عم

1 عَمَّ, (S, Msb, K,) aor. ـُ (S, Msb,) inf. n. عُمُومٌ, (S, Msb, K,) i. q. شَمِلَ الجَمَاعَةَ [i. e. It was, or became, common, or general, or universal; or generally, or universally, comprehensive: it included the common, or general, or whole, aggregate, assemblage, bulk, mass, or extent, within its compass; or within the compass of its relation or relations, its effect or effects, its operation or operations, its influence, or the like]: said of a thing: (S, K:) of rain, &c.: (Msb:) عُمُومٌ signifies the including, or comprehending, [the generality, or] all: (PS:) and the happening, or occurring, to [the generality, or] all. (KL.) عَمَّ ثُؤَبَآءُ النَّاعِسِ [The yawning of the drowsy became common, or general, or universal,] is a prov., applied to the case of an event that happens in a town, or country, and then extends from it to the other towns, or countries. (TA.) b2: It is also trans. [signifying He, or it, included, comprehended, or embraced, persons, or things, in common, in general, or universally, within the compass of his action, or influence, &c., or within the compass of its relation or relations, its effect or effects, its operation or operations, its influence, or the like]: and when trans., its inf. n. is عَمٌّ. (TK.) One says, عَمَّ المَطَرُ الأَرْضَ [The rain included the general, or the whole, extent of the land within the compass of its fall]. (The Lexicons passim.) And عَمَّهُمْ بِالعَطِيَّةِ [He included them in common, in general, or universally, within the compass of the gift; or gave to them in common, in general, or universally]. (S, K.) And عَمَّ فِى

دُعَائِهِ وَخَصَّ [He included, or comprehended, persons or things in common, or in general, in his prayer or supplication &c., and particularized, or specified, some person or thing, or some persons or things]. (S voce خَلَّ.) And عَمَّهُمُ المَرَضُ [The disease was, or became, common, or general, or universal, among them]. (The Lexicons passim.) A2: عَمَّ also signifies He, or it, made long, or tall: b2: and He, or it, was, or became, long, or tall. (IAar, TA.) A3: [And He became a paternal uncle (صَارَ عَمًّا).] One says, مَا كُنْتُ عَمًّا وَلَقَدْ عَمِمْتُ [I was not a paternal uncle, and now I have become a paternal uncle]: (so in my copies of the S:) or مَا كُنْتَ عَمًّا وَلَقَدْ عَمِمْتَ or عَمَمْتَ [Thou wast not &c.]: (so accord. to different copies of the K: the former accord. to the TK [agreeably with my copies of the S; and this I believe to be the right reading, or at least preferable; like أَمِمْتُ]:) inf. n. عُمُومَةٌ; (S, Msb, K;) like خُؤُولَةٌ [and أُمُومَةٌ] and أُبُوَّةٌ. (TA.) And بَيْنِى وَبَيْنَ فُلَانٍ عُمُومَةٌ [Between me and such a one is a relationship of paternal uncle]. (S.) A4: عُمَّ: see the next paragraph.2 تَعْمِيمٌ The making a thing to be common, general, or universal; the generalizing it; contr. of تَخْصِيصٌ. (K in art. خص.) A2: عَمَّمْتُهُ I attired him with the عِمَامَة [or turban]. (S.) And عُمِّمَ رَأْسُهُ His head was wound round with the عِمَامَة [or turban]; as also ↓ عُمَّ. (K.) b2: And [hence,] عُمِّمَ (tropical:) He was made a chief or lord [over others]: (S, Msb, K, TA:) because the turbans (العَمَائِم) are the crowns of the Arabs: (S, TA:) and when they made a man a chief or lord, they attired him with a red turban. (TA.) [Hence likewise,] one says also, عَمَّمْنَاكَ أَمْرَنَا, meaning (assumed tropical:) We have made thee to take upon thyself the management of our affair, or state, or case. (TA.) b3: And عَمَّمْتُهُ سَيْفًا [I attired him with a sword; like كَسَوْتُهُ سَيْفًا]. (TA in art. غشو.) b4: And عَمَّمَهُ بِالسَّيْفِ (assumed tropical:) [He cut, or wounded, him, or it (i. e. his head), in the place of the turban, with the sword]: like عَصَّبَهُ بِهِ, (A and TA in art. عصب,) and ضَمَدَهُ. (A and L in art. ضمد.) b5: And عَمَّمَ اللَّبَنُ, (S, K,) inf. n. تَعْمِيمٌ, (K,) (tropical:) The milk frothed: as though its froth were likened to the عِمَامَة [or turban]; (S, TA;) as also ↓ اِعْتَمَّ. (K.) 4 أُعِمَّ and أَعَمَّ, in the pass. and act. forms, [He had many paternal uncles: (see مُعَمٌّ:) or] he had generous paternal uncles. (Msb.) 5 تَعَمَّمْتُهُ I called him a paternal uncle: (Az, S, Z:) or تَعَمَّمَتْهُ, said of women, they called him a paternal uncle. (K.) b2: تعمّم عَمًّا: see 10.

A2: See also the next paragraph, in five places.8 اعتمّ and ↓ تعمّم and ↓ استعمّ, (K,) or اعتمّ بِالعِمَامَةِ and بِهَا ↓ تعمّم, (S,) He attired himself with the turban: (S, K:) and ↓ تعمّم is also expl. as meaning he attired himself with the helmet: or, with the garments of war. (TA.) b2: And [hence] one says, اِعْتَمَّتِ الآكَامُ بِالنَّبَاتِ and ↓ تَعَمَّمَت (assumed tropical:) [The hills became crowned with plants, or herbage]. (TA.) And بِهَا رُؤُوسُ الجِبَالِ ↓ تَعَمَّمَتْ (assumed tropical:) [The heads of the mountains became crowned with its light]: referring to the sun, when its light has fallen upon the heads of the mountains and become to them like the turban. (Mgh.) b3: And اعتمّ اللَّبَنُ: see 2, last sentence. b4: and اعتمّ النَّبتُ (tropical:) The plant, or herbage, became of its full height, and blossomed, syn. اِكْتَهَلَ, (S, K, TA,) and طَالَ; and became luxuriant, or abundant and dense: (TA:) like اغتمّ. (TA in art. غم.) b5: And اعتمّ الشَّابُّ (assumed tropical:) The youth, or young man, became tall. (S.) b6: And اعتمّ is said of a beast of the bovine kind as meaning (assumed tropical:) He had all his teeth grown. (As, TA. [See عَمَمٌ and عَضْبٌ.]) 10 اِسْتَعْمَمْتُهُ, (K,) or اِسْتَعْمَمْتُهُ عَمًّا, (S,) I took him, or adopted him, as a paternal uncle: (S, K:) and عَمًّا ↓ تَعَمَّمَ He took, or adopted, a paternal uncle. (TA in art. خول.) A2: See also 8, first sentence. R. Q. 1 عَمْعَمَ (inf. n. عَمْعَمَةٌ, TK) He had a numerous army, or military force, after paucity [thereof]. (K.) عَمَ, for عَمَا, which is for أَمَا: see this last, in art. اما.

عِمْ صَبَاحًا, and عِمُوا صَبَاحًا: see art. صبح.

