح، ثقيل الظل، مملّ، مضجر (فوك).
الأم الجافية: الغشاء الخارجي المغلف للدماغ والحبل الشوكي (بوشر).
مَجْفُوّ: كريه النظر، مشوه الخلقة.
ففي المقري (1: 306): رث الهيأة، مجفو الطلعة.

جفو

1 جَفَا, (K,) aor. ـُ (TA,) inf. n. جَفَآءٌ; and ↓ تجافى; It did not keep, or cleave, to its place. (K.) You say, جَفَا جَنْبُهُ عَنِ الفِرَاشِ, (Mgh,) and عَنْهُ ↓ تجافى, (S, Mgh,) His side did not rest, or was restless, or uneasy, upon the bed; or shrank from it; (S, Mgh;) and heaved, or rose, from it: (Mgh:) or the former, his side did not keep, or cleave, to its place upon the bed: and the latter, it became withdrawn, or removed, from it. (TA.) And جَفَا السَّرْجُ عَنْ ظَهْرِ الفَرَسِ, (S Msb, TA,) aor. and inf. n. as above; (Msb;) and ↓ تجافى; (S, Msb;) The saddle heaved, or rose, from the back of the horse: (S, Msb:) or did not keep, or cleave, to its place upon his back. (TA.) b2: [Hence,] it is said in a trad. of 'Omar, إِنِّى أَجْفُو عَنْ أَشْيَآءَ مِنَ العِلْمِ Verily I recoil, shrink, or am averse, from some matters of knowledge, or science, and ignore them, or neglect them. (Mgh.) b3: Also جَفَا, (Msb, TA,) aor. as above, (Msb,) [and so the inf. n.,] said of a garment, or piece of cloth, It was thick, coarse, or rough: (Msb, TA:) and in like manner said of a reed-pen, it was thick, coarse, or rough, in its nib. (TA.) b4: [And hence, (see جَفَآءٌ, below, and جَافٍ,) He was, or became, thick, gross, coarse, rough, or rude, of make: and, more commonly, coarse, rough, or rude, of nature or disposition, or in his intercourse and dealings with others; unkind, hard, churlish, uncivil, or surly. (See also 10.)] It is said in a trad., مَنْ بَدَا جَفَا, i. e. [He who abides in the desert] becomes coarse, rough, or rude, of nature or disposition; [or unkind, hard, churlish, &c.;] by reason of mixing little with men. (TA.) b5: جَفَا عَلَيْهِ كَذَا Such a thing was, or became, heavy, onerous, burdensome, or oppressive, to him. (K.) A2: جَفَا جَنْبَهُ عَنِ الفِرَاشِ: and جَفَا السَّرْجَ: see 3. b2: جَفَتِ القِدْرُ زَبَدَهَا The cooking-pot cast forth its froth, or foam; as also ↓ اجفت; (TA;) [like جَفَأَت and اجفأت;] originally without ء. (Er- Rághib, TA.) And جَفَا السَّيْلُ The torrent drove away [things in its course]. (Msb.) b3: جَفَا الرَّجُلَ, aor. as above, He turned away from the man; avoided him; or shunned him: or he drove away the man; from جفا السَّيْلُ, explained above: sometimes meaning, with hatred. (Msb.) And جَفَاهُ He withdrew, or removed, far, or to a distance, from him: whence the saying of Mohammad Ibn-Sookah, لَمَّا قَلَّ مَالِى جَفَانِى إِخْوَانِى [When my property became little, my brethren withdrew far from me]. (TA) b4: And جَفَا مَالَهُ He did not keep, or cleave, or hold fast, to his property. (K.) b5: And جَفَاهُ, (S, K,) aor. ـُ (S,) inf. n. جَفَآءٌ (S, K) and جَفْوٌ, (K,) He treated him, or behaved towards him, coarsely, roughly, rudely, unkindly, hardly, churlishly, uncivilly, or surlily: (S, K:) you should not say جَفَيْتُ. (S.) The pass. part. n. is ↓ مَجْفُوٌّ and ↓ مَجْفِىٌّ: (S, and K in art. جفى:) the latter formed in accordance with جُفِىَ, in which the و is changed into ى. (Fr, S.) b6: He did to him what displeased, grieved, or vexed, him; did to him what he disliked, or hated; did evil to him. (TA.) So in the trad., مَنْ حَجَّ وَلَمْ يَزُرْنِى فَقَدْ جَفَا [He who performs the pilgrimage to Mekkeh and does not visit me, i.e. does not visit my tomb afterwards, either on his homeward journey or by journeying to ElMedeeneh for that special purpose, does what displeases me]. (TA.) b7: جَفَتِ المَرْأُةُ وَلَدَهَا The woman neglected to take care of her child, or to pay frequent attention to it. (TA.) 2 تَجْفِيَةٌ [inf. n. of جفّى] signifies, in Persian, جفاء فرمودن [app. as meaning The ordering one to act, or to treat another, coarsely, roughly, rudely, &c.]. (KL. [Accord. to Golius, as on this authority, “i. q. جَفَا, sign. injuria affecit; duriter et inique tractavit: seu transit. ejus. ”]) 3 جافى جَنْبَهُ عَنِ الفِرَاشِ, and ↓ جَفَاهُ, He caused his side not to rest, or caused it to be restless, or uneasy, upon the bed; or caused it to shrink therefrom: and he heaved it, drew it up, or raised it, [making it to be separated by some space or interval] from the bed. (Mgh.) and hence, (Mgh,) جافى عَضُدَيْهِ (Mgh, TA) عَنْ جَنْبيْهِ (TA) He put, or set, his upper arms apart, or remote, from his sides. (Mgh, TA.) [Thus the Muslim is enjoined to do in prostrating himself in prayer.] And جافى السَّرْجَ عَنْ ظَهْرِ الفَرَسِ, (S, * Msb,) and ↓ اجفاهُ, (S, K,) and ↓ جَفَاهُ, (K, [said in the TA to be a mistake, but a similar usage of this verb has been mentioned above on the authority of the Mgh,]) He raised the saddle from the back of the horse: (S, Msb, K:) and in like manner, القَتَبَ عَنْ ظَهْرِ البَعِيرِ ↓ أَجْفَيْتُ [I raised the saddle from the back of the. camel]. (M, TA.) 4 اجفاهُ He made, or caused, him, or it, to be, or become, distant, remote, far off, or aloof. (TA.) b2: See also 3, in two places. b3: اجفى المَاشِيَةَ He fatigued the cattle, [in some copies of the S, تَبِعَهَا is put for أَتْعَبَهَا,] and did not let them eat, (Az, S, K, TA,) nor fed them previously, driving them vehemently. (TA.) A2: أَجْفَتِ القِدْرُ: see 1. b2: أجْفَتِ الأَرْضُ The land became like the جُفَآء, or rubbish and scum cast forth by the torrent of a valley, or by a cooking-pot, in respect of the departure of the good thereof. (Er-Rághib, TA.) 6 تجافى: see 1, in three places. [Said of a person prostrating himself, or lying down, it means He drew up his body from that on which he rested. And تجافى عَنْهُ generally signifies He, or it, receded, withdrew, removed, or became remote or aloof or separated by some space or interval, from him, or it: and he drew away, shrank, or flinched, from him, or it.] It is said, of the difference between الذَّبْح and القَتْل, that the former is by cutting the external jugular veins; and the latter, بِإِيقَاعِ الفِعِلِ فِى المَحَلِّ مَعَ التَّجَافِى [By causing the act to take effect upon the place thereof while standing aloof]; meaning that the قَاتِل strikes from a distance, not knowing whether he will hit the place or not. (Mgh.) And [hence] you say, تجافى لَهُ عَنْ حَقِّهِ (assumed tropical:) [He relinquished, i. e.] he gave, to him, his right, or due. (TA in art. خمص.) b2: He inclined, or declined, or turned, from side to side: and from right to wrong. (Har p. 125.) [See 6 in art. دفو.]8 اجتفاهُ He removed him, or it, from his, or its, place. (K.) 10 استجفاهُ He esteemed it (namely, a bed, &c., K) جَافٍ (S, K) i. e. thick, coarse, or rough. (TA.) b2: He demanded, or required, of him that he should do what was displeasing, grievous, vexatious, or evil. (TA.) A2: استجفى He became coarse, rough, rude, unkind, hard, churlish, uncivil, or surly. (KL. [See also 1.]) جَفًا: see جَفَآءٌ.

جَفْوَةٌ A single act of coarse, rough, rude, unkind, hard, churlish, uncivil, or surly, treatment, or behaviour. (TA.) b2: See also جَفَآءٌ, in three places.

جِفْوَةٌ: see جَفَآءٌ.

جَفَآءٌ is in make; [signifying Thickness, grossness, coarseness, roughness, or rudeness:] and in nature, or disposition; (TA;) signifying coarseness, roughness, or rudeness, (Mgh, Msb,) in one's intercourse and dealings with others; (Mgh;) unkindness, hardness, churlishness, incivility, or surliness; a predominant quality of the people of the desert; (Mgh, Msb;) from جَفَا said of a garment, or piece of cloth; (Msb;) contr. of بِرٌّ (S,) or of صِلَةٌ; (K;) as also ↓ جَفًا, (K,) accord. to Lth; but Az says that he knew not any one who allowed this latter: (TA:) so, too, ↓ جِفْوَةٌ and ↓ جَفْوَةٌ, in the sayings فِيهِ جِفْوَةٌ and جَفْوَةٌ [In him is coarseness, roughness, or rudeness, &c.] : (K:) and فُلَانٌ ظَاهِرُ الجِفْوَةِ Such a one is a person in whom coarseness, roughness, or rudeness, &c., is apparent: (S:) but accord. to Lth, جفوة [whether جَفْوَةٌ or جَفْوَةٌ is not shown] denotes a more constant quality than جَفَآءٌ (TA.) Yousay also, ↓ بِهِ جَفْوَةٌ, meaning He is suffering coarseness, roughness, or rudeness, &c. (K.) and الزَّمَنِ ↓ أَصَابَتْهُ جَفْوَةُ (tropical:) [The roughness, or rudeness, &c., of time, or fortune, smote him]; and جَفَوَاتُهُ [its roughnesses, or rudenesses, &c.]. (TA.) جُفَآءٌ The rubbish and scum cast forth by the torrent of a valley, and by a cooking-pot. (Er-Rághib, TA.) [See also art. جفأ.] b2: And hence, as being likened to the جُفَآء of the torrent, (tropical:) The first, or foremost, of men, or people. (TA.) [But see art. جفأ.]

جَافٍ [act. part. n. of 1:] applied to a garment, or piece of cloth, (Mgh, Msb,) and to a bed, &c., (S, * K, TA,) Thick, coarse, or rough. (Mgh, Msb, TA.) b2: And [hence] applied to a man, (S, TA,) meaning Thick, gross, coarse, rough, or rude, of make; and coarse, rough, or rude, of nature or disposition; coarse, rough, rude, unkind, hard, churlish, uncivil, or surly, in his treatment of, or behaviour towards, his companions: pl. جُفَاةٌ. (TA.) You say also, رَجُلٌ جَافِى الخِلْقَةِ [A man thick, gross, coarse, rough, or rude, of make]: and جَافِىالخُلُقِ niggardly and incompliant; coarse, rough, or rude, (K, TA,) in his intercourse and dealings with others; oppressive when angry and irritated against his companion with whom he sits. (TA.) And جَافٍ

عَنِ المَوْعِظَةِ [Obdurate against admonition]. (TA in art. جعظر.) مَجْفُوٌّ: see 1.

مَجْفِىٌّ: see 1.

فد

1 فَدَّ, aor. ـِ inf. n. فَدِيدٌ (As, T, S, M, L, K) and فَدٌّ, (M, L,) He (a man, As, S) uttered his voice, called out, cried out, or vociferated: (As, S, M, A, L, K:) or did so vehemently: (T, M, L, K:) or raised his voice; (TA;) and so ↓ فَدْفَدَ, said of a man, and of a camel: (L:) or they (a number of sheep or goats) made a sound by running: or made a sound by running with their pastors and those driving them with singing: (K:) or he, or it, made a sound like that termed حَفِيفٌ; (Lth, T, M, K;) as also ↓ فَدْفَدَ, inf. n. فَدْفَدَةٌ: (M, L, K: *) and he (a man) ran, making a sound by his running. (L.) b2: فَدَّ, aor. ـِ inf. n. فَدِيدٌ, It (a bird) moved, or flapped, (حَثَّ,) its wings, expanding and contracting them. (M.) b3: He ran, (K, TA,) fleeing. (TA.) [See also R. Q. 1.] b4: فَدَّتِ الإِبِلُ The camels crushed the ground with their feet, by the vehemence of their tread. (M, L.) And فَدَّ, aor. ـِ inf. n. فَدٌّ and فَدِيدٌ; (L;) and ↓ فَدْفَدَ; (M, L;) He (a man) trod vehemently upon the ground, by reason of exultation, and briskness, liveliness, or sprightliness. (M, L.) [See also 2.]

A2: هُوَ يَفُدُّنِى وَيَعُدُّنِى means He threatens me. (K, TA.) 2 فدّد, inf. n. تَفْدِيدٌ, He cried out, or vociferated, or did so vehemently, in buying or selling. (IAar, T, L, K.) b2: And He (a man) walked upon the ground proudly and exultingly. (IAar, T, L, K. *) R. Q. 1 فَدْفَدَ, inf. n. فَدْفَدَةٌ: see 1, in three places. b2: Also He (a man, TA) ran, fleeing from an enemy or a beast of prey. (T, L, K.) [See also 1, latter half.]

فُدَادٌ: see فَدَّادٌ, last sentence.

