رعى: رعى: يستعمل هذا الفعل أيضاً في الكلام عن النحل ففي ابن البيطار (2: 411): الراعي من النحل أي النحل الذي يجرس الأزهار.
رعى الزَرْعَ: ترك الخيل تأكل القمح (كرتاس ص203).
رعى: أتلف، أحرق، أضنى (انظر ألف ليلة 1: 32) وتستعمل مجازاً بمعنى أضعف وأضنى (بوشر).
رعى شيئاً من: قرض، نخر (بوشر).
رعى: حكّ، يقال مثلاً: يدي ترعاني أي يدي تحكني (بوشر، محيط المحيط).
رعى: قضى الخريف، ولعل صواب ترجمة عبارته اللاتينية هو ك سار بالماشية لترعى في بعض الأماكن في فصل الخريف، أنظره في مادة مرعى.
قد رعيتَ ما يَرْعى الصديقُ من أخيه ك أي حافظت على ما يجب على الصديق أن يحافظ عليه تجاه صديقه (رياض النفوس ص63 و).
ويقال في نفس المعنى: رعى عليه حُرْمةٌ (لين)، كما يقال: رعى له حرمة (دي يونج).
رعى فلاناً: احترمه ورحب به وكرّمه (فوك، قلائد ص56).
رعى له ذلك ورعى منه ذلك: حفظ له ذلك وشكره له (مملوك 1: 2: 134).
رَعَّى (بالتشديد): جعلها ترعى (فوك).
راعى، راعى فلاناً: امتثل له، تنازل له، أذعن له (بوشر).
وراعى فلاناً: باعه الشيء بسعر رخيص، هاوده في البيع (بوشر).
راعى الجميل: اعترف بالجميل، شكر له (بوشر).
راعى خاطِرَه: سامحه (بوشر).
راعى = رعى معه (معجم مسلم).
رِعْيٌ، رعي الإبل: نبات اسمه العلمي Pastinaca sativa ( ابن البيطار 1: 3، 1: 77، 497). رعى الحَمَام: فارسطاريون، الحمامي، ساق الحمام (بوشر وهو يكتبها رَعَى الحمام، ابن البيطار 1: 75، 122، 498، 2: 244).
رعي الحمير: هو في بعض بوادي الأندلس كروكودليوم الذي ذكره ديسقوريدوس في الثالثة (ابن البيطار 2: 253). رَعِيّ: ماشية لأن بوشر يذكر: دخل الرَعي في الزرابي في مادة Paraquer.
رَعِيّة، ويذكر بوشر الجمع رَعَايَا باعتباره مفرداً: وهم من كان في حكم السلطان من غير المسلمين.
رعية: حكاك (محيط المحيط).
رِعَايَة: شرف في معجم فوك، تكريم، تشريف، اعتبار. يقال مثلاً: رعاية لكم أي تكريماً لكم، واحترام.
ورعاية خاطر: مراعاة، اعتبار (بوشر).
رعاية: حكاك (بوشر، محيط المحيط).
رعاية: آكلة، سرطان (بوشر).
راعٍ، راعي الحمام: ارقيطون، بلسكاء، راس الحمامة، عمى خذني معك (نبات) (بوشر)، وانظر قسطوريون عند المستعيني.
مَرْعىً: موضع يباح فيه الرعي لكل أحد، وكل واحد من سكان المنطقة يستطيع أن يرعى فيه ماشيته (ألكالا).
مَرْعىً: موضع يأخذون الماشية إليه في فصل الشتاء لترعى فيه (ألكالا).
مَرْعِيّ: مُلاحَظ، ملتزم به، يقال: معاهدة مرعية، وعهد مرعي (أماري ديب ص231)، غير أن العلوم الأَدَبيَّة المرعية عند المقري (2: 211) تعبير غريب ولا أدري ما معناه. إن كتابة العبارة لاشك فيها، وقد وجدتها في خمس مخطوطات وهي موجودة أيضاً في طبعة بولاق، وربما كان من الصواب ترجمتها بما معناه: ما يستحق التبجيل والاحترام، وانظر المادة التالية.
مرعى الجانب: محمي (معجم الإدريسي). مُراعٍ: فريد، فائق (ألكالا)، ولا أدري كيف أن اسم الفاعل من راعى يمكن أن يدل على هذا المعنى، غير أن ألكالا كتبه murâay فلا يمكن أن يكون غير ذلك، وربما كان يريد مَرْعِى فإن كان ذلك كذلك فإن استعماله الكلمة عند المقري (انظر أعلاه) يمكن تفسيره.
مُرَاعَا (تصحيف مراعاة) يقال: مراعا لِ: لأجل، بسبب، من جَرَّى.

رع

ى1 رَعَتِ المَاشِيَةُ, aor. ـْ (Msb, K,) inf. n. رَعْىٌ (S, * Msb, K) and رِعَايَةٌ (K) and مَرْعًى; (S, * K, * JM;) and ↓ ارتعت, and ↓ ترعّت; (K;) The cattle [pastured, or] pastured by themselves. (Msb.) And رَعَتِ المَاشِيَةُ الكَلَأَ, inf. n. رَعْىٌ (Mgh, TA) and رِعَايَةٌ [and مَرْعًى]; and ↓ ارتعت, and ↓ ترعّت; [The cattle pastured upon, or depastured, the herbage;] all signifying the same: (TA:) and of a camel you say, رَعَى الكَلَأَ بِنَفْسِهِ, inf. n. رَعْىٌ [&c., He pastured upon, or depastured, the herbage by himself]; and in like manner ↓ ارتعى. (S.) b2: The saying of 'Áïsheh فَإِنْ كَانَتْ تَرْعَى مَا هُنَالِكَ is an allusion to the feeling, or touching, of the فَرْج itself. (Mgh.) A2: رَعْىٌ also signifies The keeping, or tending, animals; pasturing, or feeding, them; and defending them from the enemy. (Er-Rághib, TA.) You say, رَعَيْتُ الإِبِلَ, (S,) or المَاشِيَةَ, (Msb, K,) or الغَنَمَ, (MA,) aor. ـْ (S, Msb,) inf. n. رَعْىٌ (S, MA) [and رِعَايَةٌ, as appears from a phrase mentioned below,] and رِعْيَةٌ, (MA,) or this last is a simple subst. from this verb, (K,) I [kept, or tended, or] pastured, (MA, Msb,) or lead to pasture, (MA,) the camels, (S,) or the cattle, (Msb, K,) or the sheep or goats; (MA;) and ↓ ارعاها signifies the same as رَعَاهَا. (K.) and صِنَاعَتُهُ رِعَايَةُ الإِبِلِ [His habitual work, or occupation, is the tending, or pasturing, of camels]. (ISd, K.) And فُلَانٌ يَرْعَى أَبِيهِ [Such a one tends, or pastures, for his father;] i. e. يَرْعَى غَنَمَهُ [tends, or pastures, his father's sheep or goats]. (S.) b2: And hence, as also رِعَايَةٌ, The keeping or guarding [a person or thing]; being mindful or regardful [of him or it]; and managing or ruling or governing [him or it]. (Er-Rághib, TA.) You say, رَعَيْتُهُ I kept, or guarded, him, as a ruler or governor, or a prince or commander, who manages, conducts, orders, or regulates, the affairs of the people: (Msb:) and رَعَى الأَمِيرُ رَعِيَّتَهُ [The prince ruled, or governed, his subjects], inf. n. رِعَايَةٌ. (S.) And رَعْيًا لَكَ [I beg God's keeping, or guarding, for thee]; meaning رَعَاكَ اللّٰهُ May God keep thee, or guard thee. (Har p. 617.) And رَعَى أَمْرَهُ, (K,) inf. n. رَعْىٌ (TA) [and رِعَايَةٌ], He was mindful, or regardful, of his affair, or case; as also امره ↓ راعى, (K, TA,) inf. n. مُرَاعَاةٌ. (TA.) And رِعَآءٌ [app. as an inf. n. of ↓ راعى] signifies The guarding of palm-trees. (TA.) فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا, in the Kur [lvii. 27], means But they did not observe it with its right, or due, observance; were not mindful, watchful, observant, or regardful, of it, in the right, or due, manner of being so. (TA.) You say also, رَعَيْتُ عَلَيْهِ حُرْمَتَهُ, inf. n. رِعَايَةٌ, (ISk, S,) i. e. 1 was mindful, regardful, or observant, of his حرمة [meaning of what was entitled to reverence, respect, honour, or defence, in his character and appertenances]: and in like manner, ↓ مُرَاعَاةٌ الحُقُوقِ, mentioned in the S, means The being mindful, regardful, or observant, of rights, or dues. (PS.) This last phrase is from ↓ رَاعَيْتُهُ, inf. n. مُرَاعَاةٌ, (TA,) which means I regarded him; had regard, or an eye, to him; or paid regard, or consideration, to him; (S, Msb, K, TA;) acting, or behaving, well to him; doing good to him; or conferring a benefit, or benefits, upon him. (K, TA.) [Hence also, فِيهِ كَذَا ↓ رُوعِىَ Regard is had, in it, (the meaning of a word or phrase,) to such a thing, as alluded to therein.] And الأَمْرَ ↓ رَاعَيْتُ, (S, K,) inf. n. مُرَاعَاةٌ, (TA,) signifies also I looked to see what would be the issue, or result, of the affair, or case. (S, Msb, K.) Hence, accord. to Er-Rághib, النُّجُومِ ↓ مُرَاعَاةُ: (TA:) you say, رَعَى النُّجُومَ; (S, K;) and ↓ رَاعَاهَا, (K,) inf. n. مُرَاعَاةٌ; (TA;) He watched the stars, (S, K, TA,) waiting for the time when they would disappear. (K, TA.) El-Khansà says, ↓ أَرْعَى النُّجومَ وَمَا كُلِّفْتُ رِعْيَتَهَا وَتَارَةً أَتَغَشَّى فَضْلَ أَطْمَارِى

[I watch, or I watching, the stars, waiting for the time when they will, or would, disappear, though I am not, or I was not, tasked with the watching of them; and at one time I cover myself, or covering myself, with the redundant parts of my old and worn-out garments]. (S.) b3: رِعَايَةٌ also signifies The being faithful to an engagement, or promise; syn. وَفَآءٌ. (Mgh. [See رَاعٍ, below; last sentence.]) 2 رعّاهُ, inf. n. تَرْعِيَةٌ, He said [of him], رَعَاهُ اللّٰهُ [May God keep him, or guard him: or he said to him, رَعَاكَ اللّٰهُ May God keep thee, or guard thee]. (TA.) 3 راعى الحِمَارُ الحُمُرَ The ass pastured with the [other] asses: (S, K:) and in like manner one says of camels with wild animals. (TA.) b2: راعت الأَرْضُ, a reading required by the context in the K, is wrong; the correct phrase being ارعت الأَرْضُ [q. v.]. (TA.) b3: See also 1, in the latter half of the paragraph, in eight places. b4: المُرَاعَاةُ is also syn. with المُنَاظَرَةُ [app. as meaning The looking towards, or facing, a person or thing: a signification nearly like the last referred to in the sentence here immediately preceding]. (TA.) b5: See also 4, in three places. b6: وَرِّعِ اللِّصَّ وَلَا تُرَاعِهِ, in a trad. of 'Omar, means Restrain thou the thief, or make him to refrain, from taking thy goods, but bear not witness against him: so says Lth: or the meaning is, and do not wait for him. (TA.) 4 ارعى المَاشِيَةَ i. q. رَعَاهَا: see 1, in the former half of the paragraph. Said of God, it means He caused to grow, for the cattle, that upon which they might pasture. (S.) One says also ارعت الأَرْضُ, [as though المَاشِيَةَ or the like were understood] The land abounded [as though it fed abundantly] with herbage: (Zj, K:) راعت الأَرْضُ, in this sense [as stated above, see 3,] is wrong. (TA.) And ارعاهُ المَكَانَ He made the place to be a pasturage for him. (ISd, K.) b2: أَرعَيْتُهُ سَمْعِى means I made my ear, or ears, to be mindful of his speech: (Er-Rághib, TA:) or I gave ear, hearkened, or listened, to him. (S, Msb.) Yousay, أَرْعِنِى سَمْعَكَ, (Msb, K,) and ↓ رَاعِنِى, i. e. Hearken thou, or listen thou, to my speech. (K.) Hence ↓ رَاعِنَا in the Kur [ii. 98 and iv. 48]: Akh says that it is of the form فَاعِلْنَا from المُرَاعَاةُ, and means أَرْعِنَا سَمْعَكَ; the ى having gone away because it is an imperative: he says also that it is read رَاعِنًا, as an objective complement, from الرُّعُونَةُ: (S: [see art. رعن:]) the reading in Ibn-Mes'ood's copy of the Kur-án is رَاعُونَا. (TA.) You say also, هُوَ لَا يُرْعِى إِلَى قَوْلِ أَحَدٍ He will not pay any regard, or attention, to the saying of any one. (TA.) b3: And أَرْعَيْتُ عَلَيْهِ I showed mercy to him [by sparing him, or letting him live, or by pardoning him, or otherwise]; had mercy on him; pitied, or compassionated, him; syn. أَبْقَيْتُ عَلَيْهِ and تَرَحَّمْتُهُ. (S, K.) Aboo-Dahbal says, إِنْ كَانَ هٰذَا السِّحْرُ مِنْكِ فَلَا تُرْعِى عَلَىَّ وَجَدِّدِى سِحْرَا [app. meaning If this enchantment be from thee, then spare me not, but renew enchantment]. (TA. [It seems to be there cited as an instance of the verb's having a second objective complement; (for which I see no reason;) following the assertion that one says, أَرْعَى عَلَيْهِ كَذَا, signifying ابقى; and that the verb is made trans. by means of على as properly meaning ارعاه متطلعا عليه: but I doubt not that the correct reading is أَرْعَاهُ مُطَّلِعًا عَلَيْهِ, i. e. He showed mercy to him, coming to him, or getting sight and knowledge of him.]) ↓ المُرَاعَآةُ, also, [or المُرَاعَاةُ عَلَى الشَّىْءِ,] signifies الإِبْقَآءُ عَلَى الشَّىْءِ. (TA.) 5 تَرَعَّىَ see 1, first and second sentences.8 إِرْتَعَىَ see 1, in three places, first two sentences.10 استرعى [app. signifies He desired cattle to pasture: and hence, he left them to pasture alone]. You say, اِسْتَرْعَيْتُ مَالِىَ القَمَرَ, meaning I left my cattle to pasture without a pastor to take care of them in the night: and [in like manner,] استرعيتهُ الشَّمْسَ, in the day. (TA in art. قمر.) b2: اِسْتَرْعَيْتُهُ الشَّىْءَ (S, K *) I asked him, or desired him, to keep or guard, or be mindful of or regardful of, the thing. (K, * TA.) Hence the prov., مَنِ اسْتَرْعَى الذِّئْبَ فَقَدْ ظَلَمَ [He who asks, or desires, the wolf to keep guard does wrong]; (S, TA;) i. e. he who trusts in one who is treacherous puts trust in a wrong place. (TA.) [And hence also,] اِسْتَرْعَى الأَسْمَاعَ لِخُطْبَتِهِ He asked, or desired, the ears [meaning the hearers] to mind his discourse, or oration. (Har p. 361.) رِعْىٌ and ↓ مَرْعًى Pasture, or herbage; (S, Mgh, K;) the food of beasts: (Msb:) pl. of the former أَرْعَآءٌ [meaning kinds, or sorts, of pasture or herbage]: (K:) and of ↓ the latter مَرَاعٍ. (Msb.) It is said in a prov., وَلَا كَالسَّعْدَانِ ↓ مَرْعًى