عَمٌّ A company of men: (S:) or, as some say, of a tribe: (TA:) or a numerous company; as also ↓ أَعَمٌّ; (K;) this latter mentioned by AAF, on the authority of Az, and said by him to be the only instance of a word of the measure أَفْعَل denoting a plurality, unless it be a [coll.] gen. n., like أَرُوَى; and he cites as an ex. the phrase بَيْنَ الأَعَمّ, occurring in a verse; but Fr is related to have read بين الأَعُمِّ, with damm to the ع, making it pl. of عَمٌّ, like as أَضْبٌّ is of ضَبٌّ. (TA.) A2: A paternal uncle; a father's brother: (S, K:) pl. أَعْمَامٌ (S, Msb, K) and عُمُومٌ (TA) and عُمُومَةٌ (Sb, S, K) and أَعِمَّةٌ (CK) and أَعُمٌّ, (K,) a pl. of pauc., mentioned by Fr and IAar, (TA,) and pl. pl. أَعْمُمُونَ, (K, TA,) without idghám, by rule أَعُمُّونَ: (TA:) the female is termed ↓ عَمَّةٌ [i. e. a paternal aunt; a father's sister]: (K:) and the pl. of this is عَمَّاتٌ. (Msb.) One says, يَا ابْنَ عَمِّى and يا ابن عَمِّ (S, L) and يا ابن عَمَّ (L) and يا ابن عَمِ, (S, L, [but in one copy of the S I find the first three and not the last,]) the last without teshdeed, (L,) dial. vars. [all meaning O son of my paternal uncle]: (S, L:) and Abu-n-Nejm uses the expression يَا ابْنَةَ عَمَّا [O daughter of my paternal uncle], meaning عَمَّاهْ, with the ه of lamentation. (S.) And one says, هُمَا ابْنَا عَمٍّ [meaning Each of them two is a son of a paternal uncle of the other]; (S, IB, Msb, K;) because each of them says to the other, يَا ابْنَ عَمِّى; (IB;) and in like manner, ابْنَا خَالَةٍ; (S, IB, Msb, K;) because each of them says to the other, يَا ابْنَ جَالَتِى: (IB:) but one may not say, ↓ هُمَا ابْنَا عَمَّةٍ, nor ابْنَا خَالٍ; (S, IB, Msb, K;) because one of them says to the other, يَا ابْنَ خَالِى, but the latter says to the former, يَا ابْنَ عَمَّتِى. (IB.) And [عَمٌّ signifies also A paternal great uncle, &c.: therefore] one says, هُمَا ابْنَا عَمٍّ

لَحًّا [They two are cousins on the father's side, closely related]; and in like manner, ابْنَا خَالَةٍ

لَحًّا: but not لَحًّا ↓ ابْنَا عَمَّةٍ, nor ابْنَا خَالٍ لَحًّا: (TA:) and هُوَ ابْنُ عَمِّهِ ظَهْرًا i. e. [He is his cousin on the father's side,] distantly related. (As, in A and O and TA, art. ظهر.) b2: It is said in a trad., النَّخْلَةَ ↓ أَكْرِمُوا عَمَّتَكُمُ [Honour ye your paternal aunt the palm-tree]: i. e. [do ye so] because it was created of the redundant portion of the earth, or clay, of Adam. (TA.) b3: And عَمٌّ signifies also Tall palm-trees, (K, TA,) of full tallness and abundance and density; (TA;) and ↓ عُمٌّ signifies the same: (K, TA:) [or so نَخْلُ عَمٌّ and عُمٌّ, which is perhaps meant in the K: for] عُمٌّ is an epithet applied to palm-trees, (S, K, TA,) and is pl. of عَمِيمَةٌ [fem. of عَمِيمٌ]. (S, K.) b4: And All [herbs such as are termed]

عُشْب. (Th, K.) عَمَّ in the phrase عَمَّ يَتَسَآءَلُونَ [Respecting what do they ask one another? in the Kur lxxviii. 1] is originally عَمَّا, [for عَنْ مَا,] the ا being elided in the interrogation [after the prep. عَنْ]. (S.) عُمٌّ: see عَمٌّ, last sentence but one: A2: and see also عُمُمٌ.

عَمَّةٌ fem. of عَمٌّ: see the latter, in four places.

عِمَّةٌ A mode of attiring oneself with the turban: so in the saying, هُوَ حَسَنُ العِمَّةِ [He is comely in respect of the mode of attiring himself with the turban]. (S, K.) b2: [And it is vulgarly used as meaning A turban itself, like عِمَامَةٌ; and is used in this sense in the TA in art. علم: see عَلَمْتُ عِمَّتِى near the end of the first paragraph of that art.]

عَمَمٌ The state, or quality, of being collected together, and numerous, or abundant. (K.) b2: And Largeness, or bigness, of make, in men and in others. (K.) b3: See also عُمُمٌ.

A2: Also Complete, or without deficiency; applied to a body, and to a shoulder: (S:) or, applied to the latter, long. (TA.) [See also عَمِيمٌ.] b2: Applied to a beast of the bovine kind, Having all his teeth grown. (As, TA.) [See 8, last sentence; and see عَضْبٌ.] b3: And Any affair, or event, or case, complete [or accomplished], and common or general or universal [app. meaning commonly or generally or universally known]. (K.) b4: And quasi. pl. n. of عَامَّةٌ, q. v. (K.) b5: See also مِعَمٌّ.

عُمُمٌ Completeness of body [or bodily growth], and of wealth, and of youthful vigour, or of the period of youthfulness: so in the phrase اِسْتَوَى

عَلَى عُمُمِهِ, (S, K,) occurring in a trad. of 'Orweh Ibn-Ez-Zubeyr, on his mentioning Uheyhah Ibn-El-Juláh and the saying of his maternal uncles respecting him, كُنَّا أَهْلَ ثُمِّهِ وَرُمِّهِ حَتَّى اسْتَوَى

عَلَى عُمُمِهِ [i. e. We were the masters of the meaner and the better articles of his property until he attained to man's estate, or to his completeness of bodily growth, &c.]; (S;) [or] the meaning is, his completeness of stature and of bones and of limbs: (TA:) also pronounced with teshdeed [or idghám, i. e. ↓ عُمِّهِ], for the sake of conformity [with ثُمِّهِ and رُمِّهِ]; (S, TA;) and by some, ↓ عَمَمِهِ. (TA.) b2: It is also pl. of عَمِيمٌ [q. v.]. (S, K.) عِمَامٌ: see عِمَامَةٌ, first sentence.

عَمِيمٌ A thing complete, or without deficiency: pl. عُمُمٌ. (S. [See also عَمَمٌ.]) b2: Anything collected together, and abundant, or numerous: pl. as above. (K.) b3: Reaching to everything: applied in this sense to perfume. (Har p. 200.) b4: Tall; applied to a man, and to a plant: (TA:) and so عَمِيمَةٌ applied to a palm-tree (نَخْلَةٌ); (S, K;) and to a girl, or young woman; as also ↓ عَمَّآءُ applied to both; of which last word the masc. is ↓ أَعَمُّ: (K:) or عَمِيمَةٌ applied to a woman, (S,) or to a girl, or young woman, (TA,) signifies complete, or perfect, in stature and make, (S, TA,) and tall: (TA:) pl. عُمٌّ, (K,) which is applied to palm-trees (نَخِيلٌ) as meaning tall; (S;) or, accord. to Lh, to a single palm-tree (نَخْلَةٌ), and may be [thus, originally,] of the measure فُعْلٌ, or of the measure فُعُلٌ, originally عُمُمٌ: (TA:) ↓ يَعْمُومٌ, also, signifies tall, applied to a plant, or herbage: (K:) and عَمِيمَةٌ applied to a بَقَرَة [or beast of the bovine kind] signifies complete, or perfect, in make. (TA.) b5: One says also, هُوَ مِنْ عَمِيمِهِمْ, meaning صَمِيمِهِمْ [i. e. He is of the choice, best, or most excellent, of them; or of the main stock of them]. (S, K. *) A2: Also Such as is dry of [the species of barleygrass called] بُهْمَى. (S, K.) عِمَامَةٌ [A turban;] the thing that one winds upon the head: (K:) pl. عمَائِمُ (S, Msb, K) and ↓ عِمَامٌ, (Lh, K,) the latter either a broken pl. of عِمَامَةٌ or [a coll. gen. n., i. e.,] these two words are of the class of طَلْحٌ and طَلْحَةٌ. (TA.) [On the old Arab mode of disposing the turban, see خِمَارٌ.] The عَمَائِم were the crowns of the Arabs. (S, Msb.) أَرْخَى عِمَامَتَهُ [lit. He slackened, or loosened, his turban,] means (assumed tropical:) he became, or felt, in a state of security, or safety, and at ease, or in easy circumstances; (K, TA;) because a man does not slacken, or loosen, his turban but in easy circumstances. (TA.) b2: Also (tropical:) The مِغْفَر [q. v.]: and (tropical:) the helmet: (K, TA:) by some erroneously written with fet-h [to the first letter]. (MF.) b3: And Pieces of wood bound together, upon which one embarks on the sea, and upon which one crosses a river; as also ↓ عَامَّةٌ; or this is correctly عَامَةٌ, without teshdeed; (K, TA;) and thus it is rightly mentioned by IAar. (TA.) عَمَوِىٌّ [Of, or relating to, a paternal uncle;] rel. n. of عَمٌّ; as though formed from عَمًى, or عَمًا. (S.) عَمَّا is for عَنْ مَا when not interrogative.]