فَدِيدٌ an inf. n. of 1 [q. v.].

A2: Also Abundance of camels. (M, L.) b2: And إِبِلٌ فَدِيدٌ Many camels. (M, L.) فُدَادَةٌ and فَدَادَةٌ: see the next paragraph, last two sentences, in three places.

فَدَّادٌ Having a strong, or loud, voice, (S, M, A, L, K,) and rude, coarse, or uncivil, in speech; (L, K;) as also ↓ فُدْفُدٌ and ↓ فُدَفِدٌ. (Lh, M, L, K.) b2: Having a vehement tread. (M, L, K.) Hence, in a trad., قَدْ كُنْتَ تَمْشِى فَوْقِى فَدَّادًا i. e. [Thou usedst to walk upon me] treading vehemently, as said by the earth, (M, L,) to a dead man buried in it. (L.) b3: Proud, (K, TA,) and exulting. (TA.) b4: And Possessing camels in number from two hundred (in some copies of the K [and in a copy of the T] from hundreds, TA) to a thousand, (AO, T, Nh, L, K,) and therewithal rude, coarse, or uncivil, and proud. (AO, T.) b5: Pl. فَدَّادُونَ. (L, K, &c.) b6: The pl. occurs in a trad., in the saying, إِنَّ الجَفَاءَ وَالقَسْوَةَ فِى الفَدَّادِينَ, (T, S, L,) meaning [Verily rudeness, or coarseness, and hardness, are in] the men whose voices are high, or loud, in their corn-fields and among their cattle: (El-Ahmar, As, T, S, L, K:) or (in the K “ and ”) the tenders of camels, and pastors, and tenders of oxen and of asses: (Th, T, K:) or (in the K “ and ”) the tillers of the ground; (M, A, Mgh, K, TA;) because they vociferate in their corn-fields: (A, Mgh:) or (in the K “ and ”) the people of the deserts; (M, K, TA;) the men who dwell in the فَدَافِد [pl. of فَدْفَدٌ, q. v.]; (MF;) because of the roughness of their voices, and their rudeness, or coarseness: (M:) or (in the K “ and ”) the possessors of many camels. (M, K, TA.) [See also art. فدن.] b7: ↓ الفَدَّادَةُ signifies The frog: (A, K:) so called because of its croaking. (A.) b8: Also, ↓ فَدَّادَةٌ, (IAar, Th, M, L, K,) and ↓ فُدَادَةٌ, (IAar, L,) or ↓ فَدَادَةٌ, (M, K,) A cowardly man. (IAar, Th, M, L, K.) b9: Also, ↓ فَدَّادَةٌ, (L,) or ↓ فُدَادَةٌ, (M, K,) A certain bird: (M, L, K:) n. un. of فَدَّادً, (L,) or ↓ فُدَادُ. (M.) فَدَّادَةٌ: see the last three sentences of the next preceding paragraph.

فَدْفدٌ A desert, or waterless desert, (T, M, L, K,) wherein is nothing: (T, M, L:) or an even tract of land: (S, L, K:) or a spacious and pebbly tract of land: (A:) or a rugged and pebbly tract of land: or a hard place: (M, L:) or a hard and rugged place: (K:) or an elevated place (As, T, L, K) in which is hardness: (As, T, L:) pl. فَدَافِدُ. (L.) فُدفدٌ: see فَدَّادٌ, first sentence.

فُدَفِدٌ: see فَدَّادٌ, first sentence.

A2: Also Thick milk: (IAar, T:) or i. q. هُدَبِدٌ, (K,) which signifies very thick milk: (S and L and K in explanation of the latter:) or both signify sour and thick milk. (T and L in explanation of the latter.)

شكر

1 شَكَرَ لَهُ, and شَكَرَهُ, (S, Mgh, K,) but the former is the more chaste, (S,) and the latter is for شَكَرَ نِعْمَتَهُ, (A,) aor. ـُ (TA,) inf. n. شُكْرٌ and شُكْرَانٌ (S, A, * Msb, K) and شُكُورٌ, (S, K) which last, in the Kur lxxvi. 9, may be either an inf. n. or pl. of شُكْرٌ [used as a simple subst.], (S,) He thanked him; or praised, eulogized, or commended, him, for a benefit or benefits: (S:) he was grateful, or thankful, to him; or he acknowledged his beneficence, and spoke of it largely: (S, * K: [but in the S, the verb in the former sense has شُكْرٌ only for its inf. n., and it is implied that in the latter sense it has for its inf. n. only شُكْرَانٌ, as will be seen below:]) and شَكَرَ لِلّٰهِ, and شَكَرَ اللّٰهَ, (Lh, Msb, K,) which latter is less common than the former, and even disallowed by As in prose, though allowed by him in verse, (Msb,) and شَكَرَ بِاللّٰهِ and شَكَرَ نِعْمَةَ اللّٰهِ, and شَكَرَ بِنِعْمَةِ اللّٰهِ, (Lh, K,) and شَكَرَ لِلّٰهِ نِعْمَتَهُ, (A,) inf. n. شُكْرٌ and شُكْرَانٌ (Msb) [and شُكُورٌ], He thanked, or praised, God for his beneficence: (A:) he was grateful, or thankful, to God; or acknowledged his beneficence, and spoke of it largely: (K:) he acknowledge the beneficence of God, and acted in the manner incumbent on him in rendering Him obedience and abstaining from disobedience; so that شُكْر is in word and in deed: (Msb:) and لَهُ ↓ تَشَكَّرَ signifies the same as شَكَرَ لَهُ: (S, A, Msb, K:) you say, لَهُ مَا صَنَعَ ↓ تَشَكَّرْتُ [I thanked him, &c., for what he did]: (A:) and لَهُ بَلَآءَهُ ↓ تشكّر [He was grateful to Him, &c., i. e. to God, for his probation]: (K:) and أَشْكُرُ إِلَيْكَ نِعَمَ اللّٰهِ [I praise to thee, or mention to thee with thanks, the favours of God]: (L in art. حمد:) [but there are many explanations of شَكَرَ beside those given above: its meanings will be more fully shown by what here follows:] شُكْرٌ is the thanking a benefactor; or praising, eulogizing, or commending, him, (S, A,) for a benefits: (S:) or the being grateful, or thankful; or acknowledging beneficence; and speaking of it largely; and [in the copies of the K, “or,” but this is evidently a mistake,] it is only on account of favour received; (K;) and شُكْرَانٌ is [the same, being] contr. of كُفْرَانٌ: (S:) شُكْرٌ [sometimes] differs from حَمْدٌ; (Msb in art. حمد;) for شكر is only on account of favour received; whereas حمد is sometimes because of favour received, (Th, Az, TA in art. حمد, and Msb ubi suprà,) and sometimes form other causes; (Th ubi suprà;) [and thus] the latter is of more common application than the former; (S in art. حمد;) therefore you do not say شَكَرْتُهُ عَلَى

شَجَاعَتِهِ, but you say حَمِدْتُهُ على شجاعته: (Msb ubi suprà:) or شُكْرٌ is more common than حَمْدٌ with respect to its kinds and means, and more particular with respect to the objects to which it relates; and the latter is more common with respect to the objects to which it relates, and more particular with respect to the means; for the former is, with the heart, the being humble, or lowly, and submissive; and with the tongue, the act of praising, eulogizing, or commending; and acknowledging beneficence; and with the members, the act of obeying, and submitting one's self; and the object to which it relates is the benefactor, exclusively of his essential qualities; therefore one does not say شَكَرْنَا اللّٰهَ عَلَى حَيَاتِهِ [we thanked God for his existence, or praised Him, &c.]; but He is مَحْمُود on that account, like as He is for his beneficence; and شُكْرٌ is also for beneficence: thus حَمْدٌ relates to every object to which, as an object, شُكْرٌ relates; but the reverse is not the case: and everything whereby is حمد, thereby is شكر; but the reverse is not the case; for the latter is by means of the members, or limbs, and the former is by means of the tongue: شُكْرٌ is of three kinds; with the heart, or mind, which is the forming an [adequate] idea of the benefit; and with the tongue, which is the praising, eulogizing, or commending, the benefactor; and with the members, or limbs, which is the requiting the benefit according to its desert: it rests upon five foundations; humility of him who renders it towards him to whom it is rendered; his love of him; his acknowledgment of his benefit; the eulogizing him for it; and his not making use of the benefit in a manner which he [who has conferred it] dislikes: it is also explained as devotion of the heart to love of the benefactor, and of the members to obey him, and the employment of the tongue in mentioning him and eulogizing him: [and there are several other explanations of it which it is unnecessary to add:] some say that it is formed by transposition from كَشْرٌ, the “ act of uncovering, or exposing to view: ” others, that it is from عَيْنٌ شَكْرَى “ a full fountain, or eye; ” accord. to which etymology it would signify the being full of the praise of the benefactor. (B, TA.) b2: شُكْرٌ on the part of God signifies (tropical:) The requiting and commending [a person]: (K:) or (assumed tropical:) the forgiving a man: or (tropical:) the regarding him with content, satisfaction, good will, or favour: and hence, necessarily, (tropical:) the recompensing, or rewarding, him: the saying شَكَرَ اللّٰهُ سَعْيَهُ signifies (tropical:) May God recompense, or reward, his work, or labour. (TA.) A2: شَكِرَتْ, aor. ـَ (S, K,) inf. n. شَكَرٌ, (S,) (tropical:) Her (a camel's) udder became full (S, K, TA) of milk: (S, TA:) or she (a camel) obtained a good share of leguminous herbage, or [other] pasturage, and in consequence abounded with milk after having had little milk: (T, TA:) and she (a beast;) became fat, (K, TA,) and her udder became full of milk. (TA.) b2: And شَكِرَ (tropical:) He was, or became, liberal, or bountiful, (A, K,) after having been niggardly: (A:) or he gave largely after having been niggardly. (K.) A3: شَكِرَتْ said of a tree (شَجَرَةٌ), (Fr, S, A, K,) aor. ـَ inf. n. شَكَرٌ, (S,) (assumed tropical:) It produced, or put forth, what are termed شَكِير, (Fr, S, K,) i. e. what grow around it, from its أَصْل [i. e. root, or base, or stem]; (S;) as also ↓ اشكرت, (Fr, TA,) and ↓ اشتكرت: (Sgh, TA:) or its شَكِير, i. e. sappy twigs or shoots, from its stem, or small leaves beneath the large, became abundant. (A.) b2: and شَكِرَ, aor. ـَ (K,) inf. n. شَكَرٌ; (TA;) and شَكَرَ, aor. ـُ and ↓ اشكر; (K;) said of palm-trees (نَخْلٌ), (assumed tropical:) They had many شَكِير, i. e. offsets, or suckers. (AHn, K, * TA.) b3: And شَكَرَ and ↓ اشكر and ↓ اشتكر are all verbs from شكِيرٌ. (K.) [It is said in the K that these verbs are from شكير in all of certain significations there mentioned; app. meaning, all that are there mentioned after the next preceding verb: and hence they seem to have the significations here following: b4: said of palmtrees (نَخْل), (assumed tropical:) They put forth leaves around their branches:: b5: and, said of trees in general شَجَرَ, (assumed tropical:) They put forth branches: b6: and (assumed tropical:) They produced bark: b7: and, said of a grape-vine, (assumed tropical:) it grew from a shoot planted: b8: in the TA it seems to be implied that, said of a vine, they signify (assumed tropical:) It put forth long shoots, or upper shoots.]3 شَاكَرْتُهُ I showed him that I was thankful, or grateful, (A, O, K,) to him. (A.) A2: and شَاكَرْتُهُ الحَدِيثَ I commenced with him discourse. (O, K.) 4 اشكر القَوْمُ (assumed tropical:) The people's camels had their udders full of milk (شَكِرَتْ إِبِلُهُمْ): (K:) or the people's camels became fat: (TA:) or the people milked a camel or sheep or goat having her udder full of milk, i. e., such as is termed شَكِرَة: (S:) or the people milked camels or sheep or goats having their udders full of milk, one such after another: (O, TA: [but for اِحْتَلَبُوا شَكْرَةً شَكْرَةً in the O, and شُكْرَةً شُكْرَةً in the TA, I read احتلبوا شَكِرَةً شَكِرَةً, agreeably with what here next precedes:]) or the people, having alighted in a place where their camels found herbs, or leguminous plants, had abundance of milk from them. (T, TA.) b2: اشكر said of an udder: see 8. b3: اشكرت الأَرْضُ (assumed tropical:) The land produced fresh herbage after other herbage that had become dried up and dusty. (TA.) b4: See also 1, near the end of the paragraph, in three places.5 تشكّر: see 1, in three places. b2: Also [He affected, or made a show of, thankfulness, or gratitude: (see تَحَمَّدَ:) or] he seemed, or appeared, thankful, or grateful. (KL.) 8 اشتكر (tropical:) It (an udder) became full (S, K, TA) of milk; (S, TA;) as also ↓ اشكر. (K.) b2: اشتكرت السَّمَآءُ (assumed tropical:) The rain fell vehemently: (S:) or the sky rained much. (K.) b3: اشتكرت الرِيَاحُ (assumed tropical:) The winds brought rain: (K:) or blew violently: or, as is said on the authority of A'Obeyd, were contrary; but ISd says that this is a mistake. (TA.) b4: Also اشتكر (assumed tropical:) It (heat, and cold,) became intense. (K.) b5: (tropical:) He (a man) strove, exerted himself, or did his utmost, in his running. (K, TA.) A2: Also (assumed tropical:) It became what is termed شَكِير [q. v.]. (TA.) b2: See also 1, near the end of the paragraph, in two places. b3: [Hence, app.,] (tropical:) It (a fœtus) put forth downy hair. (A.) شَكْرٌ The vulva, or pudendum, of a woman: (S, M, Msb, K:) or the flesh thereof: (M, K, * MF:) as also ↓ شِكْرٌ, in either of these senses: (K:) pl. شِكَارٌ: (Msb, TA:) لَحْمُهَا, in the K, as the second explanation, is a mistake for لَحْمُهُ. (MF.) It is said in a trad., نَهَى عَنْ شَكْرِ البَغِىِ, meaning He forbade the giving hire for prostitution; the word ثَمَنِ being understood as prefixed to شكر. (TA.) b2: Also i. q. نِكَاحٌ [i. e. The act of compressing, or of contracting marriage with, a woman]. (TS, K.) شُكْرٌ and inf. n. of شَكَرَ: (S, A, * Msb, K:) and it may [be used as a simple subst., and, as such,] have for its pl. شُكُورٌ. (S. [See 1.]) شِكْرٌ: see شَكْرٌ.