[Pasture, but not like the سعدان: see art. سعد]. (S.) b2: رِعْىُ الحَمَامِ وَالإِبِلِ A certain herb, having berries like myrtle-berries, in which is the least degree of sweetness; not injurious to the camels that feed upon it, but poison to [venomous or noxious reptiles or the like, such as are termed]

هَوَامّ: the decoction thereof blackens the hair. (Ibn-Seenà, book ii. p. 252.) رِعْيَةٌ a subst. from 1 in the first of the senses mentioned in this art.; i. e. [The act of cattle's pasturing, or their pasturing alone,] from رَعَتِ المَاشِيَةُ. (K.) b2: [Also The act, or occupation, of keeping or tending, or of pasturing or feeding, animals.] You say [of a man], يُجِيدُ رِعْيَةَ الإِبِلِ [He performs well the act of keeping or tending, or of pasturing or feeding, camels]. (S, K.) b3: [And The act of watching, and waiting for the time of the disappearance, of the stars.] See a verse cited near the end of the first paragraph.

A2: Also Land in which are projecting stones that impede the plough. (K, TA.) رَعْوَى and رُعْوَى: see the next paragraph. b2: [Both seem to be also substs. from أَرْعَيْتُ عَلَيْهِ; and thus to be syn. with بَقْوَى and بُقْوَى; and in like manner, ↓ رُعْيَا is probably syn. with بُقْيَا: the radical ى being changed into و as it is in بقوى.] You say, مَا لِى عَلَيْهِ رَعْوَى وَلَا بَقْوَى [I have no mercy nor pity to bestow upon him]. (JK in art. بقى. [See بُقْيَا.]) See also 1 in art. رعو [from which رَعْوَى in this phrase may also with reason be regarded as derivable].

رُعْيَا a subst. from رَعَى as used in the phrase رَعَى أَمْرَهُ [expl. in the first paragraph; thus signifying Mindfulness, regardfulness, or observance, of an affair, or a case]; as also ↓ رَعْوَى and ↓ رُعْوَى. (K.) b2: See also the next preceding paragraph. And see art. رعو.

رَعِىٌّ Pastured: ruled, or governed: and kept, or guarded: so accord. to Golius, as on the authority of the KL; but not in my copy of that work. It is agreeable with analogy as syn. with مَرْعِىٌّ: and from it is formed the subst. next following.]

رَعِيَّةٌ [with ة affixed لِلنَّقْلِ, i. e., to transfer the word from the category of epithets to that of substantives,] Cattle pasturing, or pasturing by themselves: and cattle kept, tended, or pastured: (K, TA:) pl. رَعَايَا: (TA:) this latter (the pl.) signifies cattle kept, tended, or pastured, for any one; (K, TA;) for the subjects and for the Sultán; (TA;) as also ↓ رَعَاوِيَّةٌ: (K, TA: in some copies of the K رَعَاوِيَة, without teshdeed:) and ↓ أَرْعَاوِيَّةٌ signifies cattle kept, tended, or pastured, for the Sultán, (K, TA,) especially, and upon which are his brands and marks. (TA.) Hence the trad., كُلُّ رَاعٍ مَسْؤُولٌ عِنْ رَعِيَّتِهِ [Every pastor shall be questioned respecting his pastured cattle: or every ruler shall be questioned respecting his subjects; agreeably with what follows]. (TA.) b2: The people ruled or governed; the subjects of a ruler or governor: (Msb, K:) the community; the people in common or in general; or the common people: (S:) [any persons or person, and things or thing, in the keeping, or under the guardianship or rule or government, of a man or woman:] see رَاعٍ, in the latter half of the paragraph: pl. as above. (TA.) رعاءة الخَيْلِ: see رَاعِيَةٌ.

رَعَاوَى and رُعَاوَى Camels that pasture around the people and their dwellings (S, K) because they are those upon which they work [or perform their business]: (S:) but in the Tekmileh it is written ↓ رُعَاوِيَّةٌ, as meaning cattle that pasture around the dwellings of the people. (TA.) رَعَاوِيَّةٌ: see رَعِيَّةٌ.

رُعَاوِيَّةٌ: see رَعَاوَى.

رَاعٍ [act. part. n. of 1]. You say مَاشِيَةٌ رَاعِيَةٌ Cattle [pasturing, or] pasturing by themselves: (Msb:) pl. رَوَاعِى [a mistranscription for رَوَاعٍ]. (TA.) b2: رَاعِى البُسْتَانِ and الأُتُنِ ↓ رَاعِيَةُ are names of Two species of جَنَادِب [or locusts]; (K;) the latter mentioned by ISd: Sgh says that the former is a large جُنْدَب: and the latter is another species, that does not fly. (TA.) b3: رَاعٍ also signifies A keeper, or guarder, (TA,) or pastor, (Msb,) of cattle: (Msb, TA:) an epithet in which the quality of a subst. is predominant: (TA:) pl. رُعَاةٌ, (S, Msb, TA,) but this is said to be mostly used as pl. of رَاعٍ in another sense as will be shown below, (TA,) and رِعَآءٌ [and app. رُعَآءٌ (mentioned below)] and رُعْيَانٌ; (S, Msb, TA;) and رُعَاةٌ has a pl., namely, رُعًى. (TA.) b4: [Hence,] الرَّاعِى is the name of The star [a] that is upon the head of الحَوَّآء [i. e. Ophiuchus]: that which is upon the head of الحاوى [a mistranscription in my MS. for الجَاثِى, i. e. Hercules, the star a,] being called كَلْبُ الرَّاعِى. (Kzw.) Also The star γ] that is upon the left leg of Cepheus: between whose legs is a star [app. K] that is called كَلْبُ الرَّاعِى: (Kzw:) [from their longitudes it seems that these two stars are the same as are meant by what here follows:] الكَلْبُ [or كَلْبُ الرَّاعِى] is a certain star over against الدَّلْو [or Aquarius, which latter is] below; in the path of which is a red [or perhaps another (آخَر instead of أَحْمَر)] star, called الرَّاعِى. (TA in art. كلب.) [and accord. to Freytag, رَاعِى الجَوْزَآءِ is the name of A star otherwise called the Foot of Orion: and رَاعِى النَّعَائِمِ, the name of The star λ in Sagittarius: see Ideler's “ Untersuch. über den Ursprung etc. der Sternnamen,” to which he refers, pp. 213, 226, for the former; and p. 187 for the latter.] b5: [And hence,] رَاعٍ signifies also A ruler, or governor, (S, K,) or prince, or commander, (Msb,) who manages, conducts, orders, or regulates, the affairs of a people: (Msb, K:) and a ruler, or governor, of himself: (TA:) pl. رُعَاةٌ and رُعْيَانٌ, (K,) but it is said that the former is mostly used as meaning rulers, or governors, and the latter as pl. of رَاعٍ in relation to sheep or goats [or the like], (TA,) and رِعَآءٌ and رُعَآءٌ. (K.) It is said in a trad., كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْؤُولٌ عِنْ

↓ رَعِيَّتِهِ [Every one of you is a ruler, or governor, and every one of you shall be questioned respecting those, or that, of which he is ruler or governor]: such is the man in respect of his family, and in respect of the property of his father; and the servant in respect of the property of his master; and the wife is a رَاعِيَة in respect of the house, or tent, of her husband: and every one of these shall be questioned respecting his, or her, رَعِيَّة. (ElJámi' es-Sagheer of Es-Suyootee.) And one says, كَالرَّاعِى ↓ لَيْسَ المَرْعِىُّ [The ruled, or governed, is not like the ruler, or governor]. (S.) b6: In the saying of El-Karkhee, بَاعَ طَيْرًا عَلَى أَنَّهُ رَاعٍ, relating to [carrier-] pigeons, it is from الرِّعَايَةُ signifying الوَفَآءُ; [the saying meaning He sold birds on the condition of their being such as would be faithful to their charge;] for pigeons in El-'Irák and Syria are bought for high prices, and sent from distant points with letters of informations, and convey them, and bring back replies to them. (Mgh, JM.) رَاعِيَةٌ [fem. of رَاعٍ. b2: Also a subst. formed from the latter word by the affix ة; like رَعِيَّةٌ from رَعِىٌّ]: see راعٍ, third sentence. b3: الرَّاعِيَةُ is the name of A certain bird: (TA:) [and] so is رَاعِيَةُ الخَيْلِ; (TA, and thus in some copies of the K;) thus correctly written, as in the Tekmileh; in [some of] the copies of the K, راعية الجبل; [perhaps the same as the former bird;] a yellow bird, that is found beneath the bellies of horses or similar beasts; thus in the Tekmileh; said by ISh to be a small bird like the sparrow, that alights beneath the bellies of the horses and other beasts, yellow, as though its neck and wings were tinged with saffron, its back having upon it a dinginess, or duskiness, and blackness, its head being yellow, and its زِمِكَّى [or tail] being neither long nor short; accord. to Sgh, also called الخيل ↓ رعاءة. (TA [thus written without any syll. signs: if applying to the species in the manner of a coll. gen. n., perhaps a mistranscription for رُعَاةُ الخَيْلِ].) b4: رَاعِيَةُ الشَّيْبِ, and رَوَاعِى الشَّيْبِ, (tropical:) The commencement of hoariness, (K, TA,) and the first marks thereof. (TA.) أَرْعَى [app. More, and most, merciful or compassionate; from أَرْعَيْتُ عَلَيْهِ, though by rule it should be formed from an unaugmented verb accord. to many of the grammarians: b2: and hence, being nearly syn. with أَرْفَقُ in the primary sense, syn. with this latter, or nearly so, in a secondary sense]. You say, أَمْرُ كَذَا أَرْفَقُ بِى

وَأَرْعَى عَلَىَّ [app. meaning (assumed tropical:) This affair is more, or most, easy and convenient to me]. (TA.) أُرْعُوَّةٌ The yoke that is placed upon the necks of the two bulls employed in ploughing; (AA, Sgh, K, TA;) of the dial. of Azd-Shanoo-ah. (TA.) أَرْعَاوِيَّةٌ: see رَعِيَّةٌ.

تِرْعِىٌّ: see what next follows.