عُمِّىٌّ, like قُمِّىٌّ, (K, TA,) with damm, but in the M عم, (TA, [in which this word is thus doubtfully written, and has been altered, perhaps from عَمِّىٌّ, for قُمِّىٌّ is a word which I do not find in any case other than this, and if any word of the measure فُعْلِىٌّ were meant, أُمِّىٌّ would be a much better instance of similarity of form,]) an epithet applied to a man, i. q. عَامٌّ [app. meaning Of the common sort; like عَامِّىٌّ]: (K, TA:) and قُصْرِىٌّ or قَصْرِىٌّ, (accord. to different copies of the K,) in the M قَصْرى, (TA, [there thus written, only with a fet-hah to the ق and the sign of quiescence to the ص,]) signifies [the contr., i. e.] خَاصٌّ. (K, TA.) عُمِّيَّةٌ, (S, K,) like عُبِّيَّةٌ, (S,) and عِمِّيَّةٌ, (K,) [like عِبِّيَّةٌ,] Pride, or haughtiness. (S, K.) عَمَاعِمُ [a pl. of which no sing. is mentioned] Companies of men in a scattered, or dispersed, state. (S, K.) عَامٌّ part. n. of عَمَّ; applied to rain &c. [as meaning Common, or general, or universal; or generally, or universally, comprehensive: &c.: see 1, first sentence: contr. of خَاصٌّ]. (Msb.) b2: See also العَامَّةُ. b3: Also [A general word; i. e.] a word applied by a single application to many things, not restricted, including everything to which it is applicable: the words “ by a single application ” exclude the homonym, because this is by several applications; and the saying “ to many things ” excludes what is not applied to many things, as زَيْدٌ, and عَمْرٌو: and the words “ not restricted ” exclude the nouns of number, for المِائِةُ, for instance, is applied by a single application to many things and includes everything to which it is applicable, but the many things are restricted: and the words “ including everything to which it is applicable ” exclude the indeterminate plural, as in the phrase رَأَيْتُ رِجَالًا, all men not being seen: and the word is either عامّ by its form and its meaning, as الرِّجَالُ, or عامّ by its meaning only, as الرَّهْطُ and القَوْمُ. (KT. [The word in this sense is often used in the lexicons, but is expl. in few of them, as being conventional and post-classical.]) العَامَّةُ is the contr. of الخَاصَّةُ [i. e. the former signifies The commonalty, or generality of people; the people in common or in general; the common people; the common sort; or the vulgar]: (S, Msb, K:) the ة is a corroborative: (Msb:) and ↓ المَعَمَّةُ signifies the same as العَامَّةُ: (IAar, TA voce سَامٌّ:) the pl. of عَامَّةٌ is عَوَامُّ, (Msb,) and ↓ عَمَمٌ is quasi-pl. n. of عَامَّةٌ as contr. of خَاصَّةٌ. (K.) [And one says also ↓ الخَاصُّ وَالعَامُّ as well as الخَاصَّةُ وَالعَامَّةُ, meaning The distinguished and the common people; the persons of distinction and the vulgar. b2: عَامَّةً means In common, or commonly, in general, or generally; and universally. And one says, جَاؤُوا عَامَّةً meaning They came generally, or universally.] عَامَّةُ الشَّهْرِ means The greater part of the month. (TA in art. جذب.) And عَامَّةُ النَّهَارِ means The whole of the day. (TA in art. ادم.) b3: And العَامَّةُ signifies also General, or universal, drought. (TA.) b4: And The resurrection: because [it is believed that all beings living on the earth immediately before it shall die, so that] it will occasion universal [previous] death to mankind. (TA.) A2: See also عِمَامَةٌ.

عَامِّىٌّ Of, or relating to, the عَامَّة [or common people; common; or vulgar; often applied to a word, or phrase]. (Msb.) أَعَمُّ [More, and most, common or general: applied to a word, more, and most, general in signification].

A2: As a simple epithet, with its fem.

عَمَّآءُ: see عَمِيمٌ. b2: Also, the former, Thick (K, TA) and complete [or of full size]; applied in this sense to the middle of a she-camel, in a verse of El-Museiyab Ibn-'Alas. (TA.) A3: See also عَمٌّ, first sentence.

مُعَمٌّ مُخْوَلٌ Having generous, (T, L,) or having many and generous, (S,) paternal and maternal uncles; (T, S, L;) and both are sometimes pronounced with kesr [to the ع of the former and to the و of the latter, i. e. مُخْوِلٌ ↓ مُعِمٌّ: see مُخْوَلٌ in its proper art.]: (S:) or مُعَمٌّ and ↓ مِعَمٌّ, with damm to the [initial] م and with kesr to the same, [but the latter is app. a mistake, occasioned by a misunderstanding of what is said in the S,] signify having many paternal uncles: or having generous paternal uncles. (K.) مُعِمٌّ: see the next preceding paragraph.

مِعَمٌّ, with kesr to the first letter, (K, TA, [in the CK, مِعَمُّ خَيْرِ بكَسْرِ اَوَّلِهِ is erroneously put for مِعَمٌّ بِكَسْرِ أَوَّلِهِ خَيّرٌ,]) One who is good, or very good, (K, TA,) who includes mankind in common, in general, or universally, within the compass of his goodness, (Kr, T, K, TA,) and his superabundant bounty; (T, TA;) and ↓ عَمَمٌ signifies the same: (K:) [see also an ex. and explanation voce مِثَمٌّ, in art. ثم:] مِعَمٌّ is almost the only instance of an epithet of the measure مِفْعَلٌ from a verb of the measure فَعَلَ, except مِلَمٌّ [and مِثَمٌّ, with both of which it is coupled]. (TA.) b2: See also مُعَمٌّ.

المَعَمَّةُ: see العَامَّةُ, first sentence.

مُعَمَّمٌ [Attired with a turban. b2: And hence, (assumed tropical:) Made a chief or lord over others; or] a chief, or lord, who is invested with the office of ordering the affairs of a people and to whom the commonalty have recourse. (TA.) b3: Applied to a horse, (S, K,) and other than a horse, (so in a copy of the S,) (assumed tropical:) White in the ears and the place of growth of the forelock and what is around this, exclusively of other parts: (S:) or white in the هَامَة [or upper part of the head], exclusively of the neck: or white in the forelock so that the whiteness extends to the place of its growth. (K.) And شَاةٌ مُعَمَّمَةٌ (assumed tropical:) A sheep, or goat, having a whiteness in the هَامَة. (S.) رَوْضَةٌ مُعْتَمَّةٌ (tropical:) [A meadow] having abundant and tall herbage. (TA.) يَعْمُومٌ: see عَمِيمٌ.