شُكْرَةٌ (assumed tropical:) [Fulness of the udder of a camel; and so ↓ شَكَرِيَّةٌ is expl. in the TK;] a subst. from أَشْكَرَ القَوْمُ [q. v.]. (K.) One says, هٰذَا زَمَنُ الشُّكْرَةِ, so in the L and other lexicons, (TA,) or ↓ الشَّكَرَةِ, (so in my copies of the S,) or ↓ الشَّكَرِيَّةِ, (so in the O and K,) (assumed tropical:) [This is the time of the fulness of the udder,] when the camels abound with milk, or have their udders full, (إِذَا حَفَلَتْ, q. v.,) from the [herbage called] رَبِيع. (S, O, L, K.) شَكَرَةٌ: see the next preceding paragraph.

شَكِرَةٌ (tropical:) A she-camel, (As, S, A, K,) and ewe or she-goat, (A,) having her udder full (As, S, A, K) of milk, (S,) whatever be the fodder, or herbage, she has eaten; (A;) as also ↓ مِشْكَارٌ: (K:) or the former, that has obtained a good share of leguminous herbage, or of [other] pasture, and in consequence abounds with milk after having had little milk: (T, TA:) and ↓ the latter, that abounds with milk though having had but a small share of pasture: (TA:) or that abounds with milk in summer and ceases in winter: (IAar, TA:) pl. of the former شَكَارَى, (S, K,) applied to camels and to sheep or goats, (S,) and شَكْرَى (K) and شَكِرَاتٌ: (S, K:) and شَكَارَى is applied to camels, and sheep or goats, as meaning abounding with milk, or having their udders full, (إِذَا حَفَلَتْ,) from the [herbage called] رَبِيع. (S, TA.) [↓ شَكْرَى is also a sing. epithet, having a similar signification: as well as a pl.] One says ↓ ضَرَّةٌ شَكْرَى (tropical:) An udder abounding with milk: (A:) or having much milk. (S.) And ↓ عَيْنٌ شَكْرَى (assumed tropical:) A full source or eye. (B, TA.) And ↓ فِدْرَةٌ شَكْرَى (assumed tropical:) A fat piece of flesh-meat: (K:) or (tropical:) [a piece of flesh-meat] flowing with grease, or gravy: (A: [but in my copy, قِدْرَةٌ is erroneously put for فِدْرَةٌ:]) pl. شَكَارَى. (A.) شَكْرَى: see the next four preceding sentences.

شَكَرِيَّةٌ: see شُكْرَةٌ, in two places.

شَكُورٌ an intensive epithet, (TA,) signifying كَثِيرُ الشُّكْرِ [i. e. One who thanks much; or who is very thankful or grateful: see 1]: (K, TA:) and one who is earnest, or does his utmost, in thanking his Lord, or in being thankful or grateful to Him, by obedience to Him, performing his appointed religious services: (TA:) or one who does his utmost in showing his thankfulness, or gratitude, with his heart and his tongue and his members, or limbs, with firm belief, and with acknowledgment [of benefits received]: or who sees his inability to be [sufficiently] thankful or grateful: or who renders thanks, or is thankful or grateful, for probation: or, for what is denied him: (KT:) pl. شُكُرٌ. (TA.) b2: (tropical:) A beast that is sufficed by little fodder or herbage, (S, A,) and that fattens upon it: (A:) or that fattens upon little fodder or herbage: (K:) as though thankful for that small benefit. (TA.) b3: الشَّكُورُ, applied to God, (tropical:) [He who approves, or rewards, or forgives, much, or largely:] He who gives large reward for small, or few, works: He in whose estimation small, or few, works performed by his servants increase, and who multiplies his rewards to them. (TA.) شَكِيرٌ (tropical:) The shoots that grow around a tree, from its أَصْل [i. e. root, or base, or stem]: (S:) or sappy twigs or shoots, that grow from the stem of a tree: or small leaves beneath the large: (A:) or fresh and tender twigs or shoots, that grow among such as have become thick and tough: and what grow at, or upon, the أُصُول [i. e. roots, or bases, or stems,] of large trees: or small leaves that grow at, or upon, the root, or base, or stem, of a tree: (IAar, TA:) and offsets, or suckers, or sprouts, of palm-trees: (K:) and the leaves that are around the branches of the palm-tree: (Yaa-koob, K:) and plants, and hair, and feathers, and abundant ostrich-feathers (عِفَآء, K, TA, in the CK عَفاء), such as are small, growing among such as are large: or the first, of herbage, growing after other herbage that has become dried up and dusty: (K:) and downy hair, or down: and any soft, fine hair: (A:) or hair growing among the plaits: pl. شُكُرٌ: and weak hair: (TA:) and hair at the roots of a horse's mane, (K, TA,) like down, and in the forelock: (TA:) and the hair that is next to the face and the back of the neck: (A, K:) and branches: (AHn, K: [in the CK, والغُصُونِ is erroneously put for والغُصُونُ:]) and the bark (لِحَآء) of trees: pl. شُكُرٌ: (K:) and the pl. also signifies the long shoots of a grape-vine: or its higher, or highest, shoots: (AHn, TA:) and the sing., a grape-vine growing from a planted shoot. (AHn, K, TA.) b2: Also (tropical:) Young men: (A:) or young offspring. (TA, from a trad.) b3: And (tropical:) The young ones of camels: (K, TA:) as being likened to the شَكِير of palm-trees. (TA.) شَكَائِرُ (assumed tropical:) Forelocks: (K, TA:) as though pl. of شَكِيرَةٌ [which may be n. un. of شَكِيرٌ]. (TA.) شِكُورِيَةٌ a name applied in the present day to Cichorium, intybus and endivia; wild and garden-succory, and endive; as also هِنْدَبَى, correctly هِنْدَبًى.]

شَاكِرِىٌّ A hired man, or hireling; one taken as a servant: an arabicized word, from [the Pers\.] چَاكَرْ. (O, K.) شَوْكَرَانٌ: see the next paragraph.

شَيْكُرَانٌ (S, K) and شَيْكَرَانٌ, (K,) [in the CK, erroneously, شَكْرَان and with damm to the ك,] or the correct form is شَيْكُرَانٌ, with damm to the ك as Ibn-Hishám El-Lakhmee and El-Fárábee have expressly affirmed; (TA;) or it is correctly with س, (K,) unpointed, and so it is mentioned by AHn; (TA;) [but see سَيْكُرَانٌ;] or correctly ↓ شَوْكَرَانٌ, (K,) as Sgh holds to be the case, (TA,) [and thus it is written in several medical books, from the Pers\. شَوْكَرَانْ; accord. to Golius, Cicuta herba, and applied in the present day to conium, i. e. hemlock, or a species thereof; and this is probably what is meant by Golius, as the conium maculatum, or common hemlock, is called by some cicuta;] a certain plant, (S, K,) of the kind called حَمْض, (so in a marginal note in a copy of the S,) the stem of which is like that of the رَازِيَانَج [or fennel], and the leaves of which are like those of the [species of cucumber called.]

قِثَّآء, or, as some say, like those of the يَبْرُوح [q. v.], and smaller; having a white flower, and a slender stem, without any fruit; and its seed is like [that of] the نَانَخَوَاة [or ammi], or [of] the أَنِيسُون [or anise], without taste or odour, and mucilaginous. (TA.) أَشْكَرُ [More, and most, thankful, or grateful, &c.: see an ex. voce بَرْوَقٌ].

عُشْبٌ مَشْكَرَةٌ (O, K, TA, in the CK مُشْكِرَةٌ,) (assumed tropical:) Herbage that causes milk to be copious. (O, K, TA. [In the CK, مُغْزَرَةُ اللَّبَنِ is erroneously put for مَغْزَرَةٌ لِلَّبَنِ.]) مِشْكَارٌ: see شَكِرَةٌ, in two places.

رِيحٌ مُشْتَكِرَةٌ (assumed tropical:) A violent wind: (O, K:) or, as some say, a contrary wind; (O, TA;) but ISd, says that this is a mistake. (TA.)

حبس: يقال مجازاً حبسه بمعنى حيرة وأدهشه، كما يقال في اللاتينية ( Tenet me soes, cupicitas, teneris metu) دي يونج.
وحبس: أحيل مضيقاً، ففي كتاب ابن صاحب الصرة (ص57ق): وحبس مضيقاً في الطريق عليهم لا يمكنهم الجواز فيه ألا بعد مقارعة.
وحبس: عزل، وفصل، وفرَّق ما بينه وبين غيره، يقال مثلاً: حبس المجذومين، أي عزلهم وفصلهم عن جماعة الناس الآخرين، وخصَّص لهم محلة وحدهم. (معجم المتفرقات).
وحبس: وف، (فوك، ألكالا) وهذا الفعل تليه على داخلة على الشخص الذي توقف عليه هبة (معجم الادريسي).
وحبس على فلان بدل حبسه على فلان أي لازمه وارتبط به. ففي المقدمة (3: 422) في الكلام عن شاعر المشهور: قليل من عليه تحبس ويحبس عليك. أي قليل من تستطيع أن تلازمه وترتبط به أي يلازمك ويرتبط بك. وقد ترجمها دي سلان بما معناه: ((من تتكل عليه وتثق به)) غير أني أرى قد اخطأ في ذلك.
حبس حاله: سجن نفسه (بوشر).
حبس دموعه: أمسكها وكتمها كظم بكاءه (بوشر).
حبش الدم: قطع سيلانه وأوقفه. (بوشر).
حبس في دير: ألزم بالترهب (بوشر).
حبس نفسه: ترهَّ، دخل في الدير ولبس لباس الرهبان (البكري ص6) (المقدمة 1: 420)، وفي الادريسي 3 قسم 5 (أرشليم): بيوت كثيرة في الصخر وفيها رجال قد حبسوا أنفسهم فيها عبادة.
حبس نفسه على فلان: لازمه وانقطع إليه ففي البخاري (مخطوطة 2 ص168و): فحبس أبو بكر نفسه على النبي لصحبته.
المأخذ الذي حبس له أنفسهم: المرج الذي احتلوه. لئن هذا هو صواب قراءته في هذا المخطوطة (تاريخ 6 ص116) ويؤيد هذا ما جاء في هذه الوثيقة.
حبس نَفَسه: كتم نَفَسه (بوشر).
حبَّس (بالتشديد): يقال حبّس على فلان وقفه عليه، حبس على فلان (معجم الادريسي).
وحبسَّه: سجنه (معجم المتفرقات) وفي كتاب الخطيب (ص52و) فأمر بتحسبه، وصوابه فأمر بتحبيسه.
أحبس. يقال: أحبس على فلان: حبس عليه أي وقفه عليه (معجم الادريسي).
وأحبس حبس بمعنى أمسك (دي ساسي طرائف 2: 461) وفي النويري (أفريقية ص23و): فأحبست لنا ستمائة دينار. وبعده: وإنَّما أحبستُ هذا المال حتى أحاسبهما.
تحبَّس: ذكرها فوك في مادة ( Stabilire) .
انحبس، انحباس البول أسر، احتقان البول (بوشر).
احتبس: تستعمل مجازا بمعنى ذهل وبهًت، كما يقال اللاتينية ( teneri meyu) ( دي يونج).
واحتبس: أبطأ (فوك وفيه: مرادف أبطأ، كليلة ودمنة ص211) واحتبس مسك، يقال في الشي لصق بغيره (معجم مسلم).
واحتبس: تعلَّق، التصق، أمسك (الكالا).
واحتبس به: ذكرها فوك في ماد ( ustentare) .
واحتبس عن واحتبس من: امتنع من وامسك عنه (فوك).
احتبس اللبن: ذكرها الكالا في مادة ( reterser las tetas) : وهي بالأسبانية ( retesarse) : تصلَّب. يقال احتبس اللبن في الضرع إذا امتلأ الضرع اللبن.
احتبس لسانه: ثقل لسانه فلم يبن (فوك).
حَبْس، حبس العُرُوق: خدر استرخاء الأعصاب وتقلًّصها (ألكالا)، وتستعمل كلمة حَبْس وحدها بهذا المعنى أيضاً (أكالا).
حبس الغِذَا: حمية، الاحتماء من الطعام لاستعادة الصحة (فوك).
حُبْس: بمهنى الرجالة من الجند، انظر: معجم البلاذري ص27 وما يليها.
حِبَاس: يطلق هذا الاسم على لفيفتين من الصوف الأسود تربط إحداهما أسفل الركبة وتربط الأخرى فوق عقب القدم حين تلسع الأفعى المرء (برتون 2: 108).
حبيس، وتجمع على حُبَساء: وتعني عند النصارى زاهد في الحياة، ناسك، متوحَّد (بوشر، همبرت ص151، محيط المحيط) حَبيسة: سلسلة تلبس في العنق (محيط المحيط).
حَبَّأس: الذي يحبس (رايت ص109، 131 رقم 25).
مَحْبَس: مصنع، حوض كبير. مستودع (الكالا، البكري ص30) وحوض (هلو) وخابية، دن، قادوس، علبه، (شيرب، مارتن ص123) وآنية، وعاء، دورق. (فوك، هلو، ابن العوام 1: 187) حيث عليك أن تقرأ وفق لما في مخطوطة ليدن: القصارى والمحابس والقدور. وص439، 485 حيث عليك أن تقرأ وفقا لمخطوطاتنا محبس بدل مجلس.
محبس النوار: آنية الزهور (مزهرية) (رولاند) وتدل كلمة محبس وحدها على نفس هذا المعنى (معجم البربرية).
ومحبس معلف الدابة (لين، تاج العروس). أبو الوليد ص686).
ومَحبَس: قفص، فيما يظهر إذ يقال: محابس للعقاب (ألف ليلة 2: 179) ومَحْبَس: ملقط (فوك).
ومَحْبَس: فتخة (يونج)، وحلقة (بوشر، همبرت ص22، محيط المحيط).
محبوس: ساكن الدير. ففي الادريسي 3 قسم 5 (ارشليم): وفيها (الكنيسة) رجال ونساء محبوسون يبتغون بذلك أجر الله سبحانه.
محبوس العروق ومحبوس وحدها: خَدِر الأعصاب ومسترخيها ومتقلصها (الكالا).
محبوس اللسان: ثقيل اللسان لا يبين الكلام (فوك، ألكالا).
مُحَيْبِسَة: مبولة، قصرية (هلو).
احتباس (من مصطلح الطب): قبض، إمساك عقل البطن (محيط المحيط).