تِرْعِيَّةٌ and تُرْعِيَّةٌ (Fr, S, ISd, K) and تَرْعِيَّةٌ, (ISd, K,) and sometimes without teshdeed, (K,) the first without teshdeed mentioned by Sgh on the authority of Fr, (TA,) and ↓ تِرْعَايَةٌ (S, K) and ↓ تُرْعَايَةٌ (Sgh as from Fr) and ↓ تُرَاعِيَةٌ (Sgh, K) and ↓ تِرَاعِيَةٌ and ↓ تِرْعِىٌّ (K) A man who performs well the act of keeping or tending, or of pasturing or feeding, camels: (S, K:) or whose habitual work, or occupation, or the habitual work, or occupation, of whose fathers, is, or has been, the tending, or pasturing, of camels: (ISd, K:) or who is a good seeker after herbage for the cattle. (ISd, TA.) تُرْعَايَةٌ: see what next precedes.

تُرَاعِيَةٌ: see what next precedes.

مَرْعًى an inf. n. of 1 [q. v.]. (S, K.) b2: and A pasturage, or place of pasture; (S, K;) as also ↓ مَرْعَاةٌ: (Sgh, K:) pl. مَرَاعٍ. (TA.) [Hence,] فَإِنَّ لِكُلٍّ بُغَاةٌ ↓ لَا تَدَعَنَّ فَتَاةً وَلَا مَرْعَاةً [Do not thou leave uncared for a young woman nor a pasturage, for there are persons that seek, or endeavour, to find and get each]: a prov. enjoining the availing oneself of an opportunity, and the setting about an affair with prudence, discretion, precaution, or sound judgment. (Meyd.) b3: See also رِعْىٌ, in three places.

مَرْعَاةٌ: see the next preceding paragraph, in two places.

مَرْعِىٌّ [Kept, or tended; pastured, or fed: kept, guarded, or minded: and] ruled, or governed; as in an ex. above, voce رَاعٍ, last sentence but one. (TA.)

عزل

1 عَزَلَهُ, (S, O, Msb, K,) aor. ـِ (Msb, K,) inf. n. عَزْلٌ, (Msb, TA,) He put it, or set it, apart, away, or aside; removed it; or separated it; (S, O, Msb, K;) i. e., a thing; عَنْ غَيْرِهِ [from another thing, or from other things]. (Msb.) b2: And hence, He removed, deposed, or displaced, him, namely, an agent, or a deputy, from his office, or exercise of authority. (Msb.) Or عَزَلَهُ عَنِ العَمَلِ He removed, deposed, or displaced, him [from the agency, or administration, or government]. (S, O, TA.) And ↓ عزّلهُ, (K, TA,) inf. n. تَعْزِيلٌ, (TA,) signifies the same as عَزَلَهُ. (K, TA.) [In like manner also اعزل is said by Freytag to signify Semovit, followed by عن, as on the authority of the K; in which I do not find it.] And عُزِلَ He was, or became, removed deposed, or displaced, [from his office, &c.,] (S, O, Msb,) used as quasi-pass. of عَزَلَهُ; in which sense ↓ انعزل is [said to be] not used, because in it [i. e. عَزَلَهُ] no labour, or exertion, is implied. (Msb.) b3: عَزَلَ said of the مُجَامِع means Paulò ante emissionem, [penem suum] extraxit, et extra vulvam semen emisit. (Az, * Msb, TA. *) You say, عَزَلَ عَنْهَا, (S, O, K,) the pronoun referring to the man's female slave, (S, O,) inf. n. عَزْلٌ, (Az, Mgh, O, TA,) [vaguely expl. as] meaning He did not desire her [having] offspring; as also ↓ اِعْتَزَلَهَا: (K:) the motive being that the woman might not conceive. (Az, TA.) A2: عَزِلَ, aor. ـَ (TA,) inf. n. عَزَلٌ, (Mgh, * TA,) He (a horse) had his tail inclining to one side, (Mgh, TA,) by habit, not naturally: (TA:) when it inclines to the right side, the Arabs deem it unlucky. (Z, TA.) [See also عَزَلٌ below.]2 عَزَّلَ see the preceding paragraph.5 تَعَزَّلَ see 8, in four places.6 تَعَاْزَلَتعازلوا They went apart, away, or aside; removed; or separated themselves; each from other, or one party from another. (K, TA.) 7 إِنْعَزَلَ see 1: and see also the paragraph here following, in two places.8 اعتزلهُ and ↓ تعزّلهُ both signify the same, (S, O, TA,) i. e. He went apart, away, or aside; removed; or separated himself; from him, or it: (O, TA:) and so اعتزل عَنْهُ and عنه ↓ تعزّل: (TA:) or اِعْتَزَلْتُ النَّاسَ and ↓ تَعَزَّلْتُهُمْ I went apart, away, or aside; removed; or separated myself; from men, or the people; [withdrew from association, or communion, with them; seceded from them;] and left, forsook, or quitted, them: and both verbs are sometimes used intransitively: (Msb:) [i. e.] اعتزل and ↓ تعزّل [used alone sometimes] signify he went apart, away, or aside; &c.; as also ↓ انعزل: (K, TA: [the last omitted in this place in the CK; but mentioned afterwards, voce تعازلوا:]) and they said, عَنِ النَّاسِ ↓ انعزل meaning he went apart, or aside, from men, or the people: (Msb:) and one says, of a pastor, يَعْتَزِلُ مِنَ النَّاسِ ↓ بِمَاشِيَتِهِ وَيَرْعَاهَا بِمَعْزِلٍ [He goes apart, or aside, with his cattle, and pastures them in a place remote, or separate, from men, or the people]. (S, O.) وَ إِنْ لَمْ تُؤْمِنُوا لِىْ فَاعْتَزِلُونِ, in the Kur [xliv. 20], means, accord. to Ibn-'Arafeh, [And if ye believe me not,] leave me on equal terms, not being against me nor for me. (O.) [And you say, اعتزلهُ إِلَى غَيْرِهِ He withdrew himself from him to another: see Har p. 245.] And اِعْتَزَلَهَا, expl. above, as syn. with عَزَلَ عَنْهَا: see 1. And يَعْتَزِلُ الحَرْبَ [He withholds himself, or keeps aloof, from war, or battle]: said of him who has no weapon. (TA.) عَزْلٌ What is brought to the treasury of the state in advance, not weighed, nor picked so as to have the bad put forth from it, to the time of the falling-due of the instalment: (O, K, TA:) [for the second of the last three words of the explanation, which are correctly إِلَى مَحِلِّ النَّجْمِ, the O has محَلِ; the CK, مَحَلِّ; and my MS. copy of the K, محل, without any vowel-sign and without the sheddeh:] from Ibn-'Abbád; (O;) and thus in the L. (TA.) عُزْلٌ: see the next paragraph.

عَزَلٌ inf. n. of عَزِلَ [q. v.]. (TA.) b2: Also The state, or condition, of not having with one any weapon; and so ↓ عُزْلٌ: (K, TA: [the latter, by reason of an ambiguity in the K, misunderstood by Freytag as syn. with عِزَالٌ in the sense in which this is expl. in the CK:]) they are two dial. vars., like شَغَلٌ and شُغْلٌ, and بَخَلٌ and بُخْلٌ. (TA.) b3: And A deficiency in one of the حَرْقَفَتَانِ [app. meaning, in the crest of one of the two hip-bones]. (IAar, O, K.) b4: And The hinder part of an ass: so in the saying, اِقْرَعْ عَزَلَ حِمَارِكَ [Strike thou the binder part of thy ass]: (O, K:) said to the driver of the ass. (O.) عُزُلٌ: see أَعْزَلُ, in three places.

عُزْلَةٌ a subst. (S, Msb) signifying A going apart. away, or aside; removal, or separation of oneself; (S, * L, Msb, * K;) [a withdrawing of oneself from association or communion; or secession: and it seems to be sometimes used in a sense similar to that of اِعْتِكَافٌ; for] one says, العُزْلَةُ عِبَادَةٌ [app. meaning Retirement, or self-seclusion, is a mode of religious service]. (S, L, TA.) العَزَلَةُ The حَرْقَفَة [app. meaning the crest of the hip-bone]. (K.) عَزْلَآءُ [originally fem. of أَعْزَلُ; a subst. signifying] The lower mouth [or spout or outlet] of the [leathern water-bag called] مَزَادَة; (S, Mgh, O, Msb;) the part where the water pours forth from the رَاوِيَة [a word here, as in many other instances, used as syn. with مَزَادَة,] and the like of this, (K, TA,) such [for instance] as the قِرْبَة, in the bottom thereof, where the water contained in it is drawn forth: Kh says that to every مزادة there are عَزْلَاوَانِ [dual of عَزْلَآءُ], in the bottom thereof; but it is said in the M that the عزلآء is thus called because it is in one of the خُصْمَان [meaning the two lower corners] of the مزادة; not in its middle; nor is it like its mouth, in which it receives the water: (TA:) [the mouth, by means of which this kind of water-bag is filled, is in the middle of the upper edge; and the عزلآء, in every instance that I remember to have seen, is in the binder of the two lower corners, and is tied round with a thong: (see مَزَادَةٌ in art. زيد:)] the pl. is عَزَالٍ (S, Mgh, O, Msb, K, * written with the article العَزَالِى, and in the K [improperly]

عَزَالِى without the article,) and عَزَالَى also (S, O, Msb, K) is allowable; (S, O;) and ↓ العَزَائِلُ occurs in a trad. for العَزَالِى; these two words being like الشَّائِكُ and الشَّاكِى. (TA.) b2: [Hence,] El-Kumeyt says, [describing clouds (سَحَاب),] مَرَتْهُ الجَنُوبُ فَلَمَّا اكْفَهَرْ رَ حَلَّتْ عَزَالِيَهُ الشَّمْأَلُ (assumed tropical:) [The south wind drew them forth; and when they became black and dense and accumulated, the north wind loosed their spouts; i. e. caused the rain to pour forth]. (S, O.) And one says of a cloud (سَحَابَة), (Mgh, TA,) when it discharges its pouring [rain], (Mgh,) or when it pours forth copious rain, (TA,) أَرْخَتْ عَزَالِيَهَا (tropical:) [It loosed its spouts], (Mgh,) or قَدْ حَلَّتْ عَزَالِيَهَا [it has loosed its spouts], and أَرْسَلَتْ عَزَالِيَهَا, (TA,) which [means the same and] is said [also] of the sky (السَّمَآء) by way of indicating the vehement falling of the rain, this being likened to its descent from the mouths [meaning spouts] of the مَزَادَة [or rather of the مَزَاد or مَزَايِد]. (Msb.) b3: and [hence also,] العَزْلَآءُ signifies (assumed tropical:) The اِسْت [i. e. the anus; as being an outlet; and as being closed by means of a sphincter, like as the عزلآء properly thus termed is closed by means of a thong tied round it]. (O, K.) عُزْلَانٌ is a word used by the vulgar in the sense of عَزْلٌ [app. as inf. n. of عَزَلَهُ, q. v.]. (TA.) عِزَالٌ Weakness; syn. ضَعْفٌ. (L, K, TA: in the CK ضَعِيف.) A2: It is also a vulgar term for The goods, or furniture and utensils, of the house or tent. (TA.) العَزَالَانِ [a dual of which the sing. is not mentioned] The two feathers that are at the extremity of the tail of the eagle: (Ibn-'Abbád, O, K:) pl. أَعْزِلَةٌ. (Ibn-'Abbád, O.) العَزَائِلُ, for العَزَالِى: see عَزْلَآءُ.

العُزَّالُ: see المُعْتَزِلَةُ.