فرصوع: فرصوع: عند باين سميث (1385) هي الكلمة السريانية فرشوعا (بارهبروزص 313) وقد فسرها كاستل ب ( ungulabifida) .
فرض فرض للناس، وفرض للناس فرضا: خصص لهم راتبا. ومنه: جندهم. ويقال أيضا فرض من الناس فرضا، وفرض لهم بالمدينة، أي وضع لهم حامية في المدينة، وفرض للمدينة فرضا أي وضع حامية في المدينة. (معجم البلاذري، معجم الطرائف).
فرض على فلان: أوجب عليه، ألزمــه ب. (مملوك 1، 2: 186، الثعالبي لطائف ص10، المقري 1: 478).
فرض على فلان: رسم عليه حصة، أوجب عليه ضريبة. (دومب ص100).
فرض: افترض، قدر، خمن.
يقال مثلا: فرضنا أن، أي هب أن، لو قدرنا أن. (بوشر، المقدمة 3: 314، 316، 317) وفي المقدمة (1: 344): فرض نقسه مثل وليد، أي حسب نفسه طفلا.
وفرض: من مصطلح علم الرياضيات. يقال مثلا: نقطة مفروضة، أي نقطة مسلم بها. ومثلث مفروض. (فهرست المخطوطات الشرقية في مكتبة ليدن 3: 63، 64، 72).
فرض (بالتشديد) فسر كلمة (المقدمة 2: 285).
فرض: غرم، وضع عليه غرامة. (همبرت ص214).
افرض: فرض ضريبة. (فوك).
افرض: استدعى للحرب. (الكالا).
انفرض: فرض، صار فرضا واجبا. (فوك).
افترض: فرض ضريبة، أوجب. ففي حيان - بسام (3: 4 ق): افترض عليهم مالا. (انظرها في مادة فريضة). ويقال أيضا: افترض مدينة غرناطة (حيان ص69 ق).
فرض: من مصطلح البحرية ومعناها نقرة التعشيق وهي فتحة في خشبة تتلقى لسانا خشبيا آخر (معجم الأسبانية ص98).
فرض: الصلاة المفروضة التي أوجبها الله تعالى على عباده في القرآن الكريم (لين عادات 1: 100) فرض: عند بعض النصارى ما فرضت قراءته على القسيس كل يوم من كتاب يعرف بكتاب الفرض وهو عند الموارنة الشحيمة وعند الروم السواعية (محيط المحيط).
فرض، والجمع فرائض: عند النصارى: سر وهو أحد الأسرار السبعة. (الكالا).
فرض: فريضة الميراث، حصة معينة في الميراث (فان دن برج ص17).
فرض، وجمع الجمع فروضات: رسم، ضريبة (مملوك 2، 2: 187، ملر آخر أيام غرناطة ص54).
فرض على كل واحد: حصة كل واحد من الضريبة، ضريبة الحصص. (بوشر).
فرض، والجمع فروض: حامية، جماعة من الجند لحراسة موقع. (معجم البلاذري).
فرض: افتراض، تقدير، حسبان. (بوشر).
فرض: فرضية، ظنية، رأي ما أثبت بعد. (المقدمة 2: 127).
فرض، والجمع فراض: هويس القناة، لرفع السفن أو خفضها من مستوى إلى آخر، على ما يظهر. كما ترجمها السيد دي سلان. (تاريخ البربر 1: 439).
فرضة: ضريبة (فوك).
فرضة: بمعنى مرفأ، مينا، مرسى، محط السفن في البحر، تجمع على فراض. (تاريخ البربر 1: 201، 2: 290، 303، 542).
فرضة: هي في مصر والحجاز وإرادات الكمرك (بركهارت نوبية ص481).
فرضة: غرامة. (همبرت ص214).
فرضي: إلزامي، إجباري. (بوشر).
فرضي: لا ادري معنى هذه الكلمة التي ذكرها ابن العوام (1: 224) إذ يقول في كلامه عن القمر: الرطوبة الفرضية الحادثة في زيارته، وكتابة الكلمة التي بدلها بانكري أسوأ تبديل تؤيدها مخطوطتنا.
فرضي: من يستحق الأجر والثواب. (معجم الماوردي).
فرضي: افتراضي، ظني، تخميني. (بوشر).
فرضية: ظنية، افتراض، معطيات ينطلق منها للتدليل المنطقي على صحة مسألة (بوشر).
بالفرضية: حدسيا، تخمينا، ظنا، (بوشر).
فراض: مضاربة، وهي أن يفرض شخص آخر مبلغا من المال ليتجر به على أن يكون للدائن نصيب من الربح. (هلو).
غريض= مفتي. (الجريدة الآسيوية 1853، 1: 114).
فريضة: كما يقال إمام يصلي الفريضة (ابن جبير ص334) يقال أيضا: إمام فريضة. ففي حيان -بسام (1: 172 و): ومقتل الجميع حتى أمام فريضة زهير.
فريضة: راتب العسكريين، مرتب، معاش، (معجم البلاذري، أخبار ص23).
فريضة: رسم، ضريبة، جزية. (مملوك) 1، 2: 186، فوك، ابن صاحب الصلاة ص32 ق) وفي الحلل (ص8 و): وافترض على اليهود في تلك السنة فريضة ثقيلة اجتمع له منها جملة مال.

عر

1 عَرَّتِ الإِبِلُ, aor. ـِ (S, O, K) and عَرُّ, (K,) inf. n. عَرٌّ; (S;) The camels were, or became, mangy, or scabby, or affected with the mange or scab; (S, O, K; *) as also ↓ تَعَرْعَرَت; (O, K; *) and عُرَّت: (K: *) or this last verb signifies they (the camels) had purulent pustules, like the [cutaneous eruption called] قُوَبَآء [q. v.], coming forth dispersedly in their lips (S, O) and their legs, (S,) and discharging a fluid resembling yellow water; in consequence of which the healthy camels are cauterized, in order that the diseased may not communicate to them the malady: (S, O:) or the same verb signifies, (IKtt, K, * TA,) and so the first, and ↓ the second, (K, *) said of young, or unweaned, camels, they had purulent pustules in their necks: (IKtt, K, * TA:) and all the three verbs, said of camels, signify they had a disease which caused their fur to fall off, (K, TA,) so that the skin appeared and shone. (TA.) b2: عَرَّ البَدَنَ, said of the mange, or scab, signifies اِعْتَرَضَهُ [app. meaning It attacked the body]. (B, TA.) A2: عَرَّ, aor. ـُ inf. n. عُرَّةٌ, said of a bird, It muted, or dunged. (S, O.) b2: عَرَّ, (S, Mgh, TA,) aor. ـُ (S, TA,) inf. n. عَرٌّ; (O;) and ↓ عرّر, inf. n. تَعْرِيرٌ; (S, O;) He manured land: he dunged it: (Mgh, TA:) he manured it with human ordure. (TA.) b3: And [hence] عَرَّهُ, (Mgh, Msb,) aor. ـُ (Msb,) He defiled, or besmeared, him, or it, (Mgh, Msb,) with عُرَّة, i. e. dung such as is called سِرْقِين, (Mgh,) or with a thing. (Msb.) b4: And عَرَّهُ بِشَرٍّ (assumed tropical:) He sullied, or bespattered, him with evil, by charging him therewith; aspersed him; or charged, or upbraided, him with evil: (S, O, K, TA:) from عَرَّ signifying “ he dunged ” land; or, accord. to A'Obeyd, it may be from عَرٌّ signifying