حبس

1 حَبَسَهُ, (S, A, Msb, K,) aor. ـِ (Msb, K,) inf. n. حَبْسٌ (S, A, Mgh, Msb, K) and مَحْبَسٌ, (Lth, Sb, K,) He confined, restricted, limited, kept in, prevented from escape, kept close, kept within certain bounds or limits, shut up, imprisoned, held in custody, detained, retained, arrested, restrained, withheld, debarred, hindered, impeded, or prevented, him or it; contr. of خَلَّاهُ; (S, TA;) syn. مَنَعَهُ, (A, Mgh, Msb, K, TA,) and أَمْسَكَهُ; (TA;) as also ↓ احتبسهُ: (S, K: *) and i. q. ضَبَطَهُ (Sb, TA in this art) or ضَبَطَ عَلَيْهِ (TA in art. ضبط) [he took, held, or retained, him or it, strongly, vehemently, or firmly; &c.]. You say, لَا يُحْبَسُ دَرُّكُمْ meaning, لَا تُحْبَسُ ذَوَاتُ الدَّرِ [Your milch animals shall not be confined, or restrained from pasturing]. (TA.) And حَبَسَ المِلْكَ عَلَيْهِ (assumed tropical:) [He confined, or restricted, the property to him, by will or otherwise]. (Mgh in art. وقف.) And حَبَسَ نَفْسَهُ عَلَى

كَذَا [He confined, or restricted, himself to such a thing]. (S and K voce تحبّس.) And حَبَسَهُ عَنْ وَجْهِهِ [He restrained, or withheld, him from his course, purpose, or object]. (S in art. الت; &c.) And حَبَسَهُ عَنْ حَاجَتِهِ [He withheld, or debarred, him from the thing that he wanted]. (K in art. بيت; &c.) b2: [Hence,] حَبَسَهُ, (IDrst, Mgh, Msb, K,) inf. n. حَبْسٌ; (TA;) and ↓ احبسهُ, (S, IDrst, Mgh, Msb, K, [in one copy of the S, and in one of the A, ↓ احتبسهُ, which is perhaps allowable,]) inf. n. إِحْبَاسٌ; (TA;) and ↓ حبّسهُ, (IDrd, Mgh,) inf. n. تَحْبِيسٌ; (IDrd, TA;) فِى

سَبِيلِ اللّٰهِ; (S, IDrst, A, Mgh;) (tropical:) He bequeathed it, or gave it, (namely, a horse, S, IDrst, A, Mgh, K,) unalienably, (S, IDrst, Mgh, Msb, K,) to be used in the cause of God, or religion; (S, IDrst, A, Mgh, K;) i. e., to the warriors, to ride it in war against unbelievers and the like: (TA:) it is said that the chaste forms are ↓ احبسهُ and ↓ حبّسهُ: (TA:) or the latter of these two is sometimes used; (Mgh;) but has an intensive signification [or is applied to several objects]: (Msb:) حَبَسهُ is said to be a bad form; (TA;) it is used by the vulgar, but is allowable: ↓ احبسهُ is used in preference, to signify the bequeathing or giving of horses and other articles of property that are forbidden to be [afterwards] sold or given, to distinguish between that which is so forbidden and that which is not: (IDrst, TA:) the reverse is the case with respect to وَقَفَهُ and أَوْقَفَهُ and وَقَّفَهُ; for the first of these three is the most chaste, and the last of them is disapproved and rare: (TA:) شَيْئًا ↓ حبّس, inf. n. تَحْبِيسٌ, signifies (assumed tropical:) He made a thing to remain in itself unalienable, (K, * TA,) not to be inherited nor sold nor given away, (TA,) assigning the profit arising from it to be employed in the cause of God, or religion. (K, TA.) Mohammad is related to have said to 'Omar, respecting some palm-trees belonging to the latter, (Mgh, TA,) which he (the latter) desired to give in charity, (TA,) الأَصْلَ ↓ حَبِّسِ وَسَبِّلِ الثَّمَرَةَ (tropical:) Make thou the property itself to remain unalienable, (Mgh, TA,) in perpetuity, (Mgh,) not to be inherited nor sold nor given away, (TA,) and assign thou the profit arising therefrom to be employed in the cause of God, or religion. (Mgh, TA.) [See حَبِيسٌ.]2 حَبَّسَ see 1, in four places.3 حابس صَاحِبَهُ, (K,) inf. n. مُحَابَسَةٌ, (TK,) i. q. حَبَسَ [He confined his companion, or restricted him, &c.]: or [more probably, and agreeably with analogy,] he confined his companion, &c., the latter doing the same to him. (TK.) 4 أَحْبَسَ see 1, in three places.5 تحبّس عَلَى كَذَا He confined, restricted, limited, restrained, or withheld, himself (حَبَسَ نَفْسَهُ) to such a thing. (S, K.) تحبّس عَنِ الرُّكْبَانِ He held back from the riders. (TA.) تحبّس فِى

الأَمْرِ [He withheld himself, or held back, in, or respecting, the affair]. (TA in art. حوز.) 7 إِنْحَبَسَ see 8.8 احتبس quasi-pass. of حَبَسَهُ; He, or it, was or became, confined, restricted, limited, &c.; and he confined, restricted, limited, &c., himself; (S, A, K;) [as also ↓ انحبس; but this latter is probably post-classical.] b2: Said of urine [as meaning It became suppressed]. (S and Msb in art. حقب; &c.) A2: احتبسهُ syn. with حَبسَهُ, which see, in two places. (S, K.) b2: Also He appropriated it to himself; restricted it to his own special possession: (A, TA:) or he made, or constituted, it (اِتَّخَذَهُ) what is termed حَبِيس. (TA.) حَبْسٌ A place of confinement, restriction, imprisonment, or the like; a prison; a jail; (A, Msb;) as also ↓ مَحْبَسٌ, (Lth, A, TA,) which is also an inf. n.; (Lth, TA;) or, accord. to analogy, ↓ مَحْبِسٌ: (Sb, TA:) pl. of the first, حُبُوسٌ; (Msb;) and of the second [and third], مَحَابِسُ. (A.) A2: See also حِبْسٌ.

حُبْسٌ a contraction of حُبُسٌ, which is pl. of حَبِيسٌ [q. v.]. (IAth, TA.) حِبْسٌ A dam constructed of wood or stones, in a channel of water, to confine the water, (S, K,) that people may drink from it and water their beasts; (S, TA;) as also ↓ حَبْسٌ: (El-'Ámiree, K:) pl. أَحْبَاسٌ (S, TA) and حِبَاسٌ: (Meyd, in Golius:) or a dam by which the water-course of a valley is obstructed, in any place where it is confined: (TA:) or stones put in the mouth of a river or rivulet or the like, preventing the overflowing of the water: (IAar, TA:) or a مَصْنَعَة for water; [i. e. a thing like a حَوْض, or water-ing-trough for beasts &c., in which the rain-water is collected;] (S;) as also ↓ حَابِسٌ: (TA:) or a thing like a مَصْنَعَة for water: (AA, K:) pl. أَحْبَاسٌ: (AA, TA:) and ↓ حُبَاسَةٌ and ↓ حِبَاسَةٌ signify the same as حِبْسٌ: or, accord. to Lth, the حباسات in a piece of land are what surround a [portion of ground such as is called] دَبْرَةٌ, which is the same as a مَشَارَة, in which the water is confined until they are full, when it is made to flow to other parts: (TA:) or a حِبْس is what is surrounded by dams [or by ridges of earth] which confine, or retain, the water [for irrigation]; as also مَشَارَةٌ and دَبْرَةٌ. (R, TA in art. شور.) b2: Also Water collected, and having no supply to increase it: (Ibn-'Abbád, K:) thus called by the name of that by which it is confined. (TA.) حُبْسَةٌ a subst. from اِحْتِبَاسٌ [signifying A state of confinement, restriction, limitation, &c.]: you say, الصَّمْتُ حُبْسَةٌ [Speechlessness is a state of restriction]. (S, TA.) b2: [Hence,] A difficulty of utterance which prevents one's speaking distinctly; (A;) a difficulty of speech, (Mbr, K,) and hesitation, (Mbr, TA,) when one desires to speak; (Mbr, K;) a hesitation in speech. (Msb.) حَبِيسٌ i. q. ↓ مَحْبُوسٌ, [pass. part. n. of 1,] Confined; restricted; limited; &c. (TA.) b2: (tropical:) Anything bequeathed, or given, unalienably, (Lth, Mgh, Msb,) for the sake of God; whether an animal or land or a house; (Mgh;) as also ↓ مَحْبُوسٌ and ↓ مُحَبَّسٌ and ↓ مُحْبَسٌ: (Msb:) pl. of the first حُبُسٌ, (Mgh, Msb,) and, by contraction, حُبْسٌ: (Msb:) حَبِيسٌ is used as a sing. and as a pl.: (Msb:) it is of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ; and is sometimes used in the place of the pass. part. n. of حَبَّسَ: (TA:) it is also particularly applied to a horse bequeathed, or given, unalienably, to be used in the cause of God, or religion; (S, A, * Mgh, K;) i. e., to the warriors, to ride it in war against unbelievers and the like; (TA;) as also ↓ مُحْبَسٌ (S, Mgh, K) and ↓ مَحْبُوسٌ: (K:) and حُبْسٌ, (S,) or حُبُسٌ, (K,) to what is, or are, bequeathed, or given, unalienably, (S, K,) not to be sold nor inherited, (TA,) of palm-trees, or vines, &c., (K,) as land, and anything that is a source of profit, (TA,) itself to remain unalienable, and the profit arising therefrom to be employed in the cause of God, or religion: (K, TA:) but the حُبُس which Mohammad is related to have made common property were what the pagan Arabs bequeathed, or gave, unalienably, for (عَلَى [so in the TA, and this I regard as the true reading, rather than مِن, which is the reading in the Mgh and L,]) the [camels called]

سَوَائِب and بَحَائِر, and such as was called حَامٍ: (Mgh, L, TA:) Hr, in the Ghareebeyn, gives the reading حُبْس, which, says IAth, if correct, is a contraction of حُبُس. (TA.) [From حُبْس, used as a subst., has been formed, app. in postclassical times, the pl. أَحْبَاسٌ: see De Sacy's

“ Chrest. Ar.,” sec. ed., vol. i. p. 189.] ↓ حَبِيسَةٌ, also, [used as a subst.,] signifies (assumed tropical:) A thing that is bequeathed, or given, unalienably, in the way of beneficence: and its pl. is حَبَائِسُ. (TA.) حُبَاسَةٌ and حِبَاسَةٌ: pl. حُبَاسَاتٌ: see حِبْسٌ.

حَبِيسَةٌ: see حَبِيسٌ, last sentence.

حَبَّاسٌ A jailer.]

حَابِسٌ [act. part. n. of حَبَسَ; Confining; restricting; limiting; &c.]: pl. حُبَّسٌ. (IAth, TA.) [Hence,] حَابِسُ الفِيلِ The Restrainer of the Elephant: an epithet applied to God; alluding to the case of Abrahah. [See Kur ch. cv.] (TA.) And زِقٌّ حَابِسٌ A skin that retains the water [&c.]. (TA.) And كَلَأْ حَابِسٌ Herbage that is abundant, and retaining the water. (TA.) b2: See also حِبْسٌ.

A2: Also i. q. مَحْبُوسٌ, or ذُو حَبْسٍ. (Ham p. 188.) مَحْبَسٌ and مَحْبِسٌ: see حَبْسٌ. b2: Also, the latter, [or both,] The manger, or stable, of a beast. (TA.) مُحْبَسٌ: see حَبِيسٌ, in two places.

مُحَبَّسٌ: see حَبِيسٌ.

مَحْبُوسٌ: see حَبِيسٌ, in three places.

إِبْلٌ مُحْتَبِسَةٌ Camels that remain at the house; syn. دَاجِنَةٌ: as though they were restrained from pasturing. (TA.)