أَعْزَلُ Sand (رَمْل) separate, or cut off, (IAar, O, K,) from other sands. (IAar, O.) b2: Also A man not having with him any weapon; (S, O, K;) as also ↓ عُزُلٌ, (O, K,) occurring in a trad.; (O;) and ↓ مِعْزَالٌ, (K,) or this signifies not having with him a spear; (S, * K;) and the first is sometimes expl. as having this particular meaning: (TA:) pl. of the first, (S, O, K,) and of ↓ عُزُلٌ, (K, TA,) عُزْلٌ and عُزْلَانٌ and عُزَّلٌ, (S, O, K,) which is anomalous, but made to accord with حُسَّرٌ, pl. of the epithet حَاسِرٌ, because nearly like it in meaning, (R, MF,) and أَعْزَالٌ, (K,) or or this is pl. of ↓ عُزُلٌ, (O, TA,) and مَعَازِيلُ, (IJ, K,) which is anomalous, (TA,) and this is pl. of ↓ مِعْزَالٌ (S, O, K) also. (K.) Hence, the epithet الأَعْزَلُ is applied to one of the سِمَاكَانِ, (S, O, K, TA,) i. e., to one of the two stars of which each is called السِّمَاكُ [q. v.]; (TA;) because, unlike [the other سماك, i. e.] الرَّامِحُ, it has no star [near] before it that is regarded as its weapon; (S, * O, * K, * TA;) or because in the days of its rising [aurorally] there is no cold nor wind. (O, K.) b3: And A bird that cannot fly. (MF, TA.) b4: And Clouds (سَحَاب) in which is no rain. (S, O, K.) b5: And A horse having his tail inclining to one side, (S, Mgh, O, K,) by habit, (S, O, K,) not naturally. (S, O.) [See عَزِلَ.] Hence the saying, أَعُوذُ بِاللّٰهِ مِنَ الأَعْزَلِ عَلَى الأَعْزَلِ i. e. [I seek protection by God] from a [or the] man having with him no weapon, upon a [or the] horse of which the عَسِيب [or bone of the tail, or part of the tail where the hair grows,] is crooked. (TA.) b6: And [app. as an epithet applied to an ass or the like,] Deficient in one of the حَرْقَفَتَانِ [which seems here to mean, in the crest of one of the two hip-bones]. (IAar, O, K.) b7: And The share, of flesh-meat, of an absent man: (IAar, O, K: *) pl. عُزْلٌ. (IAar, O.) مَعْزِلٌ A place of removal, or separation of oneself: so in the saying, كُنْتُ بِمَعْزِلٍ عَنْ كَذَا وَكَذَا [I was in a place, and hence in a state, of removal, or separation, of myself, from such and such things; I was aloof therefrom]. (TA.) See 8. وَكَانَ فِى مَعْزِلٍ, in the Kur [xi. 44], means And he was aloof from the ship [i. e. the ark], or from the religion of his father. (O, TA.) and one says, أَنَا عَنْ هٰذَا الأَمْرِ بِمَعْزِلٍ [I am aloof from this affair]. (S, O.) And فُلَانٌ عَنِ الحَقِّ بِمَعْزِلٍ Such a one is aloof from the truth. (Msb.) مِعْزَالٌ A pastor who goes apart, or aside, with his cattle, and pastures them in a place remote, or separate, from men, or the people: (S, O:) or a pastor apart from others (K, TA) with his camels depasturing the herbage not previously pastured upon and seeking successively the places where rain had fallen: in this sense not an epithet of discommendation, for the doing thus is an act of the courageous and valiant of men: (TA:) pl. مَعَازِيلُ. (S.) b2: And One who alights apart, or aloof, from the company of travellers; (K, TA; [من السَّفَرِ in the CK should be مِنَ السَّفْرِ;]) who alights by himself; in which sense it is an epithet of discommendation. (TA.) b3: And One who separates himself from the players at the game called المَيْسِر, by reason of meanness. (S, O, K.) b4: And One who is alone in his opinion, having no one to share with him in it. (TA.) b5: See also أَعْزَلُ in two places. b6: Also Weak and stupid. (S, O, K.) مَعْزُولٌ [pass. part. n. of عَزَلَهُ; Put, or set, apart, away, or aside; &c.]. إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ, in the Kur [xxvi. 212], means Verily they are debarred, or precluded, from hearing [the speech of the angels]. (TA.) المُعْتَزِلَةُ A sect of the قَدَرِيَّة [q. v.], who asserted that they seceded from what were in their estimation the two parties of error, the people of the سُنَّة and خَوَارِج: (O, K:) [therefore they were thus called, i. e. the Seceders:] or they were thus called by El-Hasan (K, TA) Ibn-Yesár El-Basree (TA) when Wásil Ibn-'Atà and his companions withdrew from him to one of the columns of the mosque, [agreeably with a common practice of lecturers in a mosque, each of them seating himself on the ground at the foot of a column, while his hearers, with him, seated also on the ground, form a ring,] and he (i. e. Wásil, TA) began to establish the dictum of the condition between the two conditions, that the committer of a great sin is not a believer absolutely (K, TA) nor an unbeliever absolutely (K, TA, but not in the CK,) but between the two conditions: (K, TA:) and they are also called ↓ العُزَّالُ. (TA.)

غير

1 غَارَ أَهْلَهُ, (S, Msb,) and غار لَهُمْ, (TA,) aor. ـِ inf. n. غِيَارٌ (S, Msb) and غَيْرٌ, (Msb, TA,) i. q. مَارَهُمْ, (S, Msb, TA,) i. e. He brought, or conveyed, to his family, مِيرَة [or a provision of corn, or wheat, &c.] (Msb.) [See also art. غور.]

b2: And He benefited them. (S, K, * TA.) 'AbdMenáf Ibn-Riba El-Hudhalee says مَا ذَا يَغِيرُ ابْنَتَىْ رِبْعٍ عَوِيلُهُمَا [What will their loud weeping benefit, or avail, the two daughters of Riba?] meaning that their weeping for their father will not avail them aught in lieu of seeking his blood-revenge. (S, TA.) Yousay غَارَهُمْ بِخَيْرٍ, (S, K, TA,) aor. and inf. n. as above, (TA,) He (God) bestowed upon them abundance of the produce of the earth, and rain; (TA in art. غور;) like as you say أَعْطَاهُمْ خَيْرًا: (S, K:) and so غارهم بِرِزْقِ [He bestowed upon them means of subsistence]. (TA.) And اَللّٰهُمَّ غِرْنَا بِخَيْرٍ (S, Msb) O God, benefit us with prosperity. (Msb.) And غَارَهُمْ بِمَطَرٍ He (God) watered them with rain, (S, K, TA,) and bestowed upon them abundance of the produce of the earth. (TA.) And غَارَ الأَرْضَ الغَيْثُ The rain watered the land. (Fr, S.) [See also art. غور.]

A2: غَارَهُ, aor. ـِ (AO, S, K,) inf. n. غَيْرٌ, (TA,) He gave him the bloodwit; (AO, S, K;) as also غارهُ, aor. ـُ (AO, S, TA;) مِنْ أَخِيهِ [for his brother]: and so ↓ غيّرهُ. (TA.) [See غِيرَةٌ.]

A3: غَارَ عَلَى أَهْلِهِ, (S,) or على امْرَأَتِهِ, (Msb, K,) aor. ـَ inf. n. غَيْرَةٌ, (S, Msb, K,) with fet-h, (S, Msb, TA,) and غَيْرٌ and غَارٌ (S, Msb, K) and غِيَارٌ, (K,) [He was jealous of his wife:] he was jealous for her (مِنْ فُلَانٍ of such a one: Mgh): [he was careful of her, to avoid suspicion: or he regarded her conduct with disdain, scorn, or indignation: (see غَيْرَةٌ, below:) or] he was angry at the conduct, or action, of his wife. (Msb.) And غَارَتِ امْرَأَتُهُ عَلَيْهِ [His wife was jealous of him: &c.]. (M, b, K.) [See also art. غور.] And you say also, فُلَانٌ لَا عَلَى أَهْلِهِ ↓ يَتَغَيَّرُ, meaning لَا يَغَارُ [Such a one is not jealous of his wife: &c.]. (TA.) 2 غيّر الشَّىْءَ, (S, Msb, K, *) inf. n. تَغْيِيرٌ, (Msb,) He made the thing other than it was; (K;) made it cease to have the quality which it had; (Msb;) altered it; changed it. (K.) He, or it, altered, or changed, the thing in odour, or otherwise, for the worse; corrupted, tainted, or infected, it; rendered it ill-smelling, stinking, fetid, rancid, rank, fusty, or frouzy. (The lexicons passim.) It is said in the Kur [viii. 55], ذٰلِكَ بِأَنَّ اللّٰهَ لَمْ يَكُ مُغَيِّرًا نِعْمَةً أَنْعَمَهَا عَلَى قَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنْفُسِهِمْ [This was because God changeth not favour which He hath conferred upon a people until they change what is in themselves: or] until they change what God hath commanded them to do. (Th, TA.) b2: [And He exchanged the thing for another thing.]

b3: غيّر الشَّيْبَ He plucked out the white, or hoary, hairs. (TA.) b4: غيّر عَنْ بَعِيرِهِ He put down the saddle from his camel, and put it to rights, or adjusted it, or repaired it. (TA.) One says تَرَكَ القَوْمَ يُغَيِّرُونَ He left the people putting to rights, or adjusting, or repairing, the camels' saddles. (S, TA.) A2: See also 1, latter half.3 غَاْيَرَ [غَايَرَا, inf. n. مُغَايَرَةٌ, They differed, each from the other.] You say بَيْنَهُمَا مُغَايَرَةٌ Between them two is a difference. (Msb.) [See also 6.]

A2: غايرهُ, (S, K,) inf. n. مُغَايَرَةٌ, (S,) He bartered, or exchanged, with him, in buying and selling. (S, K.) And غايرهُ بِالسِّلْعَةِ, inf. n. as above, He bartered, or exchanged, the article of merchandise with him. (TA.) And غاير السِّلْعَةَ, (TA,) inf. n. غِيَارٌ, (S, K, TA,) He exchanged the article of merchandise. (S, * K, * TA.) El-Aashà says فَلَا تَحْسِبَنِّى لَكُمْ كَافِرًا وَلَا تَحْسِبَنِّى أُرِيدُ الغِيَارَا [Therefore do thou by no means think me ungrateful towards you; and do thou by no means think I desire the making an exchange]. (S, TA.) 4 اغار أَهْلَهُ [He made his wife jealous;] he married another in addition to his wife, so she became jealous (غارت): (As, A'Obeyd, Msb, K:) belonging to this art. and to art. غور. (TA.) 5 تغيّر quasi-pass. of غيّر, (S, Msb,) [It became other than it was;] it ceased to have the quality which it had; (Msb;) it became altered, or changed, عَنْ حَالِهِ, from its state or condition. (K.) It became altered, or changed, in odour, or otherwise, for the worse; turned, or turned bad; became corrupted, spoiled, tainted, infected, illsmelling, stinking, fetid, rancid, rank, fusty, or frouzy. (The lexicons passim.) b2: [And It became exchanged for another thing.] b3: See also 1, last signification.6 تغايرت الأَشْيَآءُ The things differed, one from another. (S.) 8 اغتار He procured مِيرَة [a provision of corn, or wheat, &c.]. (K.) You say خَرَجَ يَغْتَارُ لِأَهْلِهِ He went forth to procure ميرة for his family. (Fr, Sgh.) b2: He derived, or obtained, benefit, advantage, or profit. (TA.) See also art. غور.

غَيْرٌ signifies i. q. سِوًى [Other]: and the pl. is أَغْيَارٌ: (S:) [but غَيْر itself often has a pl. meaning, as will be seen in what follows:] or [accord. to general usage, as will be seen below,] غَيْرُ signifies i. q. سِوَى [other than; exclusively of; or not, as used before a substantive or an adjective]. (Msb, K: in the CK [erroneously] سِوًى.) It is used to qualify a subst.; [governing (as a prefixed noun) the noun that follows it in the gen. case;] and when so used, it is put in the same case as the noun preceding it. (S.) It qualifies an indeterminate noun: (Mughnee, Msb:) you say جَآءَنِى رَجُلٌ غَيْرُكَ [A man, other than, or not, thou, came to me]: (Msb:) and نَعْمَلْ صَالِحًا غَيْرَ الَّذِى كُنَّا نَعْمَلُ [We will in that case do good, other than, or not, what we used to do: (Kur xxxv. 34:)]: (Mughnee:) and مِنْ مَآءٍ غَيْرِ آسِنٍ