“ mange,” or “ scab: ” and (assumed tropical:) he wronged him, or treated him unjustly or injuriously; and reviled him; and took his property. (TA.) b5: And [in like manner] هُوَ يَعُرُّ قَوْمَهُ (assumed tropical:) He brings against his people, or party, an abominable, or evil, charge, (يُدْخِلُ عَلَيْهِمْ مَكْرُوهًا,) aspersing them with it. (S, O.) (assumed tropical:) He disgraces, or dishonours, his people, or party. (TA.) b6: And عَرَّهُ, aor. ـُ (assumed tropical:) He applied to him a surname, or nickname, that disgraced him, or dishonoured him: and عُرَّ (assumed tropical:) He received, or became called by, such a surname or nickname. (TA.) b7: And عَرَّهُ, (S, O, K,) aor. ـُ (TA,) inf. n. عَرٌّ, (K,) (assumed tropical:) He did to him an abominable, or evil, thing: (K:) he displeased him; grieved, or vexed, him; did to him what he disliked, or hated; did evil to him. (S, O, K.) b8: And عَرَّهُ also signifies It (a thing that he disliked, or hated, and that distressed him,) befell him; syn. عَرَاهُ, meaning دَهَاهُ. (Ksh in xlviii. 25. [In Bd, اغراه; app. a mistranscription for عَرَاهُ.]) b9: Also, (O, Msb, K,) aor. ـُ (O, TA,) inf. n. عَرٌّ; (O, K;) and ↓ اعترّهُ, (Msb, K,) and اعترّ بِهِ; (K;) and عَرَاهُ and اعتراهُ likewise; (Msb, TA; [see art. عرو;]) He addressed, or applied, himself to obtain favour, or bounty, of him, without asking; (Msb, K;) he came to him, and sought his favour, or bounty; or seeking his favour, or bounty: (O, TA:) or he went round about him, seeking to obtain what he had, whether asking him or not asking him. (TA, as implied in an explanation of مُعْتَرٌّ.) b10: And عَرَّهُ He alighted at his abode as a visiter and guest. (IKtt, TA.) A3: See also 3.2 عَرَّّ see the preceding paragraph, former half.3 عارّ, (S, O, K,) aor. ـَ (S,) inf. n. عِرَارٌ (S, O, K) and مُعَارَّةٌ; (K;) and, (S, O, K,) as some say, (S, O,) ↓ عَرَّ, aor. ـِ (S, O, K,) or ـُ (thus in the L,) inf. n. عِرَارٌ, (S, O, K,) with kesr; (K; [in one of my copies of the S عَرَارٌ; but عُرَارق, which would be agreeable with analogy, I do not find;]) He (an ostrich [said of the male only]) cried; uttered a cry or cries: (S, O, K:) like as they say of a female ostrich زَمَرَتْ: (S, O: *) IKtt cites an assertion that it is عَارَ, aor. ـُ (TA.) 4 اعرّت الدَّارُ The house had in it عُرَّة [i. e. dung, or human ordure], (S, * O, K, *) or much thereof; like أَعْذَرَت. (TA.) 6 تعارّ He awoke from his sleep, (S, A, O,) in the night, with a sound, or cry, (S, O,) or speaking, or talking: (A:) he was sleepless, and turned over upon the bed, by night, speaking, or talking, (A, K,) and with a sound, or cry, and, as some say, stretching. (TA.) A'Obeyd says that some derive it [as Z does] from عِرَارٌ, signifying the “ crying ” of a male ostrich; but that he knows not whether it be so or not. (TA.) 8 إِعْتَرَ3َ see 1, near the end of the paragraph.10 اِسْتَعَرَّهُمُ الجَرَبُ The mange, or scab, appeared and spread among them. (S, O, * K.) [See also 8 in art. سعر.] R. Q. 2 تَعَرْعَرَت: see 1, first quarter, in two places.

عَرٌّ The mange, or scab; (S, A, Mgh, O, K;) as also ↓ عُرٌّ (K) and ↓ عُرَّةٌ (IF, Msb, K) and ↓ عَرَّةٌ: (IF, Msb, and so in a copy of the A:) see also عَرَرٌ: or عَرٌّ has this signification; but ↓ عُرٌّ, with damm, signifies purulent pustules in the necks of young, or unweaned, camels: and a certain disease, in consequence of which the fur of the camel falls off, (K, TA,) so that the skin appears and shines; as some say: (TA:) or purulent pustules, like the [cutaneous eruption called] قُوَبَآء

[q. v.], which comes forth in camels, dispersedly, in their lips (S, O) and their legs, (S,) discharging a fluid which resembles yellow water; in consequence of which the healthy camels are cauterized, in order that the diseased may not communicate to them the malady. (S, O.) En-Nábighah says, (addressing En-Noamán Ibn-El-Mundhir, O,) فَحَمَّلْتَنِى ذَنْبَ امْرِئٍ وَتَرَكْتَهُ يُكْوَى غَيْرُهُ وَهْوَ رَاتِعُ ↓ كَذِى العُرِّ [And thou hast charged me with the crime, or offence, of a man other than myself, and left him like that which has the disease called عُرّ, another than which is cauterized while he is pasturing at pleasure]: he who says العَرّ, in relating this verse, errs; for cauterization is not practised as a preservative from the mange, or scab. (IDrd, S, O.) b2: [Hence, app.,] (assumed tropical:) A vice, or fault, or the like. (Har p. 366.) [See also عُرَّة.] b3: And (assumed tropical:) Evil, or mischief. (Har ibid.) One says, لَقِيتُ مِنْهُ شَرًّا وَعَرًّا (assumed tropical:) [I experienced from him, or it, evil and mischief: the two nouns being synonymous: and the latter of them also an inf. n. of عَرَّهُ, q. v.]. (TA: but written without any syll. signs.) [See also an instance of the use of the phrase شَرٌّ وَعَرٌّ voce دَفِينٌ.] b4: See also عَارٌّ.

عُرٌّ: see عَرٌّ, in three places: b2: and see عُرَّةٌ.

عَرَّةٌ: see عَرٌّ.