ظهر

1 ظَهَرَ, (S, Msb, K, &c.,) aor. ـَ (Msb,) inf. n. ظُهُورٌ, (S, Mgh, Msb, K, &c.,) [It was, or became, outward, exterior, external, extrinsic, or exoteric: and hence,] it appeared; became apparent, overt, open, perceptible or perceived, manifest, plain, or evident; (S, Mgh, Msb, K, TA;) after having been concealed, or latent: (Msb, TA:) and ↓ تظاهر signifies the same. (Har p. 85.) Hence the phrase ظَهَرَ لِى رَأْىٌ (assumed tropical:) [An idea, or opinion, occurred to me], said when one knows what he did not know before. (Msb.) [And هٰذَا مَا يَظْهَرُ لِى (assumed tropical:) This is what appears to me to be the case, or to be the right way or course; or this is my opinion.] ظَهَرَ الحَمْلُ, inf. n. as above, means Pregnancy became apparent, or manifest: it is said that this is not the case in less than three months. (Msb.) and it is said in a trad. of 'Áïsheh, كَانَ يُصَلِّى العَصْرَ فِى حُجْرَتِى قَبْلَ أَنْ تَظْهَرَ i. e. [He used to perform the prayer of the afternoon in my chamber] before it (meaning the sun) became high and apparent: (TA:) or وَالشَّمْسُ فِى حُجْرَتِى لَمْ تَظْهَرْ بَعْدُ i. e. [when the sun was in my chamber,] it not having risen high so as to be on the flat roof [thereof]: referring to the Prophet. (O. [But العَصْرَ must be a mistranscription for الفَجْرَ, i. e. the prayer of the dawn.]) The saying in the Kur [xxiv. 31], وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا [which is app. best rendered And that they discover not their ornature except what is external thereof] has been expl. in seven different ways, most correctly as meaning the clothes: (O, TA:) accord. to 'Áïsheh, it means the bracelet (القُلْب) and the ring (الفَتَخَة): and accord. to I'Ab, the hand and the signet-ring and the face. (TA.) b2: Also He went forth, or out, (Mgh, TA,) to the outside of a place. (O, TA.) b3: And He (a bird) migrated, or went down, from one country or region to another: used in this sense by AHn in relation to the vulture, migrating to Nejd. (L.) b4: ظَهَرَ عَنْهُ, said of a vice, or fault, (O, TA,) or a disgrace, (JK, A, O,) (tropical:) It did not cleave to him; (A, O, TA;) it was remote from him; (TA;) it quitted him, or departed from him. (JK.) b5: ظَهَرْتُ بِهِ, (O, TA,) inf. n. ظَهْرٌ, (K,) (assumed tropical:) I gloried, or boasted, by reason of it. (O, K * TA.) [Respecting a meaning assigned to ظَهَرَ بِفُلَانٍ in the K, see 4.] b6: أَكَلَ الرَّجُلُ أُكْلَةً

ظَهَرَ مِنْهَا ظَهْرَةً means (assumed tropical:) [The man ate some food] in consequence of which] he became fat. (TA.) A2: ظَهَرَهُ He mounted it; went, or got, upon it, or upon the top of it; (S, A, * Mgh, O, Msb, K;) as also ظَهَرَ عَلَيْهِ; (O;) namely, a house, (S,) or a house-top, (A, Mgh, O,) and a mountain, (A,) and a wall; (O, Msb;) properly, he became upon its back: (Mgh:) and [in like manner] one says, فُلَانٌ نَجْدًا ↓ ظَهَّرَ, inf. n. تَظْهِيرٌ, Such a one mounted, or went up, upon the high region (ظَهْر) of Nejd. (O.) b2: Hence, (Mgh, Msb,) ظَهَرَ عَلَيْهِ (S, Mgh, O, Msb, K) and بِهِ, (K,) inf. n. ظُهُورٌ (Bd in xxiv. 31) and ظَهْرٌ also, (Ham p. 301,) He overcame, conquered, subdued, overpowered, or mastered, him; gained the mastery or victory, or prevailed, over him; (S, Mgh, O, Msb, K;) namely, his enemy; (Msb;) and in like manner, [he conquered, won, achieved, or attained, it, i. e.] a thing. (O, TA.) [The saying فُلَانٌ لَا يَظْهَرُ عَلَيْهِ أَحَدٌ is expl. in the L and TA by the words اى لا يَسْلَم, and said to be tropical: but Ibr D thinks that the correct reading is لا يُسَلِّمُ, from التَّسْلِيمُ; and that it is said of one who will not give up, or resign, what is in his hand; so that the meaning is, (tropical:) Such a one is a person whom no one will overcome in respect of that which he holds in his possession.] b3: And [hence also] ظَهَرَ عَلَيْهِ, (Msb, TA,) inf. n. ظُهُورٌ, (TA,) He knew, became acquainted with, or got knowledge of, him, or it. (Msb, TA.) So in the Kur xxiv. 31, وَالطِّفْلُ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَآءِ [And the young children] who have not attained knowledge of the عورات, (Bd, Jel,) meaning [pudenda, or] parts between the navel and the knee, (Jel,) of women, by reason of their want of discrimination: (Bd:) or (tropical:) who have not attained to the generative faculty; (O, Bd, * TA;) from الظُّهُورُ in the sense of الغَلَبَةُ. (Bd.) So too in the Kur [xviii. 19], إِنْ يَظْهَرُوا عَلَيْكُمْ If they get knowledge of you. (O, TA.) b4: And [hence] ظَهَرَ عَلَيْهِ, (Fr, A, O, TA,) and ↓ استظهرهُ, (S, A, O, K,) (tropical:) He knew it, or learned it, by heart; namely, the Kur-án; (A, O, TA;) and he recited it by heart: (A, * TA; and so in the S and O in explanation of the latter:) or [simply] he recited it by heart; namely, the Kur-án; as also ↓ اظهرهُ: (O, K, TA:) in the copies of the K we find أَظْهَرْتُ عَلَى القُرْآنِ and أَظْهَرْتُهُ; but the former is a mistake for ظَهَرْتُ, aor. ـَ (TA.) A3: For another signification of ظَهَرَ عَلَيْهِ, see 3.

A4: ظَهَرَ بِحَاجَتِى, (S, A, K,) aor. ـَ (TA,) inf. n. ظَهْرٌ; (TK;) and ↓ ظهّرها, (K, TA,) in some copies of the K ظَهَرَهَا; (TA;) and ↓ اظهرها, (K,) inf. n. إِظْهَارٌ; (TA;) and ↓ اِظَّهَرَهَا, (K,) of the measure اِفْتَعَلَ; (TA;) (tropical:) He held the object of my want in little, or light, estimation, or in contempt; (S, A;) [lit.] he put it behind [his] back; (S, K;) as though he put it away, [out of his sight,] and paid no regard to it. (S, TA.) One says also, يَظْهَرُونَ بِهِمْ وَلَا يَلْتَفِتُونَ

إِلَى أَرْحَامِهِمْ [They hold them in contempt, and do not pay any regard to their ties of relationship]. (S.) b2: See also 10, in three places.

A5: ظَهَرَهُ, (O, K,) aor. ـَ inf. n. ظَهْرٌ, (K,) He struck, or smote, (TA,) or hit, or hurt, (O, K,) his back. (O, K, TA.) A6: ظَهِرَ, (S, O, K,) aor. ـَ (K,) inf. n. ظَهَرٌ, (O, K,) He (a man, S, O) had a complaint of his back. (S, O, K.) A7: ظَهُرَ, (JK, O, L,) or ظَهَرَ, (K, [but this is app. a mistranscription,]) inf. n. ظَهَارَةٌ, (S, O, L, K,) said of a camel, (JK, S, O,) He was, or became, strong (JK, S, O, L, K) in the back. (L, K.) 2 ظَهَّرَ see 1, near the middle: b2: and again, in the last quarter: b3: and see also 3. b4: ظهّر الثَّوْبَ [and ↓ اظهرهُ, contr. of بطّنهُ and ابطنهُ,] He faced the garment, or piece of cloth; put a facing, or an outer covering, (ظِهَارَة,) to it. (TA.) A2: See also 4, last sentence.3 ظاهرهُ, (A,) inf. n. مُظَاهَرَةٌ, (S, O, Msb,) He aided, or assisted, him; (S, A, O, Msb;) as also عَلَيْهِ ↓ ظَهَرَ. (Th, K.) And ظاهر عَلَيْهِ He aided, or assisted, against him. (TA.) b2: ظاهر بِهِ: see 10. b3: ظاهر بَيْنَهُمَا, (K,) i. e. (TA) بَيْنَ ثَوْبَيْنِ, (S, A, Mgh, TA,) and دِرْعَيْنِ, (A, Mgh, TA,) and نَعْلَيْنِ, (TA,) i. q. طَارَقَ بَيْنَهُمَا, (S, TA,) or طَابَقَ, (A, K, TA,) i. e. (TA) He put them on, or attired himself with them, [namely, two garments, and two coats of mail, and two sandals or soles, or rather, when relating to two soles, he sewed them together,] one over, or outside, the other: (Mgh, TA:) app. from تَظَاهُرٌ in the sense of “ mutual aiding or assisting. ” (IAth.) The phrase ظاهر بِدِرْعَيْنِ requires consideration; and the ب in it should be regarded as meant to denote conjunction; not as a part of the necessary complement of the verb. (Mgh.) ظاهر الدِّرْعَ is said to signify لَأَمَ بَعْضَهَا عَلَى بَعْضٍ [app. meaning He folded over and fastened one part of the coat of mail upon another]. (TA.) And ظاهر عَلَيْهِ جِلَالًا means He threw upon him (i. e. a horse) housings or coverings [one over another]. (TA in art. حنذ.) A2: ظاهر مِنِ امْرَأَتِهِ, (S, Mgh, O, Msb, K,) inf. n. ظِهَارٌ (S, Mgh, Msb, K) and مُظَاهَرَةٌ; (JK, TA;) and مِنْهَا ↓ تظاهر, (A, Mgh, O, TA,) and ↓ اِظَّاهَرَ; (Mgh;) and منها ↓ تظهّر, (S, Msb, K,) and ↓ اِظَّهَّرَ; (O, TA;) and منها ↓ ظهّر, (S, O, K,) inf. n. تَظْهِيرٌ; (S;) signify the same; (O;) He said to his wife أَنْتِ عَلَىَّ كَظَهْرِ أُمِّى

[Thou art to me like the back of my mother]; (S, Mgh, Msb, K;) [as though he said رُكُوبُكِ حَرَامٌ عَلَىَّ;] meaning رُكُوبُكِ لِلنِّكَاحِ حَرَامٌ عَلَىَّ كَرُكُوبِ أُمِّى لِلنِّكَاحِ; the back being specified in preference to the بَطْن or فَخِذ or فَرْج because the woman is likened to a beast that is ridden, and the act of نِكَاح to that of رُكُوب: the phrase being a form of divorce used by the Arabs in the Time of Ignorance. (Msb, * TA.) In the Kur lviii. 2 [and 4], some read ↓ يَظَّهَّرُونَ; some

↓ يَظَّاهَرُونَ; and 'Ásim read يُظَاهِرُونَ. (Bd.) The verb is made trans. by means of مِن because the man who uttered this sentence estranged himself from his wife. (IAth.) 4 اظهرهُ He made it apparent, overt, open, perceptible or perceived, manifest, plain, or evident; he showed, exhibited, manifested, displayed, discovered, revealed, or evinced, it; or put it forth: (S, O, K:) [it is also used in relation to a saying, and an action, and the like, as meaning it showed, &c., as above, or it bespoke, it:] and Mtr relates his having heard from one worthy of reliance of the people of Baghdád, that they say ↓ تظاهرتُ بِهِ in the place of أَظْهَرْتُهُ, and scarcely ever employ اظهر in its usual sense. (Har p. 85.) [Hence, اظهر التَّضْعِيفَ He made the doubling of a letter distinct; as in لَحِحَتْ; which, accord. to a general rule, should be لَحَّتْ: opposed to أَدْغَمَ. And اظهر لَهُ كَذَا He showed, &c., to him such a thing: and he made a show of, professed, pretended, or feigned, to him such a thing: as, for instance, love.] b2: أَظْهَرْتُ بِفُلَانٍ means أَعْلَيْتُ بِهِ [a phrase which I have not found except in this instance, app. I elevated, or exalted, such a one: like أَعْلَيْتُهُ, which has this meaning]: (S, IKtt, L, TA:) or أَعْلَنْتُ بِهِ [app. meaning I made such a one to be, or become, publicly known]: (So in the O:) [but the former explanation seems to be regarded by SM as the right; for he remarks that,] accord. to all the copies of the K, the explanation is أَعْلَنَ بِهِ, and refers to ظَهَرَ بِفُلَانٍ

[instead of أَظْهَرَ]; so that what its author says in this case differs in two points of view from what is found in the “ Kitáb el-Abniyeh ” of IKtt, in which the ى in أَعْلَيْتُ has been marked as correct, and in the L [as well as in the S]. (TA.) A2: اظهرهُ اللّٰهُ عَلَى عَدُوِّهِ means God made him to overcome, conquer, subdue, overpower, master, gain the victory over, or prevail over, his enemy. (S, A, O, TA.) b2: And [hence] اظهرهُ عَلَيْهِ He (God) made him to know it, or become acquainted with it: you say, أَظْهَرَنِى اللّٰهُ عَلَى مَا سُرِقَ مِنِّى God made me to know [or discover] what had been stolen from me. (TA.) A3: See also 1, last quarter, in two places.

A4: And see 2.