[Of water other than, or not, altered in taste and colour]. (Kur xlvii. 16.) It is a noun necessarily prefixed, as to the sense, to a noun which it governs in the gen. case: but sometimes it is without the latter, when the meaning is understood and it is preceded by لَيْسَ, (Mughnee, K,) or by لَا: (K:) [in which case it signifies Any other person or thing; any person or thing beside, or else:] you say قَبَضْتُ عَشَرَةً لَيْسَ غَيْرُهَا [I received ten; not other than they was received by me; i. e., not any other thing; or not anything beside, or else]; (Mughnee, K;) the enunciative, مَقْبُوضًا, being suppressed: (Mughnee:) and ليس غَيْرَهَا, (Mughnee, K;) the noun [of ليس] being understood; i. e., لَيْسَ المَقْبُوضُ غَيْرَهَا: (Mughnee:) and ليس غَيْرَ; in which the affixed noun [ for المضاف, in the K, I read المضاف اليه, as in the Mughnee,] is suppressed, and the noun [of ليس] is also understood: (Mughnee, K:) and ليس غَيْرُ; (Mughnee, K;) in which, accord. to Mbr, and the later authors, غير is indecl., being likened to قَبْلُ and بَعْدُ, so that it may be either the noun or the enunciative [of ليس] or, accord. to Akh, it is decl., because it is not a noun of time like قَبْلُ and بَعْدُ, nor of place like فَوْقُ and تَحْتُ, but like كُلٌّ and بَعْضٌ, so that it is the noun [of ليس], and the enunciative is suppressed; (Mughnee;) or it may be either indecl. or decl., (Mughnee, K,) accord. to Ibn-Kharoof: (Mughnee:) and ليس غَيْرًا, and ليس غَيْرٌ; (Mughnee, K;) in both which cases it is decl., as though the affixed noun were mentioned: (Mughnee:) and لَا غَيْرُ; for the saying, [which we find in the Mughnee,] app. taken from a statement of Seer, that this is incorrect, is not good, since it occurs in the following verse, cited by Ibn-Málik; جَوَابًا بِهِ تَنْجُو اعْتَمِدْ فَوَرَبِّنَا لَعَنْ عَمَلٍ أَسْلَفْتَ لَا غَيْرُ تُسْأَلُ [Aim thou at having an answer by which thou mayest be safe; for, by our Lord, respecting an action which thou shalt have done before, not any other thing, or not anything beside or else, thou wilt be asked]. (K.) b2: It does not become determinate by its being prefixed to another noun, because it is very vague: but it is also applied as an epithet to a determinate noun which is near to being indeterminate; as in صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ [The way of those upon whom Thou hast conferred favour; the other than, or those who are not, the objects of anger; (Kur i. 6 and 7;)] because the noun rendered determinate by the art. ال denoting a genus is near to being indeterminate, and because when غير occurs between two contraries its vagueness becomes weakened, (Mughnee, K, *) or altogether departs: (K:) or it is here applied as an epithet to a determinate noun because it resembles a determinate noun in its being prefixed to such a noun: (Msb:) Az says that غير is here in the gen. case because it is an epithet to الذين; and that it may be an epithet to [what is technically termed in this instance] a determinate noun [as having the article ال prefixed to it] because الذين has not [in itself] a direct meaning (لِأَنَّ الَّذِينَ غَيْرُ مَصْمُودٍ صَمْدُهُ), [it being merely a conjunct noun, the meaning of which is determined by what follows it,] notwithstanding it has the art. ال prefixed to it: Abu-l-'Abbás says that Fr holds الذين to have the office of an indeterminate noun; and غير to be an epithet of it; not of any other noun; but that غير, accord. to some, may be an epithet relating to the nouns implied in انعمت عليهم, these not having a direct meaning: Akh says that غير [with what follows] is a substitute [for الذين with what follows], as though the meaning were صِرَاطَ غَيْرِ المَغْضُوبِ عَلَيْهِمْ [the way of those who are not the objects of anger]. (TA.) The reading غَيْرَ is also related, on the authority of Ibn-Ketheer, in the accus. case, as a denotative of state, [meaning they being not the objects of anger,] relating to the pronoun governed in the gen. case by the prep. [in عليهم]; or by أَعْنِى [I mean] understood; or as an exceptive, [accord. to a usage to be explained below,] if the favours be interpreted as conferred in common upon the two classes of persons. (Bd.) b3: As it resembles a determinate noun in its being prefixed to a determinate noun, [as المغضوب in the above-cited passage of the Kur,] some have presumed to prefix to it the article ال: but against this it may be urged, that its prefixion to a determinate noun is not to render the expression determinate, but for specification; and ال does not imply specification. (Msb.) b4: In the following verse of Hassán, أَتَانَا فَلَمْ نَعْدِلْ سِوَاهُ بِغَيْرِهِ نَبِىٌّ بَدَا فِى ظُلْمَةِ اللَّيْلِ هَادِيَا the meaning is, [A prophet came to us, who appeared in the darkness of night, a director in the right way,] and we did not weigh another than him with another than the other, i. e., with him. (Mughnee.) b5: [وَغَيْرُ ذٰلِكَ is a phrase of frequent occurrence, meaning Et cœtera.] b6: غَيْرُ is also used in the sense of لَيْسَ [He, or it, is not]; as in the phrase كَلَامُ اللّٰهِ غَيْرُ مَخْلُوقٍ [The word of God is not created], syn. لَيْسَ بِمَخْلُوقٍ. (Az, TA.) b7: It is also used in the sense of لَا [meaning Not, as used before a participle]; (S, K;) and then it is in the accus. case, as a denotative of state; (S;) as in the phrase فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ, (S, K,) in the Kur [ii. 168, and other places], (S,) i. e., جَائِعًا لَا بَاغِيًا [But whosoever is necessitated, being hungry, not transgressing the due bounds]. (S, K.) b8: It is also used as an exceptive, (S, Mughnee,) in the sense of إِلَّا [Except; save; or but]; (Msb, K;) and then it is put in the same case in which the word following إِلَّا would be put in the same phrase, (S, Mughnee, Msb, K,) because it is originally a qualificative, and its use as an exceptive is adventitious: (S:) therefore you say جَآءَ القَوْمُ غَيْرَ زَيْدٍ [The people came, except Zeyd]; and مَا جَآءَنِى أَحَدٌ غَيْرَ زَيْدٍ and غَيْرُ زَيْدٍ [Not any one came to me, except Zeyd]: (Msb, K:) or its case depends upon the governing words, so that you say مَا قَامَ غَيْرُ زَيْدٍ

[No one stood, except Zeyd], and مَا رَأَيْتُ غَيْرَ زَيْدٍ

[I saw not any, except Zeyd]: (Msb:) but Fr says that some of the Benoo-Asad and Kudá'ah put غير in the accus. case, when used in the sense of إِلَّا, whether the phrase before it be complete or incomplete; saying مَا جَآءَنِى غَيْرَكَ [Not any one came to me, except thou], and ما جاءنى أَحَدٌ غَيْرَكَ [Not any one came to me, except thou]: (S, Msb:) and AA says that when غير has the place of إِلَّا, it is put in the accus. case. (Msb.) In the saying لَا إِلٰهَ غَيْرُ اللّٰهِ [There is no deity other than God], غير is in the nom. case because it is the enunciative of لا; but it may be put in the accus. case, as meaning إِلَّا. (Msb.) When, as an exceptive, it is prefixed to an indecl. word [and not preceded by a prep.], it may be itself indecl., with fet-h for its termination; as in the following verse; لَمْ يَمْنَعِ الشُّرْبَ مِنْهَا غَيْرَ أَنْ نَطَقَتْ حَمَامَةٌ فِى غُصُونٍ ذَاتِ أَوْقَالِ [Nought prevented the drinking from it, except that a pigeon cooed, upon branches having اوقال, which app. means stumps of cut shoots]. (Mughnee, K.) [See also an ex. (of غَيْرَ أَنَّ) in a verse cited voce بَيْدَ.] b9: [It is often used with a prep.; as in بِغَيْرِ حِسَابٍ Without reckoning; (Kur ii. 208, &c.;) and مِنْ غَيْرِ سُوْءٍ Without leprosy. (Kur xx. 23, &c.)]

A2: غَيْرٌ (JK, K) and (JK) ↓ غِيَرٌ (JK, S) signifying The act of altering, or changing, i. q. تَغْيِيرٌ, (JK,) are substs. from غَيَّرَهُ; (S with respect to the latter, and K with respect to the former;) not inf. ns., as having no unaugmented verb. (TA.) b2: [Hence,] الدَّهْرِ ↓ غِيَرُ, the former of these two words being of the same measure as عِنَب, The accidents, or casualties, of time or fortune, which alter, or change, things: (K:) [or alteration, or change, of time or of fortune; for] IAmb says, with respect to the saying لَا أَرَانِى اللّٰهُ بِكَ غِيَرًا [May God not show me, in thee, alteration of state], that غِيَرٌ is from تَغَيُّرُ الحَالِ, a subst. like قِطَعٌ [as meaning “ a portion of the night ”]; or that it may be a pl., of which the sing. is ↓ غِيْرَةٌ. (TA.) b3: [Hence also,] بَنَاتُ غَيْرٍ [or ↓ غِيَرٍ, as in Freytag's Arab. Prov. i. 309,] (tropical:) Lying: or a lie, or falsehood: syn. كَذِبٌ: (TS, K:) or [rather] lies. (JK, A.) You say جَآءَ بِبَنَاتِ غَيْرٍ [or ↓ غِيَرٍ] (tropical:) He uttered lies. (A.) غِيَرٌ: see غَيْرٌ, last quarter, in four places: b2: and see also غِيرَةٌ.

غَيْرَةٌ [Jealousy;] a man's dislike of another's participating in that which is his [the former's] right: (Kull p. 268:) or care of what is sacred, or inviolable, to avoid suspicion: or disdain; scorn; or indignation: syn. حَمِيَّةٌ and أَنَفَةٌ: (TA:) or anger at the conduct, or action, of a wife. (Msb.) [See 1, last signification.]

غِيرَةٌ A provision of corn, or wheat, &c., which a man procures for himself; syn. مِيرَةٌ; (S, Msb, K,) as also ↓ غِيَارٌ: (TA:) [or the latter is probably syn. with مِيرَةٌ used in the sense of an inf. n.:] pl. of the former غِيَرٌ. (Msb.) [See art. غور.]

A2: See also غَيْرٌ, last sentence but two. b2: Also A bloodwit; (AA, S, K;) syn. دِيَةٌ: (AA, S: *) and غِوَرٌ is a dial. var. thereof: (TA in art. غور:) pl. ↓ غِيَرٌ: (AA, S, K:) or, as some say, this is a sing., (S, TA,) of the masc. gender; TA;) and the pl. is أَغْيَارٌ: (S, TA:) and the دِيَة is said to be termed غِيَرٌ because it is a substitute for retaliation. (TA.) غَيْرَانُ; fem. غَيْرَى: see غَيُورٌ, in two places.

غِيَارٌ The cognizance, or badge, of the free nonmuslim subjects of a Muslim government; such as the زُنَّار [or waist-belt] (Mgh, K) to the Magians, (Mgh,) and the like: (Mgh, K:) or, as some say, the cognizance, or badge, of the Jews. (TA.) b2: كَلامٌ بِغِيَارِهِ (assumed tropical:) Speech, or language, having its own proper guise; not altered therefrom. (Msb in جلف.) A2: See also غِيرَةٌ.

غَيُورٌ and ↓ غَيْرَانُ (S, Msb, K) and ↓ غَيَّارٌ (TA) and ↓ مِغْيَارٌ (S, K) epithets [all of which are intensive] from غَارَ عَلَى أَهْلِهِ, (S, Msb, K,) i. e., from الغَيْرَةُ: (TA:) [Very jealous: &c.: see غَيْرَةٌ:] and غَيُورٌ and غَيْرَى (S, Msb, K) and غَيَّارَةٌ (TA) signify the same applied to a woman: (S, Msb, K:) the pl. of غَيُورٌ is غُيُرٌ, (S, Msb, K,) masc. and fem., (S, K,) and he who says رُسْلٌ [for رُسُلٌ] says غُيْرٌ [or غِيرٌ?]; (TA;) and of ↓ غَيْرَانُ, غَيَارَى and غُيَارَى; (S, Msb, K;) and of غَيْرَى, also, غَيَارَى (S, Msb, K) and غُيَارَى; (Msb;) and of ↓ مِغْيَارٌ, مَغَايِيرُ. (S, K.) غَيَّارٌ: see the next preceding paragraph.

أَغْيَرُ مِنَ الحُمَّى [More jealous than fever:] because a fever cleaves fast to its patient, like as a very jealous woman cleaves to her husband. (TA.) أَرْضٌ مَغِيرَةٌ and ↓ مَغْيُورَةٌ, Land watered: (S, K:) or rained upon: (TA:) the former [like the latter] is with fet-h to the م. (S.) مُغَيِّرٌ One who puts down the furniture of his camel from off him, to relieve and ease him. (TA.) مِغْيَارٌ: see غَيُورٌ, in two places.

ارض مَغْيُورَةٌ: see مَغِيرَةٌ.