عُرَّةٌ: see عَرٌّ. b2: Also Madness, or such as is caused by diabolical possession, affecting a man: You say, بِهِ عُرَّةٌ In him is madness, &c. (S, O.) b3: Dung, such as is called بَعَر, and سِرْجِين, (S, O,) or سِرْقِين, (Mgh,) [i. e. dung of horses or other solid-hoofed animals, and of camels, sheep and goats, wild oxen, and the like,] and that of birds; (S, O, K;) as also ↓ عُرٌّ: (O, K:) and human ordure. (O, K.) It is said in a trad., لَعَنَ اللّٰهُ بَائِعَ العُرَّةِ وَمُشْتَرِيَهَا i. e. [God has cursed, or may God curse, the seller of] سرقين [or perhaps the meaning may be human ordure, and the buyer thereof], (Mgh.) b4: Dirt, or filth. (Msb.) b5: (assumed tropical:) Filthiness in the natural dispositions. (O.) b6: (tropical:) A thing that exposes its author to disgrace; a vice, or fault, or the like. (O, Msb, TA.) See also مَعَرَّةٌ. [And see عُرٌّ, voce عَرٌّ. Hence,] عُرَّةُ النِّسَآءِ (tropical:) That which disgraces women; their evil conversation or behaviour, with others. (TA.) b7: As an epithet applied to a man, (S, O, Msb,) (assumed tropical:) Dirty, or filthy; as also ↓ عَارُورٌ and ↓ عَارُورَةٌ: (S, O:) [or] having an intensive signification [as though meaning “ dirt,” or “ filth,” itself]: (Msb:) (assumed tropical:) a man who is the disgrace of the people [to whom he belongs]: (K:) a man sullied, or bespattered, with evil. (IDrd, O.) And one says, فُلَانٌ عُرَّةُ أَهْلِهِ meaning (assumed tropical:) Such a one is the worst of his family. (TA.) b8: Also (assumed tropical:) The act of doing an abominable, or evil, thing, to another. (K.) عَرَرٌ and ↓ عُرُورٌ Manginess, or scabbiness: (K:) or, accord. to some, mange, or scab, itself; like ↓ عَرٌّ. (TA.) عَرَارٌ A certain plant, of sweet odour, (S, O,) intensely yellow and wide in the blossom; (O;) i. q. بَهَارُ البَرِّ [q. v., i. e. buphthalmum, or ox-eye; which is called by both of these names in the present day]: (S, O, K:) accord. to IB, the wild narcissus (النَّرْجِسُ البَرِّىُّ): (TA:) and said by some to be a sort of tree [or plant] to which the complexion of a woman is likened: (Ham p. 548:) n. un. with ة: (S, O, K:) IAar says that the عَرَارَة is like the بَهَار; having wood, [or arborescent, app. meaning that it is the buphthalmum arborescens, the flower of which is intensely yellow, agreeably with what is said of it in the O,] having a sweet odour, and growing only in plain land. (O.) A2: Also, i. e. like سَحَابٌ [in measure], Retaliation of slaughter or of wounding or of mutilation; syn. قَوَدٌ: and anything that is slain in retaliation for another (كُلُّ شَىْءٍ بَآءَ بِشَىْءٍ): (K, TA:) of any such thing one says, هُوَ لَهُ عَرَارٌ [It is one slain in retaliation for it]. (TA.) [This latter meaning is app. taken from the prov.

بَآءَتْ عَرَارِ بِكَحْلٍ, relating to two cows; mentioned in art. بوأ.]

عُرُورٌ: see عَرَرٌ.

عَرِيرٌ A stranger (Az, S, Z, O, K) among a people: (O, K:) occurring, in the accus. case, in a trad., in which some read غَرِيرًا, with the pointed غ; and some say that the right reading is غَرِيًّا, i. e. مُلْصَقًا [here meaning “ an adherent ”]: but Hr and IAth agree with Az [and the S] and Z and the [O and] K. (TA.) عَرْعَرٌ The tree called سَرْو [which is the common, or evergreen, cypress; but the former name is generally applied in the present day to the juniper-tree]; (S, O, K;) a Pers\. word: (K:) it is a kind of great tree, of the trees of the mountains: (O:) some say that it is the [tree called] سَاسَم, and also [said to be] called شِيزَى: others, that it is a great kind of mountain-tree, evergreen, called by the Persians سَرْو: (TA:) AHn says that he had been informed by an Arab of the desert, of the people of the Saráh (السَّرَاة), who are possessors of the عَرْعَر, that it is the أَبْهَل [q. v., a name now applied to the juniper-tree, like عَرْعَر; and particularly to the species thereof called the savin]; and he adds that he knew it in his own country, and afterwards saw it in the province of Kazween, cut for firewood from the mountains thereof, in the borders of Ed-Deylem; whence he knew that his informant was well acquainted with it, for those mountains are places of growth of the ابهل: (O:) he says that it has a fruit like the نَبِق [or fruit of the lote-tree called سِدْر], first green, then becoming white, then becoming black until it is like حُمَم [or charcoal, &c.], and sweet, when it is eaten: (TA:) n. un. with ة. (O, TA.) عَرْعَارٌ: see عَرْعَارٌ, in art. رع.

عَارٌّ A camel having the mange, or scab; as also ↓ أَعَرُّ; (A'Obeyd, S, O;) which latter [in some of the copies of the K written ↓ عَرٌّ] is applied in this sense to a man; and ↓ مَعْرُورٌ to a camel: (K:) or this last signifies having, or affected with, the disease called عُرّ. (S, O, K.) b2: See also مُعْتَرٌّ.

عَارُورٌ and عَارُورَةٌ: see عُرَّةٌ.

أَعَرُّ: see عَارٌّ. b2: One says also, أَنْتَ شَرٌّ مِنْهُ وَأَعَرُّ [meaning (assumed tropical:) Thou art worse than he, and more evil: the two nouns being synonymous, like شَرٌّ and عَرٌّ]. (TA.) مَعَرَّةٌ A place of عَرّ, i. e. mange, or scab: this is the primary signification. (TA.) b2: Hence, المَعَرَّةُ The region of the sky that is beyond the Milky Way (المَجَرَّة) in the direction of the North Pole; so called because of the multitude of the stars therein; (O, * TA;) like as the sky is called الجَرْبَآءُ because of its numerous stars; these being compared to scabs on the body of a man: (TA:) and to this and the مَجَرَّة a man alluded, when, being asked respecting the place where he alighted and abode, he informed the inquirer that he alighted and abode between two tribes, (O, TA,) great and numerous; (O;) saying, نَزَلْتُ بَيْنَ المَعَرَّةِ وَالمَجَرَّةِ [I have alighted between the مَعَرَّة and the مَجَرَّة]: (O, TA:) or, as some say, (O,) المَعَرَّةُ is the name of a certain star, or asterism, [which is] below the مَجَرَّة [or Milky Way, app. meaning when the latter, as viewed from Arabia, is seen stretching across the sky above the North Pole]. (O, K.) b3: [Hence likewise, app.,] مَعَرَّةٌ signifies also (assumed tropical:) A cause of reviling, or of being reviled; syn. مَسَبَّةٌ: (TA:) a crime, or sin; syn. إِثْمٌ; (S, O, Msb, K;) and جِنَايَةٌ; (TS, L, TA; in the copies of the K خِيَانَة; [and thus in the O;] but this is a mistake; TA;) and جُرْمٌ; (TA;) as also ↓ عُرَّةٌ: (K:) or a crime, or sin, [that is noxious] like the mange, or scab: (L, TA:) a foul, or an abominable, thing: (O, TA:) a cause of grief or vexation: (Mgh, Msb:) annoyance, or hurt; or a thing by which one is annoyed or hurt; syn. أَذًى; (Sh, Mgh, K;) or أَذِيَّةٌ: (O:) displeasing, grieving, or vexing, conduct: (Mgh, Msb:) and i. q. شِدَّةٌ [app. as meaning violence, or the like]. (O: there mentioned between the significations of إِثْمٌ and أَذِيَّةٌ.) Also (assumed tropical:) The slaying unexpectedly, (S,) or the fighting, (O, K,) of an army, without the permission of the commander: (S, O, K: [omitted in one of my copies of the S:]) or the alighting of an army among a people, and eating of the produce of their fields without knowledge (Sh, O, TA) of the commander: (O:) or an army's oppressing, or assaulting, those by whom they pass, whether Muslims, or unbelievers with whom terms of peace have been made, and afflicting them in respect of their women under covert and their possessions by conduct not permitted to them. (TA.) b4: And (assumed tropical:) A debt, fine, or mulct, which one is obliged to pay: and a fine for homicide: (K, TA:) thus expl. by Mohammad Ibn-Is-hák Ibn-Yesár: (TA:) or a thing that one dislikes, or hates, relating to fines for homicide; of the measure مَفْعَلَةٌ from عَرٌّ signifying “ mange,” or “ scab. ” (Th, TA.) b5: And (assumed tropical:) The changing of the face in colour by reason of anger: (O, K, TA:) Az says that it is thus mentioned by Abu-l-'Abbás with teshdeed to the ر: but if it be from تَمَعَّرَ وَجْهُهُ, not from العَرُّ, it is without teshdeed. (O, TA.) مَعْرُورٌ: see عَارٌّ. b2: Also, with ة, applied to a palm-tree (نَخْلَةٌ), [and to land (أَرْضٌ),] Dunged with عُرَّة [q. v.]. (TA.) b3: And, without ة, (assumed tropical:) A man sullied, or bespattered, with evil; or aspersed: (S, Msb:) and wronged, or treated unjustly or injuriously; and reviled; and deprived of his property. (TA.) مُعْتَرٌّ One who addresses, or applies, himself to obtain favour, or bounty, without asking; (I'Ab, S, O, * Msb, K;) one who comes to another, and seeks his favour, or bounty; or seeking his favour, or bounty; as also ↓ عَارٌّ: or one who goes round about another, seeking to obtain what the latter has, whether asking him or not asking. (TA.) And A guest visiting. (Msb.) And A poor man. (K, TA.) It occurs in the Kur xxii. 37: accord. to some, having the last of these meanings: accord. to others, the first thereof. (TA.)