A5: اظهر signifies also He entered upon the time called the ظَهِيرَة: (A, Msb, K:) or the time called the ظُهْر. (Msb.) And He went, or journeyed, in the time called the ظَهِيرَة; as also ↓ ظهّر, (K,) inf. n. تَظْهِيرٌ: (TA:) or the time called the ظُهْر. (S, O.) 5 تظهّر and اِظَّهَّرَ: see 3, latter half, in three places.6 تَظَاْهَرَ see 1, first sentence: b2: and see also 4, first sentence. b3: تظاهروا They aided, or assisted, one another. (S, O, * K.) And تظاهروا عَلَى فُلَانٍ

They leagued together, and aided one another, against such a one. (Ibn-Buzurj, TA in art. ضفر.) b4: Also They regarded, or treated, one another with enmity, or hostility; or severed themselves, one from another: (S, Msb, K:) as though they turned their backs, one upon another: (S:) or, because they who do so turn their backs, one upon another. (Msb.) Thus the verb has two contr. meanings. (K.) b5: تظاهر مِنِ امْرَأَتِهِ and اِظَّاهَرَ: see 3, latter half, in three places.8 اِظَّهَرَ: see 1, last quarter.10 استظهر بِهِ He sought aid, or assistance, in, or by means of, him, or it, (S, O, Msb, K, TA,) عَلَيْهِ [against him, or it]; as also استظهرهُ. (TA.) [In the CK, after the explanation of استظهر به, is an omission, to be supplied by the insertion of وَقَرَأَهُ.] One says, استظهر بِالْغِنَى عَلَى النَّوَائِبِ [He sought aid in wealth against calamities, or afflictions]. (Msb.) And بِهِ ↓ ظاهر signifies the same as استظهر [in this sense or in another of the senses expl. in what follows]. (TA.) b2: and استظهرتُ بِالشَّىْءِ, and بِهِ ↓ ظَهَرْتُ, and ↓ ظَهَرْتُهُ, I put the thing behind my back for protection, or security. (Har p. 265.) b3: And استظهر He prepared for himself a camel, or two camels, or more, for future need: (T:) and استظهرهُ, and بِهِ ↓ ظَهَرَ, He prepared him, namely, a camel, for future need: (K:) and استظهر بِبَعِيرَيْنِ ظِهْرِيَّيْنِ He prepared for himself two camels for future need. (T. [See ظِهْرِىٌّ.]) b4: Hence, (T,) استظهر signifies also He used precaution (T, Msb) with respect to anything: (T:) he secured himself, (اِسْتَوْثَقَ,) by using precaution; as, for instance, a woman does by remaining three days, before she performs the ablution termed غُسْل, and prays, after the usual period of the menses. (T, L.) One says, يُسْتَحَبُّ الاِسْتِظْهَارُ بِغَسْلَةٍ ثَانِيَةٍ

وَثَالِثَةٍ The using precaution by a second and a third washing, to make sure of being pure, is approved. (Er-Ráfi'ee, Msb.) And استظهرتُ فِى طَلَبِ الشَّىْءِ I adopted the most fit, or proper, way, and used precaution, in seeking to attain the thing. (Msb.) b5: See also 1, in the middle of the latter half.

ظَهْرٌ The back; contr. of بَطْنٌ: (S, A, O, Msb, K:) in a man, from the hinder part of the كَاهِل [or base of the neck] to the nearest part of the buttocks, where it terminates: (TA:) in a camel, the part containing six vertebræ on the right and left of which are [two portions of flesh and sinew called the] مَتْنَانِ: (AHeyth, T, O:) of the masc. gender: (Lh, A, K:) pl. [of pauc.] أَظْهُرٌ, and [of mult.] ظُهُورٌ and ظُهْرَانٌ. (Msb, K.) b2: رَجُلٌ خَفِيفُ الظَّهْرِ (tropical:) A man having a small household to maintain: and ثَقِيلُ الظَّهْرِ (tropical:) having a large household to maintain. (K, * TA.) b3: أَنْت عَلَىَّ كَظَهْرِ

أُمِّى Thou art to me like the back of my mother: said by a man to his wife. (S, Mgh, Msb, K.) [This has been expl. above: see 3.] b4: عَدَا فِى

ظَهْرِهِ (tropical:) He stole what was behind him: (A:) [or he acted wrongfully in respect of what was behind him: for] لِصٌّ عَادِى ظَهْرٍ is expl. by the words عَدَا فِى ظَهْرٍ فَسَرَقَهُ [so that it app. means (tropical:) A thief who has acted wrongfully in respect of what was behind one, and stolen it]. (O, K.) b5: أَقْرَانُ الظَّهْرِ (S, O, K) and الظُّهُورِ (O, TA) Adversaries who come to one from behind his back, in war, or fight. (S, O, K, * TA.) In the copies of the K, يُحِبُّونَكَ is erroneously put for يَجِيؤُونَكَ. (TA.) You say also, فُلَانٌ قِرْنُ الظَّهْرِ Such a one is an adversary who comes to one from behind, unknown. (IAar, As.) b6: قَتَلَهُ ظَهْرًا He slew him unexpectedly; he assassinated him; syn. غِيلَةٌ. (IAar, TA.) b7: جَعَلَنِى بِظَهْرٍ (tropical:) He cast me off. (TA.) And جَعَلتُ حَاجَتَهُ بِظَهْرٍ (tropical:) I cast his want behind my back: (AO, K:) and ↓ جَعَلَهَا ظِهْرِيَّةً signifies the same: (S:) and ↓ اِتَّخَذَهَا ظِهْرِيًّا, (K,) and ↓ ظِهْرِيَّةً: (TA:) or the former of the last two phrases signifies he held it in contempt; as though ظهريّا were an irreg. rel. n. from ظَهْرٌ: (TA:) or ↓ اِتَّخَذَهُ ظِهْرِيًّا signifies he neglected, or forgot, (S, O, * Msb,) him, as in the Kur xi. 94, (S, O,) or it, namely, what was said. (Msb.) And لَا تَجْعَلْ حَاجَتِى

بِظَهْرٍ (tropical:) Forget not thou, or neglect not, my want: (S:) and ↓ جَعَلَهُ ظِهْرِيًّا signifies he forgot it; as well as جعله بِظَهْرٍ. (A.) And جَعَلْتُ هٰذَا الأَمْرَ بِظَهْرٍ, and رَمَيْتُهُ بِظَهْرٍ, (tropical:) I cared not for this thing. (Th, O.) b8: فُلَانٌ مِنْ وَلَدِ الظَّهْرِ (assumed tropical:) Such a one is of those who do not belong to us: or of those to whom no regard is paid: (TA:) or of those who are held in contempt, and to whose ties of relationship no regard is paid. (S, TA.) b9: هُوَ ابْنُ عَمِّهِ ظَهْرًا (tropical:) [He is his cousin on the father's side,] distantly related: contr. of دِنْيًا [and لَحًّا]. (As, A, O, TA.) b10: رَجَعَ عَلَى ظَهْرِهِ [He receded, retired, or retreated]. (K in art. ثبجر.) b11: هُوَ نَازِلٌ بَيْنَ ظَهْرَيْهِمْ, and ↓ بين ظَهْرَانَيْهِمْ, (S, A, O, Msb, K, *) in which latter the ا and ن are said by some to be added for corroboration, (Msb,) and for which one should not say ظَهْرَانِيهِمْ, (IF, S, O, Msb, K,) and بين أَظْهُرِهِمْ, (Msb, K,) (tropical:) He is making his abode in the midst of them; in the main body of them: (K, TA:) originally meaning he is making his abode among them for the purpose of seeking aid of them and staying himself upon them: as though it meant that the back of one of them was before him, and that of another behind him, so that he was defended in either direction: afterwards, by reason of frequency of usage, it came to be employed to signify abiding among a people absolutely. (IAth, Msb.) You say also هُوَ بَيْنَ ظَهْرَيْهِ, and ↓ بَيْنَ ظَهْرَانَيْهِ, meaning It (anything) is in the midst, or main part, of it, namely, another thing. (TA.) b12: لَقِيتُهُ بَيْنَ الظَّهْرَيْنِ, and ↓ بَيْنَ الظَّهْرَانَيْنِ, (S, O, Msb, K,) (tropical:) I met him during the day, (Msb,) or during the two days, (S, O, K,) or during the three days, (K,) or the days: (S, O, Msb:) from the next preceding phrase. (TA.) And أَتَيْتُهُ مَرَّةً بَيْنَ الظَّهَرْينِ (tropical:) I came to him one day: or, accord. to Aboo-Fak'as, on a day between two years. (Fr.) And اللَّيْلِ ↓ رَأَيْتُهُ بَيْنَ ظَهْرَانَىِ (tropical:) I saw him between nightfall and daybreak. (TA.) and النَّهَارِ ↓ جِئْتُهُ بَيْنَ ظَهْرَانَىِ (tropical:) [I came to him between the beginning and end of the day]. (A.) b13: تَقَلَّبَ ظَهْرًا لِبَطْنٍ (assumed tropical:) It turned over and over, or upside down, (lit. back for belly,) as a serpent does upon ground heated by the sun. (S and TA in art. قلب.) [Hence,] قَلَبْتُ الأَرْضَ ظَهْرًا لِبَطْنٍ (tropical:) [I turned the earth over, upside-down]. (A.) And [hence,] قَلَّبَ أَمْرَهُ ظَهْرًا لِبَطْنٍ, (O, * TA,) and ظَهْرَهُ لِبَطْنٍ, and ظَهْرَهُ لِبَطْنِهِ, and ظَهْرَهُ لِلْبَطْنِ, which last form is preferred by El-Farezdak to the second, because [as in the third form] the second of the two words is determinate like the first word, (tropical:) He meditated, or managed, the affair with forecast, and well. (O, * TA.) b14: The Arabs used to say, هٰذَا ظَهْرُ السَّمَآءِ and هذا بَطْنُ السَّمَآءِ, both meaning (tropical:) This is the apparent, visible, part of the sky. (Fr, Az.) And the like is said of the side of a wall, which is its بَطْن to a person on the same side, and its ظَهْر to one on the other side. (Az.) b15: مَا نَزَلَ مِنَ القُرْآنِ آيَةٌ إِلَّا لَهَا ظَهْرٌ وَبَطْنٌ, [part of] a saying of Mohammad, [of which see the rest voce مُطَّلَعٌ,] means (assumed tropical:) Not a verse of the Kur-án has come down but it has a verbal expression and an interpretation: (K, * TA:) or a verbal expression and a meaning: or that which has an apparent and a known [or an exoteric] interpretation and that which has an intrinsic [or esoteric] interpretation: (TA:) or narration (K, TA) and admonition: (TA:) or [it is to be read and to be understood and taught; for] by the ظهر is meant the reading; and by the بطن, the understanding and teaching. (TA.) [See also بَطْنٌ.] b16: ظَهْرٌ signifies also (tropical:) Camels on which people ride, and which carry goods; (S, * A, * O, K, * TA;) camels that carry burdens upon their backs in journeying: (TA:) [or] a beast: or a camel for riding: (Mgh:) pl. ظُهْرَانٌ. (TA.) It is said in a trad. of 'Arfajeh, فَتَنَاوَلَ السَّيْفَ مِنَ الظَّهْرِ And he reached, or took in his hand, the sword from the camels for carrying burdens and for riding: and in another, أَتَأْذَنُ لَنَا فِى نَحْرِ ظَهْرِنَا Dost thou permit us to slaughter our camels which we ride? (TA.) And one says also, هُوَ عَلَى ظَهْرٍ (tropical:) He is determined upon travel: (K:) as though he had already mounted a beast for that purpose. (TA.) b17: [Hence, app.,] (assumed tropical:) Property consisting of camels and sheep or goats: (TA:) or much property. (K, TA.) b18: (assumed tropical:) The short side [or lateral half] of a feather: (S, O, K:) pl. ظُهْرَانٌ: (S, M, K, TA, &c.:) opposed to بَطْنٌ, sing. of بُطْنَانٌ, (TA,) which latter signifies the “ long sides: ” (S, TA:) and ↓ ظُهَارٌ signifies the same as ظَهْرٌ, (K,) or the same as ظُهْرَانٌ, being an irregular pl.; and this is meant by the saying الظُّهَارُ بِالضَّمِ الجَمَاعَةُ, mentioned in a later place in the K [in such a manner as to have led to the supposition that ظُهَارٌ is also syn. with جَمَاعَةٌ]: (TA:) AO says that among the feathers of arrows are the ظُهَار, which are those that are put [upon an arrow] of the ظَهْر [or outer side] of the عَسِيب [app. here meaning the shaft] of the feather; (S, TA;) i. e., the shorter side, which is the best kind of feather; as also ظُهْرَان: sing. ظَهْرٌ: (TA:) ISd says that the ظُهْرَان are those parts of the feathers of the wing that are exposed to the sun and rain: (TA:) Lth says that the ظُهَار are those parts of the feathers of the wing that are apparent. (O, TA.) One says, رِشْ سَهْمَكَ بِظُهْرَانٍ وَلَا تَرِشْهُ بِبُطْنَانٍ

[Feather thine arrow with short sides of feathers, and feather it not with long sides of feathers]. (S, TA.) [De Sacy supposes that ظُهُورٌ and بُطُونٌ are also pls. of ظَهْرٌ and بَطْنٌ thus used: (see his “ Chrest. Arabe,” sec. ed., tome ii., p.