غير: غَيَّرَ (بالتشديد): تغيير الخضر بالازبال: نثر على النباتات غبار السماد، (ابن العوام: 1، 114، 2، 139).
ويقال مجازاً: تغبير السوابق في مضمار التحصيل أي التفوق على جميع الطلاب (المقري 1: 859). وغبَّر في وجوه جميع كرام الملوك. أي فاق جميع كرام الملوك (الفخري ص27). تغبير. (انظر لين) تهليل وتطريب وترتيل القرآن. (المقدمة 2: 359).
أغبر على: أخفى. ففي ألف ليلة (برسل 3: 115)! ومَنْ أخفاه وأغبر عليه. وعند بوسييه: غَبَر بهذا المعنى.
غبرة: غُبار، وعند دومب (ص55) غَبْرة.
غبرة: سحابة غُبار (بوشر) وجمعها غبرات (كرتاس ص149، 218).
غبرة وعفرة: ضوضاء، جَلَبة، ضجيج، صَخَب. (ميهرن ص32).
غبرة: شرر .. (المعجم اللاتيني- العربي) وفيه ( Fubilla شَرر ولهيب وغبْرة.).
غُبرَة: سواد. (فوك). لاحظ الجمع في ألف ليلة (2: 110) قال الخليفة: إن علاء الدين كان أبيض الوجه ووجه هذا اسود، فأجابه الوزير: ألا تعلم أن الموت له غبرات؟.
غُبْرَة: لون خليط من البياض والحمرة (أو السمرة) والسواد. ففي العوام (1: 88) كما في مخطوطتنا: والغبرة لون من اجتماع البياض والحمرة والسواد.
سُكَّر غبرة: سكَّر خام. (هوست ص271).
غَبَار: خشكار الدقيق (الطحين). ففي ابن البيطار (1: 153) الادريسي: وإذا عُجِنَتْ ببياض البيض وغبار الحواري. وفي معجم ألكالا: غُبَارَة بهذا المعنى.
غُبَار في مصطلح النباتيين: مسحوق السماد لتخصيب الأرض المزروعة. (بوشر).
غُبار: سحابة مما تطاير من دقَ التراب. (بوشر).
غُبَار: مسحوق الذهب. (الكالا) وفيه غبار ذهب. (معجم البيان، معيار ص14).
غُبار: شَرَر. (المعجم اللاتيني العربي).
حروف الغبار: الأرقام المسماة بالغبار.
(المقدمة 1: 5) ونجدها عند دي ساسي: قواعد العربية (1، لوحة 8) وانظر: وويكة في مقدمة علم الحساب في المغرب (روما 1895) وبحث في تطوّر الأرقام الهندية (باريس 1863).
حساب الغبار: علم الحساب. (ألكالا، دوماس قبيل ص63).
غَبَارة: انظر غَبار.
غُبَارَة: غُبار، غبرة، (ملّر آخر أيام غرناطة ص16).
غُبَيْرَة: انظر غُبَيْرْاء.
غُبَاري. أرقام (شيرب، شيرب ديال ص46).
الغباري: الحساب (شيرب ديال ص57).
غُبَيْراء .. نَعنع الحقل: بلاية، فلّية، فليجن ففي المستعيني مادة فوذنج: الغبيرا التي تعرف بالبلاية بالعجمية. وهي غُبَيْرة في معجم فوك، وكذلك في مخطوطتينا لابن البيطار (2: 518). غبيراء: بمصر نبات اسمه العلمي: heliotro- pium europoeum ( ابن البيطار 2: 118).
الغابر= الباقي = أحوال الآخرة. (المقدمة 2: 359).
أغْبَر: أسود (فوك) وفي المعجم اللاتيني العربي: ceruleus. أسود ظليم أغبر.
أغْبَر: ما كساه الغبار، مغطى بالغبار. (معجم البيان، معجم بدرون).
أغبر: بَشِع، شنيع، دميم قبيح الصورة، مشوْه الخلقة. (فوك).
بنو غبراء: اللصوص. (الكامل ص709، 710).
أُغَيبْر: ذكرت في ديوان الهذليين (38، ص255 البيت 16 مع شرحها).
تغبير: ما ذكره فريتاج في تفسير هذه الكلمة غير أكيد والعبارة التي نقلها موجودة في طبعة كاترمير للمقدمة (2: 347) فيها تغبير، ولم يغير السيد دي سلاف كتابة هذه الكلمة الأخيرة.
مغبر: أرض عقراء غبراء. (ابن العوام 1: 109) مغبَّر: في المعجم اللاتيني- العربي igneus مُغَبّر مُحْرق.

غير: غار: حزن، اغتم، اكتئب. (المقدمة 3: 421) والصواب فيها يَغِير.
غار، ومضارعه يغير ويَغار: أثرت فيه الدغدغة، والزغزغة وهو حسَاس بها. (بوشر).
غار: جابه، اجترأ على، تحدّى. (هلو).
غار على: تحمّس له، حرص عليه. (بوشر).
غار من، ومضارعه يغير ويغار: حسده. (بوشر، ألف ليلة 1: 18).
غَيَّر ب: بدّل شيئاً بشيء آخر. ففي مخطوطة المقريزي (2: 351): غَيْر هذا الزّي بأحسن منه. وانظر المقري (2: 182) وفي طبعة بولاق: بتيار. غَيَّر: بدّل الحرس. (بوشر).
غيّر ثيابه: بدّل ثيابه. (بوشر).
غَيْر الخيل: بدّل الخيل المتعبة بخيل مستريحة. (بوشر).
غيَّر الكلام: انتقل في خطابه إلى موضوع آخر (بوشر) غيّر ثيابه تعني صبغ ثيابه بالسواد، ففي الجريدة الآسيوية (851، 1: 61): غيَّر كلُّ مَنْ في البلد ثوبَه حزناً عليه وكان عنده رجل يضحكه فتجرَّد من ثيابه ونزل في خابية الصباغ حتى غيَّر جسده من قرنه إلى قدميه.
غَيَّر: نكرَّ، جعله غير معروف، يقال مثلاً: غيَّر صوته. (بوشر).
غَيَّر: خرَّب البلاد وعاث فيها فساداً. (عباد 3: 117).
غَيَّر: أنهك، أضعف، أضنى. (بوشر).
غَيَّره عن أصله: أتلف نوعه وهجَّنه. (بوشر).
غيَّر أحواله: حيَّر، شوّش، أقلق، أربك. جعله يرتبك ويضطرب ولا يتمالك نفسه. (بوشر).
غَيَّر على: نفَّر. جعله ينفر منه ويسخط عليه.
يقال مثلاً: غَيَّر الأمير عليه. (بوشر). وفي حيّان (ص48 ق): ما كان من تحريشه وتغييره وتحريضه على العرب. (تاريخ البربر 2: 17، كرتاس ص152).
غَيَّر: أحزن، أشجى، أغمّ، (ألكالا). وفي حيّان- بسّام (1: 122ق): وإنما أراد حبوس تغيير ابن عبد الله بمقتل ابن الخير سلطان زناتة. غَيَّر: حسَّن، جوَّد (جوليوس، كرتاس ص127، وفي مواضع أخرى منه).
تغيير المنكر: إصلاح ما يأباه الشرع وينكره. إصلاح الأخلاق. (المقري 1: 911، تاريخ البربر 1: 161، 230، 299) وقد تكرر ذكر هذا في رحلة ابن بطوطة، مثلا في (2: 272).
وقد أصبح هذا القول يدل على إزعاج الناس بسبب مبالغة اندفاع الأتقياء في الدعوة إليه.
تغيير: إزالة أثر الدم حين يقتل إنسان ففي الأخبار (ص106): أمر بتغيير أثر دمه.
وفي حيّان- بسّام (1: 31و) وبعد أن قتل أمر بتغيير ما وقع.
تغيَّر: تعطّل، يقال مثلاً: تغيرت الساعة إذا تعطلت وخربت آلتها. (بوشر).
تغيَّر: نحل هزل، ضمر. (المعجم اللاتيني -العربي).
متغير: شاحب، خائر القئُوى، هزيل، نحيف (بوشر).
تغيرت أحواله: تحيرّ، تشوّش، ارتبك، اضطرب ولم يتمالك نفسه. (بوشر).
تغيَّر: تكدّر، حزن، اغتم. (ألكالا، معجم بدرون، كرتاس ص158). وفي العبدري (ص54 ق): ورأيتُ بمسجد الخيف طهَّره الله بمنى من قلّة تحفظّهم وكثرة تهاونهم ما يتغير له قلبُ كلِّ مُؤْمِن.
تغيَّر على: غار من، حسد. (المقري 2: 540) وفي (2: 405) منه عليك أن تقرأ تغيَّرهم كما جاء في طبعة بولاق وعند باين سميث 1488.
بتغايَر: بغيرة، بحسد. (بوشر).
غَيْر، الغير: الآخرون، الباقون. (ة معجم الإدريسي، المقدمة 2: 102).
غَيْر. الغير: الغير: الواحد والآخر. (المقري 1: 884).
غير ما: أكثر من واحد، كثير. ففي كتاب محمد بن الحارث (ص349). سمع من غير ما رجل من شيوخنا.
وفيه: قلَّده أمير المؤمنين غير ما أمانةٍ.
غير أن: لكن، بل، على أن. معجم الادريسي).
غيرة: له غيرة على أو له غيرة في: له أنفة وحميّة على. (بوشر).
شديد الغيرة على النسوان: يغار على شرف النساء ويحميهن. (بوشر، كوسج طرائف ص91). غَيْرة: حماس، حميّة. ويقال: غيرة على أي حماسة وحمية. وهو شديد الغيرة على: متحمس. ذو حمية. وهو شديد الغيرة على الدين. متعصب. متزمت في الدين. (بوشر).
غَيْرَة: إخلاص للوطن، حمية المواطن. (بوشر).
غَيْرَة: منافسة، مزاحمة. ويقال: غيرةً في بعضهم أي بالتنافس. (بوشر).
غيرة إليه أو عليه: منفعة منه. (بوشر).
غِيرَة= غَيْرَة: حسد. (فوك) غَيَار: حزن، غمّ. (ألكالا).
غِيَار: شراء، ابتياع، (أماري ديب ص198) وهي في الأصل مصدر غاير بمعنى بادل.
غِيار: إبدال، وهي كلاب أو خيل معدة سلفاً لإراحة كلاب أو خيل متعبة (بوشر).
غيور: شديد الغيرة وهي غيورة (باين سميث 1488).
غَيُور: ذو حمية. طرائف دي ساسي (1: 446): من كان شديداً غيوراً في دينه- غيور على الدين: متعصب، متزمت في الدين. (بوشر).
غَيُور: شديد الحساسية للدغدغة والزغزغة. (بوشر).
غَيُور: متغيّر، متقلب. (لين في ترجمة ألف ليلة 3: 524، رقم 36).
غيارة: لبلاب، حبل المساكين. أو الكبير من اللبلاب (بوشر).
غَيَّار: شديد الحساسية للدغدغة والزغرة. (بوشر).
أغير على: أشدّ حماسة وحميَّة على (معجم الماوردي).
مُغَيَّر: حزين، كئيب. (ألكالا) وكئيب، نكد المزاج (دويب ص108).
مُغَيَّر، عند البرغواطة): كذّاب (البكري ص139).
المُغَيَّرَة: عند الأطباء اسم للحمى الدائرة (المتقطعة والمناوبة) وللقوة الغذائية (محيط المحيط).
مِغيار: امرأة شديدة الغيرة، حسودة. (المقري 2: 66).
مغَيار: غير صحي، ضار بالصحة، يقال: هواء مِغيار وبلد مغيار بهذا المعنى.
مُغايَرَ! ة: منافسة مزاحمة، ويقال: مُغايَرة في بمعنى مبارة ومسابقة. (بوشر).
مُغايَرَة: تأويل معكوس، لا منطقي. (المقدمة 3: 67).
مُتَغاير: مُتغاير ل: مختلف عن. (فوك).

ميح

1 مَاحَ, aor. ـِ (S, K,) inf. n. مَيْحٌ; (A, K;) and ↓ امتاح; (A, [and the same seems to be indicated in the S, where it is said that إِمْتِيَاحٌ signifies the same as مَيْحٌ;]) He descended into, (S, A,) or entered, (K,) the well, and filled the bucket: (S, A, K:) this is done when its water is little. (S.) b2: مَاحَ المَآءَ, aor. ـِ and ↓ امتاحهُ; He drew water by descending into the well and filling the bucket. (A.) b3: مَاحَ فِى مِشْيَتِهِ, (S, A, K, *) inf. n. مَيْحٌ and مَيْحُوحَةٌ; (K;) and ↓ ميّح, and ↓ تمايح; (A;) (tropical:) He walked in a certain elegant manner, (K,) with a self-conceited gait, and with an affected inclining of his body from side to side, (S, A,) like as a duck walks. (S, K.) b4: ↓ مَرَّ يَتَمَيَّحُ (tropical:) He passed along so walking, and looking at his shadow. (A.) b5: Also ↓ تميّح (tropical:) He inclined his body from side to side in walking: (K:) and ↓ تمايح he, or it, (a drunken man, and a branch, S,) inclined from side to side; (S, K;) as also ↓ ميّح and ↓ تميّح: (TA:) which last is also said of a branch, or twig. (M, L, art. رأد.) b6: ↓ السَّكْرَانُ يَتَمَيَّحُ, and ↓ يَتَمَايَحُ, (tropical:) [The drunken man reels, or inclines from side to side in walking]. (A.) b7: مَاحَتِ الرِّيحُ الشَّجَرَةَ (assumed tropical:) The wind made the tree to incline. (TA.) A2: ماحهُ عِنْد السُّلْطَانِ, aor. ـِ (S, K, *) inf. n. مَيْحٌ, (K,) (tropical:) He interceded for him with the Sultán. (S, K.) A3: مَاحَهُ, aor. ـِ (S, K,) inf. n. مَيْحٌ and مِيَاحَةٌ; and ↓ امتاحهُ; (K;) (tropical:) He gave him [a thing]. (S, K.) b2: مَاحَ (tropical:) He conferred a benefit, favour, or kindness. (L.) A4: مَاحَ فَاهُ, بِالْمِسْوَاكِ aor. ـِ (S, K,) inf. n. مَيْحٌ, (K,) (tropical:) He rubbed and cleaned his teeth with a toothstick: (AA, S, K:) or [so accord. to the L; but in the K, and] he cleansed out the saliva from his mouth with the tooth-stick. (L, K.) 2 مَيَّحَ see 1.3 مايحهُ, (A, K,) inf. n. مُمَايَحَةٌ, (A,) (tropical:) He commingled, or conversed, or held intercourse, with him; (K;) namely, with a Sultán; and in like manner with women. (A.) b2: بَيْنِى وَبَيْنَهُ مَمَايَحَةٌ وَمُمَالَحَةٌ (tropical:) [Between me and him are a commingling, or converse, or intercourse, and fellowship in eating.] (A.) 5 تَمَيَّحَand 6: see 1.8 امتاحهُ: see 1. b2: (tropical:) It (heat, and work or labour,) made him to sweat. (A.) b3: امتاحت الشَّمْسُ ذِفْرَى البَعِيرِ (tropical:) The sun drew forth the sweat from the protuberance of the camel's head, behind his ears. (K.) A2: See 10.10 استماحهُ, (S, A, K,) and ↓ امتاحهُ, (A,) (tropical:) He asked him for a gift. (S, A, K.) ↓ امتاحهُ (tropical:) He came to him seeking his bounty. (L.) b2: استماحهُ (tropical:) He asked him to intercede for him, (S, A, K,) عِنْدَ السُّلْطَانِ with the Sultan. (S, A.) مَاحٌ The yolk of an egg: or its white. (AA, K.) [See also مُحٌّ.]