نب

أ1 نَبَأَ. (K,) inf. n. نَبْءٌ, (TA,) He uttered a low voice, or sound: or he (a dog) cried, or barked. (K.) [See نَبَحَ.]

A2: نَبَأَ, aor. ـَ inf. n. نَبْءٌ and نُبُوْءٌ, He was exalted, or elevated.

A3: نَبَأَ عَلَيْهِمْ, (K,) inf. n. نَبْءٌ and نُبُوْءٌ, (S,) He assaulted them; came forth upon them: (K:) like نَبَعَ and نَبَهَ: he came upon them. (Az, S.) [See also نَابِئٌ.]

b2: نَبَأَ He went forth from a land to another land. (S, K.) [See نَابِئٌ.] b3: نَبَأَتْ بِهِ الأَرْضُ i. q. جَآءَتْ به, The land brought, or led him: (S, L:) [accord. to Golius, The land brought, or produced, it: but it is a phrase well known to the learned among the Arabs in the present day, as similar to نَادَاهُ تُرَابُهُ “ his dust, or earth, (i. e. the place of his burial,) called him: ” and the explanation which I have given is confirmed by the citation, in the S, of the following verse, of Hanash Ibn-Málik, immediately after نبأت به in the sense of جاءت به:] فَنَفْسَكَ أَحْرِزْ فَإِنَّ الحُتُو فَ يَنْبَأْنَ بِالمَرْءِ فِى كُلِّ وَادْ [Then take good care of thyself; for deaths (of various kinds) bring (or lead) a man into every valley (or place): i. e., fate brings him to the place where he is destined to be buried, whereever it be]. (S.) b4: نَبَأَ, aor. ـَ see 4.2 نبّأ: see 4.3 نابأهُ He acquainted or informed him, and the latter did the same. (K.) b2: Also, simply, He acquainted or informed him. (TA.) b3: نَابَأَهُمْ He quitted their neighbourhood; withdrew to a distance from them. (K.) [See also art. نبو.]4 انبأهُ إِيَّاهُ, and بِهِ, (and عَنْهُ, S, K, art. كود;) and ↓ نبّأهُ (S, * K) and ↓ نَبَأَهُ, (S, * TA,) each followed by ايّاه or به; (TA;) He informed him, or told him, of it: (K:) or these verbs, followed by ايّاه, signify he made him to know it; and followed by به, he informed him, or told him, of it. (TA.) b2: Es-Semeen says, that انبأ and نبّأ and اخبر and خبّر, when they convey the meaning of knowledge, are triply transitive, or may govern three objective complements, the greatest number that any verb can govern: (TA:) [ex. أَنْبَأْتُ زَيْدًا عَمْرًا قَائِمًا I acquainted Zeyd that 'Amr was standing]. b3: It is also said, that ↓ نبّأ

has a more intensive signification than انبأ: ex.

مَنْ أَنْبَأَكَ هٰذَا قَالَ نَبَّأَنِى العَلِيمُ الخَبِيرُ [Who hath acquainted thee with this? He said, The Knowing, the Intelligent (God), hath apprized me: Kur, lxvi. 3]. (TA.) b4: Sb has mentioned أَنَا

أَنَبُؤُكَ [for انا أَنْبَؤُكَ] as used for the sake of conformity in sound with a preceding word. (M, TA.) [See art. جوأ.]

A2: رَمَى فَأَنْبَأَ He cast, or shot, but did not split, or cleave, or make a slight cut, or scratch: (S, K:) or, did not penetrate. (K.) 5 تنبّأ, (S, K,) said to have been pronounced with ء universally; (Sb, S;) but in the L, تنبّى; (TA;) He arrogated to himself the gift of prophecy, or office of a prophet. (L, K.) 10 استنبأ النَّبَأَ He sought, or searched after, information, or news. (K.) b2: وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ (in the Kur, x. 54) means And they will ask thee to inform them, [saying,] Is it true? (Bd.) نَبَأٌ Information; a piece of information; intelligence; an announcement; news; tidings; a piece of news; an account; a narrative, or narration; a story: or what is related from another or others: syn. خَبَرٌ: (S, Msb, K:) it is generally held to be syn. with خَبَرٌ; but accord. to Er-Rághib, signifies an announcement of great utility, from which results either knowledge or a predominance of opinion, and true: (TA:) pl. أَنْبَآءُ. (K.) b2: النَّبَأُ العَظِيمُ [Kur, lxxviii. 2,] accord. to some, The Kur-án: others say, the resurrection: and others, the case of the Prophet. (TA.) b3: الأَنْبَآءُ, in the Kur, xxviii. 66, (فَعَمِيَتْ عَلَيْهِمُ الأَنْبَآءُ) signifies The allegations, pleas, or excuses. (TA.) نَبْأَةٌ An eminence, or protuberance, in the earth, or ground. (TA.) b2: نَبْأَةٌ A low voice, or sound: (S, K:) or the cry, or barking, of dogs. (K.) نَبِىْءٌ, (S, K,) pronounced with ء in the dial. of the people of Mekkeh, (S,) whose pronunciation of it is disapproved by Sb on account of its uncommonness; (TA;) by others, نَبِىٌّ, without ء; (S, K, TA;) A prophet: (TA:) of the measure فَعِيلٌ used in the sense of the measure مُفْعل [i. e.

مُفْعِلٌ or مَفْعَلٌ] (IB) or فَاعِلٌ (S, Es-Sunoosee) or مَفْعُولٌ; (Es-Sunoosee) i. e., who acquaints or informs mankind, (S, K, TA,) or who is acquainted or informed, respecting God and things unseen: or accord. to some, it is derived from نَبْوَةٌ and نَبَاوَةٌ signifying “ elevation; ” (see art. نبو;) in which case it is originally without ء: or, accord. to others, from نَبِىْءٌ in a sense given below; that of “ a conspicuous way. ” (TA.) It is a less special word than رَسُولٌ [when thereby is meant an apostle of God]; for every رسول is a نبىّ, but not every نبىّ is a رسول. (TA.) Pl.