374:) but his reasons do not appear to me to be conclusive.] ↓ ظُهَارٌ and ظُهْرَانٌ are also used as epithets: you say, رِيشٌ ظُهَارٌ and رِيشٌ ظُهْرَانٌ. (TA.) b19: [ظَهْرُ الكَفِّ and ↓ ظَاهِرُهَا mean (assumed tropical:) The back of the hand. And in like manner, ظَهْرُ القَدَمِ and ↓ ظَاهِرُهَا mean (assumed tropical:) The upper, or convex, side, or back, of the human foot, corresponding to the back of the hand, including the instep: opposed to بَطْن and بَاطِن. And ظَهْرُ اللِّسَانِ means (assumed tropical:) The upper surface of the tongue.] b20: And ظَهْرٌ also signifies (tropical:) A way by land. (S, M, O, Msb, K.) This expression is used when there is a way by land and a way by sea. (M.) You say, سَارُوا فِى طَرِيقِ الظَّهْرِ (tropical:) They journeyed by land. (A.) b21: And (assumed tropical:) An elevated tract of land or ground; as also ↓ ظَاهِرةٌ: (A:) or rugged and elevated land or ground; (JK, K;) as also ↓ ظَاهِرَةٌ: (JK:) opposed to بَطْنٌ, which signifies “ soft and plain and fine and low land or ground: ” (TA:) and ↓ ظَوَاهِرُ [pl. of. ظَاهِرَةٌ] signifies (assumed tropical:) elevated tracts of land or ground: (S, K:) you say, هَاجَتْ ظَوَاهِرُ الأَرْضِ, meaning, (assumed tropical:) the herbs, or leguminous plants, of the elevated tracts of land, or ground, dried up: (As, S, L:) and ↓ ظَاهِرٌ signifies (assumed tropical:) the higher, or highest, part of a mountain; (ISh, L, TA;) whether its exterior be plain or not: (TA:) and ↓ ظَاهِرَةٌ, the same, of anything: (L:) when you have ascended upon the ظَهْر of a mountain, you are upon its ظَاهِرَة. (TA.) b22: سَالَ وَادِيهِمْ ظَهْرًا means (assumed tropical:) Their valley flowed with the rain of their own land: opposed to دُرْءًا, meaning, “from other rain: ” (IAar, O, K: *) or the former signifies their valley flowed with its own rain: and the latter, “with other than its own rain: ” (TA:) and some say ↓ ظُهْرًا, which Az thinks the better form. (O, TA.) b23: [Hence, probably,] أَصَبْتُ مِنْهُ مَطَرَ ظَهْرٍ (assumed tropical:) I obtained from him, or it, much good. (Sgh, O, K.) b24: And another signification of ظَهْرٌ is What is absent, or hidden, or concealed, from one. (O, K.) b25: It is sometimes prefixed to another noun to give plainness and force to the expression; as in ظَهْرُ الغَيْبِ and ظَهْرُ القَلْبِ, meaning نَفْسُ الغَيْبِ and نَفْسُ القَلْبِ: (Msb:) or it is redundant in these instances. (Mgh.) Lebeed says, describing a [wild] cow going about after a beast of prey that had eaten her young one, وَتَسَمَّعَتْ رِزَّ الأَنِيسِ فَرَاعَهَا عَنْ ظَهْرِ غَيْبٍ وَالأَنِيسُ سَقَامُهَا [And she heard the sound of man, and it frightened her, from a place that concealed what was in it; for man is her malady; i. e., a cause of pain and trouble and death to her]: (TA:) meaning, she heard the sound of the hunters, &c. (TA in art. غيب.) And you say, تَنَاوَلَهُ بِظَهْرِ الغَيْبِ بِمَا يَسُوؤُهُ He carped at him behind the back, or in absence, by saying what would grieve him. (TA in art. غيب.) And تَكَلَّمْتُ بِهِ عَنْ ظَهْرِ الغَيْبِ (A, O) or عن ظَهْرِ غَيْبٍ (TA) [app., (tropical:) I spoke it by memory; in the absence of a book or the like; as one says in modern Arabic, عَلَى الغَائِب. See also غَيْبٌ.] And قَرَأَهُ عَنْ ظَهْرِ القَلْبِ (tropical:) He recited it by heart, or memory; without book: (L, K: [in the latter, مِنْ is put in the place of عَنْ; but the right reading is that in the L: and in the CK is an omission here, to be supplied by the insertion of وَقَرَأَهُ:]) and ↓ قرأه ظَاهِرًا and قرأه عَلَى

ظَهْرِ لِسَانِهِ [signify the same]. (K.) And حَمَلَ القُرْآنَ عَلَى ظَهْرِ لِسَانِهِ like حَفِظَهُ عَلَى ظَهْرِ قَلْبِهِ (tropical:) [He knew the Kur-án by heart]. (A, * O, TA.) b26: One says also, فُلَانٌ يَأْكُلُ عَلَى ظَهْرِ يَدِ فُلَانٍ (tropical:) Such a one eats at the expense of such a one. (A, O, K. *) And in like manner, الفُقَرَآءُ يَأْكُلُونَ عَلَى ظَهْرِ أَيْدِى النَّاسِ (tropical:) The poor eat at the expense of the people. (A, TA.) And أَعْطَاهُ عَنْ ظَهْرِ يَدٍ (tropical:) He gave him originally; without compensation. (O, * K; but in some copies of the K we find مِنْ in the place of عَنْ.) It is said [in a trad.], أَفْضَلُ الصَّدَقَةِ مَا كَانَ عَنْ ظَهْرِ غِنًى (tropical:) The most excellent of alms is that which is [derived] from competence; ظهر: (Msb:) or simply عَنْ غِنًى, the word ظهر being here redundant: (Mgh:) or from manifest competence upon which one relies, and in which he seeks aid against calamities, or afflictions: or from what remains after fight: (Msb:) or from superfluous property. (TA.) A2: See also ظَهِيرٌ

A3: قِدْرُ ظَهْرٍ means (assumed tropical:) An old cooking-pot: (O, K: *) pl. قُدُورُ ظُهُورٍ: (O:) as though, because of its oldness, it were thrown behind the back. (TA.) ظُهْرٌ Midday, or noon: (IAth, TA:) or the time when the sun declines from the meridian: (Msb, * K, * O, * TA:) or [the time immediately] after the declining of the sun: (S, Mgh:) masc. and fem.; unless when the word صَلَاة is prefixed to it, in which case it is fem. only: (Msb:) [pl. أَظْهَارٌ. See also ظَهِيرَةٌ.] صَلَاةُ الظُّهْرِ means The prayer [i. e. the divinely-ordained prayer] of midday, or noon: (IAth, TA:) or of the time after the declining of the sun. (S, O.) In the phrases أَبْرِدُوا بِالظُّهْرِ [Defer ye the prayer of midday until the cooler time of day] and صَلَّى الظُّهْرَ [He performed the prayer of midday], the prefixed noun (صَلَاة) is suppressed. (Mgh.) A2: سَالَ وَادِيهِمْ ظُهْرًا: see ظَهْرٌ, last quarter.

ظَهِرٌ, (S,) or ↓ ظَهِيرٌ, (K,) [the former agreeable with analogy, being derived from ظَهِرَ,] A man (S,) having a complaint of the back: (S, K:) or having a pain in the back: as also ↓ مَظْهُورٌ. (O, TA.) ظُهْرَةٌ: see ظَهِيرٌ, in three places.

A2: Also The tortoise. (O, K.) ظِهْرَةٌ: see ظَهِيرٌ, in six places.

ظَهَرَةٌ The goods, or furniture and utensils, of a house or tent; (IAar, S, O, K, TA;) as also أَهَرَةٌ: (IAar, TA:) or the former signifies the exterior of a house, or tent; and the latter, the “ interior thereof. ” (Th, TA.) b2: And Abundance of مَال [i. e. property, or cattle]. (TA.) A2: See also ظَهِيرٌ.

ظِهْرِىٌّ A camel prepared for future need; (T, S, O, K;) taken, by way of precaution, to bear the burden of any camel that may happen to fail in a journey: sometimes two or more unladen camels are taken for this purpose: some say that such a camel is thus called because its owner puts it behind his back, not riding it nor putting any burden upon it: (T, TA:) the word appears to be an irreg. rel. n. from ظَهْرٌ: (ISd, TA:) pl. ظَهَارِىٌّ, imperfectly decl., because the rel. ى

retains its place in the sing. [inseparably; there being no such word as ظِهْر: but if it be a rel. n., this pl. is irreg., like مَهَارِىٌّ]. (S, O, K.) b2: See ظَهْرٌ, first quarter, in five places, for examples of ظِهْرِىٌّ and ظِهْرِيَّةٌ used tropically.

ظُهْرَان [app. ظُهْرَانٌ (which is also a pl. of ظَهْرٌ used in several senses), or, perhaps ظُهْرَانِ, as having a dual meaning,] The upper, thick, pair of wings of the locust. (AHn, TA.) b2: [See also ظَهْرٌ.]

بَيْنَ ظَهْرَانَيْهِمْ, and ظَهْرَانَيْهِ, and الظَّهْرَانَيْنِ, &c.: see ظَهْرٌ, former half, in five places.

ظَهَارٌ The exterior (K, TA) and elevated (TA) part of a [stony tract such as is called] حَرَّة. (K, TA.) ظُهَارٌ Pain in the back. (Az, O, TA.) A2: See also ظَهْرٌ, third quarter, in two places.

ظَهِيرٌ: see ظَاهِرٌ.

A2: Also An aider, or assistant; (S, A, O, Msb, K;) and so ↓ ظِهْرَةٌ (S, K) and ↓ ظُهْرَةٌ: (K:) [in one place, in the K, ظِهْرَةٌ is expl. by عَوْن; but by this is meant, as will be seen below, the same as is meant by مُعِين, by which all the three words are expl. in another place in the K, as well as in the S &c.:] and aiders, or assistants; (S, Msb;) as also ↓ ظِهْرَةٌ and ↓ ظُهْرَةٌ and ↓ ظَهْرٌ: (TA:) the pl. of ظَهِيرٌ is ظُهَرَآءُ. (O.) It is said in the Kur [xxv. 57], وَكَانَ الكَافِرُ عَلَى رَبِّهِ ظَهِيرًا And the unbeliever is an aider of the enemies of God [against his Lord]. (Ibn-'Arafeh.) You say also, فُلَانٌ عَلَى فُلَانٍ ↓ ظِهْرَتِى Such a one is my aider (عَوْن) against such a one: and عَلَى هٰذَا ↓ أَنَا ظِهْرَتُكَ الأَمْرِ I am thine aider against this thing, or affair. (S, O.) And it is also said in the Kur [lxvi. 4], وَالْمَلَائِكَةُ بَعْدَ ذٰلِكَ ظَهِيرٌ [And the angels after that will be his aiders]: and instance of ظهير in a pl. sense: (S, O, Msb:) for words of the measures فَعُولٌ and فَعِيلٌ are sometimes masc. and fem. [and sing.] and pl. (S.) You also say, ↓ جَآءَ فُلَانٌ فِى ظِهْرَتِهِ, (S, A, K,) and ↓ ظُهْرَتِهِ, (A, K,) and ↓ ظَهَرَتِهِ, and ↓ ظَاهِرَتِهِ, (K,) Such a one came among his people, (S,) or kinsfolk, (K,) and those who performed his affairs for him, (S, A,) i. e., his aiders, or assistants. (A.) And وَاحِدَةٍ ↓ هُمْ فِى ظِهْرَةٍ They aid one another against the enemies. (TA.) b2: Also Strong in the back; (K;) sound therein: (Lth:) and so ↓ مُظَهَّرٌ: (S, O, K:) applied to a man: (S:) or hard and strong; whether in the back or any other part is not said: (TA:) in this sense, (TA,) or as signifying strong, (S, O,) applied to a camel: fem. with ة. (S, O, TA.) b3: Also A camel whose back is not used, on account of galls, or sores, upon it: or unsound in the back by reason of galls, or sores, or from some other cause. (Th.) Thus it has two contr. significations. (TA.) A3: See also ظَهِرٌ.