مَيْحٌ (tropical:) Profit; advantage. (K.) See مَائِحٌ.

مِيحٌ A bad kind of dates; i. q. شِيصٌ (K.) مَاحَةٌ The court of a house: (K:) a dial. form of بَاحَةٌ. (TA.) مَيَّاحٌ (tropical:) A man who walks with a self-conceited gait, and with an affected inclining of his body from side to side: (L:) fem. with ة. (S, L.) مَائِحٌ A man who descends into a well and fills the bucket, when its water is little: pl. مَاحَةٌ. (S.) The مَاتِح is he who draws the water from the mouth of the well. (L.) b2: مَائِحٌ (tropical:) A tooth-stick; syn. سِوَاكٌ: so called because it draws away the saliva, like as he who descends into a well ladles out the water: (L:) and so (accord. to some, TA) ↓ مَيْحٌ. (K.)

نفد

1 نَفِدَ, aor. ـَ inf. n. نَفَادٌ (S, A, L, Msb, K) and نَفَدٌ, (L, K,) It (a thing, S, &c.) passed away and came to an end; became spent, exhausted, or consumed; failed entirely; ceased; syn. فَنِى (S, A, L, Msb, K) and ذَهَبَ (S, L, K) and اِنْقَطَعَ. (L, Msb.) 4 انقدهُ (S, A, L, Msb, K) and ↓ استنفدهُ (A, L, K) and ↓ انتفده (K) He caused it to pass away or come to an end; spent, exhausted, or consumed, it; caused it to fail entirely; caused it to cease; made an end of it. (S, A, L, Msb, K.) b2: انفدوا مَا عِنْدَهُمْ, and ↓ استنفدوهُ, They spent, exhausted, or consumed, what they had. (A, L.) b3: وُسْعَهُ ↓ استنفد He spent, exhausted, or exerted, to the utmost his ability or power (S, L, Msb.) b4: انفد الَقْوُم The people came to that state that their travelling-provisions were exhausted, or had come to an end: (S, A, L, K:) or, (in the K, and,) their property had passed away and come to an end. (S, L, K.) b5: انفدت الرَّكِيَّةُ The well lost its water. (L, K.) 3 نافدهُ, (inf. n. مُنَافَدَةٌ, L,) [He exerted his whole power, or ability, in contention, dispute, or litigation, with him: see مُنَافِدٌ:] he contended with him in arguments, pleas, or allegations, so as to put an end to his argument, and overcome him: (L:) or he contended with him before a judge; (IAth, L, K;) contended, disputed, or litigated with him. (K.) It is said in a trad., إِنْ نَافَدْتَهُمْ نَافَدُوك (S, L) If thou contend with them before a judge, they will so contend with thee: or if thou allege to them, they will allege to thee: (IAth, L;) but accord. to one relation, the verb is with ق (S, L.) and accord. to another, the latter verb is with ذ, نافذوك. (L.) 6 تنافدوا They contended, disputed, or litigated, together. (A.) See 3, and see also تنافذوا, with ذ.]8 انتفدهُ: see 4, b2: He exacted, took, or received, it fully, or wholly (K) b3: انتفد مِنْ عَدْوِهِ He exacted the full, or utmost, rate of his running. Said with reference to a horse. (M, L.) b4: انتفد اللَّبَنَ He drew forth the milk. (K.) 10 إِسْتَنْفَدَ see 4.

مُنَافِدٌ A man who exerts his whole power, or ability, in contention, dispute, or litigation, (S, L,) and who does so well, so as to put an end to the arguments, pleas, or allegations, of his adversary, and overcome him: (L:) who contends with his adversary in arguments, pleas, or allegations, so as to put an end to his argument. (A, L.) One says, لَيْشَ لَهُ رَافِدٌ وَلَا مُنَافِدٌ He has not an aider, or assistant, nor one who contends &c. (A, TA.) فِيهِ مُنْتَفَدٌ عَنْ غَيْرِهِ In him is that which renders thee in no need of any other. (Aboo-Sa'eed, T, L, K. *) b2: إِنَّ فِى مَالِهِ لَمُنْتَفَدٌ Verily in his wealth is ample provision. (Az, T, L, K *) b3: تَجَدُ فِى البِلَادِ مُنْتَفَدًا (in the TK مُتَنَفَّدًا) Thou wilt find in the countries, or towns, a place to which to flee and in which to seek gain; syn. مُرَاغَمًا وَمُضْطَرَبًا (K.) See also مُنْتَفَذٌ.

قَعَدَ مُنْتَفِدًا He set aside, or apart. (IAar. L, K.)