أَنْبِيَآءُ (S, K, without ء, because the ء is changed into ى in the sing., S,) and نُبَأءُ (S, K, like كُرَمَآءُ [pl. of كَرِيمٌ] TA,) and أَنْبَآءٌ [K, these two preserving the original radical ء] and نَبِيُّونَ, (K,) without ء: (TA:) but some pronounced the first and last of these pls., in the Kur-án, with ء; though the more approved pronunciation is without ء. (TA.) The dim. is نُبَيّئٌ, (S, K,) with those who make the pl. نُبَأءٌ [or أَنْبَآءٌ]; but with those who make the pl. أَنْبِيَآء, it is نُبَىٌّ. (K.) b2: An Arab of the desert said to Mohammad, يَا نَبِىْءَ اللّٰهِ, and the latter disapproved of his pronouncing نبىء in this case with ء, because, as it signifies An emigrant, he meant thereby to call him an emigrant from Mekkeh to El-Medeeneh. (S, K, TA.) b3: نَبِىْءٌ A conspicuous, an evident, or a clear, way. (K.) Hence, accord. to some, the apostle [or rather prophet] is so called, because he is the conspicuous, evident, way, that conducts to God. (MF.) b4: نَبِىْءٌ and ↓ نَابِئٌ An elevated, or a protuberant, or gibbous, place. (K.) b5: Hence it is said in a trad., لَا تُصَلُّوا عَلَى النَّبِىْءِ [Pray not upon the place that is elevated, or protuberant]. (K.) نُبُوْءَةٌ, (K, in the CK نُبُوَّة) in which the ء is sometimes softened in pronunciation, and sometimes [or rather generally] changed into و which is incorporated into the preceding و so that the word is written and pronounced نُبُوَّةٌ, (TA,) Prophecy; the gift of prophecy; the office, or function, of a prophet. (MA, K.) Dim. نُبَيِّئَةٌ. (S, K.) نَابِئٌ act. part. n. of نَبَأَ. b2: A bull [app. a ثَوْرٌ وَحْشِىٌّ] that goes forth from one land or country to another. (TA.) b3: A torrent that comes forth from another land or tract. (S.) b4: A man coming forth unexpectedly from an unknown quarter. (S, A.) b5: [See also نَبِىْءٌ.]

هَلْ عِنْدَكُمْ نَابِئَةُ خَبَرٍ, i. q. جَائِبَةُ خَبَرٍ, [Have ye any current news? or — news from a distant place? &c.: see جائبة]. (A.)

نبأ
[النَّبَأُ] : خبر ذو فائدة عظيمة يحصل به علم أو غَلَبَة ظنّ، ولا يقال للخبر في الأصل نَبَأٌ حتى يتضمّن هذه الأشياء الثّلاثة، وحقّ الخبر الذي يقال فيه نَبَأٌ أن يتعرّى عن الكذب، كالتّواتر، وخبر الله تعالى، وخبر النبيّ عليه الصلاة والسلام، ولتضمُّن النَّبَإِ معنى الخبر يقال: أَنْبَأْتُهُ بكذا كقولك: أخبرته بكذا، ولتضمّنه معنى العلم قيل: أَنْبَأْتُهُ كذا، كقولك: أعلمته كذا . قال الله تعالى: قُلْ هُوَ نَبَأٌ عَظِيمٌ أَنْتُمْ عَنْهُ مُعْرِضُونَ
[ص/ 67 68] ، وقال: عَمَّ يَتَساءَلُونَ عَنِ النَّبَإِ الْعَظِيمِ
[النبأ/ 1- 2] ، أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ كَفَرُوا مِنْ قَبْلُ فَذاقُوا وَبالَ أَمْرِهِمْ [التغابن/ 5] ، وقال: تِلْكَ مِنْ أَنْباءِ الْغَيْبِ نُوحِيها إِلَيْكَ
[هود/ 49] ، وقال:
تِلْكَ الْقُرى نَقُصُّ عَلَيْكَ مِنْ أَنْبائِها
[الأعراف/ 101] ، وقال: ذلِكَ مِنْ أَنْباءِ الْقُرى نَقُصُّهُ عَلَيْكَ [هود/ 100] ، وقوله:
إِنْ جاءَكُمْ فاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا
[الحجرات/ 6] فتنبيه أنه إذا كان الخبر شيئا عظيما له قدر فحقّه أن يتوقّف فيه، وإن علم وغلب صحّته على الظّنّ حتى يعاد النّظر فيه، ويتبين فضل تبيّن، يقال:
نَبَّأْتُهُ وأَنْبَأْتُهُ. قال تعالى: أَنْبِئُونِي بِأَسْماءِ هؤُلاءِ إِنْ كُنْتُمْ صادِقِينَ
[البقرة/ 31] ، وقال:
أَنْبِئْهُمْ بِأَسْمائِهِمْ فَلَمَّا أَنْبَأَهُمْ بِأَسْمائِهِمْ
[البقرة/ 33] ، وقال: نَبَّأْتُكُما بِتَأْوِيلِهِ
[يوسف/ 37] ، وَنَبِّئْهُمْ عَنْ ضَيْفِ إِبْراهِيمَ
[الحجر/ 51] ، وقال: أَتُنَبِّئُونَ اللَّهَ بِما لا يَعْلَمُ فِي السَّماواتِ وَلا فِي الْأَرْضِ
[يونس/ 18] ، قُلْ سَمُّوهُمْ أَمْ تُنَبِّئُونَهُ بِما لا يَعْلَمُ [الرعد/ 33] ، وقال: نَبِّئُونِي بِعِلْمٍ إِنْ كُنْتُمْ صادِقِينَ
[الأنعام/ 143] ، قَدْ نَبَّأَنَا اللَّهُ مِنْ أَخْبارِكُمْ [التوبة/ 94] . ونَبَّأْتُهُ أبلغ من أَنْبَأْتُهُ، فَلَنُنَبِّئَنَّ الَّذِينَ كَفَرُوا
[فصلت/ 50] ، يُنَبَّؤُا الْإِنْسانُ يَوْمَئِذٍ بِما قَدَّمَ وَأَخَّرَ
[القيامة/ 13] ويدلّ على ذلك قوله: فَلَمَّا نَبَّأَها بِهِ قالَتْ مَنْ أَنْبَأَكَ هذا قالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ
[التحريم/ 3] ولم يقل: أَنْبَأَنِي، بل عَدَلَ إلى «نَبَّأَ» الّذي هو أبلغُ تنبيهاً على تحقيقه وكونه من قِبَلِ الله. وكذا قوله: قَدْ نَبَّأَنَا اللَّهُ مِنْ أَخْبارِكُمْ
[التوبة/ 94] ، فَيُنَبِّئُكُمْ بِما كُنْتُمْ تَعْمَلُونَ
[المائدة/ 105] والنُّبُوَّةُ: سِفَارَةٌ بين الله وبين ذوي العقول من عباده لإزاحة عللهم في أمر مَعادِهم ومَعاشِهم. والنَّبِيُّ لكونه منبِّئا بما تسكن إليه العقول الذَّكيَّة، وهو يصحُّ أن يكون فعيلا بمعنى فاعل لقوله تعالى: نَبِّئْ عِبادِي
[الحجر/ 49] ، قُلْ أَأُنَبِّئُكُمْ
[آل عمران/ 15] ، وأن يكون بمعنى المفعول لقوله: نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ [التحريم/ 3] . وتَنَبَّأَ فلان: ادَّعى النُّبوَّة، وكان من حقّ لفظه في وضع اللّغة أن يصحّ استعماله في النبيِّ إذ هو مُطاوِعُ نَبَّأَ، كقوله: زَيَّنَهُ فَتَزَيَّنَ، وحَلَّاهُ فَتَحَلَّى، وجَمَّلَهُ فَتَجَمَّلَ، لكن لمَّا تُعُورِفَ فيمن يدَّعِي النُّبوَّةَ كَذِبا جُنِّبَ استعمالُه في المُحقِّ، ولم يُستعمَل إلّا في المُتقوِّل في دَعْواه. كقولك: تَنَبَّأَ مُسَيْلِمَةُ، ويقال في تصغير نَبيء: مُسَيْلِمَة نُبَيِّئُ سَوْءٍ، تنبيهاً أنَّ أخباره ليست من أخبار الله تعالى، كما قال رجل سمع كلامه: والله ما خرج هذا الكلام من إلٍّ أي: اللهِ. والنَّبْأَة الصَّوْتُ الخَفِيُّ.