ظِهَارَةٌ [The facing, or outer covering, or] what is uppermost, (TA,) what is apparent (Msb, TA) to the eye, (Msb,) not next the body, of a garment; (TA;) and in like manner, what is uppermost and apparent, not next the ground, of a carpet; (TA;) as also ↓ ظَاهِرَةٌ: (JK:) contr. of بِطَانَةٌ: (S, O, Msb, K:) pl. ظَهَائِرُ. (TA.) ظَهِيرَةٌ The point of midday: (M, A, K:) or only in summer: (M, K:) or i. q. هَاجِرَةٌ [i. e. midday in summer or when the heat is vehement: or the period from a little before, to a little after, midday in summer: or midday, when the sun declines from the meridian, at the ظُهْر: or from its declining until the عَصْر]: (S, O, TA:) or the هَاجِرَة, which is when the sun declines from the meridian: (Msb:) or the vehement heat of midday: (IAth, TA:) or i. q. ظُهْرٌ [q. v.]: (Az, TA:) pl. ظَهَائِرُ. (TA.) You say, أَتْيْتُهُ حَدَّ الظَّهِيرَةِ [I came to him at the point of midday in summer; &c.]: and حِينَ قَامَ قَائِمُ الظَّهِيرَةِ [when the sun had become high, and the shade had almost disappeared: so expl. in art. قوم]. (S, O.) and أَبْرِدْ عَنْكَ مِنَ الظَّهِيرَةِ Stay thou until the middayheat shall have become assuaged, and the air be cool. (L in art. فيح.) And hence, in a trad. of 'Omar, when a man came to him complaining of gout in the feet, he said, كَذَبَتْكَ الظَّهَائِرُ, meaning Take thou to walking during the heat of the middays in summer. (TA.) ظُهَارِيَّةٌ One of the modes of seizing [and throwing down] in wrestling: or i. q. شَغْزَبِيَّةٌ: (K:) the twisting one's leg with the leg of another in the manner that is termed شَغْزَبِيَّة, and so throwing him down: one says, أَخَذَهُ الظُّهَارِيَّةَ and الشَّغْزَبِيَّةَ [He seized him and threw him down by the trick above described]: both signify the same: (ISh, O:) or ظُهَارِيَّةٌ signifies the throwing one down upon the back. (Ibn-'Abbád, O, K.) b2: And (hence, as being likened thereto, TA) (tropical:) A certain mode, or manner, of compressing, or coïtus. (O, K, TA.) b3: And أَوْثَقَهُ الظُّهَارِيَّةَ He bound his hands behind his back. (Ibn-Buzurj, O, K, TA.) ظَاهِرٌ [Outward, exterior, external, extrinsic, or exoteric: and hence, appearing, apparent, overt, open, perceptible or perceived, manifest, conspicuous, ostensible, plain, or evident: in all these senses] contr. of بَاطِنٌ: (S, K, TA:) and so ↓ ظَهِيرٌ. (TA.) [Hence, ظَاهِرًا Outwardly, &c.: and apparently; &c.: and فِى الظَّاهِرِ in appearance. And الظَّاهِرُ أَنَّهُ كَذَا It appears, or it seems, or what seems to be the case is, that it is so, or thus. And ظَاهِرُ كَذَا for ظَاهِرٌ فِيهِ كَذَا, meaning A person, or thing, in whom, or in which, such a quality is apparent, or manifest, &c.: see an ex. in a verse cited in the first paragraph of art. طعن.] See also مُظْهَرٌ. b2: [Hence also,] عَيْنٌ ظَاهِرَةٌ A prominent eye; (S, O, K, TA;) that fills its cavity. (TA.) b3: And هٰذَا

أَمْرٌ ظَاهِرٌ عَنْكَ عَارُهُ (tropical:) This is a thing, or an affair, of which the disgrace is remote from thee: (S, TA:) or does not cleave to thee. (TA.) and هٰذَا عَيْبٌ ظَاهِرٌ عَنْكَ (tropical:) This is a vice, or fault, that does not cleave to thee. (A.) A poet says, (namely, Kutheiyir, accord. to a copy of the S, or Aboo-Dhu-eyb, TA,) وَعَيَّرَهَا الوَاشُونَ أَنِّى أُحِبُّهَا وَتِلْكَ شَكَاةٌ ظَاهِرٌ عَنْكَ عَارُهَا (tropical:) [And the slanderers taunted her with the fact of my loving her; but that is a fault of which the disgrace is remote from thee]. (S, TA.) b4: [الظَّاهِرُ also signifies The outside, or exterior, of a thing. You say, نَزَلَ ظَاهِرَ المَدِينَةِ He alighted, or took up his abode, outside the city: comp. ظَاهِرَةٌ. Hence,] ظَاهِرُ الكَفِّ and ظَاهِرُ القَدَمِ; and another signification of ظَاهِرٌ: for all of which see ظَهْرٌ, third quarter. b5: [Also The external, outward, or extrinsic, state, condition, or circumstances, of a man: and the outward, or apparent, character, or disposition of the mind: opposed to البَاطِنُ.] b6: One says also, فُلَانٌ ظَاهِرٌ عَلَى فُلَانٍ Such a one has the ascendancy, or mastery, over such a one; is conqueror of him, or victorious over him. (TA.) And هٰذَا أَمْرٌ ظَاهِرٌ بِكَ This is a thing, or an affair, that overcomes, or overpowers, thee. (TA.) And هٰذَا أَمْرٌ

أَنْتَ بِهِ ظَاهِرٌ This is an affair which thou hast power to do. (TA.) [And هُوَ ظَاهِرٌ عَلَى كَذَا He is a conqueror, a winner, an achiever, or an attainer, of such a thing: see an ex. voce غَرَبٌ, near the end.] And الظَّاهِرُ is one of the names of God, meaning The Ascendant, or Predominant, over all things: or, as some say, He who is known -by inference of the mind from what appears to mankind of the effects of his actions and his attributes. (IAth, TA.) b7: حَاجَتُهُ عِنْدَكَ ظَاهِرَةٌ means (tropical:) His want is in thine estimation [an object of contempt, or neglect, as though] cast behind the back. (O, * TA.) b8: قَرَأَهُ ظَاهِرًا: see ظَهْرٌ, towards the end of the paragraph.

A2: شَآءٌ ظَوَاهِرُ Sheep, or goats, that come to the water every day at noon. (TA.) ظَاهِرَةٌ as a subst.; and its pl. ظَوَاهِرُ: see ظَهْرٌ, in four places, in the third quarter of the paragraph. [Hence,] قُرَيْشُ الظَّوَاهِرِ Those, of Kureysh, that dwell in the exterior of Mekkeh, (O,) upon the mountains thereof, (K, * TA,) or upon the higher parts of Mekkeh: (TA:) those who dwell in the lower parts are called قُرَيْشُ البِطَاحِ; (O, * TA;) and these are the more honourable, (O, TA, *) because they are neighbours of the House of God. (O.) b2: See also ظِهَارَةٌ.

A2: And see ظَهِيرٌ.

A3: Also The coming of camels, (S, O, K, TA,) and of sheep or goats, (TA,) to the water every day, at noon. (S, O, K, TA.) One says, of camels, [and of sheep or goats,] تَرِدُ الظَّاهِرَةَ [They come to the water every day, at noon]: and Sh says that they return from the water at the عَصْر. (TA.) And شَرِبَ الفَرَسُ ظَاهِرَةً The horse drank every day, at noon. (TA.) ظَاهِرَةُ الغِبِّ [The coming to the water at noon on alternate days] is for sheep or goats; scarcely ever, or never, for camels; and is a little shorter [in the interval] than what is called [simply] الغِبُّ. (O, TA.) مَظْهَرٌ i. q. مَصْعَدٌ [i. e. A place of ascent, or a place to which one ascends]; (O, K; in some copies of the latter of which, both words are erroneously written with damm to the م; TA;) and دَرَجَةٌ [as meaning a degree, grade, rank, condition, or station, or an exalted, or a high, grade, &c.]: (O:) used by En-Nábighah ElJaadee as meaning Paradise. (O, TA.) مُظْهَرٌ Made apparent, &c. b2: And hence, as also ↓ ظَاهِرٌ, but the former more commonly, applied to a noun, Explicit; and, elliptically, an explicit noun; opposed to مُضْمَرٌ and ضَمِيرٌ (a concealed noun, i. e. a pronoun); and to مُبْهَمٌ (a noun of vague signification).]

مُظْهِرٌ Possessing camels for riding or for carrying goods: pl. مُظْهِرُونَ. (S, * K, * TA.) A2: and A camel made to sweat by the ظَهِيرَة [or vehement heat of midday in summer]. (Sgh, K, TA.) and accord. to As, one says, ↓ أَتَانَا فُلَانٌ مُظَهِّرًا, meaning Such a one came to us in the time of the ظَهِيرَة [or midday in summer, &c.]: but accord. to A 'Obeyd, others say مُظْهِرًا, without teshdeed; and this is the proper form: (S) or both mean, in the time of the ظُهْر. (O.) مُظَهَّرٌ: see ظَهِيرٌ, near the end of the paragraph.

مُظَهِّرٌ: see مُظْهِرٌ.

مُظْهُورٌ pass. part. n. of ظَهَرَ [q. v.]. b2: See also ظَهِرٌ. Quasi ظور 3 ظَاوِرْ, occurring in a trad. for ظَائِرْ: see 3 in art. ظأر.

ظهر
الظَّهْرُ: خِلافُ البَطْنِ، ورَجُلٌ مُظَهَّرٌ: شَديدُ الظَّهْرِ. وشَيْخٌ ظَهِيْرٌ: يَشْتكي ظَهْرَه. والظَّهْرُ من الأرْضِ: ما غَلُظَ وارْتَفَعَ، والظّاهِرَهُ مِثْلُه، والرِّكَابُ التي تَحْمِل الأثْقالَ. وفي بَني فلانٍ ظَهِيْرَةٌ وظَهْرٌ: أي إبِلٌ جِيَادُ الظُّهُور. والبَعِيرُ الظِّهْرِيُّ: العُدَّةُ، للحاجَةِ إليه، ويُجْمَعُ ظَهَارِيَّ وظِهَارى. وطَرِيقُ الظَّهْرِ: طَرِيقُ البَرِّ. وقَلَبْتُ الأمْرَ ظَهْراً لبَطْنٍ: أي دَبَّرْتَه.
والظُّهْرُ: ساعَةُ الزَّوال، والظَّهِيْرَةُ: حَدُّ انْتِصافِ النَّهار. وبَعِيرٌ مُظْهِرٌ: هَجَمَتْه الظَّهِيْرةُ، وظَهَّرْتُ تَظْهِيْراً وأظْهَرْتُ: من الظَّهِيْرَة.
والظَّهِيْرُ: البَعِيرُ القَوِيُّ الظَّهْرِ الصَّحِيْحُه، والفِعْلُ: ظَهَرَ ظَهَارَةً، ويَظْهَرُه: أي يَتْبَعُه. والظَّهِيْرُ: العَوْنُ يُظَاهِرُكَ، وهما يَتَظَاهَرانِ، والظَّهْرَةُ: ظَهْرُ الرَّجُلِ وأنصارُه، وليستْ له ظَهَرَةٌ: أي مَنَعَةٌ، وفلانٌ ظِهْرِيُّ فلانٍ: أي مُعِيْنُه. والظُّهُوْرُ: بُدُوُّ الشَّيْءِ الخَفيِّ إذا ظَهَرَ. والظُّهُوْرُ: الظَّفَرُ بالشَّيْءِ والإطِّلاعُ عليه. وظَهْرُ الغَيْبِ: ما غابَ عنكَ. والاسْتِظْهارُ: أنْ تَقْرَأ الشَّيْءَ ظاهِراً. وظَهَرْتُ على القُرآن وأظْهَرْتُه: بمعنىً.
والظاهِرَةُ: العَيْنُ الجاحِظَةُ وهي خِلافُ الغائرة. والظاهِرَةُ: الظِّهَارُ من الفُرشِ والأقْبِيَةِ، له ظاهِرَةٌ وباطنَةٌ، وظِهَاةٌ وبِطَانَةٌ. وظَهَّرْتُه تَظْهِيراً: جَعَلْتَ له ظِهَارَةً. والمُظاهَرَةُ والظِّهَارُ: أنْ يقولَ الرَّجُلُ لامْرَأتِه: أنتِ عَلَيَّ كَظَهْرِ أُمِّي، وتَظَهَّرَ فلانٌ من امرأتِه.
والظُّهَارُ من الرِّيشِ: الذي يَظْهَرُ من رِيْشِ الطائر، والجميع الظُّهْرَانُ. والظُّهَارُ: الجَمَاعَةُ، الواحِدُ ظَهْرٌ. والظِّهْرِيُّ: الشَّيْءُ تَنْسَاه وتَغْفُل عنه وفي القُرآن: " واتَّخَذْتُموه وراءكُم ظِهْرِيّاً ".
وأظْهَرْتُ الشَّيْءَ: جَعَلْتُه وَرَاءَ ظَهْري، وظَهَرْتُ به وأظْهَرْتُ به: بمعنىً. وإذا نَسَبْتَ رَجُلاً إلى ظَهْر الكُوفة قُلْتَ: ظَهْرِيٌّ. وهو بَيْنَ ظَهْرَانَيْهِم وظَهْرَيْهِم. وأتانا بَيْنَ الظَّهْرَانَيْنِ: أي مُنْذُ شَهْرٍ أو نحوِه، ولَقِيْتُه بَيْنَ الظَّهْرَانَيْنِ: أي في اليَوْمَيْنِ، وأتانا ظاهِراً: أي كلَّ يومٍ. وشَرَبَ الفَرَسُ ظاهِرَةً: أي كلَّ يومٍ نِصْفَ النَّهار، وكذلك الإبلُ. ويقولون: لأَضرِبَنَّكَ غِبَّ الحِمارِ وظاهِرَةَ الفَرَس. ويُقال لِمَتَاع البَيْتِ: ظَهَرَةٌ وأهَرَةٌ. وقيل: هي مُؤخَّرُ البَيْتِ الذي يكون عليه الأنْضَادُ، وكذلك هَيْئةُ الرَّجُل، وخِيَارُ الشَّيْءِ وكَثْرَتُه، وكذلك: الظَّهَرُ من الناس خِيَارُهم.
وقِدْرٌ ظَهْرٌ وقُدُْورٌ ظُهُوْرٌ: أي قَدِيْمَةٌ. وهو ابنُ عمِّه ظَهْراً: أي دِنْياً. وأصَبْتُ من فلانٍ مَطَرَ ظَهْرٍ: أي خَيْراً كثيراً. وسالَ الوادي ظَهْراً: أي من قُرْبٍ. ولِصٌّ عادِيْ ظَهْرٍ: أي عَدا في ظَهْرٍ فَسَرَقَه. وأقْرَانُ الظَّهْرِ: الذين يَجِيْئونَ من ورائكَ ويُعِيْنُونَكَ، وأقْرانُ الظُّهُورِ أيضاً.
والظُّهَارِيَّةُ من أُخَذِ الصِّرَاع: أنْ تَصْرَعَه على الظَّهْرِ. وهو ضَرْبٌ من البُضْع أيضاً. والظُّهْرَةُ: السُّلَحْفَاةُ. ويقولون: ظَهَرَ عنه العارُ: أي زالَ وذَهَبَ، وعلى ذا فُسِّرَ:
وتِلْكَ شَكاةٌ ظاهِرٌ عنكَ عارُها
ويقولون: ذلك على ظَهْرِ العُسِّ: أي أنَّه ظاهرٌ واضح، كقولهم: على رأْسِ الثُّمَام.