نفد: نفد: ثقب، خرق، كان له مخرج وعلى سبيل المثال: بيته نافذ على حارتين (بوشر) وفي (محيط المحيط): نفذ المنزل إلى الطريق اتصل به (دي ساسي كرست 2: 33 ألف ليلة رقم 1: 857: 7): وفتح باب سر القصر النافذ إلى البحر.
نفذ لبعض: اتصل بآخر (في الحديث عن شقتين) (بوشر).
زقاق لا ينفذ: طريق لا ينفذ (ألف ليلة رقم 1: 236 و 2: 21).
نفذ: اسم المصدر نفذ: شرب (تقال للورق النشاف) (الكالا: el papel espanzirse) وفي السابق كانت اللغة الفرنسية، ايضا، تستعمل اصطلاح نفد لأن (فكتور) ترجم الاصطلاح الأسباني ب: نفذ أو شرب (الورق) فقد الكاغد espazimimiento de papel.
نفذ: حقق تقدما عظيما. وفي (محيط المحيط): (نفذ الأمر والقول نفوذا ونفاذا مضى وجرى. وتفذ فلان في الأمر مهر فيه وأجراه (فخري 273: 5): وكان قد مات أبوه وهو صغير فسلمته أمه إلى بعض كتاب العجم فنفد نفاذا محمودا وتعلم آدابا كثيرة من آداب الفرس (حيان بسام 1: 10) وكلاهما من اكمل فتيان الزمان فهما ومعرفة ونفاذا في العلوم الرفيعة (وفي 3: 5) مشاركته في علم اللسان ونفوذه في علم القرآن (ابن البيطار 1: 68): وكان رجلا بصيرا بالتكهن نافذا فيه نفاذا كثيرا (معجم الجغرافيا).
نفذ: أصبح الأمر محتوما، باتا وفي (محيط المحيط): (نفذ الأمر ( ordre) والقول نفوذا ونفاذا مضى وجرى، ونفذ العتق كأنه مستعار من نفوذ السهم فإنه لا مرد له) (محمد بن الحارث 230): فإن أجابوا إلى البيع وإلا فإن حكمي قد نفذ أي لو رضوا بالبيع فيها، رفضوا فإن قراري لا رجعة فيه (انظر معجم التنبيه).
نفذ: خرج (الكالا) (المقدمة 1: 309: فإن نفذ مع نفوذ عددهم أي لو كان عدد أسلافهم الذي نجم منهم يتفق مع اتساع شجرة نسبهم.
نفذ: اجتاز الصعوبات (بوشر)؛ نجح: (المقري 2: 405): ينفذ مع هذا في مطوعات الأشعار.
نفذ: s'executer وفي، نفذ ما وعد به، أجرى المطلوب بمقتضى الأمر أو الحال se faire تقضى وانقضى (بوشر).
نفذ: نجا، بقي بعد الكارثة (بوشر).
نفذ من: نجا من، تخلص (بوشر). نفذ من الخطر: نجا منه (بوشر).
نفذ لوجهه: (كارتاس 58: 8): نفذ لطيته (ابن جبير 333: 10): التي يجب أن نقرأها فنفذنا لطيتنا: رحلنا إلى مقصدنا.
نفذ إلى: متجها إلى (محمد بن الحارث 226): فإنه صار إلى حمص منصرفه -المفروض منصرفه بالضمة. المترجم- من بغداد نافذا اليكم؛ باشر بالسير (ابن جبير 345: 1 و2 حيان 4): فنفذ حتى قدم قرطبة (وفيه 39): (حين طلب أهل طرطوس قاضيا من السلطان عين لهم، في هذا المنصب، فقيه الميرة الذي نفذ إليهم.
نفذ أمره إلى فلان ب: أمر فلان ب (قرطاس 39: 10 و17: 40 ... الخ).
نفذ الطريق: في (محيط المحيط): (نفذ الطريق عم مسلكه لكل أحد فهو نافذ أي عام).
نفذ: مثقوب percer a jour ( معجم الادريسي).
نفوذ العلامة: تخطيط أو رسم العلامة، صادق أو صحح مستندا صادرا من السلطان؛ أشره أو وقعه بالأحرف الأولى، وفي (عبد الواحد 12: 205): متحدثا عن أسرة السلطان أو حاشية الخليفة الذين هم أفراد أسرته وقد كانوا قبل ذلك لا فرق بين أحدهم وبين الخليفة سوا نفوذ العلامة -المفروض: سوى. المترجم-.
نفذ: في (محيط المحيط): (نفذ السهم أنفذه ينفذ).
نفذ البضائع من غير كمرك: هربها (بوشر).
نفذ: ثقب، خرق وهو فعل متعد باللاتينية (فوك، الكالا: ranspassando) (hincar) ؛ سيف منفذ الجانبين أي ذو حدين (المقري 2: 165).
نفذ: أنجز (معجم بدرون، معجم البيان، معجم البلاذري، فاليتون 7، رقم 1 محمد بن الحارث 273، 347): تنفيذ أمور إذا استبانت الاناءة فيها إذا اشتبهت، وفي (ابن حيان 86): (استشهادان): نفذ ذلك أي أنجز (رياض النفوس 54: فقال أن الأمير أمر بتنفيذ ما تحبون وكذلك أمر في تنفيذ (ابن صاحب الصلاة 86): ينفذ في الأوامر أي يقوم بها. نفذ لفلان أي امتثل وطبق أوامره (أخبار 157: 9): لقد عيناك لواء (أبو فريقا في الجيش- المترجم) أو حاكما فتهاونت بالتنفيذ لنا وقلة المبالاة بنا.
نفذ حكم فلان: تعهد لفلان في تطبيق قراره (محمد بن الحارث 231): كان (السلطان) ينفذ أحكامه وإن وقعت منه بغير المحبوب وفيه (233): ونفذ له حكمه.
نفذ: نطق بالحكم (محمد بن الحارث 229): فنفذ القاضي القضية على حبيب وسجل وأشهد (وفي 267) ورأيت في بعض الحكايات أنه إنما عزله لأنه حفظت عليه في تلك المدة سبعون قضية قضا -المفروض قضى. المترجم- بها فاستكثرت منه قال محمد وهي فيما أرى حكاية مدخولة لأنه لا تنكر (في مخطوطة 1 ينكر) تنفيذ الاقضية وكثرتها مع حضور الحق وانكشاف الصدق وفي (232): ثم اخذ كتابا فعقد حكمه للقوم بالضيعة ثم نفذه بالإشهاد فيه.
تنفيذ الحقوق: إقامة العدل لكل واحد، إدارة العدالة (المقري 1: 468).
نفذ إليه: أمر ordonner ( ابن جبير 77: 18): حسبما نفذ إليه ذلك من سلطانه (أي كما أمر به من سلطانه).
نفذ في: ففي (محمد بن الحارث 329): وإذن بالتنفيذ في القطع والصلب بلا مؤامرة منه ولا اسيذان.
نفذ: envoyer بلغ وأبلغ، نفذ وأنفذ parvenir faire ( دي يونج، معجم الطرائف، المقري 1: 251): امرأ ... الخ.
نفذ من الخطر: نجا (بوشر).
نفذ له الشيء: خصص له شيئا أو خصص له قدرا (من المال أو غيره) من شيء يتسلمه (ابن بطوطة 3: 436): نفذ له الشيء على فلان (ابن بطوطة 3: 440): الزرع المنفذ على عزيز: الحصة من الزرع التي أمرت بأن يدفعها عزيز، وفي (2: 13): تنفيذ ما يحتاج إليه على فلان أي دفع الحوالات الواجبة التسديد على فلان.
نفذ: انظر اسم واسم المفعول فيما يأتي.
أنفذ: في (محيط المحيط): (نفذ السهم أنفذه جعله ينفذ).
أنفذ: ثقب (انظر المقال الذي ضربه دي ساسي كرست 2: 133) لهذا الفعل.
أنفذ أنقابا: نقب (المقري، 335).
انفذ: نطق حكما (محمد بن الحارث 221، 232، المقدمة 1: 406) (وذلك حين نقرأ في الجملة كلمة إنفاذ التي وجدناها عند (ساسي كرست 1: 469).
أنفذ: قضى حكما، فصل في الخصومة أو الدعوى (عبد الواحد 207: 5): فكان هذا أيضا مما حمله على القعود في أيام مخصوصة لمسائل مخصوصة لا ينفذها غيره.
أنفذ أمرا: أعطاه، أمر به (ابن الخطيب 54): أنفذ الأمر بقتلهما وكذلك انفذ وحدها تفيد إعطاء الأوامر (عباد 1: 296).
أنفذ: أرسل (معجم البلاذري، معجم الطرائف، دي يونج، حيان 39، حيان بسام 1: 54، النويري أسبانيا 334، كارتاس 58: 2، ألف ليلة 3: 226).
أنفذ عهدا: صدقه، اقره. صادق على المعاهدة (عادات 2) ونفذ لهم الوليد عهد طارق (النويري أسبانيا 474): وأمضى أمير المؤمنين عهده هذا وأجازه وأنفذه أي أجراه ونهض به أو قضى عهدا. إلا أنها تعني أيضا: صادق على معاهدة (عادات 2 منه): فكتب لها هشام إلى حنظلة بن صفوان الكلبي عامل أفريقية بإنفاذ عهد الوليد بن عبد الملك.
أنفذ لفلان (أو إلى فلان) صكا: صرف مبلغ الصك، دفع الحوالة (معجم الطرائف).
تنفذ: انظرها في (فوك) في مادة penetrare.
تنفذ: ثقب، خرق (كارتاس 225: 5): (أقبلت سهام المسلمين عليهم صائبة كأنها المطر الواكف، والريح العاصف) في تنفذ التراس والدرع ولكن يجب أن نقرأ والدروع وبعد ذلك والجموع، وفي (باين سميث 1540): تنفذ، نفوذ دواء أو غيره.
تنفذ: أنجز الأمر (فوك).
تنفذ: أفضى إلى (هلو).
انتفذ: انظرها في (فوك) في مادة penetrare.
نفاذ: نفاذ الأمر: إجراؤه (بوشر).
نفاذ: تهريب (بوشر).
نفاذ: في (محيط المحيط): (النفاذ مصدر وعند أهل القوافي حركة هاء الوصل التي للإضمار ككسرة الهاء في قوله تجرد المجنون من كسائه وفتحها في قوله رحلت سمية غدوة أحمالها وضمنها قوله وبلد عامية إعماؤه) (فريتاج عرب. فركنشت 322).
نفاذة: قوة، نشاط، حيوية (باين سميث 1293).
نافذ: فعال بسلطات كاملة أو تفويض مطلق (رولاند).
نافذة والجمع نوافذ: في (محيط المحيط): (النافذة مؤنث النافذ والخرق في الحائط ينفذ منه النور وغيره إلى البيت والجمع نوافذ).
أنفذ: أشد تأثيرا أو فعالية (معجم الماوردي).
انفذ: مشروع، مقبول شرعا، صحيح valable ( هلو).
تنفيذ: قوة، نشاط (محمد بن الحارث 231): اقره السلطان على قضاء الجماعة وكان يعرف صلابته وتنفيذه.
تنفيذ الخرج أو خطة التنفيذ أو التنفيذ وحده: رقابة مصروفات السلطان (البربرية 1: 473): وقلده حجابته مجموعة إلى تنفيذ الخرج، وفي (1: 5): خطة التنفيذ، وفي (فرطاس 259: 8): وكان يتولى التنفيذ.
التنفيذ والجمع تنفيذات: إذن أو أمر بالصرف، بمبلغ معين، لشخص معين (انظر هامش (446) من ترجمة هذا المعجم) (أماري دبلوماسية 108: 7): وإذا كان لأحد منهم حق في الديوان وعليه حق وبيده بذلك تنفيذ حوسب مما له بما عليه (فيه 1: 10 المقري 3: 438): من اجل مآثره بها المدرسة الجديدة وكان قدم للنظر على بنائها قاضيه على المدينة المذكورة ولما اخبر السلطان بتمام بنائها جاء إليها من فاس ليراها فقعد على كرسي من كراسي الوضوء حول صهريجها وجيء بالرسوم المتضمنة للتنفيذات اللازمة فيها فغرقها في الصهريج قبل أن يطالع ما فيها وأنشد:
لا بأس بالغالي إذا قيل حسن ... ليس لما قرت به العين ثمن
منفذ: (وليس منفذ التي وردت عند [فريتاج] و [فليشر] في شرحه [للمقري 2: 612] و [بريشت 151]) والجمع منافذ وعلى سبيل المثال منافذ الوجه (معجم التنبيه) أي نوافذه.
منفذ: منفس، نافذة، فتحة التهوية (بوشر، معجم الجغرافيا) انظر منفس.
منفذ: فتحة يدخل منها الماء، قناة ماء (البكري 59: 10): جدول ماء جار يستدير بالمديرة وله منافذ تسقى منها عند الحاجة، وفي (المقري 1: 165): قطعوا القناة عن جريتها إلى الكنيسة وسدوا منافذها (المقدمة 2: 322): المنافذ للمياه الجارية؛ انظر منفس.
منفذ: قناة (معجم الجغرافيا).
منفذ: مدخل (حيان 73): ضاق باب الحصن بأصحابه في انهزامهم فلم يجد اللعين منفذا للدخول عليه حتى ... الخ.
منفذ: مخرج (هلو، بوشر) بابا، ومجازا: نهاية أو نتيجة (بوشر، ألف ليلة رقم 1: 752): فقالت له الفارة أني أعددت في حجري هذا سبعين منفذا أخرج منه إذا طلبت الخروج. وفي (الادريسي 138: 1): جبال وشعاب لا يقدر أحد على سلوكها لصعوبة مراقيها وخشونة طرقاتها وتعذر منافذها. (قرطاس 104: 6): فقاتلهم قتالا شديدا قتال من أيقن بالموت واغتنم الشهادة إذ (وفي مخطوطة إذا) لم يجد منفذا يخلص منه.
منفذ: ثقب أو فوهة قالب الأنبوب (المقدمة 2: 612) هكذا تقرأ الكلمة -أي بفتح الميم والفاء- وفقا لطبعة بولاق.
منفذ: مجاز في غابة، فسحة خالية، ركام من جذوع لسد الفراغ في الغابة (بوشر).
منفذ: شارع، ممر، طريق يربط موضعا بموضع آخر؛ سد المنافذ إلى قطع الاتصالات (بوشر، معجم الجغرافيا).
منفذ: ملجأ، عذر، حجة (بوشر).
منفذ: المنفد الخاص بالسلطان في داره هو مراقب المصروفات الخاصة بالسلطان أو المشرف على أمواله وبيته. (المقدمة 2: 14): (وأما دولة بني عبد الواد فلا أثر عندهم لشيء من هذه الألقاب، ولا تمييز الخطط، لبداوة دولتهم وقصورها إنما يخصون باسم الحاجب، في بعض الاحوال، المنفذ الخاص بالسلطان في داره كما كان في دولة ابن أبي حفص .. ). أن مركز المنفذ كان مرقوقا في بلاط بني زيان في تلمسان وفي بلاط بني حفص في تونس وكان يطلق عليه، في بعض الأحيان، اسم الحاجب، وكان ينهض، في بعض الحالات بمهام المحاسبة والتوقيع، بالأحرف الأولى، على المستندات الرسمية. انه في تونس، طبقا لما ذكره (ليون 565 وما رمول 2: 244)، يعد من أكبر الوجهاء أو نائب ملك vice-roi ( تطرق- فإن غيستل 2: 375 - إلى ذكره إلا أن اسمه قد تحرف إلى Flmonisets) . أما في (فاس) فقد كان للوزير والمنفذ أعلى مراتب الدولة (مارمول 2: 99).
منفذ: محجاج، ميل يسبر به عمق الجرح في الطب (الكالا).
منفوذ: زناقة بلا منفوذة: طريق مسدودة (الكالا).

سقم

1 سَقِمَ, aor. ـَ (S, Msb, K;) and سَقُمَ, aor. ـُ (Msb, K;) inf. n. سَقَمٌ, (S, Msb, TA,) of the former verb; (S, Msb;) and سُقْمٌ, of the latter verb, (Msb,) and سَقَامَةٌ and سَقَامٌ, (TA,) [also of the latter verb, the last like جَمَالٌ of جَمُلَ, &c.,] or the last is a simple subst.; (Msb;) He was, or became, diseased, disordered, distempered, sick, or ill; syn. مَرِضَ: (S, K, TA:) or he was long diseased &c. (Msb.) [See also سُقْمٌ below.]2 سَقَّمَ see what next follows.4 اسقمهُ, (S, Msb, TA,) inf. n. إِسْقَامٌ; (TA;) and ↓ سقّمهُ, (Msb, TA,) inf. n. تَسْقِيمٌ; (TA;) He (God) [or it] caused him to be, or become, diseased, disordered, distempered, sick, or ill: (S, TA:) or caused him to be long diseased &c. (Msb.) A2: And أَسْقَمَ الرَّجُلُ The man had his family affected with diseases, and the diseases came afterwards upon him. (TA.) سُقْمٌ and ↓ سَقَمٌ and ↓ سَقَامٌ [are all inf. ns.; or the last, accord. to the Msb, is a simple subst.; and all are used as substs., signifying] A disease, disorder, distemper, malady, sickness, or an illness; syn. مَرَضٌ: (S, K, TA:) سُقْمٌ and مَرَضٌ are both said to be in the body, and also (assumed tropical:) in religion [&c., as is implied by phrases mentioned below, voce سَقِيمٌ]: (Aboo-Is-hák, TA in art. مرض:) pl. [of the first] أَسْقَامٌ. (TA.) سَقَمُ ↓ الجُفُونِ means (assumed tropical:) Languidness, and slowness in motion, of the eyelids. (Har p. 113.) سَقَمٌ: see the next preceding paragraph, in two places.

سَقِمٌ: see سَقِيمٌ.

سَقَامٌ: see سُقْمٌ.

سَقِيمٌ Diseased, disordered, distempered, sick, or ill; (S, K, TA;) as also ↓ سَقِمٌ: (TA:) or long diseased &c.: (Msb:) pl. of the former سِقَامٌ, (Msb, K,) like كِرَامٌ pl. of كَرِيمٌ. (Msb.) See also مِسْقَامٌ, and مُسْقِمٌ. The phrase إِنِي سَقِيمٌ, occurring in the Kur [xxxvii. 87], as a saying of Abraham, is expl. by some as meaning [Verily I am] smitten with the طَاعُون [or pestilence]: or the meaning is, I shall be diseased at a future time, when the period shall have come; and it is said that he inferred, from looking at the stars, the time of a fever's coming to him: or it means (assumed tropical:) verily I am sick of your worshipping what is not God: IAth says that, in truth, it is one of his three lies; all of which were for the sake of God and his religion. (TA.) You say also قَلْبٌ سَقِيمٌ (tropical:) [A diseased, a sickly, or an unsound, heart]: and فَهْمٌ سَقِيمٌ (tropical:) [Diseased, unsound, faulty, or weak, understanding]: and كَلَامٌ سَقِيمٌ (tropical:) [Unsound, faulty, or weak, language]. (TA.) and هُوَ سَقِيمُ الصَّدْرِ عَلَيْهِ (tropical:) He is affected with rancour, malevolence, malice, or spite, against him. (TA.) سَوْقَمٌ A kind of tree resembling the خِلَاف [q. v.], but not the same as this latter: (TA:) or a kind of large tree, (AHn, K, TA,) exactly like the أَثْأَب, (AHn, TA,) which is a tree of the figkind, (TA in art. ثأب,) except that it is taller than the latter, and less broad, having a fruit like the fig (التِين), which, when green, is [like] stone in hardness, but when it ripens it becomes somewhat yellow, and soft, and very sweet, and of a pleasant odour, and people send it, one to another, as a present. (AHn, TA.) [Forskål, in his Flora Aegypt. Arab., p. cxxiv., mentions سقم, which is evidently a mistranscription for سوقم, and which he writes in Italic letters “ sokam,” as one of the names of the ficus sycomorus; and app. of another species or variety of fig which he terms ficus sycomoroides.]

رَجُلٌ سَقِيمٌ ↓ مُسْقِمٌ A man who is diseased and whose family are diseased. (TA.) مَسْقَمَةٌ [A cause of disease: a word of the same class as مَجْبَنَةٌ and many others of the measure مَفْعَلَةٌ]: see an ex. voce كِظَّةٌ.

مِسْقَامٌ i. q. ↓ سَقِيمٌ [Diseased, disordered, &c.]: (TA:) or [rather, agreeably with analogy,] much, or often, diseased &c.: (S, TA:) and accord. to Lh it is also applied as an epithet to a female. (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.